Knowledge of the Current Affairs (Fiqh ul-Waaqi) – Imam al-Albaani

BismillaahKnowledge of Current Affairs (Fiqh al Waaqi) – by  Imam al-Albaani
Translated by Abu Talhah Dawud Burbank rahimahullaah

Author’s Introduction

All praise is for Allaah, Lord of the worlds and may His praises and peace be upon the noblest of Messengers and upon his family and all his Companions.

To proceed: I have included in this treatise the answer to a question asked about that which has been named Fiqh ul- Waaqi’ , its ruling, how great is the Muslims’ need for it and an explanation of its correct form in the Sharee’ah. The basis for this treatise was an unprepared answer in a sitting from the sittings of knowledge, in which there were, all praise is for Allaah, a number of Muslim youth keen to seek correct knowledge, drawn from the Book and the Sunnah, upon the manhaj of the Salaf us- Saalih (the Pious Predecessors), the best of this Ummah.

One of these brothers, may Allaah reward him with good, transcribed my words from cassette-tape and presented it to me. I corrected it, added to it and revised it for publication, such that its benefit would be more universal and of greater worth , if Allaah wills. I ask Allaah to make this brief treatise of benefit to it’s reader and to make it of use to those who seek it. Indeed He is the One. who hears and responds.

Muhammad Naasir ud-Deen al-Albaanee
Ammaan, 29th of Shawwaal 1412H.

The Knowledge of Current Affairs

All praise is for Allaah. We praise Him, seek His aid, seek His forgiveness and we seek Allaah’s refuge from the evil of ourselves and from our evil actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him. I bear witness that none has the right to be worshipped but Allaah alone, having no partners and I bear witness that Muhammad (صلى الله عليه وسلم) is His slave and Messenger.

To proceed:

The Messenger of Allaah (صلى الله عليه وسلم) said,

“The nations are about to call each other and set upon you just as the diners sets upon food.” It was said, Will it be because of our small number that day. He said, “Rather, on that day you will be many, but you will be like foam, like the foam on the river and Allaah will remove the fear of you from the hearts of your enemies and will throw weakness (wahn) into your hearts.”  Someone said, O Messenger of Allaah, what is wahnHe said, “Love of the world and hatred for death.” [1]

[Saheeh – related by Abu Daawood (4297), ar-Rooyaanee in al-Musnad (2/ 134/25), Ibn Asaakir in Taareekh Dimashq (2/ 97/ 8) from Thawbaan – radiallaahu ’anhu. It was authenticated in as-Saheehah (958) of Shaikh al-Albaanee.]

The State of Affairs of the Muslims

This noble prophetic hadeeth has manifested, with the strongest expression and clearest image, the very great trial (fitnah) that has come upon the Muslims, which has destroyed their unity, weakened their resolve and split their ranks. Part of this trial has struck at the root of the hearts of a great number of du’aat and students of knowledge so that they have become divided , regretfully, between themselves. Some of them speaking ill of others and the others criticizing the remainder and refuting them.

Recognizing the Truth through Refutation

These rebuttals on their own, or these criticisms alone, will harm neither the one refuting, nor the one refuted. Since, with the people of Justice, the truth is recognized by its light and its proofs. This is not so with the people of blind-sectarianism and deviation. But what will harm them is speech without knowledge, talking without restraint and speaking untruthfully about the servants of Allaah!

The Matter of Fiqh ul-Waaqi’

During this trial, various questions have sprung-up concerning fiqh, manhaj and da’wah and we were able to answer them at that time with answers backed by knowledge and all praise is for Allaah, the Most Perfect.

Amongst the questions brought about by this trial, about which there had been much talk is that which some have decided to start calling Fiqh ul- Waaqi. I do not argue concerning the form of this knowledge for which they have newly invented this name which is Fiqh ul- Waaqi’ , since many of the scholars have previously written that those who should take on the responsibility of guiding the Ummah and providing answers to their problems (that they) should be aware of and know their state of affairs. Therefore, from amongst those sayings well-known is: Passing judgement about a matter comes after comprehending it. This does not come about except by knowing the situation surrounding the matter under discussion. This is a basic principle of giving religious verdicts (fataawaa) in particular and from the principles of knowledge in general.

S0 Fiqh ul- Waaqi’, is to find out those things which are of importance to the Muslims from their affairs, or the plans of their enemies, in order to warn them and uplift them practically. It is not speculative talk nor preoccupying oneself with news and reports about the unbelievers nor drowning oneself in analyzing them and their thoughts!

The Importance of Knowing the State of Affairs

So knowing the situation in order to arrive by it at the Sharee’ah ruling is an important obligation from the obligations which have to be carried out by a discerning section of the specialist Muslim students of knowledge. Just like any branch of Sharee’ah knowledge, or social, economic or military affairs or any knowledge which benefits the Ummah of lslaam and brings it closer to the roads leading to a return of its strength, splendour and supremacy; especially when these branches of knowledge develop with the change of time and place.

Some Categories of Fiqh which are Obligatory

It must be mentioned here, that the category of Fiqh [2] required from the Muslims as a whole is not just the Fiqh of the schools of thought, which they know and are instructed in, nor this Fiqh which some of the young du’aat have become aware of and started to call the attention of others towards. Since the categories of Fiqh which are obligatory upon the Muslims to master, even if they are only of the level of being obligatory upon some (Fard Kifaayah) are greater than all of this, and more widespread.

[2] Fiqh: Understanding. The Prophet (صلى الله عليه وسلم) said. as is related by al-Bukhaaree (1/25) and at-Tahaawee in Mushkil ul-Aathaar (2/278): “When Allaah intends excellence for someone, He gives them the understanding (Fiqh) of the Deen. Indeed I am the distributor and Allaah is the giver. (Publisher’s Note)

So from this, for example, is Fiqh ul-Kitaab (understanding the Book), Fiqh us-Sunnah (understanding the Sunnah), Fiqh ul-Lughah (understanding the Language), Fiqh us-Sunan ul-Kawniyyah (understanding the ways in which the creation Operates), Fiqh ul-Khilaaf (understanding the differences between the scholars) and their like.

These categories of Fiqh , in general, are of no lesser importance than the two types of Fiqh previously indicated, whether the Fiqh that is well- known or Fiqh ul- Waaqi ’ which we are at the moment trying to clarify here. Despite all of this, we do not find anyone who calls the attention of the people to these categories of Fiqh! Particularly Fiqh ul-Kitaab was-Sunnah, which is the head of these categories and is their foundation. This Fiqh, which if someone were to say that it is obligatory upon every individual (Fard ’Ayn), then he would not be far wrong, due to the dire need of the Muslims for it and how necessary it is for them. Yet, in spite of this, we do not hear those who speak constantly about it, laying down its methodology, nor occupying the youth with it, nor training and cultivating them upon it!

What We Need is the Manhaj, not Mere Talk

Indeed, there are many, all praise is for Allaah, who speak about the Book and the Sunnah today and point to them. However, the obligation that we require is not in merely writing a small work here and giving a lecture there, but rather What we need is that the Book and the Sunnah are made the general framework for every small or large matter and that their manhaj is made the undergarment and overgarment of Da’wah – its beginning and its end and that the thinking of those youths and others who are giving Da’wah should be lead in accordance with this great manhaj , upon which is the only means for the well-being of the Ummah. So there has to be scholars in every branch of Fiqh that has preceded, particularly Fiqh of the Book and the Sunnah, with clear criteria and principles.

Partitioning of the People through Fiqh ul-Waaqi’

We have heard and noticed that many Muslim youth have become trapped in a predicament about this branch of knowledge which they have called Fiqh ul- Waaqi’ and have regretfully partitioned into two groups at variance with each other. Some have gone beyond the bounds in this matter and others have fallen short of the mark! Since you will see and hear from those who over-inflate the importance of Fiqh ul- Waaqi’ and place it in a very high position, above its correct place amongst the branches of knowledge, that they want every scholar of the Sharee’ ah to be a scholar of what they call Fiqh ul- Waaqi’! Just as the reverse also occurs from them. Those who listen to them and are instructed by them are made to think that everyone who is aware of the state of affairs (waaqi’) of the Islaamic world is (also) a scholar of the Book and the Sunnah and is upon the manhaj of the Salaf us-Saalih. This does not automatically follow, as is clear.

Completeness is Something Very Rare

We do not expect to find a human being who is complete in every sense of the word, i.e., that we find one (person) who is a scholar of all these branches of knowledge that we have indicated and spoken about. Therefore, it is obligatory that all those who have spent their time and effort in coming to know the state of affairs of the Islaamic Ummah and the plots against it should work and co-operate with the scholars of the Book and the Sunnah, upon the manhaj of the Salaf of this Ummah. So they should put forward their Views and ideas and the scholars should explain Allaah’s ruling, Most perfect is He, based upon the authentic proof and clear evidence.

As for the one who speaks about Fiqh ul- Waaqi’ ; in the minds of those who hear him, he becomes one of the scholars and muftees, for no other reason than that he speaks about this Fiqh which we have indicated. This is something not in any way supported by truth. Then his words are taken as a stepping stone to reject the religious verdicts given by the scholars and to invalidate their ijtihaad and rulings which they have clarified.

The Mistake of a Scholar Does Not Mean that He is to be Renounced

It is important to mention here that a scholar may make a mistake in passing judgement about a particular matter from these questions relating to the state of affairs, this has happened and will happen. Does this mean that the scholar is to be renounced and that those who disagree with him should describe him with improper words which it is not permissible to use for him? For example and it has been said: He is a scholar of the Sharee’ah and he is not a scholar of the current affairs! This is a statement which conflicts both with the Sharee’ah and the true state of affairs!

According to this saying of theirs, it is as if they make it obligatory for the scholars of the Book and the Sunnah to also be fully aware of economics, social-affairs, politics, military affairs, use of modern weapons-systems and other matters also! I do not think that there is a sensible human who imagines all of these branches of knowledge and disciplines combined in the heart of a single man, however great a scholar or however complete!

The Mistake of Being Ignorant of the State of Affairs

We have also heard people saying: It is not important for us to know the state of affairs. This is also an error. Rather justice demands that it be said: There must be for every branch of knowledge those who know about it and specialize in it and that they all work together as required by Islaam as sincere brothers, not due to partisanship , nor sectarianism – in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires to, such that Allaah’s Sharee’ah is applied upon His earth. Each of these branches of knowledge are obligatory upon some of the scholars of the Muslims and it is not obligatory at all that a single person gathers all of them, not to mention the impossibility of that actually occurring!

For example: In some cases, it is not permissible for a surgeon to carry out a particular operation until he has obtained the View of a scholar of the Book of Allaah, the Most Perfect and the Sunnah of Allaah’s Messenger (صلى الله عليه وسلم), upon the manhaj of the Salafus-Saalih. Since it is difficult, if we do say impossible, to find a proficient surgeon who also has good knowledge of the Book and the Sunnah, their Fiqh and the rulings derived from them.

The Obligation of Co-operation

Therefore, there has to be co-operation, acting upon the saying of the Lord of the worlds in His noble Book:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in righteousness and piety and do not help one another in sin and transgression. [Sooratul-Maa‘idah (5):2]

Through this, the good that is hoped for, for the Islaamic Ummah may be attained. This matter is something obvious, since a Muslim cannot think of a scholar having great knowledge of the Book and the Sunnah and then further that he is a skilled surgeon. Then on top of that, he is fully aware of what they call today Fiqh ul- Waaqi’. Since, when he occupies himself with one branch of knowledge, that will reduce his time spent on other branches of knowledge. Thus, if he gives greater importance to a certain field then he will naturally be detracted from other fields and so on.

Completeness will not come about except by all of them working together, each of them in his special field. By this means and this means alone, what the Sharee’ah wishes, for all the Muslims, can be achieved and they can be saved from clear ruin. The Lord of the worlds says:

وَالْعَصْرِ – إِنَّ الْإِنسَانَ لَفِي خُسْرٍ – إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By Time! Verily man is in loss. Except those who believe and do righteous deeds and help one another to the truth and help one another to patience.‘

[Sooratul-‘Asr (103) :1-3]

Going Beyond Bounds Regarding that which is Essential

Yet what we have noticed and still notice, is that the wild and fervent emotions which know no bounds have a number of negative results.From them is going beyond bounds in that which is essential. Since that which is obligatory and essential is of two types:

Firstly: That which is obligatory upon every Muslim (Fard ’Ayn)
Secondly: That which, if carried out by some, then it is not required from the rest (Fard Kifaaee).

It is not permissible to treat the Fard Kifaaee like the Fard ’Ayn and to make them equal. Even if we were to say, for the sake of argument, that it were obligatory upon the up and coming students of knowledge to know Fiqh ul- Waaqi’. How could that be? Since we are not even able to apply this unrestricted statement to the major scholars of the Muslims, not to mention making it obligatory upon the students of knowledge to know the state of affairs, along with the necessary Fiqh demanded by this knowledge, so that each case can be given its fitting ruling.

Fiqh ul-Waaqi’ is not to be Rejected

Likewise, since this is the case, it is not permissible for any of the students of knowledge to reject the necessity of this Fiqh ul- Waaqi’. Since it is not possible to obtain that which was lost and is hoped for by all the Muslims, which is freeing ourselves from the colonialization of the Muslim lands by the unbelievers , or at the very least, some of them, except by knowing their mutual plots and agreements, in order to beware and warn, so that their colonialization and enslavement of the Islaamic world ceases to continue. A large part of this goal cannot be attained except by educating and cultivating the Muslim youth correctly in Aqeedah, knowledge and manhaj, built upon the purification (tasfiyah) of Islaam from all the accretions that have been added to it and upon the principle of cultivation and education (tarbiyah) upon this pure Islaam, just as Allaah sent it down upon the heart of His Messenger (صلى الله عليه وسلم).

Between the Scholars and the Rulers

From those matters which need to be mentioned here is that the ones who have the ability to bring the Ummah to carry out that which is obligatory upon it, whether upon all or some of them, are not those passionate speakers, nor the academic scholars, rather they are the rulers (hukkaam) who have the power of giving orders and having them implemented and to enact and to dissolve, nor are they the enthusiastic youth, nor emotional du’aat who carry no weight, nor authority with them!!

So the speakers, the scholars and the callers must educate and train the Muslims to accept the law of Islaam and to submit to it and also to call the rulers with that which is best, to that which is right. To use the scholars properly with their various levels and types of knowledge: Fiqh of the Book and the Sunnah, Fiqh of the Language, Fiqh of the ways in which the creation operates, Fiqh of the state of affairs and likewise for all important matters. Putting into effect the great Islaamic principle of Shooraa (carrying out the affairs through consultation), then on that day will the affairs be straightened out and the Believers rejoice at the victory from Allaah:

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

But if they turn away, then We have not sent you as a protector over them. [Sooratush-Shooraa (42):48]

The Reason Behind the Degradation of the Muslims

A very important matter must be explained here, about which many are unaware. The reason why the Muslims continue to be downtrodden and enslaved by the unbelievers, even by the Jews of some Islaamic lands, is not that many of the people of knowledge are ignorant about the state of affairs, not knowing the plots and the plans of the Unbelievers, as some think!

From the Mistake of Some Du’aat

Therefore, I hold that giving extra and undue importance to Fiqh ul- Waaqi , such that it becomes a total program for the du’aat and the youth, upon which they are educated and educate others, thinking that it is the way to salvation, is an evident error and a clear mistake! The matter about which no two scholars differ and about which no two goats would lock horns over is that the primary reason for the degradation which has settled upon the Muslims is:

Firstly: The ignorance of the Muslims of the Islaam which Allaah sent down upon the heart of the Prophet (صلى الله عليه وسلم).

Secondly: That many of the Muslims who know about the Islaamic rulings for some of their affairs do not put them into practice, but neglect them and allow them to fall into disuse.

Tasfiyah and Tarbiyah

Therefore, the key to a return of the glory of Islaam is: Implementation of beneficial knowledge (’Ilm un-Naafi’) and establishing righteous action (’Amal us-Saalih) and this is a very great affair which the Muslims cannot reach, except through the manhaj of tasfiyah and tarbiyah. These are two very great obligations.

By the first of these the following is intended:

Firstly: Purifying the Islaamic ’Aqeedah from that which is alien to it, such as Shirk (associating partners along with Allaah in those things that are specific to Him), ta’teel (denial of Allaah’s attributes), ta’weel (twisting the meanings of Allaah’s attributes) and refusing authentic ahaadeeth because they are connected to ’Aqeedah, and their like.

Secondly: Purifying the Islaamic Fiqh from the erroneous judgements made, which are contrary to the Book and the Sunnah, freeing the minds from the bonds of blind-following and the darkness of sectarianism.

Thirdly: Purifying the books of tafseer, fiqh, raqaaiq (matters concerning the heart) and other than that, from ahaadeeth that are weak (da’eef), fabricated (maudoo’) and unsupported narrations of the people of the Book (Israaeeleeyaat) and reprehensible matters (munkaraat).

As regards the second obligation: Then by it I mean cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving them a correct Islaamic education from the beginning, without any influence of the infidel western education.

There is no doubt, that bringing these two obligations about requires huge efforts and sincere co-operation between all of the Muslims organisations and individuals, from all of those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and speciality.

Correct Islaam

Therefore, the scholars who know the rulings from the correct Islaam must take pains to call the Muslims to this correct Islaam and bring them to understand it, then to cultivate them upon it, just as Allaah says:

وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

Rather, be you Rabbaani’yyeen,[01] because you teach the Book and you study it. 
[Soorah Aal-‘Imraan (3):79]

[01Rabbaanee (plural: Rabbaaniyyeen) is the scholar who acts upon his knowledge and has insight into the condition of the people, so that he raises them upon the primary matters of knowledge before that which is more detailed. In his Jaami’ us-Saheeh (1/192 – with Fath), al-Bukhaaree – rahimahullaah – says: Ibn ‘Abbaas said: “Be Rabbaaniyyeen. wise-ones and scholars.” It is said: The Rabbaanee is one who teaches people simple knowledge before the more difficult one. (Publisher’s note)

This is the only solution, which comes in the Book and the Sunnah, as is in His saying:

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

If you help Allaah then Allaah will help you and establish your feet firmly.
[Soorah Muhammad (47) : 7]

How Will Allaah’s Help Come?

All praise is for Allaah. From those things about which there is total agreement between the Muslims is that:

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ

If you help Allaah then Allaah will help you. 

This means if you carry out what He has ordered you to do, then Allaah will grant you victory over your enemies.

From the most important texts that support this meaning and which totally fits the state of affairs in which we are presently living, in that the disease and the cure are both mentioned together is his (صلى الله عليه وسلم) saying:

“When you indulge in eenah transactions and take hold of the tails of cows and become satisfied with cultivation and abandon Jihaad , then Allaah will cover you with humiliation, which He will not remove from you, until you return to your Deen.”

[Saheeh – related by Abu Daawood (3426), ad-Dawlaabee. in al-Kunaa (2/65), aI-Baihaqee in as-Sunan ul-Kubraa (5 / 3l 6) and others, from Ibn ’Umar – radiallaahu ’anhu. It was authenticated by al-Albaanee in as-Saheehah (11).]

The Reason for the Sickness of the Muslims

Therefore, the sickness of the Muslims today is not because of their ignorance of any particular branch of knowledge. Although, I agree that every branch of knowledge which is of benefit to the Muslims is obligatory in proportion to this. But the reason for the degradation which has come upon the Muslims is not their ignorance of this knowledge known today as Fiqh ul- Waaqi’ ’. Rather, the reason, as occurs in the authentic hadeeth, is their neglecting action in accordance with the rulings of the Deen, from the Book and the Sunnah.

His (صلى الله عليه وسلم) saying: “When you indulge in eenah transactions” is an indication of a type of usurious transaction, seeking a means around the Sharee’ah.

His (صلى الله عليه وسلم) saying: “and take hold of the tails of cows” is an indication of giving importance to worldly matters and pre-occupying oneself with them and not giving importance to the Sharee’ah and its rulings.

Likewise is his (صلى الله عليه وسلم) saying: “and become satisfied with cultivation” and his (صلى الله عليه وسلم) saying: “and abandon jihaad ” is a result of desiring this world.

He, the Most High, says:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ

O you who believe! What is the matter with you, that when you are asked to go forth in the path of Allaah you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this world in comparison to the Hereafter. [Sooratut-Tawbah (9):38]

His (صلى الله عليه وسلم) saying: “Allaah will cover you with humiliation, which He will not remove from you, until you return to your Deen” contains a clear indication that the Deen which it is obligatory to return to is that which Allaah, the Mighty and Majestic, mentions in a number of verses, such as His saying:

إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ

Indeed the Deen with Allaah is Islaam.
[Soorah Aal-‘Imraan (3):19]

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day have I perfected your Deen for you, completed My favours upon you and have chosen for you Islaam as Deen. [Sooratul-Maa‘idah (5):3]

lmaam Maalik’s famous comment about this aayah clearly explains what is meant, when he – rahimahullaah – said:

What was not on that day considered Deen, is not Deen today. So the latter part of this Ummah will not be set right except by that which set right its first part.”

Going Beyond Bounds in Fiqh ul-Waaqi’

As regards those du’aat today who concentrate heavily on Fiqh ul- Waaqi’ and over inflate it’s importance and give it a higher position than is due. They go into excesses in this understanding and giving others the understanding, perhaps unintentionally, that it is obligatory upon every scholar, indeed every student of knowledge to have knowledge of this Fiqh!

Whereas, many of those du’aat know fully that this Deen with which our Lord, the Mighty and Majestic, is pleased for us, has been greatly misunderstood within the Muslim Ummah for a long time, even with regards to Aqeedah, to the extent that we find many people indeed who say Laa ilaaha illallaah and carry out the pillars and even carry out optional worship, such as standing in prayer during the night, giving charity and their like, but they deviate from the sayings of Allaah, the Most High, (such as):

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ

Know that none has the right to be worshipped except Allaah. [SoorahMuhammad (47):19]

The State of the Du’aat with regards to Fiqh ul-Waaqi’

We know that many of these du’aat agree with us fundamentally in recognizing the reason for the evil situation in which the Muslims live. That is their being far from the correct understanding of Islaam that is obligatory upon every individual to have, not just obligatory upon some only. So what is obligatory is to correct the beliefs, correct the worship and correct the manners.

Where in this Ummah are those who are seeking to establish this obligation which is an obligation upon all (Fard ’Ayn) and not just upon some (Fard Kifaaee)? ? Since the Fard Kifaaee should come after the Fard Ayn, as has been established and not before! Therefore, being pre-occupied with and giving undue importance in calling the elite of the Muslim Ummah, to take care of a Fard Kifaaee, which is Fiqh ul- Waaqi and giving less importance to the Fiqh which is Fard ’Ayn upon every Muslim, which is Fiqh of the Book and Sunnah, as I have indicated, is an excess and a neglect of that which is obligatory upon every individual of the Muslim Ummah. It is going beyond bounds in raising the importance of something, which in reality, is no more than Fa’rd Kifaayah!

The True and Just Saying about Fiqh ul-Waaqi’

So the matter is as Allaah, the Most High, says:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا

Thus have We made you a justly-balanced Ummah.
[Sooratul-Baqarah (2):143]

So Fiqh ul- Waaqi’ with its correct Sharee’ah meaning is obligatory without doubt, but it is obligatory upon some, not all. If some of the scholars attain it, then it is not obligatory upon the rest of the scholars, not to mention the students of knowledge or the common Muslims!

Therefore, it is essential to keep matters in due proportion when calling the Muslims to awareness of Fiqh ul- Waaqi’ and not to drown them with political news and analysis of western thinkers. Rather, what is obligatory always, is to concentrate on the tasfiyah (purification) of Islaam from corruption, then the tarbi’yah (cultivation) of the Muslims, groups and individuals, upon this pure Islaam; connecting them to the pure and correct manhaj (methodology) of Da’wah: The Book and the Sunnah with the understanding of the Salaf of this Ummah.

The Obligation of Mutual Love and Ties of Relationship

From that which is also obligatory upon the scholars, with their various specialities, not to mention the rest of the Ummah , is that they should comply with the saying of their Messenger (صلى الله عليه وسلم):

The example of the Believers in their mutual love and mercy is like a single body.” [01]

[01] Saheeh – related by Muslim (8/20), Ahmad (4/70) and at-Tiyaalasee (790). from an- Numaan ibn Basheer radiallaalm ’anhu. The full text of the hadeeth being: “The example of the Believers in their mutual love and mercy is like a single body. When one part of it feels pain then the whole of the body suffers in sleeplessness and fever.”

This great prophetic simile, with its beautiful meaning, will not be realized except by the scholars working in co-operation with the individuals of the society, teaching and learning, calling and acting.

Therefore, those who know the Fiqh of the Sharee’ah with its evidences and rulings, should co-operate with those who know Fiqh ul-Waaqi’ in its correct and practical form, not merely as a discussion. S0 one supports the other with what they have of knowledge and understanding and one alerts the other to what is clear to them so that they can be aware and warn. From this sincere co-operation between the scholars and the Du’aat, with their different areas of expertise, it will be possible to fulfill the hope of every sincere Muslim.

The Danger of Accusing the Scholars

As regards accusing some of the scholars or students of knowledge and labelling them as being ignorant of Fiqh ul- Waaqi’ and accusing them with such things as one would feel shame to mention, then this is a mistake and an error. It is not permissible for this to continue, since it is from hatred and many ahaadeeth prohibit the Muslims having hatred for each other, rather the opposite has been ordered, that is, to have mutual love, to come together and to co-operate.

How Can We Cure the Mistakes

Any Muslim who sees a matter about which a scholar or caller has made a mistake, then it is obligatory upon him to remind and advise them. If the mistake was in a particular place, then it should be called to their attention there and then in the best way without broadcasting or publicizing it; in order to bring about what is more befitting.

If the mistake was made publicly and broadcasted, then there is no harm in calling the mistake to attention and explaining it openly, but as Allaah, the Most High, says:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

Invite to the way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best. [Sooratun-Nahl (16):125]

It is important to explain that the correction of an error meant here, is not the correction founded upon the emotions and feelings of the youth without any knowledge or proof. Rather, what is meant is correction based upon clear proof and sound evidence.This correction, in this mild and wise manner, will not be achieved except between sincere scholars and well-wishing and sincere students of knowledge, who are together in their knowledge and Da’wah built upon the Book and the Sunnah and upon the manhaj of the Salaf us-Saalih.

As regards the case if the one who is to be corrected is one who knowingly deviates from this methodology, then there is for him a particular treatment and method befitting the scale of his deviation and distance from the truth and correct way.

The Danger of Present-Day Politics

Finally, we must advise the Muslims of a very important matter in this regard. Our approval of Fiqh ul-Waaqi’ with its approved form in the Sharee’ah or our preoccupation with it, must not lead us to opening the doors of modern politics (siyaasah) of the transgressors. Those fooled by the words of the rulers, willing pupils of their methods and those drowned in their ways.

Rather, what is obligatory, is to pursue the politics of the Sharee’ah – which is to protect and take care of the affairs of the Ummah. This cannot be except in the light of the Book and the Sunnah upon the manhaj of the Salaf us-Saalih and in the hands of the active scholars and the just rulers. Since Allaah curbs with the rulers those whom He does not curb with the Qur‘aan.[1]

[1] See ad-Durrul-Manthoor (4/99) of as-Suyootee.

But as for the western politics, which open the doors and deceives its people; it has no Deen with it. It flows onwards with those caught in its tide, or drowned in its sea. Its harm comes upon him and he is afflicted by its fire, since he preoccupied himself with the subsidiary (furoo’) and left the fundamentals (usool)!

May Allaah have mercy upon the one who said: Whosoever seeks to hasten something before its time is ripe, is punished by being deprived of its achievement.

Our final call is that all praise is for Allaah, Lord of the worlds.


Knowledge of Current Affairs (Fiqh al Waaki) – by  Imam al-Albaani
Translated by Abu Talhah Dawud Burbank rahimahullaah
Courtesy of the eBook:
Transcribed from PDF (eBook) by AbdurRahman.Org with slight modifications 

Related Link:

Political Insurgencies – Shaykh Salih al-Luhaydan

Ṣāliḥ al-Luḥaydān on Political Insurgencies
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Luḥaydān
Translated by: Abu az-Zubayr Harrison –

Question: Are political overthrows, insurgences, and revolutions from the characteristics of Islām and forms of Jihād?

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Political Insurgencies -Salih al-Luhaydan- [PDF]

Political Demonstrations and Protests – Shaykh Salih al-Fawzan

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ al-Fawzān
Translated by: Abu az-Zubayr Harrison –

Question: Is staging political demonstrations a legitimate way to correct and resolve the problems of the Islamic nation?

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Political Demonstrations & Protests – Shaykh Saalih al Fawzaan- [PDF]

Political Demonstrations and Protests – Shaykh Ibn Uthaymeen

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translated by: Abu az-Zubayr Harrison –

Question: What is the Islamic position of political strikes, demonstrations, and protests in mosques because some people claim to base these actions of theirs upon a religious verdict that has supposedly come from you, as they claim. They allege that during  some past circumstances in Algeria, you allowed these actions with the conditions that no rioting would result and no armed resistance or similar evils. So what is the ruling of this in your opinion and what is your advice for us?

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Political Demonstrations & Protests – Shaykh Uthaymeen- [PDF}

Political Demonstrations and Protests – Shaykh Ibn Baz

Political Demonstrations & Protests
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: ‘Abd al-Azīz Ibn Bāz
Translated by: Abu az-Zubayr Harrison –

Question: Are political demonstrations organized and carried out by men or women against rulers and governments considered legitimate ways of correcting people? If someone dies during such protests, is he then considered a martyr?

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Political Demonstrations & Protests – Shaykh Ibn Baaz- [PDF]

Political Demonstrations – Shaykh Salih Ali-Shaykh

Ṣāliḥ Āli-Shaykh on Political Demonstrations
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ Āli-Shaykh
Translated by: Abu az-Zubayr Harrison –

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Political Demonstrations -Salih Ali-Shaykh- [PDF]

The Jumu’ah Khutbah and Current Affairs – Sa’ood Ibn Malooh Al-‘Anzee

AUTHOR: Sa’ood Ibn Malooh Al-‘Anzee
SOURCE: Al-Asaalah Magazine (Issue 20, pg. 73-78)

Many speakers introduce into the subject of the Jumu’ah khutbah that which is not part of it. And they divert it away from the purpose for which it was prescribed. So they have created a new methodology for the manner of conducting it, contrary to the way the khutbah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was done, and likewise that of the righteous Khaleefahs and Imaams.

This methodology was innovated by speakers whose souls burn with politics, so they changed the sermon (khutbah) of Jumu’ah into a lecture for political analysis, taking the material for their lectures from newspapers, magazines and radio broadcasts!! This is such that you cannot even hear one ayah or one hadeeth in their khutbahs, disregarding the fact that the Salaf condemned the khutbah in which there was no mention of ayaat from the Book of Allaah or ahaadeeth from the Sunnah of the Messenger of Allaah.

And during the course of this gross political analysis – which is dispersed during the Jumu’ah khutbah – the Muslims who attend the Jumu’ah Prayer miss the chance to gain understanding of the affairs of their Religion. And they fail to find someone who can soften their hearts, which have been preoccupied with their daily affairs for the past seven days. So perhaps the Muslim comes with the hope of hearing an ayah that will lift his soul or a hadeeth that will, by just hearing it, soften his heart. But instead he doesn’t find anything except a repetition of what he hears in the news broadcasts!!

These speakers forget – or they neglect – the fact that a majority of the people who come to listen to them do not perform their worship properly, which they are obligated to do repeatedly throughout the day and night in the correct manner. In fact, there can even be found amongst the audience, those who commit acts of Shirk (polytheism) that negate Tawheed, which they mix into their worship thinking that they are doing something good. So there is no doubt that these people and their likes have an extreme need for being rescued from these acts of Shirk and for being corrected in their worship.

But unfortunately, we find a big negligence and reluctance on the part of these political speakers and callers to “current affairs” to fulfill this great duty, for which purpose the prophets and messengers were sent.

In fact these politically based khutbahs are the cause for the occurrences of many outbreaks of fitnah. So instead of their mimbars serving as torches that light the way of guidance, they serve as matches that kindle the fire of fitnah, of which many innocent souls have fallen victim to, and which our ummah is still being burned by. And the situation the Muslims are in today bears witness to the truth of this.

And because these speakers have a right upon us that we must advise them, then indeed I call them to fear Allaah concerning the ummah of Muhammad and that they leave off this innovated methodology, which they seek to introduce. And I call them to adhere to the guidance of Allaah’s Messenger, and his Khaleefahs after him, for their khutbahs.

Al-‘Izz Ibn ‘Abd-is-Salaam (rahimahullaah) said: [1]
“The speaker should not mention in his khutbah anything except that which conforms with its objectives – (which are) such as praising (of Allaah), supplication, targheeb and tarheeb (encouraging Muslims to do good and warning them from evil), mentioning the promises and the threats (of Allaah), as well as everything that incites one to obedience and restricts one from disobedience. And likewise there must be the recitation of the Qur’aan.

The Prophet (sallAllaahu ‘alayhi wa sallam) would give khutbah on Surah Qaaf (50) many times[2] because it contained in it the mentioning of Allaah, the praise for Him, His knowledge of what the soul whispers to itself and what the angels record from the human being of good or bad deeds. Then it mentions death and its pains. Then it mentions the Day of Judgement and its horrors and the testimony against the created beings of their actions. Then it mentions Paradise and the Hellfire and then it mentions when the people will come out of the graves to be judged. Then there is the counsel and the prescription of establishing the prayers.

So whoever goes out of the realm of these objectives, then he is an innovator. And it is not proper in it to mention the Khaleefahs, or the kings or the leaders[3] because this is a place specifically reserved for Allaah and His Messenger, in which one must incite the people to obey Him (Allaah) and restrict them from disobeying Him. [Allaah says]: ‘And the masaajid belong to Allaah, so do not call unto anyone along with Allaah.’ [Surah Al-Jinn: 18] But if some incident has occurred with the Muslims, then there is nothing wrong with talking about what relates to this incident, so long as the Religion encourages and mandates it. This is such as when an enemy has come and the speaker incites the people to make Jihaad against him or to prepare to fight them. And also when there is a drought, the likes of which the Isitisqaa (asking Allaah to send rain) must be made for. So the speaker (khateeb) can supplicate for it to be uplifted.”

Ibn Al-‘Attaar (rahimahullaah) said: [4]
“The sermon – in every time and place – must be done in accordance to what the people are in need of from those things they lack knowledge of, such as religious rulings, as well as that which leads one towards obeying Allaah and His Messenger. And there must be brief talking about the worldly affairs apart from the affairs of the Hereafter. And there must be in it that which directs towards belief in the resurrection and the distribution (of people’s records of deeds), and Paradise and Hellfire. And there should be that which directs to doing good deeds and being sincere in that, as well as what leads to being righteous with one another, keeping contact with one another and being merciful towards one another. And also there should be that which directs towards the abandonment of breaking ties with one another, opposing one another and oppressing one another. And in it should be that which directs to mutual cooperation with one another on goodness and fearing of Allaah and helping the oppressed one as well as the oppressor, by refraining him from oppressing.

And he should encourage [5] the leaders to be just and fair and righteous and to abandon oppression, sin and transgression. And he should encourage the people to take on the task of commanding good and forbidding evil, which is a cause for which trials are removed and victory is gained over the enemies. And for which reason the Lord of all lords answers the supplication and the blessings are sent down and the sins are forgiven.

And he could mention the virtuous times and months and years [6] and encourage people to pray and fast and make Hajj and to abide by all the precepts of the Religion. This was the way of the Messenger of Allaah, the rightly guided Khaleefahs, and the Imaams and Scholars with regard to their khutbahs, admonitions and reminders. And their objective and aim was to give warning and to give good tidings. So this is the Sunnah, and what is outside of this then it is an innovation.”

Ibn Qayyim Al-Jawziyyah (rahimahullaah) said:
“The scope of the Prophet’s khutbah would be centered on: Praising Allaah, thanking Him for His blessings, describing His perfection and praiseworthy Attributes, teaching the principles of Islaam, mentioning Paradise, the Hellfire and the final Day of Return, commanding the people to be dutiful to Allaah, and explaining what causes Allaah’s Anger and what brings about His Contentment. This is what the khutbahs of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would be centered around.” [7]

He also said: “In his khutbah, he would teach his Companions the foundations and legislations of the Religion. And he would command and forbid them in his khutbah if a command or a prohibition was presented to him.” [8]

Imaam Al-Bayhaqee (rahimahullaah) said: [9]
“I love that the Imaam limit his khutbah to the praising of Allaah, sending Salaat on Allaah’s Messenger, admonishing the people and reciting the Qur’aan – and that he not go beyond this.” [10]

He also said: [11] “’Abdul-Majeed reported to us from Ibn Juraij that he said: ‘What the people call to nowadays in the khutbah, has it been conveyed to you from the Prophet (sallAllaahu ‘alayhi wa sallam) or from someone after the Prophet?’ So he responded: ‘No, rather it was innovated. The khutbah used to just be a reminder.’” [12]

Shaikh Sideeq Hasan Khaan (rahimahullaah) said:
“Furthermore, you must know that the legislated khutbah is that which the Prophet (sallAllaahu ‘alayhi wa sallam) would constantly do, from inciting the people towards good while forbidding them from evil (i.e. targheeb wa tarheeb). In fact, this is the main essence of the khutbah for which reason it was legislated.” [13]

In his book As-Sunan wal-Mubtad’iaat (pg. 90), Ash-Shuqairee (rahimahullaah) lists as one of the innovations of the Jumu’ah khutbah: “That one make his khutbah void of any admonishing, instructing and reminding, inciting and warning (targheeb wa tarheeb), and commanding good and forbidding evil.”

Ibn Qudaamah (rahimahullaah) said, while listing the obligations of the Khutbah:
Third: The Admonition – This is because the Prophet (sallAllaahu ‘alayhi wa sallam) used to admonish the people. And this is the whole point behind the khutbah, so it is not permissible to make one’s khutbah void of admonition.” [14]

In Summary: [15] The essence of the khutbah is that it be a fair admonition derived from the Qur’aan or other sources, as has been stated previously in the words of some scholars.

Considering the way the Prophet preserved his khutbah to consist of (mainly) the command to fear and be dutiful to Allaah, warning against His anger and inciting towards what brings about His contentment and recitation of the Qur’aan, it becomes clear that having these things in the khutbah is an obligation. This is because the Prophet’s action is an explanation of what is stated generally in the verse concerning Jumu’ah. And also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [16]

Other scholars stated that the Prophet’s constant persistence upon a matter indicates an obligation. It is stated in Al-Badr at-Tamaam: “This is the most dominant opinion and Allaah knows best.”

Jaabir Ibn Samurah described the Prophet’s khutbah and what it contained and was about – in brief – saying: “The Prophet (sallAllaahu ‘alayhi wa sallam) would give two khutbahs and sit once between them. And he would recite the Qur’aan and remind the people.” [17]

I will now summarize some things a speaker must abide by during his khutbah. So I say: Upon him are the following matters: [18]

1. He must instruct the common folk towards having knowledge of Allaah, and what is obligatory to affirm for Him from His perfect Attributes, what is permissible and impermissible with respect to Allaah and what the rights of Allaah’s prophets and messengers are.

2. He must educate them about the pillars of the Religion, such as the prayer, fasting, Hajj and Zakaat, and he must explain to them the wisdom of performing these pillars and the many benefits that they will profit from in this world and the Hereafter as a result of that.

3. He must call them to good and call them away from evil. And he must command them to do good and forbid them from evil, and incite them to hold onto the Religion, by way of it’s manners and virtues, and what Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) have commanded.

4. He must incite them to act and strive for the above, and He must tell them that each soul will be rewarded for what good it earns and punished for what evil it earns. Allaah says: “So whoever does an atom’s weight of good, he will see it. And whoever does an atom’s weight of evil, he will se it.” [Surah Az-Zalzalah: 7-8]

5. He must incite them to assist one another in performing the obligations and educating and upbringing the children, and he must encourage them to enter into every matter from its proper perspective and to guard their trusts and actualize the brotherhood, which is the source for the livelihood of all nations, and the cause for their prosperity in this world before the Hereafter. Allaah says: “And whoever seeks the reward of this worldly life, We will give him that (only).”[Surah Aali ‘Imraan: 145]

6. He must cleanse their hearts from the false conceptions, before they grow to become corrupt beliefs. And how many they are in these days, which have spread amongst the Muslims. This is such that the people can submit themselves to the Creator of the Heavens and the Earth, and the Compeller of all mankind. And this is such that they will say what Ibraaheem said: “Verily, I have turned my face towards Him who has created the Heavens and the Earth, sincerely for Him alone. And I am not from the polytheists.” [Surah Al-Ana’aam: 79] Similarly, Allaah Messenger commanded us to say: “Say: ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, Lord of the Worlds.’” [Surah Al-Ana’aam: 162]

So O you political speakers! What situation is it that calls you to tread such a methodology? We have stated here the way of the Prophet (sallAllaahu ‘alayhi wa sallam) and his righteous Khaleefahs in this regard, and it contains nothing of what you have brought forth in your politically based khutbahs! And here are the books of the Sunnah and History before you, which dictate the methodology of our Salaf (Predecessors). So anything that was newly introduced in opposition to what they were upon – in the least way of describing it – it is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire.

So come with us and let us all act on the way Allaah has instituted for us in His saying: “Let there come out from you a group of people calling to that which is good, commanding the good and forbidding the evil. These are the successful ones. And be not like those who divided and differed among themselves after the clear proof had come to them. It is they for whom there is an awful torment. On the Day when some faces will become white and some faces will become black. As for those whose faces will become black, (it will be said to them): ‘Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.’ And as for those whose faces will become white, they will be in Allaah’s Mercy (in Paradise), dwelling therein forever.” [Surah Aali ‘Imraan: 104-107]


[1] Fataawaa Al-‘Izz Ibn ‘Abdis-Salaam (pg. 77-78)

[2] It is reported in Saheeh Muslim (pg. 873) that Umm Hishaam Bint Haarithah said: “I did not memorize (surah) ‘Qaaf. By the Glorious Qur’aan’ [Surah 50] except from the tongue of Allaah’s Messenger, which he would recite every Friday while on the mimbar (pulpit) while he was giving the sermon to the people.”

[3] In his Tafseer (18/107), Al-Qurtubee quoted Az-Zamakh-sharee as saying: ‘If it is said to you: How can the Remembrance of Allaah (mentioned in Surah Al-Jumu’ah) here refer to the khutbah, when it contains other than it in it. I say: What is found in the mention of Allaah’s Messenger, praise for him, his righteous Khaleefahs and the pious believers, admonishing and reminding – all of this – is from theRemembrance of Allaah. As for what is beyond that from mentioning the tyrannical leaders and their titles, praising them and making du’aa for them, even though the are more deserving pf the opposite of that – then that is from the Remembrance of the Devil.’” I say: The correct opinion, is that there is nothing wrong with supplicating for the oppressive leaders – that Allaah guide them – and so on. This is on the condition that it is not taken as a sunnah (constant habit), such that it would be considered as being part of the Jumu’ah khutbah. The previous words of Az-Zamakh-sharee come as a result of his Mu’atazilah Creed and their beliefs with regard to the Leaders.

[4] Adab-ul-Khateeb (pg. 125-126)

[5] According to the manners dictated in the Religious texts!

[6] Those times of which their virtues have been established in the Qur’aan and Sunnah!

[7] Zaad al-Ma’aad (1/188)

[8] Zaad al-Ma’aad (1/427)

[9] Ma’arifat as-Sunan wal-Athaar (4/373)

[10] See Al-Umm (1/202-203)

[11] Ma’arifat as-Sunan wal-Athaar (4/373)

[12] See Al-Umm (1/203; “Chapter: What type of speech is disliked in the Khutbah”)

[13] Ar-Rawdat-un-Nadiyyah (1/345)

[14] Al-Kaafee (1/328)

[15] See the book Al-Qawl-ul-Mubeen fee Akhtaa al-Musalleen (pg. 387)

[16] Reported by Al-Bukhaaree

[17] Reported by Muslim in his Saheeh (no. 862)

[18] See Tuhfat-ul-Waa’idh fee Al-Khutab wal-Mawaa’idh of Ahmad Fareed (pg. 11-12)

Do Politics Exist in Islaam? – Shaikh Muhammad Amaan Al-Jaamee

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot-is-Salaat (pg. 37-38)

Many people shun politics because they think that it doesn’t exist in Islaam. Politics does exist in Islaam. It is deep and profound. Unfortunately, many of the politicians today are unaware of Islamic politics. Politics today consists of deception, lying, flattery, and hypocrisy in most cases. However, Islamic politics is contrary to this. Islamic politics means: Good planning and management. By it, you will learn how to get out of situations without falling into lying. And you will know how to give precedence to advantages over disadvantages. You will know how to prioritize if there are evils, i.e. how to commit the least evil in order to avoid a greater evil. Knowing these things is from the politics that are religiously legislated.

What also falls under legislated politics is when the Messenger left the hypocrites to stay amongst the ranks of the Companions, even though he knew who they were, out of fear that it would be said that Muhammad kills his Companions. If he (sallAllaahi ‘alayhi wa sallam) were to have killed the hypocrites, whom he knew by name, the people who are not aware of the facts would have made a big issue out of it, as the saying goes: “They make a mountain out of a pebble.”

So the people would say: “Muhammad has started to kill his Companions.” This would then have harmed the course of the Da’wah (Call to Islaam), impeding it from moving forward. So it would have been halted and the enemies would have increased. Therefore, it was a greater advantage to let this number of people remain amongst the ranks of the Muslims for it would ensure that the Call to Islaam continues to progress in the world.

Another example of religiously legislated politics is when Allaah’s Messenger (sallAllaahi ‘alayhi wa sallam) saw the manner in which many people would be harmed by the door of the Ka’bah. The Messenger of Allaah (sallAllaahi ‘alayhi wa sallam) strongly wished to demolish the Ka’bah, connect it to the ground and then make two doors for it – a door from which people would come in and another door from which they would exit instead of the hardship and turmoil the people were going through at that time. However, as he (sallAllaahi ‘alayhi wa sallam) told ‘Aa’ishah: “If it were not for the fact that your people had just come out of the Days of Ignorance, I would surely have done that.”

If the Prophet (sallAllaahi ‘alayhi wa sallam) were to have demolished the Ka’bah and return it back to the structure of Ibraaheem, connecting the door to the ground, the people would have found great ease as they would have been able to enter from here and exit from there. Instead (at the time of the Prophet), the only thing that could be found was people climbing up and lining up on the backs of others. Whoever paid something would be pulled by his hand and mounted on top (of the backs of people to reach the elevated door). And whoever did not pay would be turned away and thrown to the floor.

However, all of this was a lesser evil – even though it caused hardship and grief to some people – than if it were to be said that Muhammad has begun to demolish the Ka’bah. If news of this were to spread throughout the earth, people would be hindered from entering Islaam. So by not doing that, he (sallAllaahi ‘alayhi wa sallam) was choosing the lesser of the two evils. This is a form of legislated politics. Examples of this are many. If you study the written works on religious politics by Imaam Ibn Taimiyyah, his student, Ibn Al-Qayyim, and others, you will realize that politics do exist in Islaam. However, it is honest politics and not false. So we should know this precisely.

So if you understand Islaam in terms of its beliefs, its acts of worship, its interactions and all of the other subjects that we mentioned – if you know all of this – you would be taking from the original source. You would be taking from the niche of prophethood. At this point, you would know where the Saved Sect is. But as before this, then no, you wouldn’t. You would be aligning yourself with everyone out there.

Today you hear about certain groups that call themselves the Islamic Group aligning themselves with Communists, secularists, and nationalists in supporting the oppressor over the oppressed. Why is this? It is due to their lack of understanding the Religion. It is just a mere claim – “Islaam, Islaam, Islaam!” This is not an empty word. Islaam is a Religion of actions. Acquire knowledge before you speak and act. This is how you will come to know the Saved Sect, which everyone wishes to be a part of.

Published on: August 26, 2007

Politics in Islam (Shariah) – alifta

The meaning of Al-Siyasah Al-Shar`iyyah (Source :

Q 5: What is meant by Al-Siyasah Al-Shar`iyyah (Shari`ah-based policy)?

A: Al-Siyasah Al-Shar`iyyah is that policy which is based on the Qur’an and Sunnah by the ruler applying justice and the ruled giving their loyalty and obedience. It is explained by the Saying of Allah (Exalted be He): Verily, Allâh commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice until His Saying: O you who believe! Obey Allâh and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Ruling on separating policy from religion (Source :

Q 9: what is your view on those who say that there are no politics in Islam and no Islam in politics?

A: The Shari`ah (Islamic law) has prescribed the correct policies between Muslim countries and other countries in times of peace and war. It has also prescribed the correct and successful policies that Muslim rulers must adopt when dealing with or governing Muslims all over the Islamic Ummah (nation) with respect to their spiritual and worldly life.

As for evil politics that are based on corruption, delusion, lies, violating covenants, deceit and breaking promises, this was not prescribed by Shari`ah, and whoever looks into the texts of The Book, the Prophetic Sunnah and the biography of the Prophet (peace be upon him) will find that they are abundant in truthful and just policies observed with allies and enemies.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

The following is taken from the Fatwa of Shaikh Ibn Baz (source:

The perfection which Allah (Exalted be He) granted the Islamic Shari`ah of Muhammad (peace be upon him) is clear in its commands, prohibitions, and other rulings, which meet both the needs of souls and the demands of societies, despite the new variables and inventions that have come to light.

Those who observe world religions that contradict Islam would find that their doctrines do not suit the requirements and aspects of this life and do not satisfy souls, so the adherents of these religions feel a desire to keep religion separate from politics. They say things like “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”

In Islam, it is very different; for souls, when stricken by crises and problems, find in Islam and its legislation a way out and peace of mind. The more the souls keep away from the religion of Islam, the weaker Iman (Faith/belief) grows, the more they are disturbed by anxiety, and the more the society’s problems increase.

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