Table of Contents
These are some important foundations and principles about the methodology of calling to Allāh, the true causes of calamities and oppressive rulership, rectifying the society and what the Sunnah has brought with respect to rulers, their sin, disobedience and tyranny.
The Messengers rectify the foundation first, as that is the source and spring for everything else. Thus, they built rectification of the society, rulers and ruled, upon Tawḥīd.
Stated Shaykh Ṣāliḥ al-Fawzān, in his introduction to the book that has become a thorn in the throats of the Innovators, ‘The Methodology of the Prophets in Calling to Allāh” of Shaykh Rabīʿ Ibn Hādī al-Madkhalī:[1]
So firstly he calls to the correction of ʿaqīdah (beliefs and creed), by ordering that all worship is made purely for Allāh, and that shirk is forbidden. Then ordering the establishment of the Prayer, and the paying of the Zakāh, and that the obligatory duties are carried out and that the forbidden matters are avoided. This was the procedure followed by all the Messengers, as Allāh the Most High says:
We indeed sent a Messenger to every nation, [ordering them] that they should worship Allāh [alone] Him; and avoid the transgression [of worshipping other than Him]. (16:36)
We did not send any Messenger before you [O Muḥammad] except that We revealed to him that none has the right to be worshipped except Allāh, so worship Me [alone]. (21:25).
Furthermore, when the Prophet (صلى الله عليه وسلم) sent Muʿādh to Yemen, he said to him: “Indeed you are going to a people from the people of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allāh. So if they accept this, then inform them that Allāh has obligated five prayers upon them in each day and night...”[2]
Then there is in his (صلى الله عليه وسلم) way and method of giving daʿwah, the best example and the most perfect and complete methodology - in that he (صلى الله عليه وسلم) remained in Makkah for thirteen years, calling the people to Tawheed and forbidding them from Shirk, before he ordered them with Prayer, Zakāh, Fasting and Ḥajj, and before he forbade them from usury, fornication, theft and murder.
The Groups of Innovation, the Political Activists, they focus on side issues and largely ignore the affair of Tawḥīd since their greatest concern is obtaining power and authority for themselves. Others focus on spirituality alone, restricting themselves to worship and remembrance, calling the common-folk to this way, while neglecting to give concern to affairs of Tawḥīd and ʿaqīdah.
Shaykh Ṣāliḥ al-Fawzān also stated in his introduction to Shaykh Rabīʿ's book:
So whichever call is not built upon these foundations, and whose manhaj (methodology) is not the methodology of the Messengers, then it will be frustrated and will fail, and it will be toil without benefit.
The clearest proof of this are those present day Jamāʿāt (groups) which set out a methodology and programme for themselves and their da’wah, which is different to the methodology of the Messengers. These groups have neglected the importance of ʿaqīdah (correct beliefs and creed), except for a very few of them, and instead call for the correction of side issues.
So one group calls for the correction of rule and politics and demands establishment of the ḥudūd (prescribed punishments), and that Sharīʿah (Islāmic Law) be applied in judging amongst the people and this indeed is something very important, but it is not what is most important: Since how can one seek to establish and apply Allāh’s judgement upon the thief and the fornicator, before seeking to establish and apply Ailāh’s judgement upon the mushrik, the one who attributes worship to others besides Allāh.
How can we demand that Allāh's judgement be applied to two men disputing about a sheep or a camel, before demanding that Allāh's judgement be applied upon those who worship idols and graves, and those who deny or hold heretical beliefs with regards to Allāh's Names and Attributes, divesting them of their true meaning, or distorting them. Are these people not greater criminals than those who fornicate, drink wine and steal?!!
Since those are crimes against mankind, whereas shirk and denial of Allāh's Names and Attributes are crimes against the Creator, the Sublime, and the right of the Creator has precedence over the rights of creation.
Shaykh al-Islām Ihn Taymiyyah says in his book “al-Istiqāmah” (1/466): “So these sins along with correct tawḥīd are better than corrupted tawḥīd in the absence of these sins.”
Shaykh al-Fawzān discusses another group:
Then another Jamāʿah (group) affiliates itself with daʿwah, except that their methodology is also at variance with the methodology of the Messengers. They give no importance to correct ʿaqīdah, rather they give importance to some acts of worship and practicing dhikr (remembrance of Allāh) in the way of the Ṣūfīs. They concentrate upon going out and touring the lands, and what is important to them is that they manage to attract the people to join them without caring about their ʿaqīdah.
And all of these are innovated ways, taking as their starting point, matters which were left until last in the call of the Messengers. This is just like the case of someone who seeks to cure a body whose head has been decapitated, since the place of ʿaqīdah in the religion, is like the head with regard to the body.
Then the Shaykh said:
Thus it is necessary for these groups to correct their concepts and understanding, by referring hack to the Book and the Sunnah, in order to know the methodology of the Messengers in calling to Allāh. For indeed Allāh, the Sublime, informed that correct rule and sovereignty, which is the central part of the call of the former jamā 'ah whom we mentioned, cannot be achieved except after correcting ʿaqīdah, such that all worship is for Allāh alone and worship of everything else is abandoned ʿaqīdah. Allāh the Most High says:
Allāh has promised to those amongst you who truly have īmān and work righteous deeds, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord, then they are the rebellious transgressors. (24:55).
So these people wish to establish the Islāmic State before purifying the lands of idolatrous beliefs which take the form of worship of the dead, and devotion to the tombs - such as is no different to the worship of al-Lāt, al-Uzzā and the third of them Manāt, rather it is worse. So they are attempting that which is impossible:
And whoever seeks greatness without effort and exertion, Will only be wasting his life in seeking something impossible.
Indeed, establishment and application of the Sharīʿah and the prescribed punishments, and the establishment of the Islāmic State, and avoidance of whatever is prohibited, and achievement of whatever is obligatory, all of these things are from the rights of Tawḥīd; and matters which perfect it and follow on from it. So how can we give attention to that which is subsidiary whilst neglecting that which is of primary importance?
The corruption of rule and rulership is an old affair in this ummah and it happens through sins and disobedience (see next section).
The Messenger of Allāh (صلى الله عليه وسلم) said:[3]
The handholds of Islām will be demolished one by one, and every time one of them is demolished, the people will hold on tightly to the one that follows it. The first one to be demolished is the rule (al-hukm) and the last of them will be the prayer.
Ibn Hibban brought this ḥadīth under the chapter heading, “A mention of the reports that the first breakage of the handholds of the Islām to appear from the direction of the rulers (Umarā) is the corruption of rulership and the rulers (fasād al-ḥukm wal-ḥukkām).”
Alongside this, we do not find in the example of the Salaf, any methodologies that resemble the methodology of the group mentioned above, those who call for the establishment of the rule of Allāh and His judgement by way of blameworthy partisanship (hizbiyyah) and opposition to the methodology of the Prophets. Rather, they behaved with respect to this reality on the basis of other texts from the Prophetic guidance.
As for this corruption of the rule and rulers over the subjects, then it's cause is opposition to the Sunnah, corruption of creed, sin and disobedience.
It is known and established through the Qurʾān, the Sunnah and the sayings of the Salaf and great scholars such as Ibn Taymiyyah and Ibn al-Qayyim, and known through observation and experience from Allāh’s decree that tyrannical rule is a punishment from Allāh for opposition to His Messenger through violations in creed,laxity and corruption in Tawḥīd and sins and disobedience.
Al-Hasan al-Baṣrī (d.110) said:[4]
Verily, al-Hajjāj is the punishment of Allāh. So do not repel the punishment of Allāh with your own hands. But you must submit and show humility, for Allāh the Most High stated, “And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allâh) with submission to Him.” (23:76).
Ibn Saʿd relates in his Ṭabaqāt al-Kubrā (7/163-165):
A group of Muslims came to al-Hasan al-Baṣrī seeking a verdict to rebel against al-Ḥajjāj [a tyrannical and despotic ruler]. So they said, “O Abu Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?”
So al-Hasan said, “I hold that he should not be fought. If this is a punishment from Allāh, then you will not be able to remove it with your swords. If this is a trial from Allāh, then be patient until Allāh’s judgement comes, and He is the best of judges.”
So they left al-Hasan, disagreed with him and rebelled against al-Ḥajjāj, so al-Ḥajjāj killed them all. Al-Hasan used to say, “If the people had patience when they are being tested by their unjust ruler, it will not be long before Allāh will give them a way out. However, they always rush for their swords, so they are left with their swords. By Allāh! Not even for a single day did they bring about any good.”
The Salaf considered al-Ḥajjāj to be a punishment from Allāh on account of their sins and disobedience, and as for today, it is extremely unfortunate that the various groups who have set up methodologies which are in opposition to that of the Messengers are blind to the existence, in this Ummah, of what is worse than mere sins and disobedience and what brings disgrace in the life of this world and the Hereafter: Shirk with the Lord of the worlds. Then they complain about the plots and plans of the Disbelievers and the “new world order”!![5]
Have the graves and tombs of Egypt to which people flock and seek aid, sustenance and protection, escaped the knowledge of these groups? Those of Husain, Badawi, Dusuqi, Zainab, Sinjar and others? Then what about those of Pakistan, India, Indonesia, Oman, Yemen, Syria, Jordan, Afghanistan, Palestine, Morocco, Algeria, Malaysia. Rather, the activists are fully aware of such matters, but because they have a political agenda, they have been blinded from understanding the true methodology of the Prophets in calling to Allāh, the methodology of intellect and wisdom.
Attempting to change the situation of tyrannical rule and rulers—who have been placed over people through the creational decree of Allāh (al-qaḍā al-kawnī) on account of wisdom and justice—through rebellions and force has only ever produced more harms, trials and tribulations, and lead to greater evils than the one present originally.
Ibn al-Qayyim (رحمه الله) said:[6]
This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has fallen upon the Sharee’ah…
Up until he said, after mentioning that the basis of the Sharīʿah is built upon the welfare and benefits of the servants:
…The Prophet (صلى الله عليه وسلم) legislated for his ummah, the obligation of rejecting the evil so that by its rejection, the goodness that Allāh and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and more hated by Allāh and His Messenger then it is not allowed to reject it - even if Allāh hates it and detests those who perform it (the evil).
And this is like rejection [inkār] against the kings, and the ones in authority by coming out against them [with arms etc. to fight them], for verily, that is the basis and foundation of every evil (sharr) and every tribulation (fitnah) till the end of time. And the Companions asked permission from the Messenger of Allāh (صلى الله عليه وسلم) for fighting the leaders who delay the prayer from its proper time, saying: “Shall we not fight them.” So he said: “No, so long as they establish the prayer”, and he also said: “Whoever sees something from his leader [ameer] something that he dislikes then let him be patient and let him not raise his hand [away] from the leader’s obedience.”
And whoever reflects upon the greatest and smallest trials that have befallen Islām, then he will see that they are due to the negligence and wastage of this principle and the lack of patience upon [witnessing] evil. So he seeks bring about its end and as a result of this, a greater evil is brought about. And the Messenger (صلى الله عليه وسلم) saw the greatest of evils in Makkah and he was not able to change them.
In fact even when Allāh gave the Muslims victory over Makkah and it became Dār al-Islām he was resolved to changing the Kaʿbah and returning it to the foundations that Ibrahīm (عليه السلام) had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occurr due to the lack of tolerance of the Quraish, since they were new to Islām and had recently left disbelief. For this same reason he did not grant permission for rejecting against the leaders with the use of one’s hand [i.e. with force] due to the greatness of what results afterwards on account of it…
The Shaykh and Imām, Abd al-Laṭīf bin ʿAbd al-Raḥmān bin Ḥasan Āl al-Shaykh (رحمهم الله) said, in powerful words that uncover the confusing doubts in this topic and that refute the one who spreads them from amongst the ignoramuses:[7]
… And those people—those who are under trial—do not know that with the exception of ʿUmar bin ʿAbd al-ʿAzīz and whoever Allāh willed from among the Banī Umayyah, great mishaps, insolence, taking up arms [against the people] and corruption occurred from most of those in authority over the people of Islām from the time of Yazīd bin Muʿāwiyah [till the present]. But along with that, the manner and behaviour of the notable scholars and mighty leaders with the rulers is well-known and renowned. They do not raise a hand against giving obedience in that which Allāh and His Messenger have commanded from among the legislated actions and obligatory duties of Islām.
Then he proceeds to give examples from history:
And I will give you an example, that of al-Hajjāj bin Yūsuf al-Thaqafī, and his affair is well known in the ummah, that of oppression, repression, excessiveness in spilling the blood [of the Muslims], desecration of the Sanctities of Allāh, the killing of whomever he killed amongst the notables of the ummah such as Saʿīd bin Jubayr, the besieging of Ibn al-Zubayr even though he had sought refuge in the Ḥaram, and making lawful the sacred and sanctified, the killing of Ibn al-Zubayr, even though Ibn al-Zubayr had given obedience to him and the people of Makkah, Medinah, Yemen, and most of Irāq had given the pledge of allegiance to him [Ibn al-Zubayr] and al-Hajjāj was only a deputy of Marwān, and then of his son Abd al-Malik and none of the leaders had given Marwān a pledge and none of the influential people, those having power, had given the pledge of allegiance to him. And alongside all of this, none of the People of Knowledge hesitated in obeying him and complying with him in that in which obedience is permissible from amongst the pillars of Islām and its obligations.
And Ibn ʿUmar and whoever met al-Ḥajjāj were from amongst the Companions of Allāh’s Messenger (صلى الله عليه وسلم), and they never contested with him and nor did they prevent obdedience to him in that by which Islām is established and by which Īmān is perfected. And it is likewise for those who were also in the era of al- Ḥajjāj from among the Tābiʿīn such as Ibn al-Muṣayyib, al-Ḥasan al-Baṣrī, Ibn Sīrīn, Ibrāhīm al-Taymī and those like them from among the leaders of the ummah.
And the affair continued like this between the leading scholars of the ummah, they would enjoin obedience to Allāh and His Messenger and making jihād in His path along with every leader [imām] whether righteous or sinful, as is well known in the books of the fundamental principles and beliefs of the religion.
And similarly, Banū al-ʿAbbās, they conquered the lands of the Muslims forcefully, with the sword and not one of the People of Knowledge and Religion aided them in that. They killed hordes of people and many of the creation from among the Banū Umayyah, their leaders and their deputies. They killed Ibn Hubayrah, the leader of Irāq and they also killed Marwān, the khalīfah, and it was reported that the murderers killed around eighty people from the Banū Umayyah in a single day and then they placed their blankets above the corpses, sat upon them and then called for food and drink.
So along with all of that the conduct of the leading scholars such as al-ʾAwzāʿee, Mālik, al-Layth ibn Saʿd, ‘Aṭā bin Abī Rabāḥ with those kings is not hidden from the one who has a share in knowledge and realisation. And then next generation of the People of Knowledge such as Aḥmad bin Ḥanbal, Muḥammad bin Ismāʿīl, Muḥammad bin Idrīs [al-Shāfiʿī], Ahmad bin Nūḥ, Isḥāq bin Rāhūyah and their brothers … their occurred in their time what occurred from the kings of the great innovations and the denial of the Ṣifāt [Attributes] and they were called to [affirm] these things and were put to trial by them] and whoever was killed, was killed such as Aḥmad bin Naṣr. But along with all of this it is not known that a single one of them raised his hand against obedience [to those kings] and that he saw fit to attack them…
We can summarise the above with the following realities:
01 The Prophets and Messengers rectified societies through correction of creed, calling them to single out Allāh in worship, to fear Allāh and to obey His Messengers. This is alongside the fact that there were many types of evils in those societies.
01 The modern-day political activists, affected by the revolutionary ideologies of European writers, thinkers and philosophers, helped revive the methodology of the Khārijites by claiming that the rule and rulership is the most important foundation of Islām, and they sought the thrones of power by working to mobilise the Muslim masses against the rulers.
They ignored the true causes of the tyranny of the ruler, that it emanates from the subjects themselves, and that the ruler himself is only a symptom, not the cause.
03 Repelling such tyranny in this way brings about way more harm, evil and tyranny than that which was originally present, and this is known through centuries of observation and experience.
Once all the above is clear to the reader, let us then proceed to outline the essentials of Quṭbism and how they oppose the methodology of the Prophets in calling to Allāh, in which there is wisdom and intellect.