Political Islam and Islamists – The Manipulation of Terminology by Ideologues
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
قُتِلَ ٱلْخَرَّٰصُونَ
ٱلَّذِينَ هُمْ فِى غَمْرَةٍ سَاهُونَ
Indeed, you are in differing speech (regarding the Prophet and this Qurʾān). Misguided away from it (the Qurʾān) are those who have been misguided (by such speech). (So) cursed be the premeditated liars (who spread doubts and lies regarding Allāh and His signs). Who are immersed in a flood of heedlessness (and ignorance). [Adh-Dhariyat 8-11] [1]
Some ideologues, demagogues, and provocateurs, under the guise of academic inquiry, employ various terminologies to articulate their own interpretations of the Shariah. Subsequently, they render judgments that aim to classify groups identifying as Muslim or to critique Islam itself, often relying on partial truths or the distortions and innovated practices of the misguided sects that affiliate with Islam. A notable example of this is the term “Political Islam,” which they often utilise when addressing the Takfiris, Sururis, and other advocates of innovated political activism. Consequently, individuals not fitting this characterisation – in their view – are assigned alternative labels, such as moderates or non-violent extremists. Perhaps the most ludicrous classification is the division of Salafiyyah into Quietists, Politicos, and Jihadists. [Refer to Footnote a]
Firstly, the term “Political Islam”, when associated with certain groups, can inadvertently suggest a superficial categorisation, rather than clarifying the distinction between advocates of innovative political activism and the established political framework of the pure Shariah. Thus, the aim here is to transmit some statements of the Salafi scholars regarding Islam and politics.
First, it is essential to recognise that in Islam, the realms of state and religion are intricately intertwined, with no separation between the two. Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:
The intent behind ‘Separation between religion and Siyaasah’ implies that the ruler can do what he wants according to what he thinks is a means to fulfilling (responsibility) of state affairs, regardless of whether it aligns with Shariah or not; or even what he does is based on the judgement of the religion. This is because separation denotes a distinction between two entities and asigning them specific definitions. Thus, the ruler may pursue what he considers to be beneficial even if it opposes the Shariah. Undoubtedly this is a false and sinfu; statement, as religion and Siyaasah are inherently interconnected; however, what we mean by Siyaasah is the Siyaasah that is based on justice rather than oppression. The religion came to promote well being for the people in their behaviour towards their Lord and with one another. It establishes the Rights of Allah, rights for the people- parents, relatives, wives, and the Muslims at large. Even for non-Muslims, Islam has given them rights that are well known to the scholars.
It establishes the conditions for war and peace, punishments for crimes- some of which are explicitly defined in texts, while others are subject to the discretion of the ruler, as well as other matters that clearly illustrates that Islam, in its entirety, is Siyaasah. The root of the word Siyaasah is Saa’is, referring to one who oversees the welfare of animals, ensuring their well-being and protecting them from harm. This principle is evident when we reflect on the religious matters that Allah has legislated for His servants, which are essential for establishing (a fruitful, stable, orderly, and safe) life; and prohibited actions that will corrupt their circumstances- either affecting everyone or specific individuals. Thus, it can be asserted that the entirety of the religion is Siyaasah. We are certain that anyone who dissociates Siyaasah from the Religion, and implement Siyaasah based on what he sees fit and what he forbids, his Siyaasah is corrupt and will cause more harm than good. If one aspect is rectified based on his dificient opinions, it greatly corrupts from another angle. Therefore, it is incumbent that one reflects on the circumstances of those who base their Siyaasah on their desires and opinions, distancing themselves from the principles of Islam. You will find – after contemplating – that either the entirety of their Siyaasah is corrupt or most of it. If it rectifies a matter from one perspective, it corrupts from another. Consequently, the separation of between Siyaasah and religion is a sinful deed and it is obligated to the one who seeks to rectify himself and others to do so in accordance with Islam. [2]
The Ruler and The Subjects
Allah, The Exalted, said:
إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً
Verily! Allah 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. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Aayaat 58-59]
Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. And the second verse was revealed regarding those under the ruler’s authority, the armies and other than them- that it is obligated on them to obey the rulers who establish justice in their distributions, rulings, military expeditions and other affairs, except when they command one to commit an act of disobedience to Allah, because there cannot be obedience to the creation in disobedience to Allah. And if they differ in any matter, they should return to the book of Allah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allah and His Messenger, their rights are fulfilled just as Allah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [3]
Siyaasah: Siyaasah means to regulate the affairs of the citizens. It has jurisdiction over the individual’s behaviour and the society as a whole. It involves Islamic jurisprudence through which the rulers are facilitated with knowledge and understanding of the rulings related to looking after the affairs of the state, its set-ups and Shariah principles. [4]
The Discourse Surrounding The Terms Islamist, Fundamentalism etc
In the discourse surrounding the terms “Islamist” and “Islamic Fundamentalism,” some ideologues, demagogues, and provocateurs have crafted their own interpretations. They define an “Islamist” as someone who possesses a profound belief in Islam, particularly one who advocates for the influence of Islam on political frameworks, or proponents of Islamic militancy or radicalism. This characterisation, however, is a blend of both truth and falsehood. If we accept that an “Islamist,” as per these narratives, is an individual who ardently believes in Islam and seeks its integration into governance, such a conviction is indeed commendable in the Sight of Allah. Al-Allamah Rabee Bin Hadi Al-Madkhalee, may Allah safeguard him, stated:
Whoever Allah wishes good for, He grants him understanding of the religion. When this understanding in the religion is mentioned to the people, they understand it to mean the books of Islamic jurisprudence [i.e. the books that discuss the rulings related to prayer, zakat, fasting, marriage etc]. This is a deficient understanding. Fiqh (understanding) – first and foremost – is the understanding of the (sound) creed and Tawheed (i.e. sound Islamic monotheism). This is the highest level of Fiqh because the nobility of knowledge is judged based on the nobility of its subject matter. The best and noblest subject matter is Tawheed, which teaches the people about the Attributes of their Lord and the perfection of His Attributes, about His Oneness, to worship Him (alone) and sincerely establish the religion for His Sake. Therefore, we seek understanding of Tawheed from Allaah’s Book, the (authentic) Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, and from the understanding of our pious predecessors. We seek understanding in all areas of (Shariah) knowledge – understanding of halal and haram, acts of worship, mutual dealings, sound Islamic politics, economics and in every affair. All these affairs – and all praise and thanks be to Allah – are extensively (found) in the (message) brought by Muhammad, peace and blessings of Allah be upon him. When Fiqh is mentioned, its intended (meaning includes) understanding of every affair that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed [Islamic Monotheism]. There is nothing that can do without the knowledge of Tawheed. [5]
However, the crux of the issue lies in their manipulation of terminology for the sake of ideological conflicts, leading to a lack of consistency in their discourse on these issues. This inconsistency often serves their ulterior motives of deception and defamation. Conversely, when it aligns with their political ambitions, they label these same people they used to label Islamists as freedom fighters, a tactic observed in regions like Libya and beyond. Therefore, it is incumbent upon us to follow the Shariah definitions articulated by the Salafi Scholars, ensuring a thorough understanding rather than merely echoing the terminology employed by the ideologues who utilise them for their ideological wars. In the second instance, when these ideologues define the term ‘Islamist’ as equivalent to militancy, radicalism, or terrorism, it is imperative to clarify that no negative connotations should be ascribed to Islam itself. Instead, such actions are predominantly linked to the khawarij and those influenced by their ideologies. It is widely acknowledged that these groups—regardless of whether they are labeled as Islamists or deemed freedom fighters by ideologues when it serves their interests in inciting rebellion against Muslim leaders—distort the teachings of Shariah to pursue their own corrupt objectives. Listen here: https://video.link/w/tr4U [Refer to Footnote b]
The term ‘Islamic Fundamentalism’ often sparks considerable debate among individuals regarding its interpretation. However, it is commonly understood by those who employ it to signify a rigorous adherence to the teachings of the Qur’an and the Shari’ah (Islamic Law). Thus, if this is the connotation that the ideologues associate with ‘Fundamentalism,’ then it is indeed in alignment with the truth if free from exaggeration and negligence. Allah said:
فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِىٓ أَنفُسِہِمۡ حَرَجً۬ا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمً۬ا
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [An-Nisaa. 65]
Narrated Abu Musa, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “My example, and the example of what I have been sent with is that of a man who came to some people and said, O people! I have seen the enemy’s army with my own eyes and I am a plain warner; so protect yourselves!’ Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them and killed and ruined them completely. So this is the example of that person who obeys me and follows that truth which I have brought (the Qur’an and the Sunnah), and the example of the one who disobeys me and disbelieves the Truth I have brought”. [Sahih Al-Bukhari. 7283]
Thus, should the ideologues refer to ‘Fundamentalism’ in a manner that aligns with the principles legislated by Allah [The Exalted], it is indeed commendable. However, if their intention is to denote those who promote violence, then such actions are reminiscent of the kharijites—those who deviate from true teachings, akin to the terrorists and innovators represented by groups like ISIS, Al-Qa’idah, Jabhat An-Nusra, and their counterparts.
The principles of sound Islamic methodology shine with the clarity of the midday sun. Those who assert adherence to this methodology, regardless of their stature, are meticulously examined by senior Salafi scholars and their distinguished students. Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:
All of you hold onto the Rope of Allah [i.e. The Qur’an and authentic Sunnah]- Allah will aid you in this and make you like the sun; return to the understanding of the righteous predecessors, and it is, as I said to you, transmitted (and established) in your presence. This is a challenge to those who oppose this. We are challenging ahlul bidah wal ahwaa [the proponents of innovation in religious affairs and followers of desires] in their creed and politics. We say, between us and you is the (path, understanding of the) pious predecessors and books (of the pious predecessors). Ahmad [i.e. Imam Ahmad] used to say to the proponents of innovation in religious affairs, “Between us and you are the funerals (i.e. whose funeral will be attended by ahlus sunnah in great numbers)”. We say (i.e. at present), “Between us and you are the books (of the pious predecessors)- the books are present!
Allah said to His Messenger [peace and blessings of Allah be upon him]: [قل فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ – All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad ): “Bring here the Taurat (Torah) and recite it, if you are truthful”]- So they bring the Torah and you proof them to be upon falsehood. We bring the books of the pious predecessors – the Qur’an, the Sunnah, the books of Al-Bukhari, Muslim, Abu Dawood, at-Tirmidhi, an-Nasaa’ee, and what was authored by Ahmad and others; we bring them (to prove) those who are on the path of these (pious predecessors) and those who turn away and oppose them. Just as Allaah challenged the Jews to bring the Torah, so the Torah was brought and they were exposed them, (likewise), we challenge these people to bring the books of the pious predecessors, so that the innovator in religious affairs is exposed, and to clarify who the deviants are- whether us or them? Are they able to challenge? Can they open their mouths like this? We fill our mouths with courage – challenge everyone who says that we are upon other than methodology of the pious predecessors. We, by Allaah, call to the methodology of the pious predecessors- to the Book of Allaah and the Sunnah of Allaah’s Messenger [peace and blessings of Allaah be upon him]. We use the book of Allah and the Sunnah as proof for our beliefs, our acts of worship, dealings with rulers and their subjects, in dealing with the groups and sects. As for the others, they are upon tricks, deception etc By Allaah, you will not find with them anything but tricks and manipulating the emotions of youth”. [6]
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Footnote a: https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/
http://www.salafis.com/index.cfm
Footnote b: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/
https://salafidawahmanchester.com/2021/02/12/not-a-spring-for-us-rather-its-spring-for-the-unbelievers-i-e-those-unbelievers-who-were-pleased-with-the-trial-and-chaos-in-muslim-lands-by-al-allaamah-saaleh-al-fawzaan/
[1] https://www.thenoblequran.com/q/#/verse/51/8
[2] https://binothaimeen.net/content/7366. Paraphrased]
[3] An Excerpt from at-Taleeq Alaa Siyaasah Ash-Shar’iyyah 16-18
[4] at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. 5
[5] Marhaban Yaa Taalibal Ilm. pages 243-244
[6]