Question:
How does one harmonize between seeking leadership in the deen/dunya affairs as something blameworthy and the Ayah describing the Slaves of the Most Merciful:
“وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
“And those who say: ‘Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun'”.
[25:74]
Answer:
Shaikh Ibn ul-‘Uthaymeen rahimahullah said:
“So these people did not ask Allah for leadership of authority and government, rather they asked Allah for leadership in the religion because the servants of Allah do not want authority over the people nor do they seek governance. Rather the Messenger of Allah (ﷺ) said to Abdurahman ibn Samurah radiallahu anhu:
لاَ تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُوتِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُوتِيتَهَا مِنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا،
O `Abdur-Rahman bin Samura! Do not seek to be a ruler, because if you are given authority for it, then you will be held responsible for it, but if you are given it without asking for it, then you will be helped in it [by Allah].
[Bukhari no. 6622]
They asked for leadership in the religion which Allah, the Exalted said:
وجعلنا منهم أئمة يهدون بأمرنا لما صبروا وكانوا بآياتنا يوقنون
And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)
[32:24]”
[Sharh Riyaadus-Saliheen (2/392)]
However, some of the Scholars of Tafsir understood it not to mean seeking leadership, but rather to become a good role model for the pious.
Imam Qurtubi rahimahullah mentioned in his Tafsir of the ayah:
“Ibrahim an-Nakh’ai rahimahullah said: They did not seek leadership, but rather to be good role models in the deen. Ibn ‘Abbas radiallahu anhumma said: “Make us Leaders of guidance as Allah said:
وجعلنا منهم أئمة يهدون بأمرنا لما صبروا وكانوا بآياتنا يوقنون
And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)
[32:24]
It was said that it is the other way around and figurative, [conveying the meaning of] ‘make the pious an Imam for us’. This was said by Mujaahid rahimahullah. The first opinion is more apparent and it is what is returned to Ibn ‘Abbas and Makhool. It is evidence that requesting leadership in the religion is recommended”
[Tafsir al-Qurtubi (13/83)]
Likewise, Imam al-Bukhari rahimahullah explained the verse in his Saheeh saying:
أئمة نقتدي بمن قبلنا ويقتدي بنا من بعدنا
Leaders: [that is] we follow those before us, and those who come after us follow us
[Fathul-Bari (13/265)]
Imam Qurutbi took the view that seeking leadership in the religion [according to the above meaning] is recommended and others said it is obligatory.
Imam Suyuti rahimahullah said:
“In this verse is [evidence] for supplicating for the rectification of the wives, children, offspring, and seeking leadership in good. Kirmaani said in al-‘Ajaa’ib that al-Qaffaal and other mufassiroon said [that] in this verse is evidence that seeking leadership in the religion is obligatory”
[Ikleel if Istinbaat al-Tanzeel (1/198)]
Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah was asked:
Question:
The intent of governance [in the Ahaadith] is worldly; however, what is the ruling on seeking leadership in legislated, religious [affairs]?
Answer:
“The judiciary [being a judge] and the likes is a legislated leadership. So a person does not seek to be a judge. As for a person seeking to be an Imam in order to guard the prayers or in order to have concern for the Quran or in order to benefit the people by teaching, then there is no harm in this”.
[Sharh Sunan Abi Dawood no. 345]
And Allah knows Best
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
—
Al-Mufasir, As-Sa’dee, may Allah have mercy upon him, said when explaining the following verse:
(لا ينال عهدي الظالمين)
“My Covenant includes not the Dhalimeen (wrong-doers).”
“Meaning: He will not achieve the position of leadership in the religion; he who oppresses himself and harms it and lowers its value due to that negating this position. [This is] for verily this position is based upon patience and certainty in faith, which is resulted by the person having:
- a great level of eeman and good deeds
- and by having a beautiful character
- and by possessing upright characteristics
- and by having full love and fear and repentance [for Allah].
So how distanced is oppression from this [noble] position?
And there is an indication by what is understood from the verse that the one who is free from oppression will achieve the position of leadership while establishing the [other] causes for it…”
[Tafseer as-Sa’dee, page: 51, print Ibn Hazm]
As many scholars have stated:
فبالصبر و اليقين تنال الإمامة في الدين.
“So through patience and certainty in faith one achieves leadership in the religion”
Translated by
AbdulFattaah bin Uthman
Abu Fajr
