Islamic Law / Shaykh `Abd al-Karim Zaydan

Abd al-Karim Zaydan_Worship Requires a State



Imam Dr. `Abd al-Karim Zaydan wrote the following:

“Allah created human beings to worship Him. He Most High says: {I have not created humans and jinn except to worship Me…}.[1] The word ‘worship’ (`ibada) is a comprehensive term encompassing everything that Allah loves such as words and deeds both apparant and inner.[2] In order to realise this broad meaning of worship, human beings must make their life, their words, deeds, dealings and realtionships with other people all agree with the method and manner designated by the Shari`a.  

Human beings cannot mould their lives in this manner except if the society they live in is based on a system that will facilitate this mode of living because human beings are social beings who are inevitably affected by the society they live in. So, either the cosequence of this aftect is that they are led to the good (al-khayr) and proper guidance (al-hidaya) or to bad and misguidance […]

Human beings cannot live with the teachings of Islam nor organise their relationships with others based on Islamic principles except if the society is built upon an Islamic basis that firmly enables an individual to live life giving him the most beautiful conduct and pious surrounding so that he perfects himself in all forms of worship to Allah.

Indeed, it is not possible to establish an Islamic society merely through exhortation and instruction (al-wa`z wa ‘l-irshad) but only through an Islamic State which will shape the society in the proper way; honouring it and protecting it and preventing it from ruin and corruption through its authority and power […] the authority, capability and means by which the society will therefore be protected from ruin and destruction is the state which holds the political power: ‘Allah will restarin people through the political power and not through the Qur’an’[3] as it has come in the athar[4] narration.”[5]


[1] See surat al-Dhariyat:56.

[2] Ibn Taymiyya, al-Majmu` al-Fatawa, 1:304.

[3] Narratd by Sayyiduna `Uthman ibn `Affan (ra). Cited by Ibn Baz, al-Majmu` al-Fatawa li-Ibn Baz, 10:70.

[4] An athar is defined as the locutions of the Prophet’s companions (sahaba) and the first generation of Muslim successors (tabi`un).

[5] Zaydan, al-Fard wa ‘l-Dawla fi ‘l-Shari`at al-Islamiyya, pp.9-12.


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