The nature of the Islamic rule

The nature of the Islamic rule, who would be the ruler and to whom the power of issuing the rules belongs. The rule is the sovereignty, the authority, the guardianship and the government; in other words it is the authority that executes the rules, manages people's affairs and looks after their interests. The Islamic rule is the authority that runs people's affairs and looks after their interest according to the Islamic Sharia'a rules; this is so because the existence of the rule and the authority is based on the viewpoint about life, and this viewpoint is represented in the Islamic Aqeeda and what emanates from this Aqeeda has been built upon this Aqeeda in terms of Sharia'a rules; in other words, life is created by a Creator, and the human must conduct his or her actions according to the commands and prohibitions of Allah (swt).

Therefore, the principle on which the rule is based is the Islamic Aqeeda, and the management of people's affairs and the looking after their interests is conducted according to the Sharia'a rules. Since Islam is an ideology based on an Aqeeda from which emanates a system that deals with all life's affairs, the rule - which represents the authority that implements the rules and runs people's affairs - would then form part of its rules that it has brought. The obligation for its implementation is reflected in the Qur'anic verses which command the rule by what Allah (Swt) has revealed and the verses of legislation which Allah (swt) has ordered their implementation.

Allah (swt) says: " So judge between them by what Allah has revealed, and follow not their vain desire, diverging away from the truth that has come to you " [TMQ 5:48]

Allah (swt) says: " And so judge between them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allah has sent down to you " [TMQ 5:49]

Allah (swt) says: " But no by your Lord, they can have no Faith, until they make you judge in all disputes between them " [TMQ 4:65]

Allah (swt) says: " And whosoever does not judge by what Allah has revealed, they are the disbelievers " [TMQ 5:44]

These verses among many others related to the rule clearly indicate this obligation. There are verse related to the political legislation, others to the war legislation, the penal legislation, the civil legislation and the social legislation; they have all been revealed to be implemented and executed. These verses have been practically implemented during the lifetime of the Messenger of Allah (saw) and the Khulafah Al-Rashideen, as well as those Muslim rulers who succeeded them, which indicates clearly that the rule, which represents the authority that executes the rules and runs people's affair, is in fact part of Islam; this also indicates that it will not be considered Islamic unless the running of people's affairs and the realising of their interest are conducted according to the Islamic system and rules. The obligation of the rules by what Allah (swt) revealed from these systems and legislation, necessitates the establishment of an authority that would implement these systems, legislations and laws; it is the authority of guardianship and government. This is reflected in Allah (swt) saying:

" O you who believe, obey Allah and obey the Messenger and those in authority amongst you " [TMQ 4:59]

" If only they had referred it to the Messenger or to those charged with authority among them " [TMQ 4:83]

This is as far as the Islamic rule is concerned. As for who has the right to issue such rules, i.e. who is the ruler, this is very vital, for the knowledge of the rule and its type depends on the knowledge of the rules. However, the ruler here does not mean the one who has the authority or the one who executes every rule with the help of the powers invested in his person, but the one who has the power to initiate the rule concerning things and actions, and who has the power to initiate the rules that deal with people's problems. Thus, to whom belongs the sovereignty? Is it the Sharia'a or is it Man? Islam has confined the sovereignty to Allah (swt), i.e. it has confined the initiation of the rules upon actions and things, and the initiation of rules concerning the running of people's affairs to the Sharia'a. Islam has also obliged the Muslims to abide by the Revelation, and forbidden them from abiding by other than that which has been revealed.

Allah (swt) says:

"It is not for a believer, man or women, when Allah and His Messenger has decreed a matter that they should have any opinion in their decision" [TMQ 33:36]

" The command rests only with Allah. In Him I put my trust " [TMQ 12:67]

" The command rests with none but Allah. He declares the Truth
and He is the best of Judges " [TMQ 6:57]

" And whatever the Messenger brought take it, and whatever
he forbade you abstain from it " [TMQ 59:7]

" The command is for none but Allah. He has commanded
that you worship none but Him " [TMQ 12:40]

" Surely, His is the judgement and He is the
Swiftest in taking account " [TMQ 6:62]

According to Muhammad (May Peace and Blessings of Allah be Upon Him):

" He who innovates something in this matter of ours,
which is not of it, is rejected " [Bukhari, Muslim]

" Every action not based on our instruction is rejected " [Muslim]

" Truly, Allah has decreed some obligations, so do not neglect them, and He has forbidden certain matters, so do not perpetrate them, and He established some boundaries, so do not violate them "

There are many other verses and Ahadith that confine the initiation of rules to the Sharia'a and which forbids the Muslims to adopt anything or execute any rule that is not brought by the Sharia'a. Therefore, it is Allah (swt) who legislates the rules and not the Khalifah; and it is He (swt) who obliges people and the Khalifah to abide by these rules in their relationships and their actions, and who confined them to follow these rules to the exclusion of all others. Therefore, it is not fitting for humans to lay down any rules in order to govern people's affairs with, nor is it fitting for the Khalifah or any other ruler, to either oblige people or give them a choice in following tenets, systems and rules laid down by humans. Allah (swt) has described such rules as being rules of Taghut and He described them as being Tawaghit (false gods). He (swt) ordered the Muslims to reject them and reject whatever they legislated in terms of systems and laws. Allah (swt) says:

" And they wish to resort to judgement to the Taghut (all false deities, authorities etc.) while they have been ordered to reject them " [TMQ 4:60]

" Whoever disbelieves in Taghut and believes in Allah, then he has graphed the most trustworthy handhold that will never break " [TMQ 2:256]

" Worship Allah (alone), and avoid Taghut " [TMQ 16:36]

Allah (swt) has described those who legislate rules, who permit forbidden and forbid lawful as false claims to godship. Allah (swt) says:

" They took their rabbis and their monks and Messiah (Christ), son of Mary, to be their lords besides Allah " [TMQ 9:31]

Adi bin Hatim heard the Messenger of Allah (saw) reciting this verse, so he said "O Messenger of Allah, they did not worship them". Upon this the Messenger of Allah (saw) said "Indeed they forbade what was made lawful to them and they made haram lawful to them; so they followed them, and that is their worship to them" All this indicates clearly that the sovereignty and the rule belong to none but Allah (swt), and that He alone is the Legislator, that the humans do not have the right to legislate, and that what the Khalifah adopts in terms of systems, legislations and laws, must be Sharia'a rules derived from the Book of Allah and the Sunnah of His Messenger (saw). As for the ruling system in Islam, it is the system that outlines the structure of the state, its qualities, its pillars, principles and various bodies.

Furthermore, it is the basis, as well as the thoughts, the concepts and the criterion, according to which people's affairs are managed, and the constitution and canons are implemented. It is a distinct and a specific system, for a distinct and specific state, totally different from all the existing ruling systems in the world, whether in the fundamentals on which these systems are based, or in the thoughts and concepts according to which people's affairs are run, or in the shape in which these ruling systems are incorporated, or in the constitutions and canons that they implement. O Muslims! This is the nature of the Islamic ruling system, which we invite you to work with us towards its establishment.

Allah (swt) commands you to work towards establishing this ruling system. So respond to the command of Allah (swt) so that you remove from your necks the sin of complacency and the sin of keeping silent, and so that you gain the might of this life and the reward of the Hereafter.

Fatwaa from Shaikh AbdulAziz Bin Abdullah Bin Bazz (Rahimahullah)
From his book 'Islamic Fatwas regarding Women' Page #259

Question: What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?

Response: Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (Sallallaahu Álayhi Wasallam) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (Sallallaahu Álayhi Wasallam) was simply saying the verse of the Quran],

"Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66). So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.

What the great schollars say about HIJAB?

Shaikh ibn Uthaimin

Question: What is the Islamic hijab?
Response: The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well known that the source of temptation and looking is the face. How can one say that the Shariah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction.( 'Islamic Fatwas regarding Women' Page # 289)

Shaikh AbdulAziz Bin Bazz (One of the greatest scholars of our times. He passed away 26th of Muharram 1420 Hijrah. (12th of May 1999) Rahimahullah. He belonged to the Hanbali School of jurisprudence.)"
It is compulsory for a woman to cover her face in front of non mahram men"(This has been quoted in Shaikh Bin Bazz's pamphlet on Hijab and in the book 'Islamic Fatwas regarding Women' and in the Arabic version of the book "hijaab Wa Safur" page #51)


Shaikh AbdulAziz Bin Bazz (Rahimahullah)
"According to the understanding of the best generations (the "Salaf") after the ayah of hijaab was revealed than Muslims women must cover everything including the face and hands. they can show one eye or two eyes to see the way. this was the opnion held by many of the sahaba like Ibn Abbaas, Ibn Masud, Aisha (Radhiallaahu Ánhuma) and others and this opnion was upheald by the Tab'ieen who followed than as Ali bin Abi Talha and Muhammad bin Sirin (Rahimahullah) and by the ritious ullima who followed them as Ibn Taymiyyah and Imaam Ahmed bin Hanbal (Rahimahullah)" (Quoted from the book "hijaab wa Sufor")


Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) relates:
"Women used to roam about without Cloaks (Jilbaabs) and men used to see their faces and hands, but when the verse stating 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks over themselves.' (Surah Al-Ahzaab,Verse #59)was reveled, then this was prohibited and women were ordered to wear the Jilbaab. Then Ibn Tayimiyyah goes on to say "The word Jilbaab means a sheet which Ibn Mas'ud (Radhiallaahu Ánhu) explained as a cloak covering the entire body including the head, face and hands. Therefore, it is not permissible for the women to reveal the face and hands in public. (Ibn Taymiyyah's book on fatwaas Page# 110 Vol # 2 also in the book Hijaab Page # 15)

From the 4 Madhabib (4 madhabs).......

Mufti Anwar Ali Adam Al Mazahiri (Mufti A'azam (Head Mufti) of Madrasa Madinatil Uloom Trinidad & Tobago.)
"Imam Shafi, Malik and Hanbal hold the view that niqaab (covering the face and the hands completely with only a small area for the eyes to see) as being compulsory (fard). Imam Abu Hanifa says that niqaab is Wajib and the face and hands can be exposed provided that there is not fear of desire if one looks at the female face, otherwise if there is the slightest chance of desire developing in the looker (the meaning of desire is that the looker would see the female face and think that she is beautiful, sexual thaught is not what is meant) then exposing the face and hands is Haraam.


The Mufassir, Imaam Al-Qurtubi (Rahimahullah),
Cites in his Tafseer of the Ayah on Jilbaab (Al-Ahzab 33:59), that the Jilbaab is: "a cloth which covers the entire body... Ibn 'Abbaas (Radhiallaahu Ánhu) and 'Ubaidah As-Salmaani (Radhiallaahu Ánhu) said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi Surah Al-Ahzab ayah # 59. This was also agreed upon by Imam WahidiImam Neishapuri in the book of tafseer of Quran "Gharaib -ul-Quran" and "Ahkam-ul-Quran", Imam Razi, in his tafseer of Surah Azhab in the book "Tafsir-i-Kabir" Imam Baidavi in his tafseer of Quran "Tafsir-i-Baidavi" and by Abu Hayyan in "Al-Bahr-ul-Muhit" and by Ibn Sa'd Muhammad bin Ka'b Kuradhi and they have all descirbed the use of jalbaab more or less in the SAME way as the two described by Ibn Abbas (Radhiallaahu Ánhu).)


Refutations from Shaikh Ibn Uthaimin

This is taken from the book "Hijaab" by Shaikh Ibn Uthaimin from Saudi Arabia. Printed by Madrasah Arabia Islamia Azaadville-South Africa.
Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)

The Ullima who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.
The hadith of Aisha (Radhiallaahu Ánha) when Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr came to the Rasulullah (Sallallaahu Álayhi Wasallam) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadith is WEAK because of 2 main weaknesses.

1. There is no link between Aisha (Radhiallaahu Ánha) and Khalid bin Dareek, who narrated the hadith from her. And in every chain of narrators Khalid bin Dareek is mentioned.

2. In the chain os narrators Sa'eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator. This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma'een (Rahimahullah). This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadith to be in their books.

(From Shaikh Ibn Uthaimin in the book "Hijaab" pages # 17 and 18.)
We also have to see that the Muhadith Abu Dawood when he quoted this hadith put with it that it is Musal (with a broken chain that does not lead up to the Sahaba).
(From The Book "Hijaab wa Safur" under tha fatwaa of Shaikh AbulAziz Bin Bazz on Page #61. Also stated as being weak by Shaikh Nasirudden Al-Albaani in his Daeef Sunan Abu Dawud in Kitab-ul-Libas under hadeeth number 4092 (which is the original hadeeth number.) It has also been mentioned in the magazine called "Al Hijrah" that Ullima agree this hadith is weak.)

An other thing that shows the weakness of this hadith is that after the ayah for hijab (Surah Al-Ahzaab – Verse #59) was revealed then the women of Sahaba wore a complete veil and covered the faces and hands. This includes Asmaa (Radhiallaahu Ánha) the daughter of Abu Bakr, who is supposed to have narrated this hadith. Asmaa (Radhiallaahu Ánha)covered herself completly including tha face, this has been narrated in authentic hadith in Imaam maliks "MUWATTA Book 20 Hadith # 20.5.16."

The Status of Applying Other Than the Divine Laws

Shaykh Saleh al-Fouzan

Ruling by Allah's Law
Kitab at-Tahweed, Chapter 6
Translated by Mahmoud Ridha Murad

Allaah, the Exalted, said: "And He who does not rule by what Allaah has revealed it is they who are the unbelievers." (5:44)

This Ayah signifies that ruling by laws other than those revealed by Allah constitutes infidelity. This type of infidelity is either major which entails apostasy, or minor which does not constitute apostasy depending on the ruler's attitude. If he believes that the laws of Allaah are not binding, and that he has a choice, or he took them lightly, or believed that man-made laws are better than the Divine laws, because the former are not suitable for this time and age, or if he wants to satisfy the infidels and hypocrites by so doing, then he commits major infidelity. But if he believes that the laws of Allaah are binding and knows the respective laws are relevant to the case he is handling, and yet he opted to rule by otherwise, recognizing that his deed is wrong, and would be subject to punishment, then such a ruler is disobedient who has committed minor Kufr or disbelief. But if he was ignorant of the respective Divine law and tried his best and utmost seeking it, but missed it, he would have committed an error, but he would be rewarded for exerting the effort to reach the proper judgment and, whose error would be forgiven [At-Tahawiyah p.363-364].

This applies to cases that concern individuals, but ruling on cases that concern the public is a different case. Shaikhul Islam b. Taymiyyah said: "If the ruler was religious and yet ruled ignorantly without knowledge, he would end up in Hell-Fire. But if he is aware of the Divine laws and yet he ruled by other than the truth of which he is, aware, he would belong to the people of Hell-Fire. And if he rules unjustly and without knowledge, he would be more deserving of Fire. This in case he judges in a case of an individual, but if he judges in a case which concerns the public, and altered the truth into falsehood, and the falsehood into truth, the Sunnah into Bid'ah, or the Bid'ah into Sunnah, and the good into evil and the evil into good, and opposes the commands of Allaah and His Messenger and commands what Allaah and his Messenger forbid, then this is another type to be judged by Allaah, the Rubb of the Worlds, and the God of the Messengers, the Proprietor of the Day of Requital, to Whom belongs all the praise in the beginning and the end. [Majmoo' al-Fatawa, p.388]

Allaah says: "The judgement is His, and to Him you shall return." (28:88) Allaah says: "He it is Who sent His Messenger with guidance and the deen of the truth, to make it prevail over all other religions. And Allaah is sufficient as a Witness." (48:28)

Shaikhul Islam Ibn Taymiyyah went on to say: "There is no doubt that he who does not believe in the incumbency of ruling by what Allaah sent to His Messenger is an infidel. So he who deems it lawful to judge between people according to what he deems as justice without adhering to what Allaah sent down is an infidel too."

There is not a nation but enjoins ruling with justice, although justice according to their religion is what their leaders or chiefs consider as such. There are many who claim to be Muslims, rule by their mores and customs which is not revealed by Allaah, such as the customs of the Bedouins, which they inherited from their forefathers who were obeyed rulers. They believe that such customs must be applied, excluding the Book and the Sunnah, and such belief constitutes infidelity.

There are many people who accept Islam, but do not rule except by the prevailing customs that are commanded by obeyed lords. Such people know that it is not permissible to rule by other than what Allaah revealed, but do not apply them, rather they deem as lawful to rule by other than what Allaah sent down, they are infidels." [Minhaaj as-Sunnah]

Shaikh Muhammad b. Ibraheem (the late Mufti of Saudi Arabia who is succeeded by Shaikh Bin Baz) asserted: "As for that which is described as lesser infidelity, it is when he refers the dispute to other than the Book of Allaah knowing that he is disobeying Allaah by doing so, and that the ruling of Allaah is the truth, and He does it once. Such a person would not be committing major infidelity. As for those who legislate laws and make others obey them, this constitutes infidelity, even if they claim that they made a mistake, and that the laws of Allaah are more just; such is considered as an infidelity which entails apostasy." [Fatawa ash-Sheik Muhammad b. Ibreheem aal-Ash-Sheik]

By asserting this Sheik Muhammad b. Ibraheem, may Allaah grant him His Mercy, made distinction between the partial ruling of no recurrence, and between the general ruling which is used as reference to all judgments or most of them, and he decided that such infidelity constitutes absolute apostasy. That is because he who discards the Islamic Shar'iah and replaces it with man-made laws, this is a proof that he considers the man-made laws as more appropriate and better than the Shar'iah, which is beyond doubt a major infidelity which constitutes apostasy and contradicts Tawheed (the belief in the Oneness of Allaah).

Ruling by other than what Allah revealed

Shaykh Saleh al-Fouzan

Ruling by Allah's Law
Kitab at-Tahweed, Chapter 6
Translated by Mahmoud Ridha Murad


Among the requirements of believing in Allaah, the Exalted, and worshipping Him is submitting to His judgment, and contentment with His laws, and the referral to His book and to the Sunnah of His Messenger (SAW), in disputes with regards to statements, fundamentals, litigation's, blood, properties, and the rest of rights. For Allaah is the ultimate Judge and judgment ultimately pertains to Him. It is incumbent upon the rulers to rule by what Allah revealed, and it is incumbent upon the subjects to seek judgment from the Book of Allaah and the Sunnah of His Messenger (SAW).

With regards to rulers, Allaah says: "Verily, Allaah commands you to deliver the trust committed to you to their due owners, and that when you judge between people, to judge with justice."(4:58)

And surely excellent is that with which Allaah admonishes you. Allaah is all-Hearing, all-Seeing.

And with regards to the subjects, He said: "O you who believe, obey Allaah and obey His Messenger, and the people in authority among you. And if you dispute over anything, refer it to Allaah and His Messenger if you really believe in Allaah and the Last Day, that is best in terms of consequences." (4:59)

Then Allaah has made it clear that having faith does not conform with seeking judgment in other than what Allaah revealed. Allaah, the Exalted, says: "Do you not see those who allege to believe in what is revealed to you and what was revealed before you? They desire to seek judgment from the Taghat, although they are commanded to disbelieve in it, and Satan desires to lead them far astray." (4:60)

Then how will they fare when an affliction befalls them because of what they have achieved (of evil deeds) then they come to you swearing by Allah, saying, 'We meant nothing but the doing good and reconciliation? It is those whose secrets Allaah knows well. So turn away from them and admonish them and give them effective exhortation concerning their insights. And We have sent no Messenger but that he should be obeyed by the command of Allaah. And had they come to you when they wronged themselves, and asked forgiveness of Allah, and the Messenger also asked forgiveness for them, they would have found Allaah oft-Returning, Merciful.

"But nay, by your Rubb, they will never become believers until they set you a judge in their disputes and then find no straits in themselves concerning what your verdict, and submit with full submission." (4:65)

Allaah, the Exalted, emphasizes by oath the lack of iman of those who do not refer their disputes to the Messenger of Allaah (SWT) and be content with his judgement submissively.

Allah also ruled that those rulers who do not rule by what Allaah sent down are unbelievers, wrongdoers, and rebellious. He says: "And he who does not rule by what Allaah sent down, it is they who are the disbelievers." (5:44) And He says: "And he who does not rule by what Allaah sent down, it is they who are the wrongdoers." (5:45) And He says: "And he who does not rule by what Allaah sent down, it is they who are the rebellious." (5:47)

It is incumbent to rule by what Allaah revealed and to seek His judgment in all cases of dispute with regards to scholars opinions to accept only those opinions or statements that are substantiated by the Book and the Sunnah without taking side of a certain jurisprudential school, or certain Imam. This must apply to all litigation and rights, not just personal statutes as practiced in some countries that are related to Islam. For Islam is one entity which is indivisible. Allaah says: "O you who believe! uphold Islam in its entity (as a whole)." (2:208)

And Allah condemned the Jews saying: "Do you, then, believe in part of the Book and disbelieve in part?" (2:85)

The adherents of Madh'hab (Jurisprudential schools) must also refer the statements of their Imams to the Book and the Sunnah to accept only those of them that are in conformity with these two sources, and reject the rest, without prejudice or bias, particularly in matters of Aqeedah. The Imams, may Allaah be merciful to them, recommended doing so strongly; and this is the real Madh'hab of all the Imams. Therefore, he who opposes them is not considered as their adherent, even if he claims to be so. Rather, he would be one of those of whom Allaah says: "They take their priests and monks, and the Messiah, son of Maryam, as lords aside from Allaah." (9:31)

The above Ayah is not restricted to Christians only, rather, it applies to anyone who copies them. He who disobeys the command of Allaah and His Messenger (SAW) ruling by other than what Allaah revealed, or requests doing so following his whims, and what he loves, he would have apostatized by departing from Islam and disposing of Imaan, even if he claims to be a believer. Allaah, the Exalted, denied such people's claim to Imaan, by using the verb, 'allege' in the above-mentioned Ayah; a verb which is usually applied to those whose action and behavior belie their claims. This is proven by the words of Allaah: "And they are commanded to denounce the Taghoot." (4:60)

Because denouncing Taghoot (i.e., whatever is worshipped or obeyed beside, or aside from Allaah) is a pillar of Tawheed (the belief in the Oneness of Allah.) If man does not fulfill this pillar he would not be considered as a believer in the Oneness of Allaah, for Tawheed is the foundation of Imaan through which all good deeds are rendered sound, and without which they would be nullified. Seeking judgement from the Taghoot means believing in it [Muhammad b. Abdul Wahhab, Fath al-Majeed, p. 467-468] Allaah says: "He who disbelieves in Taghoot and believes in Allah has surely grasped a strong handle." (2:256)

Negating Imaan from him who does not rule by what Allaah revealed indicates that applying the laws of Allah is a matter of faith, creed and worship which a Muslim must uphold and adhere to. The laws of Allaah should not be applied only because they are better for people and their safety and security, rather because applying them is an act of worship.

Some people emphasize this point only and ignore the terms of faith, creed and worship of applying the Divine laws. Allaah, glory be to Him, condemns those who apply His laws for personal interest, not because they believe that applying them is an act of worship. Allaah, the Exalted, says: "And when they are summoned to Allaah and His Messenger to judge between them, behold! a party of them turn away. But if the right is in their favor, they come to him submissively." (24:48-49)

They in fact care only about what they desire, while they turn away from anything else which opposes their desires, because they do not consider as an act of worship seeking the judgement of the Messenger of Allaah (SWT) (by going to him during his lifetime and referring to his Sunnah after his death).