Compiler: Muhammad Moshiur Rahman
Introduction
“From the very moment human beings began to acknowledge their Creator merely as the Owner of the heavens and took ownership of the earth into their own hands, oppression and corruption began in human civilization. Although the modern world is technologically advanced today, in terms of morality and justice, it stands at the edge of a deep abyss. The principal reason for this is that we have brought Islam down from a complete ‘Deen’ or way of life and turned it into merely a personal belief or religion.
The Holy Qur’an has taught us about ‘Al-Baqiyatus Salihat,’ or those enduring righteous deeds, which are not limited merely to the recitation of Tasbih; rather, they establish the justice of Islam in every pore of society and the state. The purpose of this book is to break the conventional, garment-oriented concept of ‘Taqwa’ and lay the foundation for a group of ‘revolutionary Muttaqi leadership.’ Here, we will discuss how a believer, in his professional life, can preserve Allah’s ‘Legal Shield’ and offer the world a taste of a new leadership.”
The Main Foundation of the Book: The Seven-Point Agenda (The 7-Point Agenda)
In the very first part of the book, these seven points will be explained in detail, serving as a ‘guideline’ for a Muttaqi leader:
Establishing Allah’s Sovereignty: Accepting Allah as the sole ultimate Lawgiver in all departments of life (law, judiciary, parliament).
Interest-Free Economic Justice: Decentralization of wealth through a distribution system based on Zakat and Ushr and the abolition of an exploitative banking system based on interest.
Impartial Justice: Establishing justice on the basis of the principles and ideals of Islam, irrespective of nation, religion, or race, where the law is equal for everyone.
A New World Order and Brotherhood: Building brotherhood on the global principle that ‘all human beings are the children of the same Adam,’ eliminating the poison of nationalism.
Building a Knowledge-Based Society: A compulsory education system combining the knowledge of revelation and modern science and technology to eliminate blindness and ignorance.
Family Protection: An effective policy to protect the ‘family’ system, the fundamental unit of human civilization, from Western and materialistic cultural aggression.
State-Level Implementation of Amelus Saleh: Transforming personal righteous deeds into social and state structures so that injustice and oppression are automatically eliminated from society.
Title: Al-Baqiyatus Salihat
The Qur’anic Manifesto of Muttaqi Leadership and Social Revolution
First Volume: The Dynamism of Faith and the Spiritual Foundation
1.1 Faith: A Living Powerhouse
Faith is not a static or hereditary identity; rather, it is a dynamic entity that increases through deeds and adversity.
Qur’anic Philosophy: When Allah’s verses are recited before the believers, their faith increases (8:2), and in the face of threats from enemies, their obedience and steadfastness increase (33:22).
Hadith Analysis: The sweetness of faith can only be experienced when Allah and His Messenger are dearer to a person than everything else (Bukhari).
1.2 Revolutionary Sensitivity: Inertia versus Vitality
Believers do not behave like lifeless or inanimate objects before Allah’s verses.
Awareness (25:73): When believers hear Allah’s verses, they do not remain as though they were blind and deaf; rather, they accept them with full wisdom.
Physical and Mental Trembling (39:23): When the excellent speech (the Qur’an) is heard, the skin of a believer trembles out of fear of Allah, and afterward his body and mind become humble toward Allah’s commandments (Dhikr).
Reference: When the Messenger (peace be upon him) listened to the recitation of the Qur’an, tears would flow from his eyes (Bukhari).
Second Volume: Al-Baqiyatus Salihat and the Seven-Point Agenda
2.1 The Revolutionary Definition of Amelus Saleh (19:76)
‘Al-Baqiyatus Salihat,’ or enduring righteous deeds, refers to actions that are timeless and permanently protect Allah’s ‘Legal Shield’ in society and the state.
2.2 Outline of the Seven-Point Agenda
Allah’s Sovereignty: Accepting Allah’s law as the ultimate standard instead of laws based on human whims (12:40).
Interest-Free Economic Justice: Tearing apart the shield of interest and decentralizing wealth through a system based on Zakat and Ushr (59:7).
Impartial Justice: A revelation-based judicial system free from nepotism, in which the law is equal for everyone (4:135).
Global Brotherhood and the Ummah: A global brotherhood free from the poison of nationalism (49:10).
Knowledge-Based Society: A compulsory and revolutionary education system combining revelation and modern science.
Family Protection: Ensuring moral purity by protecting the family from Western cultural aggression.
State-Level Amelus Saleh: Transforming every state department into a place of worship for Allah and every government employee into a trustee of Allah’s trust.
Third Volume: The Modern Conflict Between Shirk and Tawhid
3.1 Modern Political Shirk and an Examination of Verse 12:106
Most people believe in Allah yet are polytheists (12:106), because although they acknowledge Allah in worship, they associate others with Him in ‘legislation’ and ‘obedience.’
Legal Shirk: Unquestioningly accepting leaders or parliaments that declare what Allah has made lawful to be unlawful and what He has made unlawful to be lawful is another form of worship-related Shirk (Tirmidhi).
Rejection of Taghut: Believers do not go to Taghut (a false system) for judgment; rather, they remain steadfast upon Allah’s commandments (4:60).
Fourth Volume: Muttaqi Leadership and the Responsibilities of the Youth
4.1 The Inheritance of World Leadership (Imamate)
The Qur’an has designated the believers as ‘Imams’ or leaders of the earth (2:124, 28:5). This leadership is not merely religious; rather, it is administrative and scientific as well.
4.2 Profession-Based Muttaqi Leadership (MLPE)
Head of State: Not compromising with Allah’s commandments for the sake of votes.
Administrator: Protecting Allah’s ‘Legal Shield’ with every signature on every file.
Journalist/Writer: Not fearing any power while bearing witness to the truth (Shahadatul Haq).
Artist/Literary Figure: Reforming society through healthy culture and morality.
Fifth Volume: Practical Application and the Pledge
5.1 The Leadership Oath (The Oath of Leadership)
(Brief summary)
I pledge that I will preserve Allah’s ‘Legal Shield’ in my professional life. I will strive to acquire the qualifications to become a leader (Imam) of the Muttaqis, not merely to attain Paradise for myself. With my life and wealth, I will be an ever-vigilant guardian in the struggle to establish Allah’s Deen upon Allah’s earth.
Conclusion: The Promise of a Better Outcome
The ‘better reward’ and ‘better outcome’ that Allah speaks of in verse 76 of Surah Maryam are only for those Muttaqis who do not tear apart the Legal Shield given by Allah, but instead protect it with their very chests.
The first chapter is extremely sensitive and important, because it provides the psychological foundation for transforming a Muslim who refrains from action into a Mustaqim and active revolutionary. The first chapter, The Dynamism of Faith and the Spiritual Foundation, is presented below:
First Chapter: The Dynamism of Faith and the Spiritual Foundation
1.1 Is Faith a Static Feeling?
In conventional society, faith is viewed as something unchanging and static. It is believed that once a person recites the Kalimah, faith becomes a permanent certificate. However, according to Qur’anic philosophy, faith is a living and dynamic entity that moves with the force of the wind and develops through action.
Qur’anic Evidence:
“The believers are only those whose hearts tremble when Allah is mentioned before them. And when His verses are recited to them, their faith increases…” (Surah Al-Anfal 8:2).
Analysis: This ‘increase’ in faith proves that it is not a static point. It is a practice that becomes stronger through every new challenge and the practical application of Allah’s verses.
1.2 The Trial of Faith in Adversity
The true nature of faith cannot be understood only in a peaceful environment. Rather, the dynamism of faith becomes evident when threats come from all sides from forces of falsehood.
Case Study: The Context of the Battle of Ahzab (33:22)
When the combined enemy forces surrounded Madinah, the hypocrites said, “Allah and His Messenger have deceived us.” But what did the believers say?
“When the believers saw the combined enemy forces, they said—‘This is what Allah and His Messenger had promised us…’ And this increased them in faith and submission.” (Surah Al-Ahzab 33:22).
Significance: Adversity does not suppress the faith of a believer; rather, it makes him more active and more reliant upon Allah. The lesson for today’s youth is not to retreat when faced with political or social obstacles, but to use those obstacles as steps toward increasing faith.
1.3 The Science of Trembling Hearts and Tears (Psychology of Iman)
When faith takes root in the heart, physical and mental reactions begin in a person. It is not merely theoretical knowledge; rather, it is an ‘experience.’
Fear of Allah and the Skin Trembling: “Allah has sent down the best statement… when it is recited, the skins of those who fear their Lord shiver…” (Surah Az-Zumar 39:23).
Sensitivity to the Truth: “When they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because they recognize the truth…” (Surah Al-Ma’idah 5:83).
1.3.1 The Believer’s Sensitivity in the Presence of Qur’anic Verses
Believers do not behave like lifeless or inanimate objects before Allah’s verses. Their hearts and bodies undergo a revolutionary transformation—which is clearly reflected in the following two verses:
A. Al-Furqan 25:73 (Awareness and Intellectual Awakening)
وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا
“And those who, when reminded of the verses of their Lord, do not fall upon them as if they were deaf and blind.”
Main Argument: A believer is extremely sensitive to Allah’s verses. Instead of Blind Following, they consciously accept the commandments of revelation.
Explanation: When Allah’s laws or principles are brought to their attention, hypocrites pretend not to hear them (deafness) or pretend not to see their importance (blindness). But believers understand them with full attention and apply them in their lives.
Qur’anic Reference: “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not understand anything.” (Surah Al-Anfal 8:22).
Hadith Reference: The Messenger of Allah (peace be upon him) said, “The Qur’an is evidence for you or against you.” (Sahih Muslim). The Qur’an will bear witness in favor of those who do not behave as though they are blind.
B. Az-Zumar 39:23 (Physical and Spiritual Revolution)
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ…
“Allah has sent down the best speech… which, when recited, causes the skins of those who fear their Lord to shiver; then their bodies and hearts soften toward the remembrance of Allah.”
Main Argument: The Qur’an is not merely theoretical recitation; rather, it is a living experience that creates tremors in a person’s nerves and heart.
Significance: The shivering of the skin (Physiological Response) of a person possessing ‘Khashyah,’ or fear of Allah, proves that the words of Allah have struck the depths of his heart. After this comes ‘Lin,’ or softness, which makes a person eager and humble in obeying Allah’s commandments.
Qur’anic Reference: “When they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because they recognize the truth…” (Surah Al-Ma’idah 5:83).
Hadith Reference: It is narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him) that when the Messenger of Allah (peace be upon him) listened to Qur’anic recitation from him, tears flowed from both of the Messenger’s eyes. (Sahih Bukhari).
Summary (Synthesis for Master Draft)
The combination of these two verses proves that when a true believer hears any command or instruction from the Qur’an:
- Becomes mentally alert: He does not remain inactive like the blind or the deaf.
- Is physically stirred: A shiver arises within him out of fear of Allah.
- Becomes humble in his actions: His heart and body become prepared for establishing Allah’s commandments through ‘Dhikr,’ meaning the establishment of Allah’s laws in society and the state.
1.4 A Centuries-Old Affliction: The Evolution of Hardened Hearts
Why does faith become static? Why, despite the presence of hundreds of millions of Muslims today, is oppression not coming to an end in the world? The answer lies in a verse from Surah Al-Hadid:
“Has the time not come for the believers that their hearts should become humbled at the remembrance of Allah?… And let them not be like those who were given the Book before, but a long period passed over them, so their hearts became hardened.” (Surah Al-Hadid 57:16).
Analysis: When the Deen is treated merely as a ritual and people deviate from the greater goal of social transformation (the Seven-Point Agenda), the heart becomes hardened. This is called becoming a ‘conventional Muslim,’ which is a major obstacle on the path to becoming a Muttaqi.
At the end of this chapter, three fundamental questions or points for reflection are presented to the reader:
- Has any event occurred in the past month that increased my faith by reminding me of a verse of Allah?
- Am I afraid of adversity, or do I see it as an opportunity to increase my faith?
- Does that ‘softened state’ or yearning for the establishment of Allah’s Deen still work within my heart?
Next Step: This first chapter will provide the spiritual fuel of faith.
“The Psychological and Political Conflict Between the Believer and the Hypocrite” has been added. This will help readers understand their own position and recognize those who will stand in the way of social transformation.
1.5 The Believer versus the Hypocrite: Psychological and Political Conflict
To understand the dynamism of faith, it is essential to understand its opposite pole, namely ‘Nifaq’ or hypocrisy. The Qur’an does not speak only about spiritual purity; rather, it classifies people on the basis of their behavior at critical moments in society and the state.
A. Reactions in a Crisis: Faith versus Hypocrisy
When a major program for establishing the Deen (such as the Seven-Point Agenda) is put forward, two types of reactions are observed:
The Position of the Believer (33:22): In the face of adversity, their faith and submission (تسليما) increase. They regard it as a prerequisite for Allah’s help.
The Position of the Hypocrite (33:12): They say, “Allah and His Messenger have only deceived us (ma wa‘adana…).” They measure the Deen according to calculations of material gain and loss.
B. Perspectives on Deeds and Social Reform
Hypocrites perform only those acts of worship that allow them to remain recognized as ‘Muslims’ in society, but they do not take the risk of fundamental change.
Laziness in Prayer: “When they stand for prayer, they stand lazily and show themselves to the people…” (Surah An-Nisa 4:142).
Encouraging Evil: “The hypocritical men and women are allies of one another; they enjoin evil and forbid good…” (Surah At-Tawbah 9:67).
C. The Standard of Sovereignty and Judgment
Here, the central theme of faith resounds. Although hypocrites claim faith verbally, they prefer to go to ‘Taghut,’ or a false system, for judgment.
“Have you not seen those who claim that they believe in what has been revealed to you… yet they wish to seek judgment from Taghut, although they were commanded to reject it?” (Surah An-Nisa 4:60).
1.6 Conclusion of the First Volume: From Spiritual Fuel to Action
Faith is not merely peace of mind; rather, it is a ‘powerhouse.’ The energy produced by this powerhouse compels a believer to engage in the enduring program of Al-Baqiyatus Salihat, or the transformation of society and the state. A person whose faith is not dynamic in the heart will never be able to take the risk of protecting Allah’s ‘Legal Shield.’
Second Volume: Al-Baqiyatus Salihat and State Philosophy
Here, we will examine each point of the ‘Seven-Point Agenda’ in light of the Qur’anic philosophy of the state.
1.4 The Activism of Faith: Inertia versus Revolutionary Sensitivity
Believers do not behave like lifeless or inanimate objects before Allah’s verses. When they are told about Allah’s commands, prohibitions, principles, or ideals, an active and revolutionary transformation takes place within them. This transformation is simultaneously intellectual and physical.
1.4.1 The End of Blind and Deaf Behavior (Surah Al-Furqan 25:73)
وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا
“And those who, when reminded of the verses of their Lord, do not fall upon them as if they were deaf and blind.”
Main Argument: A true believer is highly alert to Allah’s verses. When they hear a command or an ideal, they do not pretend not to hear it and avoid it.
Explanation: Being ‘blind and deaf’ is the hypocritical character of those who remain inactive when they hear the revolutionary call of the Qur’an because they fear losing their worldly interests. But believers deeply understand the demands of every verse and strive to implement them.
Qur’anic Reference: “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not understand anything.” (Surah Al-Anfal 8:22).
Hadith Reference: The Messenger of Allah (peace be upon him) said, “The Qur’an is evidence for you or against you.” (Sahih Muslim). For those who do not behave as though they are blind, the Qur’an will bear witness in their favor.
1.4.2 Physical and Mental Trembling (Surah Az-Zumar 39:23)
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ…
“Allah has sent down the best speech… which, when recited, causes the skins of those who fear their Lord to shiver; then their bodies and hearts soften toward the remembrance of Allah.”
Main Argument: The Qur’an is not merely theoretical recitation; rather, it is a living experience that creates tremors in a person’s nerves and heart.
Significance: Those whose hearts contain fear of Allah (Khayat), when they hear about Allah’s ‘Legal Shield’ or commandments, experience a shiver in their skin. Then comes a state of tranquility (Softness), which mentally prepares them to establish Allah’s commandments in society and the state.
Qur’anic Reference: “When they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because they recognize the truth…” (Surah Al-Ma’idah 5:83).
Hadith Reference: It is narrated from Ibn Mas‘ud (may Allah be pleased with him) that when the Messenger (peace be upon him) listened to his recitation, tears flowed from both of the Messenger’s eyes. (Sahih Bukhari).
Al-Baqiyatus Salihat and State Philosophy: The Second Chapter
When this spiritual power of faith is transformed into action, it takes the form of the ‘Seven-Point Agenda’ or a state philosophy. The outline for building a state based on Muttaqis, moving beyond a religion consisting merely of rituals, begins below.
Chapter 2: Detailed Analysis of the Seven-Point Agenda
2.1 First Point: Allah’s Sovereignty (Sovereignty of Allah)
This is the lifeblood of all the programs. Establishing Allah’s ‘Legal Shield,’ given by Him, above human-made laws.
Ideal: A Muttaqi leader or political activist will never pass any law that violates the limits of Allah (Limits of Allah).
Success: This liberates society from authoritarianism and ensures true freedom.
2.2 Second Point: Economic Justice (An Interest-Free Society)
Interest is a war against Allah’s sovereignty. The task of a Muttaqi technocrat or administrator is to build a distribution system based on Zakat and Ushr.
Implementation: Establishing a partnership-based economy (Partnership) instead of an interest-based banking system.
2.3 Third Point: Impartial Justice
Those who do not become blind or deaf when hearing Allah’s verses do not show favoritism toward anyone when sitting in the seat of a judge.
Reference: According to Surah An-Nisa 4:135, bearing witness to the truth even when it goes against oneself or one’s relatives.
Chapter 3: The Revolutionary Definition of Al-Baqiyatus Salihat (19:76)
In the Holy Qur’an, ‘Al-Baqiyatus Salihat’ is generally understood to mean prayer, Dhikr, or Tasbih, but its deeper meaning is—actions that are timeless and have a lasting impact on society and the state.
3.1 Personal Deeds versus Social Impact
Personal worship takes a person toward Paradise, but ‘Al-Baqiyatus Salihat’ or enduring righteous deeds create an environment in which the entire society can walk the path to Paradise.
Example: It is good for an individual to remain righteous on his own, but establishing an interest-free economic system (Zakat and Ushr) is an ‘enduring righteous deed’ because it protects generations from exploitation through the sin of interest.
3.2 First Point of the Seven-Point Agenda: Allah’s Sovereignty (Sovereignty of Allah)
This is the fundamental basis of all deeds. Accepting Allah as the sole ultimate Lawgiver in every department of life (law, judiciary, parliament).
Qur’anic Evidence: “The command belongs only to Allah (Inil hukmu illallah).” (Surah Yusuf 12:40).
Political Significance: This liberates people from servitude to other people. When a society acknowledges Allah’s sovereignty, no dictator or special group, no monarchical or autocratic dictatorship, can impose laws according to its own wishes.
Economic justice and impartial justice are the principal foundations of the ‘Legal Shield’ and the philosophy of ‘enduring Amelus Saleh’ (Al-Baqiyatus Salihat).
Chapter 4: Economic Justice (An Interest-Free Society and the Decentralization of Wealth)
Economics is not merely a mathematical subject; rather, it is a measure of the morality and sovereignty of a nation. When Allah’s commandments are violated in the economy, Taqwa departs from society.
4.1 An Interest-Free Society: Ending the War Against Allah
Interest (Riba) is the greatest instrument for tearing apart Allah’s economic ‘Legal Shield.’
Qur’anic Warning: “O you who believe! Fear Allah and give up what remains of interest… And if you do not, then be informed of a declaration of war from Allah and His Messenger.” (Surah Al-Baqarah 2:278–279).
Significance: An interest-based society can never be a Muttaqi society. This is because interest concentrates wealth in the hands of a small number of people (centralized exploitation), which directly contradicts Allah’s commandments.
4.2 Zakat and Ushr: Decentralization of Wealth
The fundamental objective of the Islamic economy is that wealth should not circulate only among the rich.
Qur’anic Philosophy: “So that wealth does not circulate only among the rich among you.” (Surah Al-Hashr 59:7).
Enduring Deed (Al-Baqiyatus Salihat): Individual charity is good, but establishing a state-level system based on ‘Zakat and Ushr’ is an enduring righteous deed. It automatically alleviates poverty at every level of society and increases people’s purchasing power.
Chapter 5: Impartial Justice and the Law of Revelation (Judicial Integrity)
The stability of a state depends on its judicial system. One of the principal characteristics of Muttaqi leadership is not showing any favoritism in judgment.
5.1 Judgment Based on Revelation (Legal Sovereignty)
According to point number 5 of this essay, none of the deeds of believers will be accepted by Allah until the Qur’an is established.
Qur’anic Evidence: “And whoever does not judge by what Allah has revealed—those are the disbelievers/oppressors/defiantly disobedient.” (Surah Al-Ma’idah 44, 45, 47).
Protecting the Legal Shield: When a Muttaqi judge or administrator makes a judgment, he accepts the Book revealed by Allah as the absolute truth rather than popular opinion or the satisfaction of the ruler. This is the Legal Shield of justice.
5.2 The Global Standard of Justice
Qur’anic Instruction: “O you who believe! Stand firmly for justice as witnesses for Allah, even if it is against yourselves, or parents and relatives.” (Surah An-Nisa 4:135).
Case Study: In the present world, there is much talk about the ‘Rule of Law,’ but it is often used for political interests. Under Muttaqi leadership, however, justice will be such that kings and subjects, Muslims and non-Muslims, will all be measured on the same scale. This is the ‘better outcome’ (Khairun Maradda) promised in verse 76 of Surah Maryam.
Summary of the Fifth and Sixth Points: Education and Family Protection
Fifth Point: A Knowledge-Based Society and Compulsory Education: Knowledge (Ilm) is essential for attaining Taqwa. The Qur’an instructs us to build a society free from ignorance and illiteracy. An education system that develops human beings as servants of the Creator and servants of creation.
Sixth Point: Family System and Moral Protection:
The fundamental unit of human civilization is the family. Modern consumerist culture is breaking families apart. The task of a Muttaqi state is to protect family values and ensure the dignity of women and the responsibilities of men on the basis of the principles and ideals of Islam.
2.4 Third Point: The New World Order and Islamic Brotherhood (Global Fraternity)
Islamic state philosophy is not confined to geographical boundaries; rather, it is a global humanitarian ideal. The task of Muttaqi leadership is to break the narrowness of nationalism and ensure the welfare of the ‘Ummah’ and ‘humanity.’
Qur’anic Philosophy and Hadith Analysis:
Ideal: “The believers are but brothers…” (Surah Al-Hujurat 49:10).
Hadith: The Messenger of Allah (peace be upon him) said: “The believers, in their mutual love, mercy, and compassion, are like one body; when one part of the body suffers pain, the entire body responds with sleeplessness and fever.” (Sahih Bukhari and Muslim).
Analysis: This is not merely emotional brotherhood; rather, it is political and economic solidarity. A Muttaqi leader will form such alliances in international politics that protect the rights of the oppressed.
Case Study: The Modern Refugee Crisis and the Ansar Model
Context: When millions of people displaced by war or natural disasters cry out for shelter, modern states close their borders.
The Role of a Muttaqi Leader: He will follow the ‘Ansar’ and ‘Muhajir’ model of Madinah. He will not merely provide food and clothing; rather, he will ensure their employment and the Legal Shield of their social dignity.
Implementation: Initiating the establishment of a ‘Common Market’ and a ‘passport-free movement’ system among the countries of the world.
2.5 Fourth Point: A Knowledge-Based Society and Revelation-Integrated Education (Educational Revolution)
Education is the backbone of human civilization. Those who do not become blind and deaf when hearing Allah’s verses must first tear down the artificial wall that has been created between the knowledge of revelation and modern science.
Qur’anic Philosophy and Hadith Analysis:
Ideal: “Read in the name of your Lord who created.” (Surah Al-‘Alaq 96:1).
Hadith: The Messenger of Allah (peace be upon him) said: “Seeking knowledge is obligatory for every Muslim (male and female).” (Ibn Majah).
Analysis: Here, knowledge does not mean only religious rulings; rather, discovering the purpose of human creation, the history of humanity, and every mystery of the universe (science, technology, philosophy) is also included in worship. To produce Muttaqi technocrats, an education system is needed that does not separate this world from the Hereafter.
Case Study: The Bayt al-Hikmah (House of Wisdom) Model
Context: During the Abbasid era, the ‘Bayt al-Hikmah’ in Baghdad was one of the world’s greatest research centers. Alongside Qur’anic research, revolutions took place in mathematics, astronomy, and medicine.
The Role of a Muttaqi Leader: He will integrate modern madrasas and universities. Just as a scholar will understand modern economics, a doctor will also know the principles and ideals of Islam and the Qur’an’s boundaries of ‘Halal and Haram’ (Limits).
Implementation: Allocating a large portion of the state budget to research and innovation (R&D), so that humanity does not remain ignorant in civilization and technology.
2.6 Fifth Point: Family Protection and the Moral Framework (Family Integrity)
The family is the fundamental unit of society. The task of a Muttaqi leader is to protect the family from disintegration.
Hadith Analysis: The Messenger (peace be upon him) said: “The best among you is the one who is best to his family.” (Tirmidhi).
Implementation: When modern corporate culture or Western media loosens family bonds, a Muttaqi state will create a legal framework that makes marriage easier and protects the dignity of motherhood and fatherhood at the state level.
2.7 Sixth and Seventh Points: State-Level ‘Amelus Saleh’ and Family Protection
When personal righteous deeds become state policy, they are transformed into ‘Al-Baqiyatus Salihat’ or enduring righteous deeds.
Sixth Point (Family Protection): The family is like a brick in society. A Muttaqi state will create a Legal Shield that makes marriage easier and protects the moral purity of men and women.
Hadith: “The best among you is the one who is best to his family.” (Tirmidhi).
Seventh Point (State-Level Amelus Saleh): When the state ensures food, clothing, shelter, and justice for every citizen, the entire state becomes a place of worship. This is the revolutionary implementation of Amelus Saleh.
Third Volume: The Modern Conflict Between Shirk and Tawhid
Chapter 9: Modern Political Shirk and an Examination of Verse 12:106
Verse 106 of Surah Yusuf in the Holy Qur’an places us before a grim reality: “Most of them believe in Allah while they are associating partners with Him.” This verse proves that merely believing that ‘Allah exists’ is not enough for a person to become a fully-fledged believer if he does not free every department of his life from Shirk.
9.1 Legal Shirk (Legislative Shirk)
The most dangerous form of Shirk in the present age is accepting human-made laws or ‘whims’ (Ahwa) as absolute truth instead of the permanent commandments or ‘Shariah’ given by Allah.
Sharakah (شريعة) and Shirk (شرك): Linguistically, ‘Sharakah’ means law or path. When people make laws (Legislate) for themselves in opposition to Allah’s law, they essentially place themselves in the position of ‘Lawgiver’ belonging to Allah. This is modern political Shirk.
Qur’anic Evidence: “Or do they have partners who have prescribed for them a religion (a way of life) that Allah has not authorized?” (Surah Ash-Shura 42:21).
9.2 The Confusion of the Majority: Why Do People Commit Shirk?
In verse 103 of Surah Yusuf, Allah has said: “Even if you eagerly desire it, most people will not be believers.” The reasons are:
The Pretext of the Majority: People prefer to follow the ‘opinion of the majority’ (Majority) rather than the truth.
Nationalism and Isms: Making a country, nation, or political ideology (ism), instead of Allah’s sovereignty, the central point of ultimate allegiance.
Blind Following of Religious Leaders: According to Surah At-Tawbah 9:31, granting scholars or leaders the authority to change what is lawful and unlawful is equivalent to making them one’s ‘lords.’
Chapter 9: Modern Political Shirk and an Examination of Verse 12:106
Verse 106 of Surah Yusuf in the Holy Qur’an confronts us with a grim reality:
وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ
“Most of them believe in Allah while they are associating partners with Him.”
9.1 The Confusion of the Majority (The Majority Trap)
This verse proves that merely believing that ‘Allah exists’ or that ‘Allah is One,’ or worshipping Allah alone, is not enough for a person to become a fully-fledged Muslim. Why do most people believe in the Creator yet remain polytheists? The answer is that although they acknowledge Allah in worship, they associate others with Him in ‘obedience’ (Obedience) and ‘legislation’ (Legislation).
9.2 Legal Shirk (Legislative Shirk)
The most dangerous form of Shirk in the present age is accepting human-made laws or ‘whims’ (Ahwa) as absolute truth instead of the permanent commandments or ‘Shariah’ given by Allah.
Sharakah (شريعة) and Shirk (شرك): Linguistically, ‘Sharakah’ means law or path. When people make laws for themselves in opposition to Allah’s law, they essentially place themselves in the position of ‘Lawgiver’ belonging to Allah.
Hadith Analysis: The incident of Adi ibn Hatim (may Allah be pleased with him)—blindly following leaders who declare what Allah has made lawful to be unlawful and what He has made unlawful to be lawful is equivalent to worshipping them (Tirmidhi).
9.3 The Challenge of Muttaqi Leadership: Politics Free from Shirk
According to point number 9 of the aforementioned essay, no deed will be accepted by Allah until the Qur’an is established. The task of a Muttaqi leader is to liberate society from this ‘Legal Shirk.’
Case Study (Modern Democracy versus Caliphate): Where the ‘will of the people’ or ‘majority’ has the power to cancel or change any unequivocal commandment of Allah (such as the veil, Hudud, or interest, the principles and ideals of state governance, laws and regulations), Tawhid is trampled underfoot. A Muttaqi leader makes Allah’s sovereignty (Sovereignty) effective rather than the majority.
Fourth Volume: The Responsibilities of Muttaqi Leadership and the Youth
Chapter 10: The Inheritance of World Leadership and Imamate (Leadership and Imamate)
In Allah’s plan, believers are not merely a ‘religious group’; rather, they are a ‘missionary’ and ‘visionary’ group and ‘leaders’ (3:110 and 7:181).
10.1 The Qur’anic Conditions of Leadership
Wherever leadership is mentioned in the Qur’an, ‘Taqwa’ and ‘Sabr’ are established as the principal conditions.
The Model of Ibrahim (peace be upon him) (2:124): After testing him, Allah said, “I am making you a leader (Imam) for humanity.” This means that leadership is a test of qualification.
The Rise of the Deprived (28:5): Allah has promised to make the oppressed leaders in opposition to the oppressive Pharaonic system. This is revolutionary leadership.
10.2 Muttaqi Technocrats: Imamate in the Modern Age
For today’s youth, being an ‘Imam’ does not mean only leading prayers in a mosque; rather:
As an administrator: Protecting Allah’s ‘Legal Shield’ with every signature on every file.
As an engineer: Constructing the best infrastructure while remaining above corruption.
As a journalist: Spreading the truth while disregarding the threatening gaze of falsehood.
A ‘Leadership Oath’ will be added, which will transform a young person from his birth-given identity into a conscious Muttaqi leader.
Conclusion: The ‘better outcome’ (Khairun Maradda) of verse 76 of Surah Maryam will only be possible when a group of Muttaqi youths, holding Allah’s sovereignty in their hearts, brings about a revolution of ‘Al-Baqiyatus Salihat’ or enduring righteous deeds at every level of society and the state.
First Volume: The Dynamism of Faith and the Spiritual Foundation
Hadith Analysis: The Taste and Sweetness of Faith
The Messenger of Allah (peace be upon him) said: “Whoever possesses three qualities will taste the sweetness of faith—1. Allah and His Messenger being dearer to him than everything else, 2. loving someone only for the sake of Allah, and 3. hating a return to disbelief as much as one would hate being thrown into the Fire.” (Sahih Bukhari and Muslim).
Analysis: Faith is not merely information in the brain; it is the ‘taste’ of the heart. When a young person loves Allah’s law (Sovereignty) more than his career or his life, only then will he experience the sweetness of this revolutionary faith.
Case Study: Mus‘ab ibn Umayr (may Allah be pleased with him)—A Model of Youth Leadership
Context: Mus‘ab (may Allah be pleased with him), the wealthiest and most fashionable young man in Makkah, abandoned all luxuries after accepting faith.
Application: When he was sent to Madinah to call people to Islam, he transformed the entire society of Madinah through his talent and patience. For today’s young writers or preachers, he is a great example of how an entire settlement can be transformed by making sacrifices for an ideal.
Second Volume: Al-Baqiyatus Salihat and State Philosophy
Hadith Analysis: Impartial Judgment and the Hereafter
The Messenger of Allah (peace be upon him) said: “Judges are of three types; one type will be in Paradise and two types will be in Hell. The one who will be in Paradise is the person who recognizes the truth and judges according to it…” (Abu Dawud).
Analysis: This is a direct reflection of your concept of the ‘Legal Shield.’ Those who, after knowing the truth (the knowledge of revelation), do not surrender under pressure are the true Muttaqi judges.
Case Study: Caliph Umar ibn al-Khattab (may Allah be pleased with him)—Administrative Transparency
Context: Umar (may Allah be pleased with him) used to take accounts of the wealth of the governors he appointed. Once, when a governor had acquired excessive wealth, he confiscated it for the state treasury.
Application: This is a ‘Legal Shield’ for modern administrators (Amala/Bureaucrats). Protecting public assets entrusted to them and running an administration free from nepotism is an enduring righteous deed (Al-Baqiyatus Salihat).
Third Volume: The Modern Conflict Between Shirk and Tawhid
Hadith Analysis: Shirk in Obedience
When Adi ibn Hatim (may Allah be pleased with him) came to the Messenger (peace be upon him), the Messenger (peace be upon him) recited verse 31 of Surah At-Tawbah (concerning taking priests and scholars as lords). Adi (may Allah be pleased with him) said, “We did not worship them.” The Messenger (peace be upon him) said: “Did they not declare what Allah had made lawful to be unlawful and what He had made unlawful to be lawful? And did you not accept that?” He said, “Yes.” The Messenger (peace be upon him) said, “That was their worship or devotion.” (Tirmidhi).
Analysis: This completes the explanation of verse 12:106 of Surah Yusuf. Changing Allah’s laws in parliament or a legislature and accepting those changes without question is modern political Shirk.
Case Study: Modern Banking and an Interest-Based Economy
Context: A Muslim businessman knows that interest is Haram, but he participates in an interest-based loan on the pretext of ‘the system.’
Application: This is that ‘faith mixed with Shirk.’ The challenge for a Muttaqi entrepreneur is to directly challenge interest and establish a lawful alternative economy based on ‘Mudarabah’ or ‘Musharakah.’
Fourth Volume: The Responsibilities of Muttaqi Leadership and the Youth
Hadith Analysis: Responsibility and Accountability
The Messenger of Allah (peace be upon him) said: “Each of you is a shepherd, and each of you will be questioned about those under your care…” (Bukhari).
Analysis: Leadership is not merely the name of a position; it is a responsibility. A journalist is accountable to Allah for his pen, and a technocrat is accountable for his technical decisions.
Case Study: Fatima al-Fihri—Imamate in Education
Context: In the ninth century, Fatima al-Fihri established Al-Qarawiyyin University in Morocco, which is one of the world’s oldest degree-granting institutions.
Application: The leadership (Imamate) she provided in education as a woman continues to illuminate humanity even today. This is a practical example of enduring righteous deeds (Al-Baqiyatus Salihat). It proves how far a Muttaqi woman literary figure or educator can take society.
Title: Al-Baqiyatus Salihat
The Qur’anic Outline of Muttaqi Leadership and Social Revolution
1. Introduction: The Manifesto of a New Civilization
The principal crisis of Muslims today is that Islam has been confined merely to personal worship. This manuscript will demonstrate that faith is not merely a belief of the heart; rather, it is an active struggle to protect Allah’s ‘Legal Shield’ in every pore of society and the state. Our goal is to produce a group of ‘Muttaqi Imams’ or world leaders from among conventional Muslims.
2. First Volume: The Dynamism of Faith and the Spiritual Foundation
2.1 Faith: A Living Powerhouse
Faith is not a static point; rather, it increases through deeds and adversity (8:2, 33:22). A person whose faith is dynamic in the heart can never bow his head before injustice.
Hadith Analysis: The sweetness of faith can only be experienced when Allah and His Messenger are dearer than everything else (Bukhari).
Case Study: Mus‘ab ibn Umayr (may Allah be pleased with him)—how a luxurious young man transformed an entire settlement (Madinah) through sacrifice for an ideal.
2.2 The Political Conflict Between the Believer and the Hypocrite
Hypocrites prefer to take their disputes to ‘Taghut,’ or a false system, for judgment instead of Allah’s law (4:60). In contrast, believers become even more steadfast in adversity.
3. Second Volume: Al-Baqiyatus Salihat and the Seven-Point Agenda
3.1 Revolutionary Definition (19:76)
‘Al-Baqiyatus Salihat’ or enduring righteous deeds are actions that protect generations from disobedience to Allah. Personal righteous deeds show the way to Paradise, but state-level righteous deeds bring society as a whole under the shade of Paradise.
3.2 Outline of the Seven-Point Agenda
- Allah’s Sovereignty: Accepting Allah’s law as the ultimate standard instead of human-made laws (12:40).
- Interest-Free Economy: Tearing apart the ‘Legal Shield’ of interest and establishing a distribution system based on Zakat and Ushr.
- Impartial Justice: An impartial judicial system based on revelation (4:135).
- Global Brotherhood: Rising above nationalism toward Islamic brotherhood and humanity.
- Compulsory Education: An integrated education system combining revelation and modern science.
- Family Protection: Protecting family and morality from Western aggression.
- State-Level Amelus Saleh: Transforming every state department into a place of worship for Allah.
Case Study: The administrative transparency of Caliph Umar (may Allah be pleased with him) and the auditing of the wealth of governors.
4. Third Volume: The Modern Conflict Between Shirk and Tawhid
4.1 The Confusion of the Majority (12:106)
Most people acknowledge Allah but still commit Shirk. The greatest Shirk of the modern age is associating someone else with Allah’s sovereignty and legislative authority (42:21).
Hadith Analysis: The incident of Adi ibn Hatim (may Allah be pleased with him)—blindly following leaders who change what Allah has made lawful and unlawful is equivalent to worshipping them (Tirmidhi).
5. Fourth Volume: The Responsibilities of Muttaqi Leadership and the Youth
5.1 The Inheritance of Imamate or Leadership
The Qur’an has declared believers to be ‘Imams’ or leaders on earth (2:124, 28:5). This leadership is not merely religious; it is also administrative, economic, and scientific leadership.
5.2 Profession-Based Muttaqi Leadership
Administrator: Protecting Allah’s limits with every signature on every file.
Journalist: Disregarding the threatening gaze of falsehood while spreading the truth.
Technocrat: Ensuring the best technical services while remaining above corruption.
Case Study: Fatima al-Fihri—Imamate in education through the establishment of a university.
6. Conclusion: The Pledge of Muttaqi Leadership
(Brief summary)
I pledge that I will protect Allah’s ‘Legal Shield’ in my professional and personal life. I will strive to acquire the qualifications to become a leader (Imam) of the Muttaqis, not merely for myself. With my life and wealth, I will be an ever-vigilant guardian in the struggle to establish Allah’s Deen upon Allah’s earth.
7. Appendix: Comparison and Transition
| Subject | A Society Mixed with Shirk | A Muttaqi Society (Based on Shariah) |
|---|---|---|
| Sovereignty | The whims and desires of the people or ruler. | That of Almighty Allah alone. |
| Economy | Based on interest and exploitation. | Based on Zakat and justice. |
| Justice | Subservient to the influential. | Equal for everyone and based on revelation. |
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