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The participation of Islamic scholars in politics is not to seek power, but to ensure that power is a means of establishing justice, serving people, and protecting the weak.
In the name of Allah, Most Merciful, the Bestower of Mercy
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All praise be to Allah, who bestowed His grace upon the Muslim believers by sending to them Muhammad (Peace be upon him), the truthful and trustworthy Prophet, endowed with great character. I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah exalt and send peace to him, his family, and his companions in abundance. To proceed:
Dear brothers and sisters! The political leadership of Prophet Muhammad (Peace be upon him) was a unique amalgamation of spiritual authority, moral integrity, and administrative genius, transforming a fractured society into a united, just, peaceful and powerful state.
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Shortly after migrating to Madinah in 622 AD, Prophet Muhammad (Peace be upon him) drafted a document known as the “Sahifat al-Madinah” (“The Charter of Madinah”). This was not merely a religious charter, but a political constitution for a state composed of Muslims, Jews, and pagans.
He established the concept of a nation-state where citizenship, not tribal affiliation, was the basis of rights. The charter guaranteed freedom of religion, equal rights, and security for all signees.
Prophet Muhammad (Peace be upon him) introduced the principle of Shurah (consultation) in all state affairs. He empowered his companions and followers to share their opinions, even contradicting him if necessary.
Later in history, when Caliph Umar Ibn al-Khattab attempted to limit dowries, a woman challenged him using a Qur’anic verse. Umar immediately accepted his mistake, saying, “The woman is right and Umar is wrong.” This culture of accountability, where the leader is answerable to the people, was instilled by the Prophet Muhammad (Peace be upon him).
When a noblewoman from the Makhzum tribe committed theft, some companions attempted to intercede on her behalf to avoid punishment. The Prophet Muhammad (Peace be upon him) refused, stating:
“Even if Fatimah, daughter of Muhammad, were to steal, I would have her hand cut off.”
He emphasised that a leader must be impartial, ensuring justice is applied equally to the rich and the poor, regardless of status.
In 628 CE, the Prophet Muhammad (Peace be upon him) signed a treaty (Al-Hudaibiyah) with the people of Makkah that appeared disadvantageous to the Muslims. Many companions were upset by the terms. The Prophet Muhammad (Peace be upon him) showed immense political wisdom and foresight. He knew that the temporary, peaceful truce would allow Islam to spread far more rapidly than in battle. This decision, often criticised at the time, became a major, long-term political victory for the Ummah.
After years of persecution, when Prophet Muhammad (Peace be upon him) conquered Makkah, he could have taken revenge. Instead, he declared, “Go, for you are free.” He pardoned his former enemies, turning potential rivals into loyal allies and ensuring long-term peace in the region.
Prophet Muhammad (Peace be upon him) completely redefined the concept of political power. He did not live in a palace, nor did he surround himself with bodyguards. He said:
“The leader of a community is their servant.”
He participated in the building of the Mosque, walked with the poor, and felt their plight.
Prophet Muhammad (Peace be upon him) was trusted even by his enemies. He built alliances based on morality and honesty. The Madinan state offered equal rights to non-Muslims. He trained companions to be leaders, not just followers.
May Allah grant us the ability to learn from the supreme political leadership of our beloved Prophet Muhammad (Peace be upon him), ameen.
Respected brothers and sisters! In the other hand, and in the world we are living today, the Islamic scholar’s participation in politics is viewed as a vital, often obligatory, duty to ensure good governance, uphold justice, and protect Islamic values, particularly in democratic systems. While some people may argue that direct involvement in politics risks compromising a scholar’s religious authority, many contend that active participation by knowledgeable individuals is crucial to preventing oppression, corruption, and marginalisation.
But many Islamic scholars argue that participating in politics (in elections, in governance) is a duty to maximise benefits and minimise harm to the Ummah.
Active involvement is seen as necessary for safeguarding the interests, identity, and symbols of Muslims in a secular or pluralistic societies.
Non-participation is often deemed “suicidal,” as it may result in non-Muslims having total control over Muslim affairs.
Islamic scholars are encouraged to enter politics to sanitise the system, fight corruption, and promote justice.
A major, opposing view holds that Islamic scholars should maintain distance from direct partisan politics to avoid losing their credibility, as mistakes made in political office might be perceived as failings of Islam itself.
Examples such as Prophet Yusuf requesting to be the finance minister in a non-Muslim administration are cited as evidence that participating in governance is permitted to achieve good.
Islamic scholars are expected to guide the public on the importance of participating in the democratic process.
They play a role in holding political office holders accountable, ensuring they work for the general well-being of society.
Islamic scholars often act as advocates for justice and ethical behaviour in public life.
The Prophet Muhammad (Peace be upon him) said:
“The scholars are the successors of the Prophets.” [Abu Dawud]
If the Prophet Muhammad (Peace be upon him) was not only a spiritual guide but also the head of a state, leader of a community, and architect of a just, organised society, his successors (Islamic scholars) cannot limit their role to the Mosque alone.
When Islamic scholars withdraw from politics, the vacuum is filled by those who do not value Islamic principles, leading to corruption and oppression.
The participation of Islamic scholars in politics is not to seek power, but to ensure that power is a means of establishing justice, serving people, and protecting the weak.
Many argue that politics is a “dirty game” and Islamic scholars should remain pure from it.
Dear brothers and sisters! If the water is dirty, do you abandon the river, or do you clean it?
When Islamic scholars abandon the political arena, the ‘dirty game’ only becomes dirtier. Islamic scholars in politics act as the moral compass (Shurah) for leaders, enjoining good and forbidding evil (See Surah Ali-Imran, 3:104).
Politics is a trust (Amanah), and who better to hold it than those who fear Allah?
The great scholar of Islam, Imam Malik (Rahimahullah) was once pressured by the governor of Madinah to endorse a forced, invalid oath of allegiance. Despite being threatened and, in some narrations, beaten until his shoulders were dislocated, Imam Malik refused to surrender his religious integrity to political pressure.
This story highlights that a scholar in politics must never become a rubber stamp for tyranny. A scholar’s, true, strong, and powerful role in politics is to stand by the truth, even if it hurts their own standing.
The notion that voting or political participation is strictly prohibited (haram) is a simplistic interpretation that harms the Muslim Ummah, especially in the world we are living today.
Therefore Islamic Scholars often participate in democratic processes not to endorse every action, but to participate in governance within Shari’ah limits-choosing the lesser of two evils to minimise harm and protect the Ummah.
The Qur’an (Surah Yusuf, 12:55) tells us that Prophet Yusuf (AS) asked to be appointed as the treasurer of Egypt, saying, “Set me over the storehouses of the land: I will indeed guard them, as one that knows.”
Here is a Prophet of Allah engaging directly in the administration (politics) of a government that was not yet operating under divine law, for the sake of public welfare.
If a Prophet of Allah can engage in statecraft to prevent famine and protect people, his followers also can participate in contemporary systems to bring justice and equity.
While participation is important, the Islamic scholar’s integrity is their armour. Islamic scholars must never use their religious standing to legitimise injustice or to “clothe political bankruptcy in the robes of popular religion.”
Finally, know that, politics is a means to spread peace and virtue, not to hoard power. Decision-making must be collaborative. Inaction leads to marginalisation. Islamic scholars must remain, in their hearts and actions, servants of Allah, not servants of a political party.
All praise is due only to The Almighty Allah, and may His peace and blessings be upon Prophet Muhammad (Peace be upon him), the final Messenger and the seal of Prophets.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: [email protected] or +2348038289761 or +2348024192217.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Ramadan 10, 1447 AH (27 February, 2026).
