This is an excerpt from the book Adab al-Dunya wa al-Din (The Ethics of Religion and of this World) by the famous jurist, chief justice and statesmen of the Abbasid Khilafah Abu al-Hasan al-Mawardi (972-1058CE).

Al-Mawardi says,

“Know that there are six principles by which the world is reformed (islah), so that its affairs become organised and well managed. They are:

followed religion (دِينٌ مُتَّبَع)
dominant political authority (سُلْطَانٌ قَاهِر)
comprehensive justice (عَدْلٌ شَامِلٌ)
common security (أَمْنٌ عَامٌّ)
economic prosperity (خِصْبٌ دَائِمٌ)
abundant opportunities (أَمَلٌ فَسِيحٌ)

The First Principle – followed religion

This is a religion (deen) that enjoys the people’s adherence because it disinclines the hearts from following their low passions. It exerts a powerful influence on people’s inner thoughts, and watches over their hearts when they are all alone and counsels them during difficult rimes. This is not possible without a religion (that enjoys adherence). People cannot enjoy wellbeing except with a religion that they can comply with. Religion is the strongest principle for the wellbeing of the world, and one of the most beneficial elements that contribute to functioning order and security in the world. Therefore, Allah did not deprive the human beings since He created them as intelligent creatures of a law that they are bound to and of principles of faith. This ensures that their opinions are harmonized, and they surrender to His will and that their passions do not rule over them.

Scholars have, however, differed regarding the reality of reason and revelation. Did they come together, or was reason first, then followed by revelation? A group is of the opinion that they came at the same time. Another group said that reason preceded revelation because it is the soundness of the intellect that discerns the soundness of revelation. Allah said:

أَيَحْسَبُ ٱلْإِنسَـٰنُ أَن يُتْرَكَ سُدًى

Do people think they will be left without purpose?[1]

The human being has this quality only when his intellect matures. It is clear therefore that religion is one of the strongest elements in the building of a good world and the only one for attaining felicity in the Hereafter. It is, therefore, most fitting for those endowed with an intellect to fully grasp what is needed for wellbeing in this world and in the Hereafter.

Thus, a sage has said that learning is of two types: sacred learning and political learning. Sacred learning deals with spiritual obligations, while political learning is needed for managing the world. Both branches are linked to justice by which rulers can feel safe, and societies are built. He who ignores his spiritual obligations has oppressed himself; the one who harms the world has oppressed others. Sa’id b. Humayd said: ‘Wellbeing is not real until it is the wellbeing of both faith and the world.’

The Second Principle – dominant political authority

That is a strong ruler. The awe people have of him harmonizes the people’s diverse inclinations. It also makes for the reconciliation of the people’s differently disposed hearts. His power restrains otherwise aggressive hands and fear of him benefits characters that are prone to transgression. It is the nature of man to compete with and overcome others over what he likes and to overcome whoever opposes him. Nothing but a strong hand can deter him. AI-Mutanabbi captures the meaning of this in the following lines:

The noble person is not safe from causing harm

Until the blood of retribution is spilled close to him.

Oppression is a human trait. If you find someone with virtue

For a reason, he does not oppress.

The dissuasion from wrongdoing can come from four sources: It can be due to a prudent intellect, a restraining religion, a deterring ruler or incapacity. You cannot find a fifth element. Fear of the ruler is the most effective of them because the intellect and religion can become weak, or passion can prevail over them. Thus, the fear of the ruler can constitute a stronger deterrent.

The Prophet ﷺ said:

السُّلْطَانُ ظِلُّ اللَّهِ فِي الْأَرْضِ يَأْوِي إلَيْهِ كُلُّ مَظْلُومٍ

‘The Sultan is the shadow of Allah on earth, to whom all oppressed people turn.’[2]

Uthman bin Affan (ra) said:

إنَّ اللَّهَ لَيَزَعُ بِالسُّلْطَانِ أَكْثَرَ مِمَّا يَزَعُ بِالْقُرْآنِ

‘Allah prevents by the authority (sultan) what He does not prevent by the Qur’an.’[3]

Amr bin Al-‘Aas said to his son Abdullah:

الْإِمَامُ الْجَائِرُ خَيْرٌ مِنْ الْفِتْنَةِ

‘An unjust imam is better than fitna.’[4]

Likewise, if the ruler does not have a religion around which people unite, and by which people see obedience to him and support of him a necessity, he will not last long in power, nor will his reign be peaceful. He will be an overbearing king whose reign will be corrupt. For these reasons, it is necessary to have a ruler who will have a positive influence on his times and be the leader of the people so that the faith will through his leadership be protected. His power should be in harmony with the values of the faith and its rulings.

Thus, ‘Abd Allah b. al-Mu’taz said:

Power with the support of religion lasts.

Religion with the help of power gains strength.

Seven functions call for establishing a leader for the world community (ummah) of Islam:

1- Protection of the religion from alterations and encouraging adherence to it with diligence.

2- Protection of property, and defense of the nation against enemies of religion, aggressors against life and property.

3- Building the country by strengthening the pillars of its wellbeing. This includes the building and maintenance of its roads and pathways.

4- Administering public funds in his charge according to religious principles without deviance in its acquisition and disbursement.

5- Administering justice with fairness among all the land’s people, based on principles of meticulous equity.

6- Administering legal penalties on the guilty with neither excess nor falling short.

7- Appointing the administrators that befit the offices in terms of qualification and trustworthiness.

If the leader of the ummah does what is incumbent upon him of these seven functions, he would have fulfilled Allah’s rights in his treatment of his subjects, earned their obedience, sincerity and love. If, on the other hand, he does not perform these functions he becomes blameworthy and will suffer consequences. His subjects will harbor within themselves disloyalty and resentment and wait for the right opportunity to manifest them openly. They will hope for major calamities during which they will manifest their disloyalty. Allah has said:

قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًۭا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًۭا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْـَٔايَـٰتِ لَعَلَّهُمْ يَفْقَهُونَ

Say, “He ˹alone˺ has the power to unleash upon you a torment from above or below you or split you into ˹conflicting˺ factions and make you taste the violence of one another.” See how We vary the signs, so perhaps they will comprehend.[5]

His saying ‘a torment from above or below you’ has two interpretations. The first interpretation is that the punishment from above means evil rulers and the punishment below you means evil slaves. This is the interpretation of Ibn Abbas.

According to the second interpretation, the punishment from above them are the meteorites, and the one beneath their feet is the earth sinking down beneath them. And this is the interpretation of Mujahid and Sa’id b. Jubayr.

The statement ‘split you into ˹conflicting˺ factions’ has two interpretations. The first is contending passions and opinions. And that is the opinion of Ibn Abbas.

According to the second interpretation, it means anarchy. And that is the view of Mujahid.

It is narrated that the Prophet ﷺ said:

مَا مِنْ أَمِيرٍ عَلَى عَشَرَةٍ إلَّا وَهُوَ يَجِيءُ يَوْمَ الْقِيَامَةِ مَغْلُولَةٌ يَدَاهُ إلَى عُنُقِهِ حَتَّى يَكُونَ عَمَلُهُ هُوَ الَّذِي يُطْلِقُهُ أَوْ يُوبِقُهُ

‘Every Amir of a group of ten will appear on the Day of Reckoning with his hands tied to his neck until his (earthly) work frees him or destroys him.’[6]

And the Prophet ﷺ also said:

خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَيُصَلُّونَ عَلَيْكُمْ وَتُصَلُّونَ عَلَيْهِمْ وَشِرَارُ أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ

‘Your best leaders are those whom you love and who also love you. And your worst leaders are those you hate and who hate you. You curse them, and they curse you. This is true, because if the ruler is good, he loves the people and they love him, and if be is bad, he hates them, and they hate him.’[7]

Umar b. al-Khattab wrote to Sa’d b. Abi Waqqas saying:

إنَّ اللَّهَ تَعَالَى إذَا أَحَبَّ عَبْدًا حَبَّبَهُ إلَى خَلْقِهِ، فَاعْرِفْ مَنْزِلَتَك مِنْ اللَّهِ تَعَالَى بِمَنْزِلَتِك مِنْ النَّاسِ، وَاعْلَمْ أَنَّ مَا لَك عِنْدَ اللَّهِ مِثْلُ مَا لِلَّهِ عِنْدَك

‘When Allah loves a servant, He endears him to His creation. So know your standing with Allah through your standing with the people. And know that what you have with Allah is like what Allah has with you.’ This sheds light on what we have mentioned above.

The root of all this is that the ruler’s fear of Allah leads him to obey Him in matters related to His creatures. And obeying Him in matters related to His creatures leads to their loving him (the ruler). Consequently, their love (for the ruler) is indicative of his goodness and fear (of Allah), while their hatred indicates his evil and insufficient attention (to his duties). Umar b. al-Khattab said to his deputies (governors):

أُوصِيك أَنْ تَخْشَى اللَّهَ فِي النَّاسِ، وَلَا تَخْشَى النَّاسَ فِي اللَّهِ

‘I advise you to fear Allah in your dealings with the people, and not to fear the people in your dealings with Allah.’

Umar b. ‘Abd al-Aziz said to someone who once sat with him: ‘I fear Allah regarding what I have assumed (power).’ He replied: ‘I do not fear for you that you fear Allah. Rather I fear for you that you will not fear Allah.’

This is clear because the one who fears Allah is immune from perpetrating injustice.

Similarly, it is related that Umar b. Al-Khattab said to Abu Maryam al-Saluli, who had killed his brother, Zayd b.al-Khattab: ‘By Allah, I will not love you until the day when the earth loves blood.’

He asked: ‘Would that deprive me of my rights?’

He said: ‘No.’

He replied: ‘Then there is no harm. Only women cry over not being loved.’

Abd al-Rahman b. Muhammad narrated: Talha Ubayd Allah gave one hundred thousand dirhams as dowry for Umm Kulthum, the daughter of Abu Bakr. He is the first to ever give such a hefty dowry. Someone passed by Umar b. al-Khattab carrying that sum.

He (Umar) said: ‘What is this?’

He replied: ‘The dowry of Umm Kulthum, the daughter of Abu Bakr.’

He said: ‘Take it to the Bait ul-Mal (state treasury)!’

Talha was informed about this and was told: ‘Talk to him about it!’

He said: ‘I will not do that. If Umar saw it within his right to do what he did, he would not return it, because of what I say. But if he sees that he has no such right, he will certainly return it.’ When Umar woke up (the following day) he called for the money, and it was given to Umm Kulthum.

A story is told that al-Rashid[8] jailed Abu al-Atahiyya who wrote on the wall of his cell the following:

By Allah oppression is blameworthy

And the wrongdoer shall remain an oppressor.

We are heading to our meeting with the King

Of the Day of Reckoning.

All litigants will gather in front of Allah.

You will know in the Hereafter

When we meet the King tomorrow

Who the oppressor is.

Al-Rashid was informed of this. He wept bitterly and called for Abu al-Atahiyya. He asked for his forgiveness, gave him a thousand dinars and freed him.

Third Principle – comprehensive justice

The third principle, comprehensive justice, results in social harmony and obedience (to the ruler) and makes possible the building of the nation, economic prosperity, population increase and the safety of the ruler. This is why al-Hurmuzan[9] said to Umar when he saw him sleeping with very modest clothes without guards: ‘You practiced justice, earned safety now take a nap (without guards).’

And there is nothing that destroys a nation faster, and is more corrupting for the minds of people than injustice because it knows no limits. Every measure sets a pattern of corruption that increases until corruption engulfs everything.

The Prophet ﷺ said,

ثَلَاثٌ مُنْجِيَاتٌ، وَثَلَاثٌ مُهْلِكَاتٌ. فَأَمَّا الْمُنْجِيَاتُ: فَالْعَدْلُ فِي الْغَضَبِ وَالرِّضَا، وَخَشْيَةُ اللَّهِ فِي السِّرِّ وَالْعَلَانِيَةِ، وَالْقَصْدُ فِي الْغِنَى وَالْفَقْرِ. وَأَمَّا الْمُهْلِكَاتُ: فَشُحٌّ مُطَاعٌ، وَهَوًى مُتَّبَعٌ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ

‘There are three redeeming virtues and three destructive vices. The redeeming virtues are fairness in the states of anger and contentment; fear of Allah in the secret and in public; and moderate behavior in wealth and in poverty. The destructive vices are compulsive stinginess, overwhelming passions of the lower type and self-satisfaction.’[10]

It is narrated that Alexander (the Great) asked the wise men of India (when he was informed about the scantiness of laws in their country): ‘How is it that you have so few laws in your country?’

They said: ‘Because we follow the truth instinctively, and on account of the fairness of our kings.’

He then asked: ‘Which is better: justice or bravery?’

They responded: ‘Justice when practiced, makes bravery irrelevant.’

A sage said: ‘Justice and fairness determine the level of social harmony.’

And a person of rhetoric said: ‘Justice is the scale which Allah placed among His creation, and which He established for the sake of truth. Do not, therefore, oppose Him through His scale, nor challenge Him in His sovereignty. And seek help through justice in two ways: little covetousness and abundant fear (of Allah).’

Since justice is one of the pillars of the world without which the latter would have neither order nor wellbeing, it is important to discuss it as it pertains to the individual’s relationship to himself, before proceeding to justice between the individual and others.

Justice toward oneself involves directing the self to that which benefits it and drawing it away from what is ugly. One should also ensure that in its different states the self avoids two extremes: too much of something and too little of it. Excess is injustice and falling short is wrong. And whoever is unjust to himself is more prone to be unjust to others.

The individual’s justice toward others is divided into three types:

The first type deals with those beneath him in status such as in the case of a sovereign’s justice toward his subjects and general toward his staff.

Justice toward those lower in status has four components: Seeking to make things easy for people and removing hardships is even better; avoiding heavy-handedness is endearing and seeking truth results in a desire to support the leader.

If the ruler does not have these attributes, then his behaviour is more prone to corruption. And opposition to his rule will be more likely. It is narrated that the Prophet ﷺ said:

أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ مَنْ أَشْرَكَهُ اللَّهُ فِي سُلْطَانِهِ فَجَارَ فِي حُكْمِهِ

‘The person to receive the harshest punishment in the Day of Judgment is the one whom Allah has given some share of His power and who then practiced injustice in his rule.’

A sage said: ‘Power can last even if it is based on disbelief, but no power lasts if it is based on injustice.’

A person of letters said: ‘An unjust person has no neighbour, and his home will not prosper.’

Ardashir b. Babak said: ‘If the king is disinclined from justice, his subjects will be disinclined from obeying him.’

Anushiruwan was criticized for not punishing wrongdoers. He said: ‘They are the patients, and we are the physicians. If we fail to cure them through pardon, who will?’

Justice toward those who are superior in status, such as the case of the subject vis a vis his leader, has three aspects: sincerity in obedience, determined support, and truthful loyalty. Sincerity in obedience is the best guarantee of unity; determined support is the best defense against weakness, and truthful loyalty is the best antidote to negative suspicion. If a ruler does not have all these factors in his favor, those who used to defend him will overpower him; and he will be forced to protect himself against those who used to protect him. If such a situation continues, the entire social order collapses, along with the society which enjoyed comprehensive well-being.

Abruwaiz said: ‘Obey the one above you, and the one beneath you will obey you.’

A sage said: ‘Truly Allah is only pleased when His creation fulfills His rights. And His rights are gratitude for blessings received; sincerity and advice for the community; beautiful deeds; and compliance to sacred law.’

The third aspect, which is justice with one’s peers, has three components: avoiding arrogance, staying away from being over casual; nor causing harm. Avoiding arrogance results in good relations; staying away from being over casual is more endearing; and not causing harm is more just. The insufficient application of these principles leads to destructive enmity. People will become corrupt and cause others to be corrupt.

It is also narrated that Jesus, the son of Mary (may peace and blessings be upon both of them) one day rose to address some Israelites saying:

‘O Children of Israel, do not transmit wisdom to people of folly and thus do injustice to it, and do not deprive people of wisdom of it and thus oppress them. And do not reward a wrongdoer (by seeking retribution) and destroy your rank of virtue. O, Children of Israel, there are three things: something whose wisdom is obvious do it; something whose error is obvious avoid it; and something over which you have differences refer it to Allah, Most High.’

This saying is a synopsis of the ways of justice in all things.

A sage said: ‘Any intellect that does not respond appropriately in all situations is not a full intellect.’

A poet wrote:

If you live, skilfully deal with people

For you are in the abode of skilful dealings.

Some special circumstances might be related to these categories, the appropriate approach to which is moderation, staying the middle course between excess and deficiency. This is because justice is derived from the notion of the middle course. So, whatever goes beyond the middle course is a transgression of justice.

A sage said: ‘Virtue is the mean or the intermediate position between two negative states.’

Attributes of good acts are therefore the mean of two bad attributes. For example, wisdom is the mean in between evil and ignorance; Courage is the mean between foolhardiness and cowardice; temperance chastity is the mean between lust and weakness of sexual desire; Serenity is the mean between discontent and the weakness of anger; jealousy is the mean between envy and being used to bad habits; charm is the mean between vulgarity and surliness; humility is the mean between arrogance and self-debasement; generosity is the mean in between prodigality and stinginess; forbearance is the mean in between excessive anger and total absence of anger; love Is the mean between deception and a generally nice disposition; modesty is the mean between shamelessness and hatred, a dignified demeanor is the mean between haughtiness and lowliness.

A person of rhetoric said: ‘A bad ruler terrifies the innocent and raises the status of those with low character and a bad society elevates the despicable and perpetuates illnesses; and a bad offspring disgraces his ancestors and destroys virtue; and a bad neighbor spreads secrets and tears the veil of privacy.’

The Fourth Principle – common security

The fourth principle is common security that puts hearts at ease and encourages vision and enterprise. The innocent feel safe because of it, and the weak find comfort thereby. For the fearful has no peace, and the anxious are not at peace.

A sage said: ‘Peace and safety are the best livelihoods and justice is the mightiest army.’

This is because fear prevents people from seeking that which benefits them and puts them in shackles so they cannot move about. It holds them back from seeking the means of pursuing their goals and arranging their affairs. Security is the fruit of justice, and oppression is the fruit of that which is nor just.

Oppression can sometimes be the purposeful activities of humans that are outside of what is just, and it can sometimes occur without human agency. In this case, it would not be the result of deviation from justice. Therefore, based on what we mentioned about justice, security is not in the matters of maintaining a good social order, a fundamental principle of the way justice is. If that is the case, then absolute security is what is comprehensive while fear can vary. Sometimes, it is over one’s life, sometimes over one’s family, and sometimes over one’s wealth. When it is general, then it is over all these aspects, each of which then has a share of weakness and causes some sadness.

Types of fear can be different based on their causes and focus. They also differ depending on the degree of intensity of the person’s attachment to the reality over which there is fear. And whoever is fearful of something is preoccupied with it and can think of nothing else. He thinks that there is nothing to fear except that one specific thing he fears, and he is oblivious to the extent of the security he enjoys in other things. He is like the sick person who is so preoccupied with

his illness that he is oblivious to everything else. It may be that that which he has been shielded from is greater than that with which he is afflicted.

It is narrated that a man asked in the presence of a Bedouin: ‘What pain is worse than that of an aching molar?’ The Bedouin responded: ‘Every illness is the worst illness.’

So it is that the one who is surrounded by safety is like the one who basks in wellbeing. He will not be aware of the greatness of the blessedness of his security until he compares it with its opposite.

Abu Tammam said the following:

Life’s fluctuations regardless of the pain they bring you

also, bring you news of life’s pleasures.

It is, therefore, incumbent upon the person with a sound mind when he is afflicted with disease and fear to remember the greatness of the blessings that surrounds him in other respects, by way of wellbeing and security; and the greatness of what he has been shielded from that is more terrible than his disease and fear. Instead of complaining, he would give thanks and instead of panicking he would be patient. He will be filled with happiness.

It is related that Ya’qub asked Yusuf, (may peace and blessings be upon both) when he met him: ‘What happened to you after we were separated?’

He replied: ‘Do not ask what my brothers did to me. Ask about what my Lord did for me!’

A poet said:

Do not forget while you are well the days you were ill.

The chastisement of the oblivious is painful regret.

The Fifth Principle – economic prosperity

The fifth principle, which is widespread economic prosperity that breeds generosity of spirit, and in which both poor and rich find their share, so that envy becomes diminished, and hatred which results from deprivation is eliminated, and liberality is widespread; and compassion and bonding prevail. This is the strongest spur for the reform of the world and the management of its affairs. General prosperity engenders wealth, and wealth results in security and generosity.

Umar b. al-Khattab wrote to Abu Musa al-Ash’ari,

لَا تَسْتَقْضِيَنَّ إلَّا ذَا حَسَبٍ وَمَالٍ، فَإِنَّ ذَا الْحَسَبِ يَخَافُ الْعَوَاقِبَ وَذَا الْمَالِ لَا يَرْغَبُ فِي مَالِ غَيْرِهِ

‘Do not appoint as judges except people of good family reputation or wealth. The person of high reputation fears the (negative) consequences (of his bad actions), and the wealthy one desires no one’s wealth.’

A poet said:

I have seen nothing better than wealth after religion.

l have seen nothing worse than poverty after disbelief.

The stingy person’s withholding and giving are affected by the level of his wealth. A generous person’s level of wealth also affects his liberality.

Thus, Di’bil said:

If you do not give when you are not a governor

You will not for all eternity grant a gift requested.

What container does not overflow when it is full?

Which stingy person will not give when his means are abundant?

If prosperity does not generate the types of wellbeing I described, widespread poverty causes corruption that opposes prosperity. Whatever brings about general wellbeing when it is present and brings about its opposite when it is missing, must be considered a foundation of wellbeing and stability.

Prosperity is of two types; one is brought about by human industry, and the other by the presence of natural resources. Prosperity through human industry could be a component of natural resources, and it is a result of security which is linked to it. Prosperity by way of natural resources could be a component of divine causes, resulting from justice which is linked to it.

The Sixth Principle – abundant opportunities

The sixth principle, which is ample hope, spurs one to accomplish that which requires longer than one’s divinely decreed lifespan. And if the ones who come later did not benefit from what those before them had established, and have become thus endowed, people of each generation will need to establish from scratch what they need by way of dwellings and agricultural fields, and this is obviously impossible.

Thus, Allah has shown His compassion to His Creation by giving them ample hope through which the world is developed and reformed. Its development passes on from generation to generation, so that one generation completes what was left unfinished by an earlier one; and the third generation completes what the second had started but left somewhat scattered. Thus, the world’s affairs are harmonized, and they are well organized across the passage of time.

If hope had been limited, no one would strive for more than what one needs for a day and would not go beyond the absolute necessities of one’s time. The world would then be bequeathed to the next generation in a state of ruin. No one would find provision in it or take care of his needs in it. It would then be passed on to the next generation in an even worse state. No crops will be grown in it, and no one can last in it.

It is narrated that the Prophet ﷺ said:

الْأَمَلُ رَحْمَةٌ مِنْ اللَّهِ لِأُمَّتِي، وَلَوْلَاهُ لَمَا غَرَسَ غَارِسٌ شَجَرًا وَلَا أَرْضَعَتْ أُمٌّ وَلَدًا

‘Hope is a Mercy on my community from Allah. If it were not for ir, no planter would plant a tree, and no mother would suckle her baby.’[11]

And a poet said:

Although the hearts are fearful of death, hope strengthens them.

Humans expand them and time constricts them,

Hearts spread them out, and death folds them up.

However, prolonged hope in matters of the Hereafter is one of the strongest causes of heedlessness about the Hereafter, and lack of preparation for it. Labid b. Rabi’a illustrated the differences between the two types of hope in the following lines.

When you speak to your soul, lie to it.

Being truthful with the soul will destroy hope.

However, lie not to it in matters of Allah-consciousness.

Restrain it with righteousness.

Conclusion

These are the six principles by which the conditions of the world are reformed (islah), and the affairs of the whole world are organised. If they are accomplished, then its reform is complete.”[12]

Dr. Shuayb Wani of the Dar Al-‘Ilm – The House of Knowledge institute has delivered some in-depth lectures explaining these six principles. These are sessions 37-40 of the Islamic Worldview course:

Notes

[1] Holy Qur’an, Surah Al-Qiyamah, ayah 36

[2] Mishkat al-Masabih 3718, https://sunnah.com/mishkat:3718

[3] Sheikh Bin Baz says, “This is a well-known narration on the authority of Uthman (ra) and it is proven on the authority of Uthman bin Affan, the third rightly-guided caliph (ra). It is also narrated on the authority of Umar (ra)…”

[4] Ibn Asakir, Tarikh Dimishq, Explanation of the saying

[5] Holy Qur’an, Surah Al-An’am, ayah 65

[6] Mishkat al-Masabih 3697, https://sunnah.com/mishkat:3697

[7] Sahih Muslim 1855a, https://sunnah.com/muslim:1855a

[8] Harun Al-Rashid, the famous Abbasid Caliph (766-809CE)

[9] Persian general who was captured as a prisoner of war after the battle of Qadisiyyah and taken to Madinah

[10] Al-Bayhaqi 5122

[11] Al-Tabarani, Awsat, 5787

[12] Al-Mawardi, Adab al-Dunya wa al-Din, https://shamela.ws/book/765/118#p1 translation based on the book ‘Living Wisely – Teachings of Mawardi on Ethics and Human Wellbeing. An Abridged Translation of Mawardi’s Adab al-Dunya wa al-Din,’ by Dr. Ahmed Bangura, Turath Publishing, 2024, pp.109-124