Religious scholars ("men of religion") are not to leave their mosques to encroach upon the fields of politics and governance.

And if religious scholars were inclined to avoid political affairs, they have always occupied positions of religious, moral, and cultural guidance in Islamic societies. They have also often occupied positions of opposition to political authority.

Guiding towards the methods of Sharia, resisting manifestations of deviation, and leading movements of uprising and revolution.

There are not many revolutions in Islamic history that were led by religious scholars, which resulted in the establishment of a "political authority" based on a religious scientific methodology, and where governance was practiced in the position of Imamate by religious scholars according to a vision founded on reformist religious ijtihad. This aimed to establish the balance of Sharia in the affairs of people and the management of their concerns, reforming what was seen as a deviation from this balance, and following what occurred during the era of the Rightly Guided Caliphate.

The land of the Maghreb was the scene of a number of these religious-political revolutions carried out by scholars and callers, who were displeased with what they saw of deviation from religion in the conduct of governance and the widespread corruption in societal life. They rose to rectify this deviation and change this corruption. They undertook the missions they were entrusted with to have the authority to implement their reformist visions, which they derived from religious knowledge and formulated in the language of calling to God, which was their beginning and end. In the land of the Maghreb, the first Kharijite state was established on this basis that we have mentioned. We mean by this movements that resulted in the establishment of states on the basis of a scholarly religious call. Otherwise, many Muslim rulers and sultans possessed ample knowledge and governed their subjects with sound Sharia policy. We also mean by this, regardless of what these movements claimed in terms of religious political policy, and the invalidity of that claim from the outset, as we see, as is the case with the Ubaidi call mentioned later, and the deviations and errors that occur in calls that are initially on a straight path of knowledge and religion.