Alhassanain(p) Network for Heritage and Islamic Thought

9- Possession of Real Power

It is imperative that a multi-party, consultative regime must enjoy an adequate level of deterrent power. This is important since the existence of power would deter and apprehend the enemies especially those who consider the establishment of a consultative system a danger to them. The benefit of such power would foil their attempts to topple the young system of government. Furthermore, the presence of an adequate power would stabilise the security (of the state) and give confidence to people. Hence, a regime that does not possess an adequate deterrent force will not be able to establish itself and, if it did manage to do so, it would not be able to survive.

The provision of power is that there be fundamental constituents of proper organisation and discipline as well as political, military and economic power; and strong management procedure to enable the young regime to survive the onslaught of enemies and opportunists. We note that the Messenger of Allah (S) in Medina, where people used to “enter Allah's Religion in throngs”27 was the same messenger (S) who lived in Makkah. Allah the Almighty outlines the state of His Messenger, (S), when he was in Makkah in early times of his mission as: “Remember how the Unbelievers plotted against you, to keep you in bonds, or slay you, or get you out (of your home).”28 And in another occasion Allah states:

“... when the Unbelievers drove him out...”29 In both locations (Makkah and Medina), the Messenger of Allah (S) was the same person; the conveyor of the divine revelation and the guide to the right path, all the time and everywhere he always was pure, sacrosanct, infallible, at the peak of virtue and excellence and supported by the divine sanction. However, the difference was in power. In Makkah, the Islamic mission was in its infancy and it did not have the necessary power to confront the pagans directly and therefore the Messenger of Allah (S) suffered extreme torment at the pagans' hands.

In Medina, on the other hand, the Messenger of Allah (S) gained sufficient power such that it was the manifestation of Allah's statement: “ And make ready for them whatever you can of power and horses to terrify thereby the enemies of Allah and your enemies.”30 It was then that he attained such a high worldly status. Power may be classified into two categories:

Power of the Despots, Power of the Consultative.

There is a vast contrast between the two. The consultative power is a power of tranquillity, which is likely to survive. It does not turn into a means of destroying the nation and consuming its resources. The despotic power, on the other hand, lives on for a limited period during which it is stained by vices, murders, persecution and terrorism. Everyone observed the destruction of the likes of the communist Soviet Union, Eastern Germany, Enver Hoxha of Albania, Ceausescu of Romania, and Kim Il Sung and other similar despots. Despotism drove those countries to breakdown, which destroyed the infrastructures of those countries and annihilated their resources.

Therefore it is imperative that those in the Islamic movement gain an honest and righteous power of the consultative kind, which is based on freedom, free elections, and system of multi-party pluralism. As for the despotic power, in effect it lacks the real power since the power that is based on despotism is a fallacious power subject to quick collapse: “...for Allah is swift in account.”31 and if some considered it to be long term then: “They see it as distant, but We see it close”32 .

10- Distribution of Power

Competition is a natural phenomenon, which has coexisted with mankind throughout history. Even for heaven there is competition for good deeds as Allah has stated: “... Over that, let the competitors compete”33 and “And hasten to forgiveness from your Lord”34 and “So strive, as in a race, in all virtues.”35 As for this world, competition results in mankind's vitality and sharpens his resolve more and more to the extent that he tries to outpace others. He makes sure that he does not fall behind other competitors through innovation and development. As a result, his scientific and practical achievements will be reflected on society, which subsequently lead to his progress and success.

Therefore it is important for the newly established government to create a state of healthy and positive competition of free political parties that are firmly rooted in society and are based on constitutional establishments. This will create an incentive towards progress and everyone will play his/her role to the best of their abilities in the various fields of labour and expertise. We see this clearly in the life of the Messenger of Allah (S). The Messenger of Allah (S) classified the Muslims into two factions, the Migrants and the Supporters and incited competition between them. The criterion of an individual's capability and competence was his/her ability to do a good deed well. This was despite the fact that the Messenger of Allah (S) treated people equally in the domains of doctrine, worship, transactions, human rights and status before the law, since equality is a basic principle in Islam, as stated by Allah the Almighty:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, so that you may come to know each other. Verily the most honoured of you in the sight of Allah is the most righteous of you.”36 And also “Surely the believers are brothers.”37 And it has been reported, “Truly the people are from Adam and Adam is from dust.”

On this basis, it is suggested that the origin of the 'political parties' in the name Hizb (Arabic for political parties) existed at the era of the Messenger of Allah (S), be it in its primitive form. The Messenger of Allah (S) is reported as saying “I am in the party in which Ibn al- Adra' is.” Therefore, any group that wants to form a party should be free to do so. The number of parties may not be limited, but the party activity must not contradict Islam because the population in Muslim countries are predominantly Muslims.

National parties are acceptable because such parties intend to develop the Muslim countries in the various political, social, and economical fields.

11- Freedoms

Freedom is a fundamental principle which gives right to an individual to choose from, say or do or... anything according to the individual's wishes, as established by reason and Islamic jurisprudence. It is therefore the responsibility of the newly established Islamic government to grant freedom in all dominions to the people - within the framework of Islam. Freedom encompasses all aspects such as those in belief, expression, agriculture, business, trade, manufacture, employment, travel, residency, construction, procurement of the permissible, setting up radio and television stations, printing, establishing political parties, publishing newspapers and magazines, etc. We have detailed these in the book of Freedoms in the al-Fiqh series.38

Thus all kinds of restrictions and repressions are annulled; such as ID cards, nationality documents, passports, licence to import/export, etc. In brief, everyone is free in everything except that which is unlawful, which are very few indeed. Furthermore, what is unlawful for the Muslims may not be so for the non-Muslims, in accordance with the 'Binding'39 principle as discussed in length in the book of “Jurisprudence Fundamentals” of the al-Fiqh series40 . The Messenger of Allah, Muhammad (S) said “whoever embraced the religion of a people then he is subject to their laws.”

History shows us that people who embraced Islam or those who chose to live in Islamic countries under Islamic law did so because of the vast and widespread freedoms practised under that system, whereas there were no such provisions in any other part of the world under any religion, jurisdiction, or government. This was in a way similar to governments of the so-called free world today. Although it is a free world relative to other countries of the world, it is not so with respect to the correct Islamic system of government. Some might think that this would bring about chaos and anarchy. The answer to that is that freedom has never been associated with chaos over the thirteen centuries of Islamic history. But when Muslim countries adopted the rule of western laws, Muslims became trapped in untold sufferings, tragedies and problems. I myself observed great number of Islamic freedoms in Iraq half a century ago, which we subsequently lost after the Second World War.41 I referred to some of those freedoms in the book “Remnants of Islamic Civilisation as I saw them”42

As for the chaos and disturbance we see in our countries today, it is due to dictatorship and despotism. Despotism is a plague-full swamp, which infects the society with diseases such as tyranny, oppression, poverty, persecution, imprisonment, expulsion, wars, etc.

12- Security

At this day and age, the security service is a cornerstone of the government in order to counter the attempts of opponents who aim to penetrate the government, either to bring about its downfall or to derail it from its Islamic and humanitarian course. A security service must be set-up to counter the external enemy whose aim is to destroy the regime elected by people. It must not be used to confront the nation, just as tyrant rulers in despotic regimes use the security service to oppress the nation, suppressing the talents and potentials of its people and glorifying the tyrant as a 'great leader'.

According to Islamic jurisprudence and rationale, spying is forbidden except on the officials of the government and its agencies, starting from the head of state. This is in order to ensure that they are not diverted (from their duties) and that they do not neglect or disregard the interest of the nation. Spying is also allowed on offensive enemies who are actively engaged in attempts to destabilise the order and security of the country - like the international security agencies today.

A correct security system, which serves the interest of the nation, does so within a consultative system that relies on and is supported by free political parties, free elections and constitutional establishments. It is only then that the security organ becomes pivotal to the survival of the government, to its power, progress and becomes the guardian of the nation's interests and resources. It is therefore important that the nation monitors the performance and activity of this organ and holds it accountable in accordance with the Islamic principle of “Enjoin Good and Forbid Evil”. This is to ensure that the security organ does not have a free hand in doing whatever they like to do, and that it does not misuse their authority and go beyond their prescribed function. Also, the organ must be strong and competent enough to meet the challenges of the day, given the great technological and cultural progress.

In order to ensure that the security agency becomes the guardian of the nation's interests, besides monitoring the service and its competence, it is necessary to strengthen and focus its faith in Allah and the hereafter and its fear of the Almighty overtly and covertly. This is of course required for every one of the agencies of the Islamic system of government. Only then will the security service be able to discharge its duties truthfully and precisely, which would subsequently lead to strengthening the regime. Thus, the Islamic country will become representative of a regime of correctness and dexterity.

A reported Tradition states:

“May Allah have mercy upon he who performs a task and perfects it.” Another states: “... but Allah loves one who, when performing a task, performs excellently.” As for what is found today under despotic regimes in terms of spying on and monitoring the nation, depriving its freedoms and harming it, those are amongst the most forbidden; Allah the Almighty states: “Do not spy”43 .

13- Valuing Professionals

The prophet Joseph said: “I am a good guardian and expert”44 . Professional and technical jobs require reliability for which Joseph said “good guardian” as well as expertise for which he said, “good expert”.

Therefore it is important that the young Islamic government pays good attention to experts and professionals in every field of the government. Loyalty towards the government should not be the only criterion in appointing staff to a position. Such policies would cause complications and difficulties. Should this happen, the management of the government would be in unqualified and incompetent hands, which would subsequently result in many mistakes and errors. The presence of government loyalists within its agencies must be balanced with the provision of necessary expertise in order to safeguard the country and its progress. The presence of one group without the other would result in the state of the country resembling that of a bird with one wing.

We have witnessed the destruction caused as a result of such policies in countries governed by revolutionaries after military coup d'état. The state of destruction was such that people of the country wished the previous government back. A poet pictures this state of affair in his poem as:

Would the oppression of Sons of Marwan45 come back to us

And would the justice of Sons of Abbas46 never was

In such cases revolutionaries and government loyalists cause more difficulties by confiscation, imprisonment, executions and making empty promises - all in a bid to strengthen their positions of power and force people to accept that they are the best. This way, they enter into confrontation with the people, subsequently leading to their own downfall.

It is possible to address the problem of reliability and expertise by pairing one with the other. Although this could prove difficult, the difficulty of giving the helm to anyone of them is even greater, and will have a worse consequence. Clearly, this is not possible in a despotic regime in which power is centralised because unquestioned power corrupts and gets corrupted. Refers to the Abbasid dynasty that toppled the Marwan dynasty around

14- Minorities and Political Parties

The Islamic government coexists with minorities peacefully. Minorities have rules and laws specific to them, whether they are religious minorities such as Jews and Christians, or non-religious minorities such as Buddhists and Brahmans etc. Just as the Messenger of Allah (S) treated the pagans of Makkah, where he (S) did not force anyone of them to Islam after the fall of Makkah. As far as the judiciary is concerned, minorities have the choice of referring to us or to their respective judiciary and judges. If they refer to us, we shall issue judgements for or against them according to their jurisdiction or ours.47

For general conducts such as traffic regulations, they must follow the law of the land, as is the case for every country in the world. They pay the Jizyah48 tax in exchange for the protection they receive from the Islamic head of state for their lives, wealth and family, just as Muslims pay the Khums49 and Zakat50 taxes. In contracts such as Kheraaj51 and Moqasemah52 , there is no differential treatment between Muslims and non-Muslims. Other laws of the country that must be respected are those such as: not to engage in forbidden practices in public like consuming alcohol in public, setting up brothels, etc. Details of these are discussed in the book of “Islamic Government” of the al-Fiqh series53 . Non-Islamic, but nationalist political parties which aim to develop and prosper the country are allowed to function, and so too are minorities political parties which aim to function within their own particular sphere. However, political parties that call for activities opposing Islam are not allowed to operate.

Every political party is allowed to pursue its activities within the framework of Islam, regardless of its nationality or sect it belongs to. Every ethnic group may use their particular language in schools, newspapers, and mass media. Needless to say, the official international language for Muslims is the Arabic language, since it is the language of the holy Qur'an and the sacred Sunnah. However, it is the right of any language speaking ethnic group to import radio and television station and printing presses and to publish newspapers and magazines in their own language.

15- International Relations

The countries of the world are categorised into two groups in relation to the Islamic State, which will be established by the will of Allah:

1- Islamic countries,

2- Non-Islamic countries.

As for Islamic countries, it must be dealt with in accordance with Islamic jurisdiction on the basis of one community, Islamic brotherhood and Islamic freedom. Allah the Almighty states: “And verily this community of yours is a single community, and I am your Lord therefore fear Me.”54 “Surely the believers are brothers.”55 “He releases them from their heavy burdens and from the yokes that are upon them.”56 Therefore, a Muslim from any other country must be treated equally like any other Muslim citizen of the Islamic State. Unless there was a definite “Secondary Order”57 such as the laws of the “No Harm”, “Priorities” and “Precedence” where the forerunner takes precedence over others. However, the “Secondary Order” is applied only in exceptional circumstances and not as a fundamental principle. It is also on a temporary basis only, and not a permanent one. I recall about half a century ago, when there were no concepts such as ID cards and nationality or citizenship documents and suchlike, Muslims from other countries, Islamic or non-Islamic, used to come to Iraq. They were accorded the same status as those of Muslims in Iraq in every respect such as marriage, business, employment, fraternity, etc. This status quo must be revived in accordance with Allah's order in the glorious book. A non-Muslim who comes to the Islamic state will be treated according to the 'Binding' law58 , the 'Exchange of Interests' and “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.”59 This is in addition to the aforementioned exceptional laws such as the “No Harm” and “Priorities” principles. Some Muslim and non-Muslim countries might wage war against the young Islamic State. This may be due to conflicting interests, or due to traditional animosities or other factors such as enemy designs and conspiracies etc. In all these cases, the problem must be resolved by the best possible means. This is the merit that distinguishes a wise government from an immature one. In fact, just as arrogant and selfishness destroys individuals, they destroy governments too. The scale of destruction of a government is faster and more widespread, as the saying goes “If a scholar gets corrupt, the world would follow” and “A corrupt scholar would corrupt the world”.

Therefore it is imperative that animosity must change to co-operation at least to a certain extent. If, in the worst-case scenario, it was not possible (to change animosity to co-operation), and this is a rare assumption, then it is important to adopt a position of, at least, non- animosity to avoid a problem.

16- Good Neighbourliness

One of the most important ingredients of stability for the young Islamic state is good neighbourliness, and respect for the right of the neighbour not just in a good way but in the best possible way, as Allah the Almighty states: “And enjoin your people to hold fast by the best in the precepts.”60 Imam Kaadhum (A) is reported as saying: “Good neighbourliness is not abstaining from harming (the neighbour), but good neighbourliness is to persevere with the harm (coming from the neighbour).”

If a neighbour was a bad one in terms of belief or behaviour, it is imperative to reform him and invite him (to good) in the best possible way as Allah the Almighty states in the noble Qur'an: “Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.”61 If good neighbourliness is important in relation to neighbouring houses in small communities, it is more so with respect to countries and governments.

The Islamic government must ensure that all its dealings are based on wisdom and reason with all countries - whether geographically close such as neighbour countries or distant ones such as all other countries of the world, Muslim and non-Muslim countries alike. If an opposing country starts a media campaign of agitation against the young Islamic state, it is important that the Islamic state keeps its kindness and reply “with wisdom and beautiful preaching”62 , not with insult and ridicule. The outcome of that kindness is at least to lessen the insult. Imam Sajjad (A) said: “O lord have Mercy on Muhammad and his descendants... and help me to tender with sincerity whoever cheated me, and to reward with kindness whoever abandoned me, and to repay generously whoever denied me, and to recompense by making bond with whoever broke off with me, and to praise whoever backbite against me. Enable me to appreciate the good deed and forgive the bad deed.”63 Accordingly, the Noble Qur'an states: “To forgo is nearest to righteousness”64

The Messiah Jesus (A) is reported to have said: “If someone slaps your right cheek turn your left cheek for him.” Here he wanted the honour and comfort of the person being slapped before that of the slapping individual, because tolerating one slap is easier than putting up with many which will happen in case a fight erupts between the two. But this calls for strong nerves and use of reason and deliberation.

Naturally, in any case, the circumstances and priorities must be considered in line with the recommendations of the council of jurists.

17- Economic Development

Economy is one of the most important aspects which the young Islamic government must pay attention to, since “He who does not have a sustenance, does not have the hereafter”65 as reported in the sacred Tradition of the Messenger of Allah (S). The Messenger of Allah (S) is also quoted as saying: “Poverty is a shame in both worlds”.

Economic independence brings about political independence, whereas inflation, high prices, and scarcity of income cause disaffection of the government, which subsequently results in its downfall. The way forward in order to secure a healthy and developing economy is to execute an accurate program for the overall economy.

The government must create - and allow others to do so - economic institutions and think tanks of experts in various sectors of the economy, such as agriculture, manufacture, trade, import and export, banking system, etc. The government must ensure that laws related to the economy are modern, dynamic and in accordance with Islamic jurisprudence. All of this is within the framework of “free capital” in the true sense of the word - and legitimate - “You shall have your capital”66 .

All affairs are in the hands of people. The government's role is that of the regulator only. This is true also for airports, railways, industries - large and small - hospitals, etc. Freedom should be for all people to make use of land, since “land belongs to Allah and to whoever revitalises it”. Water, forests and procurement of the permissible such as fishes and other animals, the various minerals in accordance with the law of the “Precedence”, should be in the hands of people. As Allah the Almighty has stated: “for you”67 . All of this is only achievable within the framework of the primary Islamic laws and the secondary laws such as the laws of “no harm” and “priorities” in accordance with their jurisprudence criteria as described by religious authorities and on the basis of the consultation with the 'Council of Jurists' and the 'house of representatives' and the 'committees of experts'. As for what is practised today, like banning people from procuring the permissible and denying them their economic freedoms, it is illegal according to Islamic jurisprudence, and it is one of the greatest dangers to the stability, prosperity and progress of any Islamic government.

Some of the important cornerstones of economic development are “self-sufficiency”, “reduction of civil servants to absolute minimum”, “free political parties”, “industrialising the country “,”mass education and awareness”. In this manner, poverty and unemployment will be eradicated, and everybody will be able to obtain their primary and secondary requirements.

One of the most important aspects of a healthy economy is to have free business and free manufacturing sectors in the full meaning of the word, except in the forbidden dealings, which are very few indeed. Given the importance of the economy - rationally and in accordance with Islamic teaching - it would reflect positively on the stature of the government and, in turn, lead to broad international horizons. Therefore if the young government achieves a healthy economy, it will set a good standard for others to follow. This is of course good for the prosperity of the people in this world and the hereafter. The non-Muslims adopted the policies of Muslims in science, freedom, technology, etc. even though they lived during the dark Middle Ages, at a time when Muslims were going through cultural and scientific renaissance. As a result, non-Muslims progressed formidably while Muslims abandoned their own advancements and remained underdeveloped and backward.

18- Self-sufficiency

Amir_ol_Mu'meneen, Ali (A), has said, “Become needy to anyone you wish and you will become his captive”. It is obvious that anyone who needs another person will become dependent upon him and subordinate to him. One will lead in any way he wishes and if the other refuses to follow, he will be denied his handout.

The west did not overwhelm and dominate other countries through military force only, but also through financial handouts to the third world countries and supplying them with experts, etc. For this reason, the Messenger of Allah (S), after arriving in the city of Medina, which in effect became the capital city for Muslims, gave high priority to self-sufficiency of Muslims so that they would not be subjected to domination of the Jews of Medina. In a well-known event, the caliph of the time wanted to give some money to Abu Tharr, may the blessings of Allah be upon him, but he refused to accept it. The caliph's envoy to Abu Tharr - who was the caliph's slave and was promised his freedom if he manages to give the money to Abu Tharr - said to Abu Tharr: “if you take this money I shall win my freedom”. Abu Tharr replied “but I shall lose mine”. A newly established Islamic government must give high priority to self-sufficiency in various aspects of life ranging from food, drink and housing to agriculture, manufacture, banking, etc.

This may be addressed through commissioning various high-ranking committees of experts and professionals and taking a number of steps:

1. The use of agricultural lands and developing animal resources such as poultry and fish farming etc. and other manufacturing and production activities, The young Islamic government must concern itself with industrialising the country through the creation of factories and 2. manufacturing plants, which in turn would employ substantial number of workers, the consequent of which is progress towards independence and self-sufficiency.

Industrialisation must include small local industries as well as large national ones. For example in Iraq towards the end of the monarchy rule - when there was a degree of pluralism and free political parties and some stability - there were some 400 products being manufactured in the holy city of Karbala.

Furthermore, industrial development is one of the most important factors, which contribute to the progress of a nation in all different fields, because manufacturing ability ranks highest amongst all the cultural, educational, expertise and social fields. Industry facilitates the provision of the country's needs, brings about self-sufficiency, reduces unemployment to a minimum, eliminates poverty and destitution and prevents inflation. All of these in turn play their respective roles in reducing immorality, theft, illness, drug abuse and other similar vices. Needless to say, industrial development and progress is only achieved with the existence of freedom, pluralism, minimum staffing level, absence of bureaucracy, investment and incentive for investment, etc. Also, people must be encouraged to create investment and loan trusts, as well as, Mudahrabah (investment) banks, which would take part in the industrialisation process and development.

We have previously mentioned that freedom may not exist unless it is supported by free political parties and constitutional institutions. Therefore if the government concerned itself with this matter and started to gradually build the industrial sector, first through setting up small factories and then, according to circumstances and available resources, address the issues of heavy industries, in five years the country would be on the verge of self-sufficiency in the fields of manufacture and agriculture. This will subsequently lead to self - sufficiency in other fields.68

It can be seen that some of the third world countries spend most of their expenditure on consumption and completely rely on importing their consumables from abroad to meet their fundamental and luxury needs. Therefore they become dependant on and captive of the countries they rely on. The situation is exacerbated when they borrow from those (exporting) countries to pay for their imports. However, if they used the resources to strengthen their economic structure and ability, they would achieve self-sufficiency.

19- Combating Unemployment

One of the causes that contribute to the spread of social vices is unemployment, which leads the society towards destruction and disintegration. Unemployment drags the unemployed to moral deprivation, theft, crime, disease, suicide, ignorance, anarchy, etc. One who does not have a job sells his body to earn money, or steals for that purpose or engages in various crimes and even infidelity, the Messenger of Allah (S) is reported as saying “Poverty leads to infidelity”. He is also quoted as saying, “Poverty is the shame of both worlds”.

Abu Tharr is quoted as saying “It surprises me how the poor do not rise against the rich with their swords!” An example of the aspect which surprised Abu Tharr has been manifested recently when Communism - which is the pit of poverty and corruption - came into existence but people did not tolerate the humility of captivity, poverty and repression (associated with Communism) for longer than a short period, compared to the lives of major countries and civilisations. The people relieved themselves from that misery and brought down the Communist regime.

A destitute person who is unemployed may develop a psychological complex, which would reflect on the health of the individual since body and soul affect one another. Furthermore, in many cases, poverty and unemployment directly cause diseases and illnesses such as lack of ability and means of receiving medical treatment, stomach ulcer, stroke, anaemia and all consequences of stress and nervous breakdown. That is why we read in our supplication: “O' Allah enrich every poor and destitute (person).”

Also, a poor and destitute person does not have the means to finance his education and therefore his situation is exacerbated by ignorance even further. This subsequently gives him the potential to move towards instigation of anarchy, uprisings, wars, etc. This is the cause in majority of cases, although unemployment may not always be associated with poverty and destitution, but we are talking about the majority of cases.

Therefore it is imperative upon the young Islamic government to plan effective solutions to eradicate unemployment. This could be through measure such as: giving freedoms, permissibility of ownership and revitalisation of land and all that Allah has created for the benefit of mankind - those which are not already owned by others - on the basis of the law of “Precedence” within the framework of “for you”. Job opportunities could also be created through encouraging the wealthy to invest in the production sector in order to create employment for those without jobs and other similar measures. If some people still remained without jobs - after all those measures - they must have the provision to lead an honourable average life until they find a suitable job. This may be through the support and facilities of the Bayt_el_Maal and the encouragement of philanthropists to take part in this cause to eradicate deprivation. For this Allah states “And would not encourage the feeding of the indigent!”69 And He has made this to be one of the causes of ending up in the hellfire.

20- Civil Service Reform

It can be argued that the swelling of the civil service is worse than inflation of the economy or it can be one of its causes. This is because the inflation of the body of the civil service turns the producers into consumers and leads to domination of bureaucracy that limits people's freedoms. In this way the country heads towards deprivation and poverty after the ruling system takes over the wealth (of the nation) and denies its people the freedom of work and production. Every surplus civil servant becomes a burden to the people and a barrier to their freedoms.

The role of the civil service is to secure the safety and security of the people as well as their welfare and to guard their interests. The size of the civil service that would accomplish such tasks adequately and at the same time not be a burden on the people nor a barrier to their freedoms is a size just adequate to manage the affairs of the government and serve its people. The civil service is there to serve the people and the civil servant has a role similar to that of a teacher or a driver or a pilot who the society needs.

However, to regard the civil service as a career would not serve the nation, nor it would protect its interest. It would become a job opportunity and a source of income, as is the case in many countries ruled by dictatorship. In those countries the civil service is the great calamity, since the civil service changes into a bureaucracy, which lays down laws that hinder the people's affairs and repress their freedoms. In such a case, the masses are transformed into subordinates to the civil servants instead of the other way round. The swelling of the civil service is clearly noticeable in democratic countries too. This is because they have distanced themselves from the teachings of the prophets, peace be upon them (pbut). Those countries legislated many laws, which are in fact harmful to the society from many points of view.

As for dictatorial regimes, the expansion is far greater. It is therefore imperative for the newly established Islamic government to commission working groups to eradicate surplus civil servants and transfer them to the productive sector.

As for members of staff that are removed from the service - because of being surplus to requirement since their role had changed to consumption (of salaries) and repression of freedoms - they must be transferred to a productive sector. The government must assist them to become productive elements in the economy or other profession so that they do not face poverty and unemployment. This may be accomplished through detailed studies carried out by experts who would base their correct criteria in accordance with rationale and Islamic jurisdiction.

In my view, if a government seriously and honestly addresses this issue, there will be none of this massive body of the civil service except for less than 10% of its current size, which is sufficient for the government to run the affair of the country. We have presented a detailed discussion about this matter in some of the works related to aspects of “Government in Islam”70 .

21- Simplicity and Provision of Fundamental Necessities

The implementation of the policy of simplicity in various aspects of life brings about bliss as well as mental and physical comfort. In contrast, complicated life styles give an individual nothing but disease and illness, even though this kind of life style carries with it material beauty, grandeur and vanity.

For this reason, Islam insists strongly on simplicity in all affairs; personal, social, through to national and governmental. For example, a judge takes up a position in a mosque and uses the mosque as his site to make his judgement where people can clearly see and hear him. People can look at the details of his judgements and his dealings without any cover or division, or any guards, pomp, ceremony or any delay in the judgement or its execution and without any fees or charges. These will give the people total assurance to the validity of his judgement. People are also assured that it is not possible for the judge to deprive their rights nor is it possible for him to favour one group over another. Similarly simplicity should be adopted in other aspects of life, such as birth, marriage, death, hospitality, travel, house, shop, and a thousand and one other things. For example the Messenger of Allah (S) said: “The best of my nation's women are (those who have the) least dowry”. The Messenger of Allah (S) has also been quoted as saying: “those people are blessed whose best utensils are clay”.

The Messenger of Allah (S) also said: “Make things easy, not difficult”.

The noble Qur'an states: “Allah intends every facility for you; He does not want to put you to difficulties.”71 And the list goes on for hundreds of Qur'anic verses, traditions as well as policies adopted by the Messenger of Allah and his infallible progeny, Ahl_ul_Bayt, peace be upon them all. Therefore it is incumbent upon an upcoming Islamic government to use simplicity in its system of government to the utmost degree possible and to educate the people upon that policy too. If the ruling system uses simplicity in its affairs and conducts, then the people would follow suit, just as the saying goes: “People follow the religion (way) of their kings.” Furthermore, simplicity reduces ignorance, disease, poverty and various other problems, because complexity transforms life into an unnatural system, which upsets the balance of its health and social vitality.

22- Modesty of Leaders

It is incumbent upon the leaders in Muslim countries and especially upon those of an Islamic government who want to implement the teachings of Islam to adhere to the principle of modesty and abstention from worldly vanities and be content with essential basic needs of life. People are attracted by those who abstain from worldly vanities and comply with their commands. Through their modesty people realise the honesty of their leaders. As a result their places will be in the people's hearts... In one of the Salutations to Imam Hussain (A) he is addressed: “your grave is in the heart of whoever loves you.” So all the splendour surrounding the caliphs collapsed and Imam Hussain (A) remained shining as a star, like a bright sun through history and he will remain so forever.

Despite the fact that the infallible imams (A) were created in the highest status of creation, we still read in the salutation of “Lamentation”: “... after You (Allah) had preconditioned on them (the messengers) the asceticism from the vanities and splendour of this inferior world, and they accepted the conditions and You knew their honesty, and so You accepted them.”

Therefore their asceticism was a precondition by Allah the Almighty to accept them even though Allah states in the noble Qur'an: “Say: Who has forbidden the beautiful (gifts) of Allah, which He has produced for His servants, and the things, clean and pure, (which He has provided) for sustenance?”72 Furthermore, the modesty of a leader (and the governing system) saves the country many unnecessary expenses. The wealth and resources available to the leader does not belong to him, but to the nation. If the wealth (of a country) was to be passed around between the rulers and they were to use it as they wish and desire - clearly it isn't only ruler but the entire ruling elite and their entourage - there will be none left for the nation. This is clearly observed with despotic regimes in which the ruling dictators use the nation's wealth for their own pleasures, desires and fantasies.

The Imam (A) has been quoted describing the Omayyad rulers as: “they pass around the wealth of Allah73 between themselves.” Abu Tharr (may Allah's mercy be upon him) also described them as: “those who passed around the wealth of Allah alternatively between themselves.” Needless to say that one's intrinsic abstention together with the consultation (democratic) process which necessitates the monitoring of rulers by the nation, plus adherence to the guidelines on conduct and expenditure, then the leaders would not be in a position to misuse the wealth of the nation, and therefore meet the needs of the nation. Although it may be difficult on the body, but abstention from worldly vanities brings about the comfort for the soul just as it provides great pleasures unparalleled by the pleasures of the body.

23- Combating Corruption

It is necessary for the Islamic government established in any country to fight corruption in its various forms, such as social and economic corruption as well as corruption in various government offices and the civil service, etc.Corruption causes deterioration and backwardness of the nation after its confidence in the government is lost.

Corruption at the level of government offices and agencies results from bribery, favouritism - patronage and nepotism - and procrastination, which consequently result in wastage of time and wealth. It eventually causes public dismay and, in many cases, leads to the downfall of the government. Imam Ali has been quoted as saying: “Four factors contribute to the downfall of governments: Abandoning the principles, Adhering to arrogance, Favouring contemptible individuals and Disposing the praiseworthy”.

He has also been quoted as saying: “When contemptible individuals or the young and inexperienced are put in charge of government affairs, it will lead to its disintegration and downfall”. A prominent figure of the Omayyad dynasty was asked for the reason the dynasty fell from grace and government. He replied: “they entrusted major tasks and affairs to the young and inexperienced and assigned minor tasks to prominent figures. Neither the young were competent enough to discharge their duties with respect to the tasks they were assigned, nor the prominent figures carried out their duties because of their disdain and self-esteem... and between these two the government was lost.

But why did the Omayyads do that? This is because the young are more susceptible to flattering and obeying orders without questioning whereas the elders are experienced and appreciate the realities and therefore criticise when need be. Hence they removed the elders from major positions and assigned them minor tasks in order to keep them at bay.

This is what we have seen with all despotic regimes, and we saw their disgraceful fall from power. However, if those governments conducted their affairs properly they would have survived many times their lifetime and this is what is expected for the remaining dictators. As for social and moral corruption, there are issues such as uncontrollable spread of alcohol consumption, gambling, adultery, homosexuality, fraud, deception, lie and defamation, etc. As for economic corruption: examples are deviation from capitalism such as monopoly, the unbalanced control of the wealth and resources of the nation by a few, improper distribution of the wealth, in a way that the rich die of indigestion and the poor of hunger. Imam Ali (A) is quoted as saying:

“Suffice (for you) your disease of indigestion While there are around you those who yearn for a portion of meal”