Alhassanain(p) Network for Heritage and Islamic Thought

The Arguments of Proponents and Opponents of “Islamic State and Religious Politics”

Question No. 4: The Arguments for Islamic State

What are the arguments presented by proponents of Islamic State among Muslim scholars?

Muslim scholars generally consider a “righteous Islamic State” as necessary, and there are found no considerable divergences among them in this regard. The reasons provided by them are numerous and variegated. The reasons proving the necessity of the Islamic State in the time of Imam's presence also prove its necessity in time of occultation; what has been presented for the advantages of the Islamic State also attest to its rational preference. Besides, many transmitted arguments prove the necessity of a righteous Islamic State. These are divided into the following categories:

The First Category

Some of these reasons are the definite transmitted ones such as Quranic verses asserting that authority, legislation and ruling belong to Almighty God, and rejecting any other law, government or leadership inconsistent with divine law. Some of them are the following verses:

1. Verses restricting the right to governance, legislation, judgment and leadership to God, such as the following verse:

إِنِ الْحُكْمُ إِلَّا لِلَّهِۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“... the decision rests with Allah only who has commanded you that you worship none save Him; this is the right religion but most men know not.” (12:40) 1

2. Verses which assert that leadership and Imamate are divine trusts; such as the following verse:

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًاۖ قَالَ وَمِنْ ذُرِّيَّتِيۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“And [remember] when his Lord tried Abraham with [His] commands, and he fulfilled them; He said: Lo I have appointed thee a leader for mankind. [Abraham] said: and of my offspring [will there be leaders]? He said: my covenant includeth not wrong-doers.” (2:124) 2

3. Verses regarding the divine law and ordinance as the foremost one. Such as:

وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ

“Who is better than Allah for judgment to the people who have certainty [in their belief]?” (5:50) 3

4. Verses that describe any judgment not based on divine law as infidelity, vicious conduct and injustice; such as:

وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

“Whoso judgeth not by that which Allah hath revealed: such are disbelievers.” (5:44) 4

5. Verses negate seeking judgment, following and accepting the sovereignty of the following groups based on a corresponding or implied indication:

a) Illegitimate ruler:

يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ

“... they would go for judgment [in their disputes] to false deities when they have been ordered to abjure them.” (4:60) 5

b) Infidels:

وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

“... and Allah will not give the disbelievers any way [of success] against the believers.” (4:141) 6

c) Evil-doers:

أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًاۚ لَا يَسْتَوُونَ

“Is he who is a believer like unto him who is an evil-liver? They are not alike.” (32:18) 7

d) The oppressive:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ

“And incline not toward those who do wrong lest the [hell] fire touches you, and you have not protecting friends against Allah, and afterwards you would not be helped.” (11:113) 8

e) Sinners and the ungrateful:

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

“So submit patiently to thy Lord's command, and obey not of them any guilty one or disbeliever.” (76:24) 9

f) The foolish:

وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا

“Give not unto the foolish [what is in] your [keeping of their] wealth which Allah hath given you to maintain [your life] ...” (4:5) 10

g, h) The prodigal and the corruptors:

وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ

“And do not obey the command of the prodigal; [those] who spread corruption in the earth and reform not.” (26:151-152) 11

i, j) The negligent and the capricious:

وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

“... and obey not him whose heart we have made heedless of our remembrance, who followeth his own lust, and whose case hath been abandoned.” (18:28) 12

k) They who consider their evil deeds as good deeds:

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُمْ

“Is he who relieth on a clear proof from his Lord like those for whom the evil that they do is beautified while they follow their own lust?” (47:14 )13

l) The ignorant:

قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

“Say [unto them, O Muhammad!]: are those who know equal with those who know not? But only men of understanding will pay heed.” (39:9) 14

The Second Category

Some of the arguments consist of verses including a specific reference to the Prophet's or some other religious authorities' leadership, such as:

قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ

“Say obey Allah and obey the Messenger ...” (24:54) 15

The Third Category

Some arguments include verses or traditions describing the characteristics and qualifications of government agents and their duties. The duties mentioned therein are only consistent with Islamic State and ruling of the pious politicians who are knowledgeable about religious decrees and believe in their enforcement. These verses - through a corresponding or implied indication - assert the following qualifications to be necessary or useful for the leader:

1. Power and capacity. The Holy Quran asserts, regarding the reason for giving the sovereignty to Talut, that:

إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“…Lo Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth his sovereignty on whom He will. Allah is All-embracing, All-knowing.” (2:247) 16

2. Trustiness and commitment. The prophet Joseph describes himself as knowledgeable and trustworthy when accepting the charge of the treasury - a governmental responsibility:

قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِۖ إِنِّي حَفِيظٌ عَلِيمٌ

“He said: set me over the storehouses of the land; Lo, I'm a skilled custodian.” (12:55) 17

3. Knowledge. The above-mentioned verses attest to this qualification as well.

4. Justice. Here, the Holy Quran uses a rhetoric question:

هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِۙ وَهُوَ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ

“... is he equal with one who enjoineth justice and followeth a straight path [of conduct]?” (16:76) 18

5. Being in the right path. The previous verse attests to this qualification.

6. Insight and following divine revelation.

قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُۚ أَفَلَا تَتَفَكَّرُونَ

“... say are the blind man and the seer equal? Will you not then take thought?” (6:50) 19

7. Being guided and a guide.

أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

“... is he who leadeth to the truth more deserving that he should be followed or he who findeth not the way unless he [himself] be guided? What aileth you? How do you judge?” (10:35) 20

8. Faith.

أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًاۚ لَا يَسْتَوُونَ

“Is he who is a believer like unto him who is an evil-liver? They are not alike.” (32:18) 21

This verse contains a rhetoric question and negates the equality of a believer with a disbeliever to prove the believer's priority in different ways, including leadership.

The Fourth Category

Another group of the reasons presented include the social decrees of Islam whose enforcement is impossible without establishment of Islamic State. This series of Islamic decrees are very extensive and heavily outnumber the individual ritual decrees.22

Another group of reasons include the way of life of the Impeccable in establishing Islamic State when it was possible.23

Finally, it is noteworthy that religious scholars have adduced the Four Proofs (the Book, practice, unanimity and reason) in this regard.

In view of what has been said, the necessity of Islamic State in Islamic society is unanimously acknowledged by all Muslims - Shiite and Sunni.

Question No. 5

If we regard religion as an individual affair and government as a social one, can we still conceive of Islamic State?

This idea belongs to John Locke's view of separating the realms of religion and politics;24 it is one of the theoretical bases of political secularism. This idea, however, is challenged by the following objections:

First. There is no accurate, universal and proper demarcation between individual and social affairs.

Second. Restricting religion to “individual affairs” may be consistent with a religion devoid of divine laws (or Sharia); however, it is never consistent with the reality of the comprehensive religion of Islam, especially as the growth and development of Islam was concomitant with the policy and government established by the Prophet Mohammad (PBUH) since his arrival in Medina. As Hamilton A.R. Gibb writes, the early Christian society was, in principle, subject to a non-religious and traditional power when it emerged so that it suddenly found itself in a situation not prepared for... Islam, however, has grown up in a world whose political organization was established by Islam itself.25

Third. Even in the western world - which is the cradle of secularism, wherein the common religion lacks a comprehensive religious law - secularism and the separation of religion from politics and society is declining, with the religion's influence gradually strengthening in this sphere. This shows the impossibility of a complete separation between religion and politics.26

Question No. 6

How is governance consistent with spiritual goals and otherworldliness?

To answer this question, some points are referred to briefly:

1. The Holy Quran mentions both otherworldly and worldly goals for the prophets' mission, such as establishing just social relations, attempting to make human beings free from slavery and subjugation to others. The goals mentioned by the Holy Quran for prophetic mission are as follows:

1.1. reciting and mentioning the divine verses;27

1.2. purifying human soul;28

1.3. teaching the Book and wisdom;29

1.4. God's Unity and worshipping Him;30

1.5. disgusting illegitimate rulers;31

1.6. establishing social justice;32

1.7. judging and ruling among human beings based on justice;33

1.8. releasing human being from chains of slavery;34

1.9. enjoining good and forbidding evil;35

The martyred scholar, Murteza Mutahhari, writes: “Since the time of the prophet Noah, every prophet who came to change the existing religious order has attended to the social order as well, trying to reform it”.36

He then refers to the following verse:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

“We verily sent our messengers with clear proofs and revealed with them the Scripture and the Criterion to establish justice among people.” (57:25) 37

and writes: “[this] means that disturbing an existing corrupt order and establishing a just ideal order has been the objective for all prophetic missions, but this is more distinct and definite in Islam”.38

Therefore, the strict stress of the religious texts on hereafter does not contradict dealing with the worldly affairs - providing that it is not inconsistent with human's felicity in the hereafter. Worldly government as a final goal has no value at all; but it is much favorite and desirable for establishing justice and dominance of the religious values. Amir al-Mumenin, Imam Ali (a.s), says:

“I swear by God! This worn-out pair of shoes is, in my view, more valuable than governing you unless I can protect the truth or eliminate falsehood.”39

2. According to religious texts, the world and the hereafter are closely related, and it is much rejected to engage in one of them and leave the other. So while we find that the world has been reproved in some verses, we find elsewhere that those verses refer to secularism, attachment to the world, and negligence in remembering God and the hereafter. Engaging in the necessary worldly affairs, reforming or improving them, and setting proper personal and social relations are not reproved; rather, they have been emphasized by religion and lead to felicity in the hereafter as well. In a tradition transmitted from Imam Sajjad (a.s), it has been stated that:

“The world is of two kinds: one leads us to the hereafter, and the other is the cursed one [preventing us from engaging in otherworldly affairs]”.40 In another tradition, Imam Ali (a.s) says: “The hereafter is acquired through this world”.41

3. Government is one of the most important necessities of human’s social life, without which life would be impossible. In case there is no righteous government, the society would be tangled in an unrighteous government; as Imam Ali (a.s) says:

“There is no way out for people under a righteous or unrighteous ruler”.42

On the other hand, the Holy Quran has emphatically prohibited following the unrighteous and non-divine rulers and governments. So there is no way to elude establishing a “righteous government”; otherwise, the society would be tangled in anarchy. Some of the verses denoting the necessity of the government of knowledgeable and competent righteous people were mentioned previously.

4. From a Quranic viewpoint, government has a religious basis. The Quranic verses explicitly declare that establishing a government, legislation, and judgment all belong exclusively to God and those who have received permission from God; any judgment and ruling not based on divine laws is infidelity, viciousness and injustice.

5. A short survey of Shiite Imams’ way of life clearly shows that a great part of their life consists of political and social activities.43 In some cases, these efforts have not culminated in establishing a government and the complete seizure of political power. The mystery generally lies in lack of necessary conditions and the lack of cooperation on the part of the society.44 Imam Ali says, on the event after the Prophet’s departure, that:

“... then I came with Fatima, and my two sons, Hassan and Hussein, to the men of Badr and the outstrippers in Islam. I put forward my arguments on my right to caliphate, calling for their assistance. None of them granted my request except four. They were Salman, Ammar, Miqdad and Abuzar”.45

Sayings of other infallible Imams to the effect that establishing a government is their own right accorded to them by God, and no one shares this right with them, are completely expressive and explicit.46 Regarding this issue, they have frequently referred to Qadir incident, basing their arguments on it.47 Imam Ali (a.s) says regarding the Prophet’s Household:

“They are the repository of God’s mysteries and the club of His ordinances. They are the treasury of God’s knowledge and the referee of His decrees. They are the shelter for God’s Book and the strong mountains for His religion. Through them God straightened the hunchback of the religion, removing the shakings of its entity”.48

Then Imam Ali referred to the oppression inflicted upon them, saying that: “they diffused the seeds of impiety, and watered them with pride and deception, harvesting its crop which was all misery and obliteration. Verily none of them are comparable to the Prophet’s progeny, and those who are feeding upon Muhammad’s progeny can not be equal to them. They are the pillars of religion and faith.... The valuable features of government belong to them, and the Prophet’s will and legacy exist among them. Nonetheless, when the right went to its owners, it returned to the first place once more!”49

Elsewhere, Imam Ali says:

“I found that tolerance and patience is closer to wisdom, so I exercised patience, but I was like someone whose eyes are full of pickles and has a piece of bone in his throat. I was beholding that my legacy was being plundered. The first caliph died and reposed caliphate to someone else.”50

Another point deserving attention is that Islamic State is not, in principle, inflictive and compulsory; thus, it is not realizable without support from people. Therefore, Imam Ali’s assuming power after people’s paying homage to him does not contradict his divine right; rather, it is closely related to the divine and popular nature of the Islamic State.51 As for Imam Hassan’s signing the peace treaty with Mu’awia, the plentiful historical evidences show that Imam had no better choice because the society did not accompany him.52

Imam Hussein’s decision to return home in his way to Kufa after they breached their allegiance was an ultimatum for the enemy, since the conditions were no longer good for struggle and uprising there. Therefore, Imam had no other choice except changing his plans and setting out in another direction. This is, however, no sign of his submission to the unjust rulers of his time and leaving his uprising and struggle against them. He persevered up to the end of his life and sacrificed all beloved members of his family for the sacred goal of Islam, not stopping his struggle even for a moment.

Imam Sadiq rejected Abu Muslim Khorasani’s request, for his rising lacked the conditions of an Islamic struggle and was not consistent with religious goals; so Imam could not endorse such a rising.53

Imam Reza refused to be Mamun’s vicegerent for many reasons, including the following reasons: firstly, Mamun’s offer - as Imam himself affirmed - was a mere pretense void of reality. Secondly, Imam’s giving his assent to Mamun’s offer would mean legitimizing his government and breaking down the political philosophy of Shiite and the basis of divine Imamate. Imam’s rejection was thus the most intelligent way of frustrating Mamun’s plot.54

Notes

1. The Qur’an, Yusuf (12), 40. See also An'am (6), 57, 62; Yusuf (12), 67.

2. The Qur’an, Baqara (2), 124.

3. The Qur’an, Maida (5), 50. See also Tin (95), 8; A'raf (7), 87; Yunis (10), 109; Naml (27), 78; Shura (42), 10; An'am (6), 114.

4. The Qur’an, Maida (5), 44; See also ibid., 45; ibid, 47.

5. The Qur’an, Nisa (4), 60. See also Baqara (2), 257.

6. The Qur’an, Nisa (4), 141. See also Al-e Imran (3), 100; ibid, 28; Maida (5), 51.

7. The Qur’an, Sajda (32), 18.

8. The Qur’an, Hud (11), 113.

9. The Qur’an, Insan (76), 24.

10. The Qur’an, Nisa (4), 5.

11. The Qur’an, Shu'ara (26), 151-2.

12. The Qur’an, Kahf (18), 28.

13. The Qur’an, Muhammad (47), 14.

14. The Qur’an, Zumar (39), 9.

15. The Qur’an, Nur (24), 54.

16. The Qur’an, Baqara (2), 247.

17. The Qur’an, Yusuf (12), 55.

18. The Qur’an, Nahl (16), 76.

19. The Qur’an, An'am (6), 50.

20. The Qur’an, Yunis (10), 35.

21. The Qur’an, Sajda (32), 18.

22. For further information, see Ja'far Subhani, Ma'alim al-hukumat al-Islamiya.

23. Muhammad Hassan Qadrdan Qaramaleki, Taqabul-i mashyi-e a'imma ba secularsm, Ma'rifat Magazine, no. 19.

24. See: John Locke, A Letter Concerning Toleration, ed. P. Romanell, (New York: Bobbs-Merrill, 1955); see also a review of this book by Sayyid Ali Mahmoudi, Edalat va Azadi, pp. 79-99.

25. H.A.R. Gibb, Religion, Politics and Islam, tr. Mahdi Qayeni, p. 26-7.

26. For further information, see: Peter L. Berger, The Desecularization of the World: Resurgent Religion and World Politics, tr. Afshar Amiri, p. 17-33; Jean-Paul Willaime, Sociologie des Religions, tr. Abdu-Rahim Govahi.

27. The Qur’an, Al-e Imran (3), 164.

28. Ibid.

29. Ibid.

30. The Qur’an, Nahl (16), 36.

31. Ibid.

32. The Qur’an, Hadid (57), 25.

33. The Qur’an, Baqara (2), 214; Nisa (4), 105.

34. The Qur’an, A'raf (7), 157.

35. Ibid.

36. Murteza Mutahhari, Piramun-e Inqilab-e Islami, p. 128, Qom, Sadra Publications 1369.

37. The Qur’an, Hadid (57), 25.

38. Mutahhari, op. cit.

39. Nahj al-Balagha, Sermon no. 33.

40. Muhammad Muhammadi Rey Shahri, Muntakhab-e Mizan al-kikma (tr.), I, p. 364, Qom, Dar alHadith publications, 1381.

41. Ibid.

42. Nahj al-Balagha, Sermon no. 40.

43. For further information, see Rasul Ja’fariyan, Siriy-e siyasi-e Imaman-e Shia; and also Mahdi Pishvaie, Simay-e Pishvayan.

44. Many proofs attest to this fact, including people of Medina’s not responding to Imam Ali’s call for allegiance after the Prophet’s departure, Imam Hassan’s army’s refusal to fight Mu’awia, people of Kufa’s breaking with Imam Hussein and killing him.

45. Bihar al-Anwar, 29, p. 419; Tabarsi, al-Ihtijaj, p.75.

46. For further information, see Usul-e Kafi, 1, Kitab al-Hujja.

47. See: Allama Amini, al-Qadir, 1, p. 159-213: al-munashida va-l-ihtijaj bi-hadith al-Qadir, Dar al-Kitab al-Arabi, Beirut 1387/ 1968.

48. Nahj al-Balagha, Sermon no. 2.

49. ibid.

50. ibid, Sermon no. 3.

51. For further information, see Question no. 30.

52. For further information, see Mahdi Pishvaie, Simay-e pishvayan dar ayiniy-e tarikh, pp. 27-38, Qom: Dar al-Ilm, 1st ed. 1375; see also idem, Siriy-e pishvayan, pp. 92-140, Qom: Tawhid Publications, 13th ed. 1381.

53. For further information, see ibid, p.109-11; and also idem, Siriy-e pishvayan, pp. 382-410.

54. For further information, see Murteza Mutahhari, seiri dar sirey-e a’immay-e athar, p. 194-216, Qom, Sadra Publications, 11th ed. 1374; see also Muhammad Hassan Qadrdan Qaramaleki, Taqabul-i mashyi-e a'imma ba secularsm, Ma'rifat Magazine, no. 39.

Phases, Varieties and Structure of the Islamic State

Question No. 7: Imamate and Caliphate

What is the difference between Imamate and caliphate? What is the relationship between them? Are they mutually exclusive?

If we consider the literary meaning of “Imamate” and “caliphate”, there is no contradiction between them, and Imam is also called caliph. But if we consider the content of the two trends and the two types of leadership as two doctrines originated in Islamic society, measuring them through the criteria set in religious texts, we will clearly find out that the government approved by religion is the very “Imamate and Wilayat” system. There are plentiful evidences for this, including:

1. The Quranic evidences to the effect that Imamate is a divine covenant, belonging just to those with special qualifications:

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًاۖ قَالَ وَمِنْ ذُرِّيَّتِيۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“And [remember] when his Lord tried Abraham with [His] commands, and he fulfilled them; He said: Lo I have appointed thee a leader for mankind. [Abraham] said: and of my offspring [will there be leaders]? He said: my covenant includeth not wrong-doers [and only those of your scions who are infallible would deserve this position].” (2:124) 1

2. The traditional evidences to the effect that Imamate and leadership do exclusively belong to Infallible Imams of the Prophet’s progeny. These evidences are plentiful and consecutive. Interestingly, most of these texts are also found in Sunni collections of traditions. The following traditions are examples of this kind:

The holy Prophet said: “this community’s affairs will be set in order as long as twelve caliphs, all from Quraish, govern them”.2

In another tradition, it is said: “this community’s affairs will be orderly as long as twelve men govern them”.3

There are many traditions similar to these ones in both Shiite and Sunni collections. Other traditions have also been transmitted interpreting these traditions, such as the one transmitted by Imam Juwaini (Imam al-Haramayn) on the authority of Ibn Abbass from the Prophet:

“I am the leader of the prophets, and Ali bin Abi Talib is the leader of the Awsia (the trustees). Verily my trustees are twelve whose first one is Ali bin Abi Talib, and the last one is Mahdi”.4

3. The arguments for “The Muslim scholar’s Authority” (Wilayat-e Faqih) in the Occultation period, which deserve to be studied independently.

Notes

1. The Qur’an, Baqara (2), 124.

2. Muntakhab-e kanz al-ummal, 5, 321; Tarikh-e ibn-e kathir, 6, 249; Suyuti’s tarikh al-khulafa,10; kanz al-ummal, 13, 26; al-sava’q al-muhriqa, 28.

3. Nadavi, sharh-e sahih-e Muslim, 12, 202; al-sava’q al-muhriqa, 18; Suyuti’s tarikh al-khulafa,10.

4. Fara’d al-samtain, 1164. for furthr information, see: Allama Sayyid Murteza Askari, imaman-e in ummat davazdah (12) nafarand.

The Advantages of Islamic State

Question No. 8

What is the difference between Islamic State and non-religious or laic governments? Does Islamic State have any advantages over non-religious forms of government?

While religious and non-religious forms of government have some similarities, they are different from several aspects. Some of these differences are as follows:

1. Difference in goals

Non-religious governments - including democratic, monarchy, and oligarchy forms - are in one sense minimal governments.1 In other words, their most basic goal is fulfilling the worldly wants or needs of the society and the citizens and do not have any goal above it; but a religious government pursues two goals: fulfilling the worldly needs as well as the otherworldly and eternal needs.

The goals of the Islamic State: the most important philosophy and goal of establishing an Islamic government are as follows:

a) Establishing divinity and belief in God’s Unity on the earth and releasing people from servitude and following all other than God:

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

“And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods ...” (16:36) 2

b) The scientific, cultural and educational growth and upliftment of human beings, making them free from ignorance and imbecility:

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

“He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelations and to make them grow, and to teach them the Scripture and wisdom, though heretofore they were indeed in error manifest.” (62:2) 3

c) Releasing masses of people in general and the oppressed in particular from oppressive rulers and chains of servitude:

وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ

“... and he will relieve them of their burden and the fetters that they used to wear.” (7:157) 4

d) Establishing a good society and ideal utopia by establishing Islamic justice:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

“We verily sent our messengers with clear proofs and revealed with them the Scripture and the Criterion to establish justice among people.” (57:25 )5

e) Complete enforcement of celestial laws of Islam with all its dimensions (including economic, legal, social, political, military, dimensions).

2. Difference in the government’s functions

The duties and functions of non-religious governments are as minimal as their goals; that is their most essential duty is providing health, education and security. With the failure of minimal government, “welfare state” was put forward and providing welfare and development came to be known as the government’s duties. Besides, in equalitarian governments, establishment of social justice is also known as one of the government’s functions. Anyway, none of these governments have subsumed the effort to prepare the ground for growth and perfection of human virtues and his eternal felicity within their agenda.

In contrast, the Islamic State assumes much more responsibilities; that is, in addition to providing the above-mentioned services, it must endeavor to work out appropriate plans for religious and spiritual training of the society, developing high human virtues, and promoting piety. It must lead the society towards everlasting felicity and struggle with the factors of the fall and liquidation of human’s real personality and the obstacles in the way of humanity’s growth and perfection.

The Holy Quran depicts the spiritual figure of the righteous government:

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Those who, if we give them power in land, establish worship and pay the poor due and enjoin kindness and forbid iniquity; and Allah’s is the sequel of the events.” (22:41) 6

3. Difference in methods

The difference in the goal and functions of the religious and non-Islamic States will be effective also in choosing the methods and values.

In governments with no concern for religion, planning will be void of consideration for eternal and fundamental values and principles of religion. The final authority in such governments would be the instrumental reason. Indifference towards values would cause the idea of “the goal justifies the means” to be the dominant principle, ignoring the moral ideals and principles; unless the dominant culture of the society imposes special values and does not tolerate any defiance of them.

4. Difference in the source of legislation

In non-religious governments, the origin of law is nothing other than the desires, wants, worldly interests, and transient attitudes of human beings. In contrast, the “Islamic State” is based on the principle of God’s Unity. The main origin of law in this attitude is only God; He who is the creator, the owner and the Lord of the man. Thus, from the viewpoint of the philosophy of religious rights, it is only God who has the right to decide in human affairs. Besides, He is more knowledgeable about the good and evil of the man and leads them to the best way of achieving eternal goodness and felicity. Therefore, just one law is legitimate, i.e. the law enacted by God or by those permitted by Him to do so, and this is the law completely consistent with the principles and rules accepted by the Holy Legislator. Evidently, the sources of legislation in such a system are mainly discovery and inferences of the divine law and adjusting them to the needs of the time.

5. Difference in the rulers and the agents

In laic and secular governments, no qualification other than the relative competence of social management is necessary for a leader. In Islamic government, however, the qualifications of the leader - including the specific principles as well as the common principles shared by other political views - are as follows:

A. Scientific qualification

The so-called “Fiqahat” which means the accurate recognition of the legal and jurisprudential decrees of Islam in all aspects of social and individual affairs, because it is presumed that what is set as the criterion for action and legislation is the very divine law. Having a leader capable of inferring divine decrees in major social affairs, finding religious decrees in different issues, and enforcing them seems necessary for the community. Scientific qualification discussed here is divided into two parts:

1. Necessary awareness of the ongoing situation and the needs of the society, and the ways for directing the society towards fulfilling those needs and overcoming the problems. This awareness is necessary for any leader in any government and without it the administration of the society faces serious problems.

2. A deep and sufficient awareness of Islamic doctrines and the ability to infer divine laws and apply them in major and minor matters in consonance with the requirements of the time. This characteristic is an exclusive requirement of the Islamic State, for the main goal in this kind of government is the dominance of divine values, norms and laws, and realizing this is impossible without an Islamicist insightful leader competent in inferring divine laws in all arenas of the social needs.

B. The management competence

Knowledge and awareness is a necessary - but not sufficient - condition for the macro-level and micro-level managements. In the area of management, some features are not simply attainable by acquiring specific knowledge and skills; these are: the ability to decide on time, especially in times of crisis; taking initiative for getting out of dead ends; innovation and the ability to cause growth and development; and not losing opportunities while avoiding haste. Rather, these features depend on the person’s psychological qualities, intelligence, tact and policy, maturity in facing various problems and difficulties, and mental promptitude.

This kind of qualification is not restricted to the management of the Islamic society; rather, management in any society and in any organizational rank necessitates these qualifications. It has been said that “management is partly knowledge and partly technique and art”.

C. Moral qualification

In Islam, the moral qualification of the leader of the Muslim community, his justice, piety, chastity, trustworthiness, braveness, non-selfishness, and his avoiding whim, ambition and other moral vices have been much emphasized. This is of importance from several aspects:

1) Since the ruler of the Islamic community must establish justice and enforce divine laws, he himself must follow them wholeheartedly and be completely committed to religious norms by heart and in practice. Imam Hussein (a.s) says:

“the leads of the affairs and rules must be in the hands of those theist scholars who are trustworthy and devoted in observing what is licit and what is illicit in divine laws”.7

2) The leader of the Islamic community is responsible for both administrating community and religious instructing and training of its members. Therefore, he himself must enjoy moral virtues and Islamic etiquette, and avoid making mistakes and erroneous behaviors so that he can direct others to perfection and prevent them from moral impairments. Imam Ali (a.s) says: “Someone who sets himself a leader for people should begin with instructing himself before instructing others”.8

3) From viewpoint of sociology and educative psychology, the rulers and the prominent figures of any society automatically function as a model for a large section of the society, their behavior and way of life seriously affect the people and their behaviors. This effect is so great that the Prophet says:

“the people follow the same religion as their rulers”.9

Here, it must be noted that the ideal and ultimate point of these features is “Infallibility”. Thus, in the first place, the Islamic society must be administered by the infallible (Prophet or Imam), and in the Occultation period, someone who is closest to the infallible Imam - as far as the above-mentioned qualities are concerned - takes on the leadership as Imam’s deputy. Such a person is called “Waliy-e Faqih” (“Authoritative Muslim scholar”). Thus, it has been stated in article five of the Constitutional Law of IRI that: “In Occultation period, the authority and the leadership of the community is taken on by a just and pious Muslim scholar who is aware of the time and is a brave and tactful director”.

From what we have stated up to now, several basic advantages of religious (Islamic) government over non-religious and laic governments are clarified:

1. Islamic State concerns itself about eternal felicity of human beings and thus, in addition to playing the role played by other governments, is active in preparing the ground for human’s growth and sublimation as well.

2. Islamic State is a law-abiding government, relying on the purely divine laws.

3. Islamic State is administered by righteous rulers, thus enjoying a high immunity to the risks of autocracy and corruption of power.

Notes

1. This sense of “minimal” is different from its sense in political sciences. In this sense, all these regimes are considered minimal, for “being minimal” means paying attention exclusively to this world, which is the common feature of all non-Islamic States.

2. The Qur’an, Nahl (16), 36.

3. The Qur’an, Jum’a (62), 2.

4. The Qur’an, A’raf (7), 157.

5. The Qur’an, Hadid (57), 25.

6. The Qur’an, Hajj (22), 41.

7. Mustadrak al-vasa’il, 17, 315, bab 11.

8. Nahj al-Balagha, Aphorism no. 73.

9. Bihar al-Anwar, 103, 7.