Archive for category: Political Rulings

In order to answer this question the best way is to refer to the ideal Islamic government as expounded by the Leader of the Faithful Ali Ibn Abi Talib (a.s.).

This text presents the ideal Islamic government in the eyes of Imam ‘Ali ibn Abi Talib (a.s.) through his letter to Malik Al Ashtar:

Ruling should be in favor of the people as a whole

The way most coveted by you should be that which is the most equitable for the right, the most universal by way of justice, and the most comprehensive with regard to the agreement among those under you, because the disagreement among the common people sweeps away the arguments of the chiefs while the disagreement among the chiefs can be disregarded when compared with the agreement of the common people.

No one among those under you is more burdensome to the ruler in the comfort of life, less helpful in distress, more disliking of equitable treatment, more tricky is asking favors, less thankfu1 at the time of giving, less appreciative of reasons at the time of refusal, and weaker in endurance at the time of the discomforts of life than the chiefs.

It is the common people of the community who are the pillars of the religion, the power of the Muslims and the defense against the enemies. Your leanings should therefore be towards them and your inclination with them.

The one among the people under you who is furthest from you and the worst of them in your view should be he who is the most inquisitive of the shortcomings of the people, because people do have shortcomings and the ruler is the most appropriate person to cover them. Do not disclose whatever of it is hidden from you because your obligation is to correct what is manifest to you, while Allah will deal with whatever is hidden from you.

Therefore, cover shortcomings so far as you can; Allah would cover those of your shortcomings which you would like to remain under cover from your subjects. Unfasten every knot of hatred in the people and cut away from yourself the cause of every enmity. Feign ignorance from what is not clear to you. Do not hasten to second a backbiter, because a backbiter is a cheat although he looks like those who wish well.

Source: The letter of Imam ‘Ali ibn Abi Talib (a.s.) to Malik Al Ashtar, translated by Allamah Sayyid Sa’eed Akhtar Rizvi

The Relations of the Islamic State with the Powers Ruling over Muslims

What policy has the Islamic government to adopt vis-à-vis the governments which rule over a considerable number of Muslims? Should it be on a par with the policy in relation to other non‑Muslim countries, or a different policy is to be adopted toward such States? Of course, all the States where Muslims live are not alike, and they can be divided into different categories:

First Category: A state’s government is one hundred per cent Islamic if it has firm faith in the Islamic system and fully implements it in all of its dimensions.

Second Category: Those States which accept the Islamic faith in general, but which do not recognize fully the implications of the Islamic faith. In application, they confine Islam to the matters pertaining to the fundamental doctrines of the faith, prescribed forms of worship and some parts of Islamic ethics.

They do not understand Islam as a comprehensive system that covers not only the matters of worship but also all the moral, political, and social aspects of human life. Such a government does not Islamize its governmental and social institutions, not because of any hostility but due to sheer ignorance.

Third Category: The States which claim to be Muslim but do not have any objective except remaining in power and ruling over Muslims under this pretext. All that matters to its officials is position, authority, and luxuries of life; they do not care for Islam or for anything else, and are not interested in following the teachings and laws of Islam.

Fourth Category: A government which is not only uncommitted to Islam, but is also installed in power by unbelieving and oppressive powers, receives their support, and acts as a puppet in the hands of oppressors and enemies of Islam.

In view of the above‑mentioned categories, the foreign policy of an Islamic State cannot be uniform with respect to various States and governments. The Islamic government is committed to a particular ideology and certain and specific aims, hence it has to choose the best policy which can be instrumental in reaching nearest to its goals in the best possible manner. An Islamic government is obliged to fulfill its commitments to all Muslims of the world. Such commitments are enumerated in brief

(1) It should make all efforts to awaken Muslims of the world and to arm them with the teachings, culture, and values of Islam.

(2) It should strive to create an atmosphere of cordiality, frater­nity, and mutual understanding conducive to Islamic unity.

(3) It should try its best to eliminate from the Muslim countries all forms of influence and intervention of the unbelievers and the imperialists.

(4) An all‑out effort for achieving complete independence and freedom of the Muslim Ummah.

(5) An attempt to establish Islamic rule and to implement Islamic laws all over the world.

(6) Defence of the oppressed and the exploited people and enforcement of social justice throughout the whole world.

(7) War against unbelief, materialism, and imperialism with a view to spreading tawhid and Islam in the world.

Such is the scope of the responsibility of an Islamic government whose fulfillment is an extremely delicate and difficult task. The authorities of the Islamic State should frame their external affairs policies, keeping in view the targets mentioned above, in such a fashion that they are able to reach their objectives sooner and with efficiency.

Naturally no uniform policy in relation to all the various States and governments can be adopted, for all of them are different from one another in many respects. In accordance with each country’s pattern of government, and cultural traditions; the military, economic and political potentialities, of the Islamic State; different policies have to be pursued in the context of the general conditions and the historical course of the world events.

It is important that the desired goal ought never to be let to slip out of our mind, and every possible opportunity and means accessible to us are to be tried for attaining it.

In some cases breaking of relations is the best policy, while in other cases complete mutual cooperation is required. Occasionally war is the best way of solving the problems, and sometimes truce is essential. It is up to the authorities of an Islamic government to decide which policy and what way can be adopted. We can only suggest briefly that, in general, maintaining good relations with certain countries is advantageous in some respects, as follows:

(1) A spirit of mutual understanding in relation to various States can provide better opportunities for establishing contacts with the people and for propagating the teachings and principles of Islam in order to awaken Muslims and acquaint them with the realities of Islam so that proper ground is prepared for implementation of the Islamic social system and its laws.

(2) Good relations with friendly States are conducive to seeking their support and cooperation in the international organizations and forums in order to advance the interests of Islam.

(3) Good relations are more conducive to attainment of the desired goal of Islamic unity and liberation of nations from the clutches of the infidel imperialist powers. As the unbelievers and exploiters make attempt to sow the seeds of disunity among the Muslim countries in order to protect their own interests, breakdown of relations among Muslim States serves their purpose and is desired by them.

Without harming the main objectives, if good relations with other Muslim countries are maintained and attempts are made to bring them closer, it would bring us closer to our goal. To whatever degree an Islamic State comes closer to other States, to the same extent they move away from the imperialist exploitative powers.

(4) If the Islamic State breaks its relations with some State, that State is forced to have closer alliance with the infidel imperialist powers for its own safety, with the probability that it shall fall totally into the hands of those powers. This would certainly damage the global cause of Islam.

(5) Relations of the Islamic State with such countries as mentioned above would be to the common benefit of the related nations from economic, cultural, and political points of view.

(6) Friendly relations can provide a safeguard against the hostility and conspiracy of other powers, or at least such relations can reduce the possibilities of opposition.

(7) The Islamic State, by maintaining friendly relations and promoting mutual understanding with all the Muslim countries, can meet its economic, cultural, scientific and military needs, and come closer to attaining self‑sufficiency. In the same proportion it would lead the Muslim countries to reduce their dependence upon oppressive world powers, and thus would inflict a severe blow upon the forces of exploitation.

Nevertheless, all this depends upon the Islamic State’s commit­ment to the message and goals of Islam, which should always be kept in sight, and all our attempts must be directed towards their realization. The course of action for attaining those objectives cannot always be one and the same; it would differ according to conditions and circumstances.

The choice of the best course is a highly difficult, critical, and sensitive affair, and even a minor lapse can result in un amendable consequences, weakening the power and prestige of the Islamic State.

Howsoever difficult and crucial the choice of policy for conducting foreign affairs and international relations may be, it is the responsibility of the officials of the Islamic State to adopt the best course with extreme care, acute insight, and faultless anticipation, in accordance with the existing conditions, in general, and the general criteria laid down by Islam in particular.

It is in this framework that sometimes a situation may arise in which breaking of relations with certain States, and even covert or open war against them is necessitated.

Written by Ibrahim Amini

Loyalty to Pacts and Treaties

If the Islamic government considers it desirable, without any force or pressure, to conclude pacts and treaties with other countries or individuals or companies, it ought to follow the conditions agreed upon. The Qur’an and the hadith lay great stress upon keeping of promises. It is said in the Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ

“O believers! Fulfill your bonds ….” (5:1)

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

“And those who preserve their trusts and their covenants.” (23:8)

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ وَلَا تَنقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ

Fulfill God’s covenant, when you make covenant, and break not the oaths after they have been confirmed, and you have made God your surety; Surely God knows the things you do. (16:91)

Fulfillment of pacts and agreements, according to these verses, is considered to be a nnark of faith (iman) and is obligatory. These verses are also applicable to the unbelievers and the People of the Book (Ahl al‑Kitab). In addition to these, some other verses are also explicit in respect to the pacts made with the unbelievers. The Qur’an says:

وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

“… And give you tidings to the unbelievers of a painful chastisement; excepting those of the idolaters with whom you have a treaty, and who, there­after, have abated nothing of your right nor have supported anyone against you. [As for these], fulfill their treaty till their term; surely God loves the God-fearing.” (9:3-4)

In this context many traditions are related. Amir al‑Mu’minin ‘All (A), in his letter to Malik al‑’Ashtar, writes:

وإن عقدت بينك وبين عدوك عقدة، أو ألبسته منك ذمة، فحط عهدك بالوفاء، وارع ذمتك بالأمانة، واجعل نفسك جنة دون ما أعطيت، فإنه ليس من فرائض الله شىء الناس أشد اجتماعًا، عليه مع تفرق أهوائهم، من تعظيم الوفاء بالعهود.

“If you conclude an agreement between yourself and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully. Place yourself as a shield against whatever you have pledged, because among the obligations of Allah there is nothing on which people are more firmly united despite the difference of their ideas and variation of their views than respect for fulfilling pledges.” 1

The Prophet (S) said:

من كان يؤمن بالله واليوم الآخر فليف إذا وعد.

“One who believes in God and the Day of Judgment must fulfill his promises.” 2

يجب على المؤمن الوفاء بالمواعيد والصدق فيها.

“It is obligatory for a believer to fulfil his promises and to be sincere in his pledges“3

Fulfilment of promise is one of the highest virtues of man, whose nobility is confirmed by the human nature and is repeatedly stressed by Islam. Muslims are asked to remain faithful to the pacts and agreements they have signed even in case they may be harmful to their material gains. Muslims have to set an example of good and exemplary conduct so that people learn from them the value of humaneness and friendship.

If one studies the life and character of the Prophet (S), one will see that he strictly fulfilled all his promises and agreements unless the other party violated it or some of its clauses. For instance, the Prophet (S), according to the Treaty of Hudaybiyyah, had agreed to hand over any individual who defects to al‑Madinah from Mecca over to the Quraysh.

A newly converted Muslim, Abu Basir; escaped from Mecca and entered al‑Madinah just after the treaty was signed. ‑The Quraysh sent an emissary asking the Prophet (S) to hand Abu Bash over to them according to the treaty. The Prophet (S) told Abu Basir, “I have to comply with the terms of the treaty and am bound to return any person coming from them.

In my religion violation of a treaty is not permissible. You have to return with the emissaries of the Quraysh, and have confidence in God who will soon deliver you from captivity.” Abu Basir said, “O Prophet of God, are you surrendering me to the infidels who want me to give my faith up?” The Prophet (S) answered, “O Abu Basir! I have to fulfil what I have promised according to the agreement; go with them and be sure that God would liberate you and all the oppressed from their oppression. 4

During the battle of Siffin, Amir Al‑Mu’minin was forced, against his will, to make truce with Mu’awiyah. After the proposed treaty was signed the Khawarij realized what blunder they had committed, and then proposed to `Ali (A) not to follow the conditions of the treaty. But `Ali (A) said to them, “Do you wish me to violate the treaty I have signed and turn back from the promise? Hasn’t God commanded you to fulfil your pact and not to turn away from your oaths after they have been confirmed; and you have made God your surety; surely God knows the things you do.” 5

However, the Prophet (S) of God, the Caliphs, and the Imams of his family were always faithful to their promises and treaties, whether in individual matters or social commitments. As a matter of principle, fulfillment of promises is one of the signs of Islam and iman. A pact can be broken only when the other party violates it, or resolves to do so, or is not true to it. This issue is discussed in the Qur’an in the following words:

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ

“And if you fear treachery on the part of a people then throw it away at them on terms of equality; surely Allah does not love the treacherous.” (8:58)

Again it is said:

وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

“But if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief; surely they have no binding oaths; haply they will desist.” (9:12)

أَلَا تُقَاتِلُونَ قَوْمًا نَّكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ

“What! Will you not fight a people who broke their oaths and aimed at the expulsion of the Apostle, and they attacked you first? Do you fear them? You would do better to be afraid of God, if you are believers.” (9:13)

There is much evidence that the Prophet (S) and his successors acted upon this guide‑line. In the case of the Treaty of Hudaybiyyah the Prophet (S) remained faithful to the conditions of the treaty as long as the unbelievers abode by the treaty; when the unbelievers violated some of its conditions; the Prophet (S) also annulled the treaty and declared war against them.

Written by Ibrahim Amini

References:

1. 1. Nahj al‑balaghah (ed. Subhi al‑80h, Beirut 1387 A.H.), Rasa’il, No. 53, p. 442.
2. Al‑Kulayni, Muhammad ibn Ya’qub, al‑Kafi, voL II, p. 363.
3. Muhammad Nuri al‑Mazandarini al‑Tabari, Mustadrak al‑wasail wa mustanbat al‑masa’il, vol. II, p. 85.
4. Ibn Hishim, op.cit., vol. II, p. 323.
5. AI‑Munaqqari, Nasr ibn Muzahim, Waqat Sifn, p. 514

Independence of the Ummah, its Relations with Non‑Muslim Countries

We propose to discuss a number of issues in this part of our discussion:

Islamic Unity

Islam considers all Muslims as one ummah:

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ

“And surely this ummah (community) of yours is one ummah, and I am your Lord, and be dutiful to Me.” (23:52)

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

“And thus We have made you a midmost nation that you may be the bearers of witness to the people, and that the Apostle may be a bearer of witness to you; ….” (2:143)

The criterion of the unity of Muslims is nothing but faith and conviction, and they belong to nothing but Islam. Hence the differences related to racial, national, linguistic, regional, urban, and rural distinc­tions cannot and should not divide Muslims and alienate them from one another.

Among Muslims a deep‑rooted feeling of oneness exists that binds them together and they live like an integrated whole and foster brotherly feeling for one another. The Qur’an stresses this brotherly relationship in the following words:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

“The believers are but brethren, therefore make peace between your brethren and be God‑fearing that mercy may be showed to you.” (49:10)

In Islam there are no multiple communities; there is only one ummah. They strive for one and the same goal. All Muslims are one ummah against their common enemy, i.e. the global pagan system.

Islam ‑ a Perfect and Independent System

Islam as an integrated system of religious, moral, political, social, cultural and economic regulations is a perfect and comprehensive system that has an independent culture which emanates from the source of revelation (wahy).

It upholds a specific world‑view with an emphasis on developing and perfecting human virtues and considers it to be the basis of all its programs and on this foundation constructs all the social structures and superstructures. Islam is a rich and independent culture which is essentially based on revelation.

It was a result of assimilating this rich and independent culture that in the early period of Islam Muslims could make remarkably fast advancements in various spheres of civilization. This rich culture of Islam dawned in al ­Hijaz and brought into existence, by revitalizing the human virtues and abilities, an Ummah, small in number but immensely energetic and powerful in spirit.

It gradually grew, spread and attracted various societies, peoples, and races towards itself. In a short time its light reached and engulfed the distant points of the earth. The vitalizing teachings of the Qur’an and its cultural independence generated and released light on such a scale that it illuminated each and every spot, penetrated the innermost depths of the soul and gave refuge to all men in its warm embrace.

The rich and humanizing culture of Islam bestowed freedom and independence upon its followers to such an extent that they acted for a long time as the torch‑bearers of civiliza­tion, knowledge, arts and sciences. A great number of the works of Muslims in the fields of arts and sciences are still alive and bear witness to this fact. In conceiving and executing its programs Islam does not derive inspiration from any other school of thought, hence Muslims are not required to follow any other ideology.

Therefore, a government can be called Islamic in case it endeavors to safeguard the independence of the Islamic Ummah, and if all its plans and programs are derived from no other source except the school of Divine revelation. It organizes all its internal and external policies on the lines which ensure self‑sufficiency of the Islamic Ummah, as a whole, in the spheres of science, industry, technology, economics, agriculture and military arms, and liberates it from the shackles of foreign alliances and dependence on alien powers.

Such a policy demands independent thinking based on the Islamic ideology and a staunch resolution to implement this policy. All the planning of the Islamic government must be conceived in strict adherence to the Islamic teachings with a view to protecting and strengthening the independence of the Muslim Ummah. If a government fails to give foremost priority to these objectives in its internal and external policies, it does not deserve to be called `Islamic’ in any sense of the word.

Friendship with unbelievers is considered even as a sign of disbelief

وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَاسِقُونَ

“And had they believed in God and the Prophet (S) and what was revealed to him, they would not have taken them (the unbelievers) for friends, but most of them are transgressors.” (5:81)

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ

“You shall not find a people who believe in Allah and the Last Day be­friending those who act in opposition to Allah and His Apostle, even though they were their [own] fathers, or their sons, or their brothers, or their kinsfolk.” (58:22)

In these Qur’anic verses the basic guide‑lines of an Islamic govern­ment’s external policy in relation to the countries having no faith in God is clearly and explicitly laid down. Muslims are categorically commanded to guard and defend their independence and freedom, and not let the unbelievers to infiltrate and interfere in their internal affairs.

Muslims are asked to be on guard against them. All relations and pacts which would ultimately lead to the increasing influence and domination of unbelievers over the affairs of Muslims are illegitimate and must be abstained from. The Qur’anic injunction in this regard is not only clear but also categorical:

…وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

“… And Allah will by no means give the unbelievers a way against the believer‑s [to dominate them].” (4:141)

Written by Ibrahim Amini