Archive for category: Political Rulings

Advancing democracy in the sphere of management

Three meanings of democracy have been mentioned, all of which are related to political philosophy, but some writers who portray themselves as “intellectuals” claim that in essence the concept of democracy has nothing to do with political philosophy for it is related to the domain of management. The simple reply to these individuals is that a survey will make it clear that there is no book of political philosophy in which democracy is not touched.

If the concept of democracy is not related to political philosophy, why is it extensively discussed in all political philosophy books? The secret behind this claim is that recently, liberal thinkers and writers of the West have presented a new definition of democracy to keep it out of the political vocabulary and insert it in other realms of social sciences.

They have asserted that democracy is meant to limit the power of the ruler and foster compromise among opposing groups and encourage conciliation among parties and groups, and it is not only related to administration but also applicable to management. For example, if there is a difference of opinion among managers of a company or among their subordinates, they must arrive at a consensus because persistence of this difference of opinion will not be beneficial for the company. So, in order to advance the interest of the company, they have to consult one another and finally arrive at an agreement, or uphold the majority decision. They call this the ‘democratic’ method.

Democracy is now a way of removing differences within an organization. Given this definition, democracy in its general sense is taken out of political philosophy and introduced in the sphere of management. Governance and administration is actually also a managerial task on a grand scale, but it has a specific domain and in order to expand the concept of democracy, they assert that whenever there is conflict between two groups a reconciliation in the above manner will be based on democracy. The explanation for this is that in the conflict between two groups, one group may dominate the other by force and impose its view. Certainly, this approach is undemocratic. But if they agree and finally uphold the majority opinion, that means putting democracy into practice.

We do not oppose the coinage or expansion of a scientific term, but it must not be forgotten that this concept is originally related to the realm of politics and extended to other domains. In social sciences, there are many similar concepts which were initially used in one field and after extending their meanings, applied in various contexts in other fields. For instance, the concept of “strategy” is used commonly in all fields. Basically, this term means “leading an army” [sawq al-jayshi], used in military science, and “strategist” is the one who is in charge of planning and commanding the war. The area where an army encamps or stays or where an attack will commence is called “strategic area”.

Later on, this concept was gradually adopted by other sciences and is now used, in political discussions as “strategic policies”. Even in training and education and different types of management, “strategic issues” are tackled. For instance, we have provisions of the constitution that are “strategic” in nature such as the article that emphasizes the necessity of adapting laws of the country to Islam. Yet, it is astonishing that sometimes some elements talk about the Constitution as if it is above the Qur’an and divine revelation. At times, they also oppose it as if it is of no value to them at all.

Wherever the Constitution deals with honoring the will of people, they do not allow even the verses of the Qur’an to state anything against it; the Prophet (s), infallible Imams (‘a) and the Imam of the Time(‘a) have also no right to oppose it! But the provision of the Constitution which stipulates that all existing laws in the country must be compatible with Islam is forgotten and to oppose it is declared lawful. They say, “The basis is the people’s vote!”

Is it not enshrined in the same constitution that laws to be enacted in the country must be compatible with Islam? So, if something is haram according to Islam, how can you afford to declare it lawful by citing the Constitution? Considering this constitution emphasizes the observance of Islam, how is it that it is free to insult sanctities and essential laws of Islam by invoking freedom of the press? The press is free within the framework of law, and not beyond it. When Islamic law regards it obligatory to honor religious sanctities and not to slight laws of Islam and mock God and the Prophet (s) as it will be tantamount to apostasy, law on freedom of the press cannot declare such a thing lawful. The Constitution is originally codified to expound the concept of an Islamic Republic.

Form of democracy acceptable to Islam

The second meaning of democracy has been accepted with certain conditions and qualifications. No legislative authority has the right to oppose the definite laws of Islam which is how we accept democracy. Meanwhile, concerning democracy as a method of solving differences, it must be said that as long as Islamic values are sufficient to solve differences, they shall take precedence, but in case of differences where Islamic laws have no specific way of solving them and there is also no competent arbiter, the majority view shall be preferred.

For example, a number of people form a committee within the framework of law to decide an important matter and all believe in Islam and observe Islamic values, but do not arrive at a consensus on the issue as the majority has a certain opinion while the minority has another opinion and there is no basis to prefer one view over the other—the majority view will take precedence, and opposing majority view shall be considered an undue preference.

As such, whenever we have no preferable option, we can obtain a sound opinion from the majority view which will be credible and preferred. If through the majority view of ignoramuses, we can not obtain a sound opinion, preferring that opinion will be rationally reproachable and incorrect. This method is credible to a certain extent, but it is not correct to abuse it by placing the majority of people against a minority of experts. For example, let us assume that for sketching a military plan there are ten military experts and one thousand common people who are unfamiliar with military issues.

If attention is given to the view of common people who are unfamiliar with military issues while the view of experts is rejected, this act is unreasonable. Every intelligent person says that the view of the experts takes precedence over the view of non-experts. Thus, democracy as a means of solving differences with certain limits and conditions is credible, but as the basis of giving preference to every majority over every minority it is not credible

   Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

Hegemonic system’s exploitation of new concept of democracy

According to the new interpretation offered and implemented by imperialist states to advance their interests and objectives, democracy is synonymous with a secular regime—a regime which never allows religion to interfere in its sociopolitical affairs. Even if the people themselves say, “We profess this religion and want to practice our religious rites in public institutions,” that will of the people is considered inconsistent with democracy.

It is for this reason that when an election was held in Algeria in which an Islamist party won and on the basis of the principles of democracy and laws of the country, it wanted to form a government and implement Islamic laws, the oppositionists, who felt that the said party was about to rule and establish an Islamic government in future, staged a coup d’état and after declaring the election null and void, apprehended and imprisoned the leaders of the party and abolished the party and declared it illegal. After many years, the party is still not permitted to operate. This is in spite of the fact that this Muslim country obtained independence from a colonial government by sacrificing millions of people for the preservation of its Islamic identity. Nowadays, it is in a miserable state. As we read in newspapers, everyday tens of people are brutally murdered in that country.

The unelected ruling clique is still more acceptable to the arrogant and imperialist countries than the rightfully elected government of the people. This is due to fear that another country would be established in the name of Islam. “If people accept Islam and elect an Islamic government through their vote, that is not ‘democratic’ because the people have an inclination toward religion,” it is argued. So, in the new interpretation of democracy, religion should in no way interfere in the sociopolitical affairs of people even to the extent that schoolgirls must not wear a headscarf. The same democracy can also be observed in Turkey.

The agents of imperialism in Muslim countries are inculcating the notion that all Muslim countries must be administered through this democratic method. That is, no more room would be left for religion in the national administrative affairs including legislation and implementation. Through cultural onslaught and penetration of universities, even in countries with strong and deep-rooted Islamic inclination they are trying to undermine the spirit of religious fervor and propagate democracy in this sense. By doing so, they imagine that after a few decades when the revolutionary generation will be replaced by the youth who do not know the principles of the Revolution, they will make the new concept of democracy prevail.

There are, thus, three interpretations and concepts of democracy:
(1) direct involvement of people in administrative affairs practiced in one of the Greek cities;
(2) involvement of people in government through election of their representatives, existing today in many countries including ours; and
(3) all dimensions of government, including legislation and implementation, separated from religion.

That is, to be democratic means to be secular.

Islam’s ideal form of democracy

As to which of these administrative forms is acceptable to Islam, we have said earlier that if democracy in legislation means that whatever is approved by the majority of people—that is, 50% plus 1—is a credible, official and binding law even if it were against the text of the Qur’an, then Islam does not accept such democracy in legislation. Islam that has its own explicit laws in various administrative affairs, judiciary, economics, management, and related to other organs of the country does not allow a law against the explicit text and fixed decree of the Qur’an to be recognized officially. To officially recognize such a law is tantamount to rejection of Islam.

What needs further explanation and which I promised to discuss is the executive dimension of democracy, the role of the people in electing those who want to enact the laws within the framework of Islamic foundations, viz. the deputies in the Islamic Consultative Assembly. In cases where Islam has not enacted fixed and permanent laws, there is the need to enact new laws for new issues and needs, Islam has authorized the legitimate government apparatus to enact necessary laws for this domain while observing the general principles and standards of Islam and not contradicting the framework of Islamic laws, labeled by the late Shahid (Ayatullah Sayyid Muhammad Baqir) Sadr as “free zone” [mantaqah al-firagh]. The driving and traffic laws stipulate the side to move—right or left—and the speed of a vehicle. Evidently, the Qur’an and traditions have no text in this regard.

The people’s role in determining the legislators and executives that enact and implement temporary laws can be materialized by observing Islamic standards. In other words, democracy and the vital role and participation of people are practiced in our country observing limits and conditions set by Islam by electing those who qualify. Electoral candidates must be Muslims committed to Islamic laws and observe Islamic standards in enacting laws and rules. In addition to the conditions set for deputies in the Islamic Consultative Assembly, with the exception of a few deputies of religious minority groups, the rest of the representatives must be Muslims committed to observe Islamic laws.

Lest there were negligence and shortcomings and Islamic laws were not observed in enacting laws, a number of experts constituting the so-called Council of Guardians are duty-bound to conform the ratified bills of the Majlis to the Constitution and religious standards and then validate them. In the case of their nonconformity, the said bills are returned to the Majlis for review. This is the type of legislative and executive mechanism accepted in our country and no one opposes it.

Similarly, executives with the President at top must observe Islamic laws and standards. First of all, the President must possess the conditions, qualities and merits mentioned in the Constitution which are taken from Islamic laws, and in taking charge of the government he must be, so to speak, authorized by God, the Exalted in the sense that after garnering the majority vote and endorsement of the people, he must be designated by the wali al-faqih. In this case, his government shall be legitimate and credible. This is something which is implemented in our country.

With the aim of understanding the role of the people and the domain of their involvement in the Islamic system, let me cite an example. Let us assume that we were living during the caliphate of the Commander of the Faithful(‘a) and in our own city we knew of a righteous person who deserved to be the city ruler and we endorsed him to the Imam (‘a). After receiving the endorsement, the Imam (‘a) possibly designated him as the new ruler. Now, if the majority of people had such endorsement, the Imam(‘a) would highly regard their view and designate the said person as governor of one of the regions under his jurisdiction.

So, the role of the people in the government structure and administrative decision-making, in terms of theory and legitimacy, is that people decide who is the most meritorious in enacting or enforcing the law and then cast their vote in his favor. The vote of the people is equivalent to a recommendation to the leadership. In reality, it is a pact they forge with the wali al-faqih that if he designates the recommended person to the presidency, they will obey him. It is on this basis that during the time of the eminent Imam (‘a), when the majority of people elected a person to the presidency, he would say, “I do hereby designate him, who is endorsed by the people, to be the President.” That is, “the vote of the people is like an endorsement for me to accept him.”

This is the theory of the Islamic government which has no contradiction whatsoever with the second meaning of democracy. It is functioning in our country since the Revolution and no (theoretical) problem has ever emerged. Yet, if democracy means that religion should have no role in the affairs of society and none of the religious symbols be seen in the government institutions, such a thing is incompatible with Islam!

Democracy in its third sense, as interpreted by the Global Arrogance that wants to impose it on others is absolutely opposed to Islam, for it means the negation of Islam. However, democracy in its second sense has been accepted by observing the conditions set by Islam for rulers, legislators, implementers, and judges. That is why the people should seriously elect individuals who deserve to legislate and implement laws, and thus, prove their cooperation and support for the Islamic state and regard themselves as participating in the affairs of the country. This form of democracy is accepted in Islam and practiced in our country. If there are violations in some cases, they are also committed elsewhere, and one should be vigilant lest they are repeated.

   Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

Relationship between Religion and Government

In view of the different forms of government existing in the world, especially the so-called Islamic governments formed during the Islamic period, it cannot be said that Islam has neither a positive nor negative view on the forms of government. If we try to compare the corrupt and oppressive government of Mu‘awiyah1 and Yazid2 with the just government of the Commander of the Faithful (‘a), can we claim that the religion of Islam treats the two equally and does not make any distinction between the government of ‘Ali (‘a) and that of Mu‘awiyah?!

Can it be said that everybody is free to choose any form and system of government he likes, and religion cannot interfere; that the performance of neither the government of ‘Ali (‘a) nor that of Mu‘awiyah has any effect on the ultimate fate of man because the form of government is related to politics and this world and has nothing to do with religion?! Could any reasonable person accept such a contention? Can it be said that the two types of government are equal in the sight of religion and that religion neither recommends nor discourages any of them?

The fact of the matter is that involvement in sociopolitical affairs is among the most evident areas in which religion must get involved. Religion has to explain the appropriate structure of government. Religion has to explain that the ruler has to think about the deprived and the downtrodden as well as about the consolidation of the pillars of his rule from the very beginning of his assumption of office.

Thus, the station of sociopolitical issues in religion, especially in Islam, is clear and eminent. One cannot consider them outside the jurisdiction of religion and believe that they have no effect in the felicity and wretchedness of people. Assuming that the hereafter, the Reckoning, the book of account, reward and punishment really exist, can it be said that the behavior of Mu‘awiyah, Yazid and the like has no effect on them?! Of course, even if some of our Sunni brothers have not yet resolved the issue of Mu‘awiyah’s uprightness, there are many tyrants and oppressors who have blackened the pages of history.

Can it be said that these tyrannical rulers are ideologically on the same footing as the just rulers? Today, are those who are butchering and bombing innocent women and children equal to those who are totally in the service of the deprived and the oppressed, and will live together in paradise? Which religion or nation supports this view? How then can sociopolitical issues be considered as outside the realm of religion? If religion were supposed to give its opinion about reward and punishment, halal and haram, positive and negative values, then sociopolitical issues are the most important issues about which religion must give its opinion.

Based on what has been stated, the scheme on the basis of which religious issues are separate from that of the world and religious issues are just related to God and the hereafter and are outside the realm of worldly affairs, is totally erroneous and inadmissible, and in no way consistent with Islam. The worldview presented by Islam and the life to which it invites us are repugnant to this way of thinking. This is not to mention the fact that those who are uttering such words essentially believe in neither God nor the Day of Resurrection. They are doing so with the aim of expelling religion from the scene. But we have nothing to do with their personal conviction.

Our only point is that separating mundane affairs and temporal issues from the jurisdiction of religion will lead to the denial of Islam and has no other outcome. As we have said, every action contributes to our felicity or wretchedness, as the case may be. So, we have to acknowledge that religion can give its opinion on all matters in our lives and state their ideological value. As the Prophet (s) said:

مَا مِنْ شَىءٍ يقرّبكم إلىٰ الْجَنَّة وَ يباعدكم عَنِ النَّار إلاَّ وَقَدْ أمرتكم به و مَا مِنْ شَىءٍ يقرّبكم مِنَ النَّار وَ يباعدكم من الْجَنَّة إلاَّ وَقَدْ نَهَيْتَكُم عَنْهُ.

“There is nothing that would draw you toward paradise and keep you away from hell except that I commanded you and there is nothing that would draw you toward hell and keep you away from paradise except that I prohibited you.”3

In the Islamic perspective, felicity without paradise has no meaning and wretchedness without being thrown into hellfire simply does not exist:

﴿فَأَمَّا الَّذِينَ شَقُواْ فَفِي النَّارِ… وَأَمَّا الَّذِينَ سُعِدُواْ فَفِي الْجَنَّةِ﴾

“As for the wretched, they shall be in the Fire… And as for the happy, they shall be in Paradise.”4

Universality of Religion

In view of the statement of the Prophet (s), the other assumption is refuted, and to say that it is true that religion can state the value of actions and say what is halal and haram but it was the Prophet (s) himself who stated the values of some actions while some were delegated to the people, i.e., he stated whatever was related to his own time, delegating the rest to the people to identify what is halal and what is haram according to the circumstances of their time.

This statement means that the Prophet (s) did not state all that would give us felicity. This is what he said: “There is nothing that will ensure your felicity except that I have stated it.” Of course, this statement does not mean that he has stated all the minute details. He has rather stated the general rulings, so that, in all times after him, those who have authority can deduce from them specific laws; what is halal and haram according to the evidence, and present them as primary and secondary rulings or government decrees.

Undoubtedly, to identify the specific laws and evidence, which is called religious edict [fatwa’], is in accordance with the general principles mentioned in the Qur’an, the Sunnah of the Messenger of Allah (s) and sayings of the infallible Imams (‘a).

   Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

References:

1. Mu‘awiyah ibn Abi Sufyan was the first caliph of the Umayyad dynasty (40 AH/662 CE), which ruled the Muslim world after the martyrdom of the Commander of the Faithful, ‘Ali ibn Abi Talib and the five-month rule of the second Imam, Hasan ibn ‘Ali (‘a). As the founder of the Umayyad dynasty, Mu‘awiyah revived hereditary monarchy and aristocracy in sharp contrast and opposition to the rudimentary precepts of Islam. [Trans.]
2. Yazid ibn Mu‘awiyah (26-62 AH) succeeded his father to occupy the office of the caliphate in the year 60 AH. He was a young man devoid of knowledge and virtues and was well known for his debauchery and other vices. Yazid ruled for three and a half years. During his first year he killed Imam al-Husayn (‘a) and his votaries at Karbala’ and made the latter’s surviving kith and kin captives. In his second year as Caliph, he ransacked Medina (the seat of the Prophet’s rule and his burial site), and in his third year of rule he invaded Mecca. [Trans.]
3. Bihar al-Anwar, vol. 70, p. 96.
4. Surah Hud 11:106, 108.

Universality of Islam and station of Islamic ruler

Apart from clearly explaining major political issues, the rule of statecraft, enactment of laws, their adaptation to particular cases, and their implementation, the Qur’an also clearly explains secondary and minor issues such as mentioning the months of the year, for example:

﴿إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ…﴾

“Indeed the number of the months with Allah is twelve months in Allah’s Book, the day when He created the heavens and the earth. Of these, four are sacred. That is the upright religion…”1

In the above verse, the division of the year into twelve months has been mentioned as an intrinsic and fixed affair in harmony with the system of creation. Mentioning such affairs in religion has been regarded as a symbol of its firmness, correctness and reliability. Regarding the sighting of the crescent moon, the Qur’an also says:

﴿يَسْأَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ…﴾

“They question you concerning the new moons. Say, ‘They are timekeeping signs for the people and [for the sake of] Hajj’…”2

Social and devotional laws are in harmony with the system of creation. In addition, many legal laws have connected the beginning of the lunar month of Ramadhan, commencement of the Hajj season and other devotional laws with the sighting of the new moon. These are because the Qur’an basically presents religion as concordant with the nature [fitrah] and system of creation:

﴿فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ…﴾

“So set your heart on the religion as a people of pure faith, the origination of Allah according to which He originated mankind. There is no altering Allah’s creation…”3

Once the divine and religious laws are divinely codified, they are unchangeable. There are also changeable laws that depend on particular circumstances of time and space. To identify and deal with these laws has been delegated to the duly competent jurist who has acquired his legitimacy and authority from God. In the Qur’an this privilege and designation has been considered for the Messenger of Allah (s).

According to the Shi‘ah creed, the pure Imams (‘a) who have also been indicated in the Qur’an, have the same designation, which has been passed on to the wali al-faqih, which issue will be tackled at its appropriate time. Of course, a religion may exist in the world which is concordant with the above notion and outlook, but it is not within the scope of our discussion. We are talking about a religion which is even expected to state and determine the months of the year. In the area of transactions and financial relations among people, it clearly states that if a person gives a loan to another, he must ask for a receipt from him and give the loan in the presence of two witnesses.

If it is not possible to get a receipt and find witnesses, he has to take a retained pledge or mortgage a valuable thing in lieu of the loan.4 We believe that such a religion has a program concerning politics and statecraft besides meeting the material and spiritual needs of people.

During the previous session, while rejecting that religion is only concerned with organizing the relationship between man and God, we said that religion, in its true sense, means the divine manifestation of human life. Such religion encompasses not only a portion of human life and behavior such as worship and the performance of devotional rites, but it embraces the totality of human life and the entire aspect of his existence.

He is created to organize his life in such a way that he attains eternal felicity by conforming all aspects of his life to the Divine will and commands. Thus, direct worship of God and conventional devotion are only a part of our religious duties. Our other mental and behavioral aspects of life must be in line with the will of God and they must somehow assume a form of worship [‘ibadah] so that the sublime and lofty goal of human creation can be realized:

﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ﴾

“I did not create the jinn and humans except that they may worship Me.”5

The purport of the verse is that the perfection of man is only possible under the aegis of worship and devotion to God. Therefore, all his movements and pauses must be within this framework. Even his breathing must be according to this program. If the life of a person acquires this divine baptism and color, and is attuned with this program, it means that he is truly religious. On the contrary, if he totally refuses to worship God, he is certainly irreligious and an infidel. Between these two frontiers, viz. the frontier of true religiosity and the frontier of infidelity, there are those, a portion of whose lives is not in conformity with the will of God and are, therefore, not truly worshipping God.

The religion of this group is surely defective. In view of the variety of religious deficiencies, it must be acknowledged that those who are truly religious and observe the divine laws in all facets of their lives, and those who observe only a portion of the laws are not on equal footing. Also, religiosity and faith has basically different levels and can grow and be perfect. As the Qur’an says:

﴿وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدىً وَآتَاهُمْ تَقْواهُمْ﴾

“As for those who are [rightly] guided, He enhances their guidance, and invests them with their God-wariness.”6

Elsewhere, it says:

﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا﴾

“The faithful are only those whose hearts tremble [with awe] when Allah is mentioned, and when His signs are recited to them, they (Allah’s signs) increase their faith.”7

Yes, there are those, whose faith is constantly moving toward perfection and they reach the highest level of faith and come closer to the station of the awliya’ [saints] of Allah, and even be included among the awliya’ of Allah. On the contrary, there are those who are moving backward from the station of religiosity. By listening and paying attention to the doubts spread by the foreigners and their admirers in the cultural domain of society, many abandon the religion they learned from their father, mother and teacher. This is because paying attention to the doubts will lead willy-nilly to misguidance of those who do not possess the ability to assess and study matters. In this regard, the Qur’an says:

﴿وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الكِتَابِ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ﴾

“Certainly He has sent down to you in the Book that when you hear Allah’s signs being disbelieved and derided, do not sit with them until they engage in some other discourse, or else you [too] will be like them.”8

Man has to first increase his learning as well as intellectual and rational foundation and empower himself with experience, analysis and response. He may then listen to doubt and skepticism. But the person who does not have the power to deal with the doubts should not place himself in the danger of misguidance by listening to doubts. Islam does not say that you should not enter the arena of wrestling. It says that you should wrestle with an opponent of equal weight and if you want to wrestle with a heavyweight opponent, you should first increase your weight and extend your training. Islam does not say that you should not listen to others’ words and misgivings.

It rather says that the attention paid to them should commensurate with the extent of your experience, analysis and discernment. First of all, one has to acquire divine gnosis [ma‘rifah] and learn the art of responding to doubts. Thereafter, one should discuss religion with others and listen to their statements so that they do not disarm you and impose their opinion on you.

Separation of religion and politics an extra-religious outlook

In propounding the separation of religion and politics, they say that they have consulted the Qur’an and are examining it through extra-religious lens. Before examining the sources of Islam and considering what the Qur’an says about politics, they pose this question: In essence, what is man’s need for religion? In what issues does he need religion to guide him? Regarding this matter, they have considered two hypotheses. The first hypothesis is that in everything and in all aspects of life man is in need of religion. Things such as the way of preparing and consuming food, the way of acquiring and building a house, the way of contracting marriage, and forming a society and government are all the same.

They ask: Should religion solve all these problems and man no longer engages in scientific research? Should we have maximum expectation from religion and consult it for all information? Whenever we want to buy clothes, we need to see what Islam says about it. Whenever we want to eat food, we have to check which food Islam suggests. Whenever we want to consult a doctor, we need to know what Islam advises. Also, we have to find out what religion says about forming a government. Their other hypothesis is that religion has limited jurisdiction and we should have minimum expectation from it. Obviously, religion has an opinion in all matters needed by man, but no religion ever claims that it provides for all the needs of man.

After finding out that religion does not teach us the methods of cooking, curing diseases, engineering, and building airplanes and ships, the distinction between the issues dealt by and not dealt by religion must be examined, and in which areas and spheres religion has been involved. They arrive at the conclusion that religion is concerned only with affairs related to the hereafter and has nothing to do with worldly affairs, and that we should have the least expectation from religion. From religion we should only search for the path of eternal salvation and the means and ways that will make us enter paradise and save us from hell. We should learn from religion how to pray, how to fast, how to perform the Hajj pilgrimage, and other matters related to the hereafter.

They assume that they have solved the issue concerning the relationship between religion and politics by demarcating them and separating the jurisdiction of religion from that of politics. It has been stated that politics belongs to mundane affairs while religion is only related to the hereafter. Neither should religion interfere in the domain of politics nor should politics interfere in the domain of religion. Only knowledge and human accomplishments should interfere in politics which deals with the jurisdiction of this world and science. Fields such as physics, chemistry, biology, medicine, psychology, and sociology belong to the domain of science. Religion has nothing to do with them. Religion is only involved in matters pertaining to the hereafter.

The origin of this issue can be traced back to many centuries in the West. When there was conflict and dispute between the ecclesiastical authorities and the men of science and politics it led to wars and clashes between them, and finally to an unwritten peace. They agreed amongst themselves that religion should deal solely with otherworldly affairs and the relationship between man and God; the sole jurisdiction of mundane affairs i.e. political, social and academic, should be left to statesmen and scientists.

This happened in the West. Those who are impressed with the West suggest that such a division of labor also be done in our Islamic country. Religion should only be in the hands of religious scholars and interfere in otherworldly affairs only. Religion and the religious scholars should not meddle in worldly affairs. Politics should, therefore, be entrusted to the political scientists and statesmen, and not to the fuqaha and ‘ulama’. In this regard, many speeches are being delivered and lots of articles being written. In proving their theory, they leave no stone unturned in inculcating this notion in the minds of our youth, which the religion and politics are apart.

Unfortunately, some of those who are engaged in cultural affairs are unconsciously influenced by this notion and other cultural waves of the West. It is gradually being accepted that religion is the opposite of politics. Religion solves a part of human problems but worldly problems have nothing to do with religion. Erroneous and deviant ideas of our writers, orators and cultural figures pose serious threats to our religious culture.

   Muhammad Taqi Misbah Yazdi Written by

Mansoor L. Limba Translated by

References:

1. Surah at-Tawbah (or, Bara‘ah) 9:36.
2. Surah al-Baqarah 2:189.
3. Surah ar-Rum 30:30.
4. See Surah al-Baqarah 2:282-283. [Trans.]
5. Surah adh-Dhariyat 51:56.
6. Surah Muhammad 47:17.
7. Surah al-Anfal 8:2.
8. Surah an-Nisa’ 4:140.

Oneness of ethics and politics in Islam

The Imām believes that if man is left to himself he will fall under the sway of his carnal desires and material needs and any type of educational and political system, even the correct one, will be incapable of nourishing his spiritual dimensions, whereas the foundation of everything is spiritual and by reforming and nourishing this dimension in man, all other problems will be solved.

In his opinion, the enigma of today’s world is a moral one and if it is not solved, the world will head downhill toward destruction. “The things that are threatening the world are not arms, bayonets, missiles, and the like… What is leading these people and these countries to perdition and decadence is the degenerations among the heads of countries and in the actions of the governments, which is emerging from the moral decadence.”[1]

According to the Imām, “The school of thought of Islam is not a materialist school; it is a material-spiritual school… Islam has come for the edification of man. The mission of Islam and the goal of all the prophets (‘a) is this—to nurture man.”[2]

Therefore, the source of every political approach should be ethics. Attention to spirituality is inevitable because “the foundation is spiritualities.”[3] Basically, without ethics, politics is incapable of guiding the people and securing their true interests and if we assume that there is a person who implements a correct policy… this policy is just one dimension of the politics which had been for the prophets (‘a), the saints [awliyā’], and now for the  scholars [‘ulamā’] of Islam. Man is not one-dimensional.

The society too is not one-dimensional. Man is not a mere animal whose affairs only concern food and eating. If there were both satanic policies and correct policies, they would guide and lead the community in one dimension and that is the animal dimension and material-social dimension. Such is of politics which in Islam is fixed for the prophets (‘a) and for the saints. They want to guide the nation, the nations, the society, and the individuals, and to pave the way for all the conceivable interests of man and the society.[4]

This point is the kernel of Imām Khomeinī’s moral-political thought. As such, we are not dealing with two independent types of knowledge and realms. Politics is the extension of ethics while ethics is the underpinning of politics. By reflecting on the above-mentioned pivots, this point becomes very clear. Since its goal is the growth of man’s material and spiritual dimensions and as these dimensions are supposed to be nourished concordantly and harmoniously, Islam has enacted laws for mankind.

These laws, although concern the individual, while some others concern the society, and some have educational aspects while some others have political ones, all are in pursuit of a single goal. So, these laws ought to have various features. First of all, they should cover all the dimensions and aspects of man’s existence. The other is that they should be comprehensive in scope. Finally, they should not be defective. Instead, they should complement one another. In reality, such are the laws of Islam.

From the viewpoint of the Imām, “Islam has rules and regulations covering the entire life of man, from the day he is born up to the moment he enters his grave.”[5] Similarly, these laws are comprehensive and versatile. “Islam is everything for this man; that is, it has facts from nature to beyond nature to the celestial world; Islam has a thesis; Islam has a program.”[6] And finally, all the laws of Islam have a single framework.

The religion of Islam is not only a devotional religion… Neither is it a mere political sect and religion. It is both devotional and political. Its politics is identical with its devotion. Its devotion is indistinguishable from its politics. That is, its very devotional aspect has also a political facet.[7]

The Imām even goes to the extent of explicitly considering religious ethics and politics as one. Anchored to the notion of unity of the two, he emphatically says:

Islam’s ethical precepts are also political. That precept in the Qur’an that all believers are brothers is an ethical precept, a social precept, and a political precept as well. If the believers of the different schools of thought existing in Islam, and who are faithful to God and the Prophet of Islam (s), be as brothers to one another, just as one has love for his own brother, and that all segments have love for one another, apart from being a great Islamic morality with far-reaching moral effects, it is a great social precept with great social effects.[8]

To sum up, the core of the Imām’s view and the quintessence of his thought on ethics and politics is the unity of the two, and its being obvious and needless of argumentation. Now that ethics and politics are interwoven, and that lying, oppression, injustice, mischief, etc., both in the individual and social spheres are bad, the Islamic ruler should try to always abide by the principles of ethics and not overstep its limits. Although this task is difficult, it is possible. The only way of preserving political authority and guaranteeing the real interests of the Islamic system in the long term is to abide by the principles of ethics and keep aloof from any form of deception at all costs. Not a single Muslim statesman can overlook this principle. The last statement of the Imām on the preservation of political authority and his emphasis on ethics should always be our motto:

Through Islamic behaviour; preservation of the movement; advancement of the movement; paying heed to the fact that God, the Sublime and Exalted, approves of us; and Islamic conduct and morality, you can preserve this power which has taken you to victory.”[9]

In conclusion, not only politics could, but should be, ethical. Through these moral standards, politics should be cultivated since the basis and essence of the Islamic teachings is such. History bears witness to the prominence of this tenet. If this tenet has failed elsewhere, it cannot be concluded that it will always fail and that it is an impossible venture.

Nowadays, most of the political thinkers have arrived at the conclusion that it is only through ethical politics that the chance for survival exists. Even Machiavelli, who would stress so strongly on the independence of politics from ethics, believed that this immorality is more dependent on the type of government, not on the principle of politics. He used to say that the possibility of ethical politics is more in the republican form of government than in absolute and dictatorial governments.

Then, in order to substantiate his view he used to narrate an interesting story. While discussing the drawing up of a contract, he poses this question: “Which pact of alliance is more reliable—alliance with a republican government or with an absolute monarchy?” Then, he stresses the fact that there are various reasons for violation of contracts, one of which is the state’s expedience.

But even in this case, republican governments remain faithful to their contracts and promises for a longer period of time than the monarchies do. There are abundant instances wherein a very minute gain has induced a monarch to violate a treaty while profuse interests have failed to compel a republican government to infringe an accord.

Themistocles said before the national assembly of Athens, “I have a suggestion, which entails a great gain for Athens… The assembly appointed Aristides to hear his suggestion on the basis of his recommendation and decide. Themistocles said to Aristides, “All the warships of Greek cities which have trust in their pacts of alliance with Athens, have all collected in a certain place where they could all be easily destroyed, and by destroying them, the Athenians could gain control over the whole of Greece. After listening to this suggestion made to the assembly, Aristides said, “The suggestion of Themistocles is extraordinarily beneficial and extraordinary contrary to dignity. The assembly voted against the suggestion.[10]

Thus, immorality and informality is not a political necessity; it is, rather, a function of the form of rule and government, its goals and officials.

Written by Sayyid Hasan Islami

Translated by Mansoor L. Limba

References:

 [1] Ibid., vol. 16, p. 161.

 [2] Ibid., vol. 5, p. 531.

 [3] Ibid., vol. 5, p. 533.

 [4] Ibid., vol. 13, pp. 431-432.

 [5] Ibid., vol. 1, p. 271.

 [6] Ibid., vol. 4, p. 9.

 [7]Ibid., vol. 4, p. 447.

 [8] Ibid., vol. 13, pp. 130-131.

 [9] Ibid., vol. 13, p. 142.

 [10] Goftārhā [Discourses].