In this discussion, the meaning of “governance” is synonymous with “authority,” and the term “ruler” refers to the individual who possesses authority and seeks to create order and discipline in society. The verses of the Qur’an support this understanding in several ways. For example: (إن الحکم إلا لله أمر ألا تعبدوا إلا إیاه ذلك الدین القیم ولکن اکثر الناس لا یعلمون) ” Translation: Indeed, governance is for none but Allah. He has commanded that you worship none but Him. That is the true religion, but most people do not know.”
The phrase «إن الحکم» in this verse refers to governance and sovereignty. This is further underscored by the subsequent mention of commands and prohibitions regarding legislation: «أمر ألا تعبدوا إلا إیاه» does not signify merely creational governance, which encompasses the planning and management of the world. However, the interpretation in verse 67 of the same Surah suggests a creational governance and guardianship, which returns to the planning of the world. There is no merit in limiting the term “حکم” (ruling)—which carries a broad and extensive meaning—to merely judgment, arbitration, or legislation. Instead, “حکم” in this context encompasses a broad range of governance, with aspects related to judgment and command.
You can further deduce the truth of “government belongs to Allah” from other verses. Allah has designated certain individuals to rule among the people on His behalf, appointing them as His successors in this role. For instance, He addresses: (یا داود إنا جعلناک خلیفة فى الأرض فاحکم بین الناس بالحق ولا تتبع الهوی) Translation: “O David, We have made you our caliph on the earth, so judge between people with truth and avoid desires.”
Although this verse pertains to judgment and arbitration, its implications extend to governance and sovereignty. The effectiveness of a judge’s ruling relies on a powerful authority, as the judicial power was not separate from the executive power during the time of Prophet David (peace be upon him). It is well-known that Prophet David (peace be upon him) possessed a very powerful government, as indicated by the verse: (وقتل داود جالوت وآتاه الله الملك والحکمة وعلمه مما یشاء ولولا دفع الله الناس بعضهم ببعض لفسدت الأرض) Translation: “And David killed Goliath. And Allah gave him dominion, wisdom, and knowledge of what He willed. And if Allah had not repelled some people by means of others, the earth would have been corrupted.”
Given that David (peace be upon him) had dominion and power, and that no judicial authority can be impactful without a strong governance, it can be concluded that David’s judgment and commands were effective because he represented Allah. Without the position granted to him by Allah, neither his judgments nor other orders would have held meaning.
The Rule of the Prophet and the Leaders of Authority is from Allah
It is evident from the verses of the Qur’an that Islam recognizes the rule of the Prophet and the guardianship of leaders of authority; hence, it commands obedience to them, as stated in the holy Quran: (یا أیها الذین آمنوا أطیعوا الله وأطیعوا الرسول وأولى الأمر منکم) “O you who believe! Obey Allah and obey the Messenger and those in authority among you.”
The command to obey an individual or position is valid only if that person or position genuinely possesses power and authority. If such authority is lacking, obedience would be rendered without criteria.
The term «اولو الأمر» (leaders of authority) pertains to any ruler who fulfills the necessary conditions, and this aspect should be discussed elsewhere. This verse and similar ones indicate that Allah has acknowledged the Prophet and leaders of authority as the official rulers and custodians of Islam; consequently, He has made obedience to them obligatory.
Governance and State as Inevitable Phenomena
Contrary to the perceptions of some individuals who believe freedom and liberty are opposed to governance and that they can never coexist—as well as those who argue that preserving individual freedom necessitates the elimination of law and government—there exists a fundamental need for the state. Such views reflect a form of anarchism and naivety. The necessity of the state in human social life is so apparent that it requires little argument. A state preserves individual freedoms within the context of social interests, cultivates talents, educates individuals about their duties, and implements divine or human laws. Thus, great thinkers such as Plato, Aristotle, Ibn Khaldun, and others have asserted that the existence of the state is inevitable.
Meanwhile, Marx argues for the necessity of the state, given class differences; however, he contends that once “communism” is globally established, the state should be abolished, claiming class differences are the sole source of conflict. He believes that eliminating these differences would result in a paradise devoid of conflict.
However, Marx’s perspective is limited to class differences, ignoring other facets of human society. Had he considered these differing angles, he might not have advocated for the dissolution of the state after the so-called spread of communism. Class differences are not the only sources of conflict; other human instincts, such as ambition and unrestrained selfishness, also contribute to discord. Therefore, society requires a state that informs individuals of their legal duties, punishes wrongdoers, assigns rights to those who deserve them, and maintains social order and discipline. This foundation supports both the survival of civilization and human progress in material and spiritual realms.
In principle, no society—much like the era of communism—can exist without housing, healthcare, communication (e.g., post, telegraph, telephone), utilities (e.g., electricity, water), and essential economic and agricultural frameworks.
The division of responsibilities is not confined to a specific era; those who manage these duties must collectively form what we call a state.
Thus, we can conclude that human society will always require the formation of a state throughout various eras, even as it potentially reaches the peak of Plato’s “ideal city.”
In short, to uphold the social system and human civilization, educate individuals about their rights and responsibilities, and resolve disagreements and conflicts, a robust authority is essential. This authority must advocate for its duties, protect the foundations of civilization, maintain social order, and ensure societal survival through the distribution of roles and responsibilities.
The essence of Islam consists of principles and sub-principles that Allah has revealed. The Holy Prophet (peace and blessings be upon him) was entrusted with inviting people to these principles and implementing them in suitable circumstances. Yet, since enforcing many rules that preserve societal order and discipline is unattainable without a governing body, the Holy Prophet (peace and blessings be upon him) established a government based on reason, wisdom, and the guardianship given by Allah. He implemented the monotheistic system as an Islamic government.
In Islam, government is not an end goal; rather, it is a means to implement laws and achieve lofty objectives, which cannot occur without political organizations and institutions. Thus, the Holy Prophet (peace and blessings be upon him) personally founded a state and government.
Furthermore, the implementation of punishments for thieves and adulterers, the resolution of financial and legal disputes among Muslims, the prevention of hoarding and price gouging, the collection of Islamic zakat and taxes, the dissemination of Islamic teachings, and the addressing of countless other needs within Islamic society necessitate comprehensive, progressive, and decisive oversight, alongside leadership and government accepted by the community.
Since Muslims are duty-bound to implement these Islamic laws and teachings effectively—and recognizing that their proper implementation is not feasible without a central authority from which inspiration can draw—Muslims must establish political organizations and institutions that operate within the framework of Islamic teachings and are capable of advancement at all times.
There must be a leader for the people, whether good or bad, under whose authority believers can operate and non-believers can equally benefit. By establishing order and peace, Allah grants each individual their ultimate fate. Through this leader, taxes will be enforced, enemies will be fought, roads will be safeguarded from thieves and rebels, and the rights of the weak will be upheld against the strong.
Thus, through this reasoning or social examination, the necessity of forming a state emerges as an inevitable social phenomenon from which there is no escape.
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