Author: Muhammad Dawood Yusufi Eshaqzahi
Islam and Democracy (Part 21)
The Objectives of the Islamic Political System (Continued…)
Conclusion
In light of what has been discussed, based on Islam’s worldview and its understanding of the universe and humanity, government in this life-giving system is a means for human perfection. The objectives and responsibilities prescribed for an Islamic state are also defined in this direction. Undoubtedly, many of the objectives or responsibilities mentioned for an Islamic state are also found in other systems of government; however, the definition and practical manifestations of these objectives differ from one system to another.
In socialist perspectives, which emphasize the “primacy of society,” the objectives and responsibilities of government are defined with a focus on the rights of society and the individual’s duties toward the community. On the other hand, in liberal systems, which are based on the “primacy of the individual,” society is regarded as a contractual and unreal entity, and the objectives and responsibilities of the state are shaped within the framework of this theory. From this perspective, government intervention in individuals’ affairs is limited to the minimum possible extent.
In Islam, however, both the individual and society possess inherent importance. Therefore, the objectives and responsibilities of Islamic government are defined in a way that guarantees the rights of the individual in relation to society and the rights of society in relation to the individual. In this context, human perfection is presented as the first and most important objective of government. The primary responsibility of Islamic government is to build a society in which moral and human virtues form the foundation of social relations.
Another lofty objective of Islamic government is the establishment of justice. The key to the progress and development of society lies in the establishment of justice, and only a government that is itself just can lead society toward perfection. Establishing justice requires creating conditions for the development of moral virtues in society and the proper upbringing of individuals. In pursuit of this lofty objective, the Islamic state is responsible for establishing just laws and implementing them accurately.
Freedom is also given consideration in both its ontological dimension (free will) and its legislative dimension (legal freedom). The responsibility of Islamic government is to guarantee and establish freedom in such a way that individuals can make sound choices and enjoy their legitimate freedoms. Accordingly, all forms of oppression and suppression, whether through the use of hard power or soft power, are rejected.
An Islamic society is one in which security is established both internally and externally. Security provides the foundation for the proper implementation of laws, the establishment of human relations based on justice, and the development of moral virtues.
In addition, Islam also takes into consideration the material dimension of human social development; this is what is referred to today as development. In a developed Islamic society, alongside spiritual growth and moral virtues, people enjoy prosperity and the blessings of Allah in a manner consistent with their human dignity.
In general, the objectives of Islamic government are defined around the realization of human perfection, the establishment of justice, the guarantee of freedom, the provision of security, and the creation of sustainable development. These objectives, by emphasizing the mutual reinforcement of the individual and society, open a path toward prosperity in this world and the Hereafter.
The General Characteristics of the Islamic State and Its Difference from a Democratic State
The world needs a comprehensive, balanced, and all-encompassing law in order to establish order and uphold justice among members of society. When such a law exists, life becomes organized and affairs proceed properly. Islam possesses such a system and law.
The Meaning of Religion in Language and the Qur’an
The Arabic word “Din” has various meanings, including obedience, piety, nation, religion, path, custom, habit, law, system, authority, submission, and recompense and reward. Lexicographers have defined the major meanings of Din as follows: religion refers to a complete system through which the worship of Allah is carried out.
Religion also encompasses everything that the Messenger of Allah (PBUH) brought from Allah and was commanded to convey to the people.
In the Holy Qur’an, the word “Din” is also used in several places with these meanings. For example, “din” in the sense of submission and surrender: Allah Almighty says in Surah al-Tawbah (وَلَا يَدِينُونَ دِينَ الْحَقِّ). Translation: “They do not submit to the religion of truth.” [1]
“Din” in the sense of system and law is mentioned in Surah Yusuf: (ما كان ليأخذ أخاه في دين الملك) Translation: “He could not have taken his brother according to the law of the king.” [2]
Accordingly, religion can be defined as a system and law that regulates all aspects of human life—including acts of worship, one’s relationship with Allah, transactions, punishments, and other matters—in such a way that no deficiency or gap remains, thereby freeing human beings from confusion.
The Necessity of Power for the Establishment of Religion
Allah has chosen religion for His servants and has made its establishment obligatory and necessary. He has also appointed the prophets to convey and implement it. It is clear that the establishment of religion cannot be conceived without power and effective authority. Matters such as the implementation of divine punishments, qisas (legal retribution) and justice, the collection and distribution of zakat, the resolution of disputes, securing the rights of the oppressed from the oppressor, and establishing religious rites are all necessities of social life that cannot be carried out without executive authority and power.
The Definition of the State in the Holy Qur’an
Linguistically, the word “Dawlah” (state) refers to the circulation or alternation of something or an affair from one person or group to another. It can also refer to the circulation of wealth and power. The word “Dawlah” is also used in relation to wealth and warfare.
Some scholars have stated that “Dawlah” with a ḍammah on the letter “Dal” refers to wealth. “Dawlah” with a fatḥah on the letter “Dal” refers to war.
The Concepts of the Word “Dawlah” in the Holy Qur’an
The Holy Qur’an also uses the word “Dawlah” and related concepts in the meanings mentioned above.
Allah (SWT) says: (وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ) Translation: “And these days [of victory and defeat] we alternate among the people.” [3]
Elsewhere, Allah (SWT) says: (كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ) Translation: “So that it may not merely circulate among the rich among you.” [4]
The meaning is that wealth should not circulate exclusively among the wealthy while the poor are deprived of their share.
In terminology, a “state” refers to a political entity consisting of several provinces or regions brought together for the leadership and administration of various territories. Such states have their own territory, defined borders, and diverse peoples, with a ruler, caliph, or Amīr al-Mu’minīn (Commander of the Believers) placed at the head of the political authority.
In summary, an Islamic state is a state in which not only the values governing political life and the qualifications of leaders and rulers are determined and defined by religion, but also the method of selecting the ruler at the highest level of government, as well as the overall structure of the political system and the methods of administering the public affairs of society, are outlined by religion.
To be continued…
References:
[1] Surah al-Tawbah: 29.
[2] Surah Yusuf: 76.
[3] Surah Āl ʿImrān: 140.
[4] Surah al-Ḥashr: 7.
