Objectives of the Islamic Political System (Continued…)
Development of Spirituality
Since Islam was revealed with the aim of securing human happiness, and since the greatest dimension of human happiness depends on spiritual practice and orientation toward divine matters, the Islamic government is likewise established, in principle, with the aim of securing human well-being in both material and spiritual dimensions. Accordingly, the mission of the prophets and messengers of Allah is regarded as one of the fundamental objectives of Islamic governance.
Moral Purification and Cultural Development
One of the objectives pursued by an Islamic government is the development and advancement of individual and social culture. The concept of culture encompasses perceptions, inclinations, knowledge, and morality. Reviving moral values and purifying the soul are among the fundamental ideals that the Messenger of Allah (PBUH) identified as objectives of his mission. He said: «بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ» Translation: “I was sent to perfect noble moral character.” [1]
Providing Welfare and Meeting Public Needs
Efforts to provide public welfare and meet material needs—which create the conditions necessary for fulfilling other social needs and achieving genuine happiness and peace—have consistently been among the concerns of Islam and the Islamic political system.
This emphasis can be observed through Islamic economic rulings and the measures prescribed for the fair distribution of wealth and resources among people and for alleviating their difficulties and hardships. The rulings concerning zakat, charity, gifts, interest-free loans (qard hasan), and charitable spending (infaq) are examples of Islamic principles and regulations in this regard.
An Islamic government should strive to transform the territory under its authority into an ideal society and establish a sound and righteous civilizational foundation, thereby creating the conditions for comprehensive welfare and public prosperity. In such an environment, people should enjoy not only spiritual and psychological well-being but also physical health.
Providing the basic necessities of life—such as employment, housing, the necessary facilities for young people to marry, and, ultimately, the economic development of society—is among the important responsibilities of an Islamic government.
Universal Education and Cultural Development
As mentioned in the previous discussions, one of the fundamental objectives of an Islamic government is to ensure the progressive development and advancement of society. One of the most important requirements for achieving this objective is education and training, which should be pursued at two levels: general education through the media and the provision of formal educational programs for the people.
When the Prophet Muhammad (PBUH) appointed Muʿadh ibn Jabal to Yemen, he instructed him: “O Muʿadh, teach the people of that region the Book of Allah; cultivate them with good and virtuous morals; explain to them the major and minor matters of Islam; remind them of the Hereafter; and disseminate the teachings of Islam.” [2]
Thus, the Prophet Muhammad (PBUH), on the one hand, emphasized the responsibility of the Islamic government to provide the people with general education concerning the rulings and regulations of Islam and, on the other hand, required the Islamic ruler to establish and organize an educational system through which people in all parts of the country could receive education and instruction.
Freedom
Freedom should also be regarded as one of the fundamental objectives of Islam in establishing a government. The establishment of an Islamic government guarantees liberation from the domination of false authorities and oppressive rulers. But what exactly are these forms of bondage? What dimensions and consequences of oppression does Islam consider itself responsible for confronting?
a. The Concept of Oppression and Suppression
Linguistically, ikhtinaq means suffocation, choking, or constriction of the throat. In political terminology, it refers to a condition in society in which individuals are unable to express their opinions or make independent decisions, and everyone is compelled to follow the rulers and administrators of society. From this perspective, suppression can take two forms.
b. Types of Suppression
Suppression manifests itself in two forms. The first occurs in societies governed by authoritarian and dictatorial systems, where people, due to the extensive use of security and intelligence forces, have no control over their own destiny and are deprived of their natural freedoms and rights. Even the slightest opposition is met with the harshest response. In reality, people in such societies are little more than slaves who have no control over their own affairs. This is the more common and widely recognized form of oppression.
The second type of suppression, which has emerged in the modern era alongside advances in communication and media technologies and has not yet found a clearly established place within the terminology of political science, refers to a condition in which people, like those in the first type of society, are unable to make decisions for themselves. They cannot even think or imagine anything other than what those in power want them to think or imagine, while remaining unaware of this limitation.
In such societies, even people’s preferences and tastes are influenced by the short-term and long-term planning and designs of those in positions of power. By employing various psychological methods, direct forms of education, and indirect influence through propaganda, those in power can affect people’s subconscious minds and lead them toward ignorance and intellectual stagnation. This form of suppression is far more dangerous and widespread than the first type.
Islam opposes every form of suppression that destroys the dignity and genuine freedom of individuals. However, what is today promoted in Western societies under the name of freedom for human beings is, in this view, nothing more than a falsehood and a great deception.
Human Dignity
Islam regards human beings as the noblest of creation. Allah Almighty says in the Qur’an: «وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا» Translation: “Indeed, we have honored the children of Adam, carried them on land and sea, provided them with good things, and greatly favored them over many of Our creations.” [3]
The Qur’an illustrates the practical manifestation of this superiority—namely, human beings’ dominion over other creatures—in another verse: «وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ» Translation: “And He has subjected to you whatever is in the heavens and whatever is on the earth.” [4]
When human beings possess dignity, they are worthy of a relationship with Allah and of the honor of serving Him. However, when they disregard their own dignity and honor, they become enslaved to and subservient to others besides Allah. Pharaoh, for example, initially humiliated his people and violated their human dignity and honor; thereafter, he brought them under his tyrannical domination and subjected them to his rule. The Qur’an states: «فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ» Translation: “Thus, he belittled his people, and they obeyed him. Indeed, they were a rebellious people.” [5]
One of the manifestations of human dignity is freedom, a concept to which the teachings of Islam also devote considerable attention. The Prophet Muhammad (PBUH) came to liberate human beings—to free them from servitude and submission to anyone other than Allah and to enable them to benefit from divine guidance and lordly care. The Qur’an says: «وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ» Translation: “And He relieves them of their burdens and the shackles that were upon them.” [6]
Islam has emphasized human dignity and has affirmed the inherent value and elevated status of human beings, as well as their freedom accompanied by responsibility, while directing their ultimate servitude to Allah alone.
Among the issues that deserve mention concerning Islam’s recognition of human rights and the status afforded to human beings within the Islamic system is the position and status that Islam grants to women.
In general, the issue of women—reflecting the historical oppression they have suffered throughout many ages and centuries—is considered one of humanity’s fundamental challenges. Among various schools of thought, religions, and cultures, Islam has presented humanity with one of the most comprehensive and profound approaches to addressing this historical injustice. There have been and continue to be schools of thought that claim to defend women’s violated rights; however, because their objectives are humanly constructed and have sometimes been influenced by personal interests and desires, women have in some cases been subjected to other forms of injustice and even greater forms of exploitation.
One example cited is Western civilization, which, in the name of freedom, has at times reduced women to objects of male pleasure and, in the name of equality between men and women, weakened the traditional family structure. It has also drawn women from the home into factories and, in certain historical contexts, economically exploited them as a readily available and inexpensive workforce.
Islam emerged at a time when women were treated as second-class human beings and, in some societies, were even regarded on a level comparable to animals. It rescued women from such conditions and placed the restoration of their rights among its fundamental objectives. It addressed both men and women equally in their journey of servitude and spiritual development. The Holy Qur’an says, “مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً” Translation: “Whoever does righteous deeds, whether male or female, while being a believer, we will surely grant them a good life.” [7]
In this context, the historical oppression suffered by women has made them particularly deserving of the protections and rights emphasized by Islam.
The narrations attributed to the Prophet Muhammad (PBUH) likewise demonstrate Islam’s dignifying attitude toward women and provide evidence of their honor and status. Although there has been considerable hostile propaganda and numerous misconceptions spread by those who misunderstand or deliberately misrepresent Islam’s position on women, women hold a significant and special position in society and, in terms of their inherent human worth, are not inferior to men. Islam addresses both men and women, regardless of gender, as human beings who are the recipients of the message of the prophets and seeks the spiritual and moral development of both.
Islam advocates the advancement and perfection of humanity; gender is not the basis of human worth in Islam. At times, the Qur’an speaks about men and, at other times, about women; at times, it praises men and, at other times, women, because men and women constitute two parts of a single human whole.
Meritocracy
The Islamic system seeks to pursue a higher objective: ensuring human well-being and happiness in both this world and the Hereafter. Achieving such an objective requires comprehensive knowledge and awareness, an understanding of the path and the manner of progressing along it, and the ability to manage society until it reaches its intended destination. Government, as a social institution responsible for managing human affairs and creating conditions for development, performs various functions and therefore establishes criteria for determining the qualifications required for different positions.
In a healthy society, only those who possess the necessary qualifications and competence should assume social and administrative responsibilities. The Qur’an, quoting one of the daughters of Prophet Shuʿayb (AS), states: «قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ» Translation: “One of the two women said, ‘O my father, hire him. Indeed, the best one you can hire is the strong and trustworthy one.” [8]
Likewise, in the account of the appointment of Talut, the Qur’an states: «وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ» Translation: “Their prophet said to them, ‘Indeed, Allah has appointed Talut as your king.’ They said, ‘How can he have kingship over us when we are more deserving of kingship than him, and he has not been given abundant wealth?’ He said, ‘Indeed, Allah has chosen him over you and increased him abundantly in knowledge and physical strength.’” [9]
These verses identify knowledge and leadership capacity as criteria of qualification. Accordingly, meritocracy—that is, observing competence and eligibility when assigning governmental positions—is a rational principle. Every society that seeks the prosperity and well-being of its people follows this principle. Religious teachings have likewise repeatedly emphasized entrusting responsibilities to qualified individuals and warned against assigning responsibilities to those who are unqualified.
Primacy of Service
In the Islamic system, power and government are not ends in themselves; rather, they are means for achieving higher human and divine objectives. According to the teachings of the prophets and the righteous servants of Allah, government has value only when it serves as a means of reform and service to humanity. The pursuit of power and self-interest is fundamentally incompatible with these values.
The righteous servants of Allah regard government as worthless if it does not produce beneficial results or provide service to the people in a manner pleasing to Allah. Therefore, the ultimate objective in Islam is to serve the people and establish justice.
Universality
The Islamic political system is not confined to a particular historical period, such as the era of the Prophet Muhammad (PBUH) or the Rightly Guided Caliphs, nor is it restricted to a specific geographical region such as the Arabian Peninsula. Rather, Islam presents itself as a way of life intended for all humanity throughout history.
The Qur’anic addresses to “people” (النَّاس) testify to this reality: «قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُّبِينٌ» Translation: “Say, ‘O people, I am only a clear warner to you.’” [10]
This address encompasses all times and places and extends the message of the Prophet Muhammad (PBUH) to all human beings: «قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا» Translation: “Say, ‘O humanity, I am the Messenger of Allah to all of you.’” [11]
Politically, the Islamic system likewise seeks to extend the authority of divinely grounded values that promote human development and to liberate the oppressed and wronged from the domination of oppressors.
Furthermore, the Qur’an emphasizes the common ground among the monotheistic faiths, stating: «قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ» Translation: “Say, ‘O People of the Book, come to a common word between us and you: that we worship none but Allah, associate no partners with Him, and do not take one another as lords instead of Allah.’” [12]
Thus, while acknowledging differences and disagreements, Islam presents itself as a universal way of life capable of providing guidance and organization for all humanity. This universality transcends geographical, racial, linguistic, and even religious boundaries, presenting the Islamic system as a comprehensive framework intended for all human beings.
