Religion and Politics
The definition of politics is organization of worldly affairs, meaning, conducting worldly affairs in the best manner. However, in today’s society, the word “politics” denotes falsehood, fraud, hypocrisy, and deceit. Yet, its actual meaning is management, e.g. in this world how can a city be managed this is politics. One wonders why this word is used in the meaning of falsehood and deception. Furthermore, it is implanted in the minds of the people that religion and politics are separate from each other. All the Prophets and Infallibles that came to this world had two fundamental (basic) tasks. As an example, Hazrat Musa first made the people aware of Allah’s being, saved them from polytheism and unbelief, and illuminated the people’s hearts with the light of Oneness of Allah. The Koran states that light was created in their hearts. Since this first stage was completed, Hazrat Musa (peace be upon him) began the second stage, which was organizing (arranging) their affairs. When Hazrat Musa (peace be upon him) saw that the people were silent against the Pharaoh’s (Firon) oppression and injustice, then he rose against this. The Pharaoh inflicted Hazrat Musa (peace be upon him) with many hardships. Our Prophet himself laid the foundation for an Islamic government; obviously, government cannot run without political management. After him, Hazrat Ali (peace be upon him) governed. The Apostle of Allah had ambassadors sent. Moreover, in some places he fought and in other places he made peace, implying Islam’s internal and foreign policies. He also instructed about principles. After (examining) the historical facts, Muslims should not assume that religion and politics are separate. This matter arises in Christianity as well. The reason the Christians were destroyed was because Hazrat Isa (peace be upon him) could not lay the foundation for an Islamic government. Because propaganda had an effect, they do not possess the principles for an Islamic government. Thus, the public has accepted that religion and politics are separate. Albeit, the Koran announces,
“This day have I perfected for you your religion and completed My favour on you” (Al-Maidah: 3).
This verse implies that everything man needs is present in this religion, and all the blessings are completed in it. Consequently (Accordingly), the religion of Islam is perfect. If religion is separated from politics, then it suggests that there is no politics in Islam. If the Muslims build a government, then they will (have to) bring a political system from somewhere else. If we accept that there is no political system in Islam, then we are giving lie to the Koran, because everything is present in the Koran. If (we say) politics are not, then we gave lie to the Koran. In Kafi, Imam Sadiq (peace be upon him) states, “No such thing or matter has been left out which the nation (ummah) has need of.” If we say that politics do not exist in Islam, then this is like criticizing the character of the Prophet.
Divine Politics and Satanic Politics
In Safinat-ul-Bihar, volume one, Imam Husain (peace be upon him) declares, “Verily Allah sent us in order to establish a divine politics for the nation (ummah).” Similarly, there is a lengthy tradition about the attributes of the Imam in Majma-ul-Bahrain, “The Imam of the Islamic nation (ummah) is that person who is aware of divine politics.” Hazrat Ali (peace be upon him) declares in Nahj-ul-Balagha, “Those individuals should be chosen for the affairs of the government who are the most pious, knowledgeable, and aware of divine politics.”
In the end of this sermon he states, “If you appoint someone as representative, then the foremost condition is that he is the most receptive (acceptance) to advice and the one who strives most for Allah, His Prophet, and His Imam. His self is obedient to Allah and both knowledge and politics are gathered in him.”
Likewise, Hazrat Ali (peace be upon him) declares about politics, “Justice is the best politics.” The foundation of the politics of Islam is (built) upon justice, and justice is divine politics. All of the verses in the Koran concerned with justice describe politics.
“Surely Allah enjoins the doing of justice and the doing of good (to others)” (An-Nahl:90).
Ziyarat-e-Jami’a, which is very authentic, is the only Ziyarat (salutation) that can be recited for all the Infallibles (Ma’sumin). In this Ziyarat, there is a statement, “O Imam, You guide Allah’s servants to divine politics (antum sayasat al ibad).”
“The greatest calamity is if the scholar and guide are weak in politics.”
“And Allah will by no means give the unbelievers a way against the believers” (An-Nisa: 141).
This brief sentence of the Koran possesses several types of meanings. One of them is that an unbeliever cannot become a ruler over the believers. According to the Koran, an unbeliever cannot run an Islamic government. Furthermore, every ruler is under the command of an unbeliever if he rules against the commands of the Koran. The Koran has clarified this matter, as stated in this verse,
“And whoever did not judge by what Allah revealed, those are they that are the unjust” (Al-Maidah:45).
Verse 47 is exactly the same, except in the end it uses the word “transgressors (sinners)” instead of “unjust.” Every ruler who does not govern according to the Koran is an unbeliever, unjust, and a transgressor. These four verses reveal that the believers will never accept a government that is against the Koran and Tradition (Sunnah). Rulers of non-Islamic parties remove us from faith and we do not remain human. Instead of Islamic, the politics of our public lacks knowledge; the people do not possess correct Islamic political wisdom. Because of this reason, although they are Muslim, they support transgressing (sinning) and corrupt rulers. Imam Sadiq (as) states, “Any nation which acts quickly without unawareness moves aways from its goal quickly. The more it distances itself from its aim.” The purpose of the Infallibles (sinless) statement is that some people act with sincerity, but because of lack of wisdom they do not obtain results. The Koran declares,
“And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah” (Hud: 113).
So, what does it mean to not bow before injustice? It is bowing if a man does not raise his voice against an oppressor and his injustice. In such an instance, man is practically bowing before an oppressor. Another type of bowing before an oppressor is when, out of greed, man flatters (compliments) an oppressor.
Government in Imam Husain’s (as) View
It narrated in Kitab-e-Irshad from Imam Hussain, (peace be upon him) “I swear by my life that an Imam is one who governs according to the Book of Allah, deals justly with the people, and is bound to the religion of Allah.”
Thus, it is established from the Koran and sayings of the Imams that the government which is not according to the Koran or the party whose law is not according to the Koran and Tradition (Sunnah), such a government is unjust.
The Greatest Honour of Muslims
It is found in Mabafi Hukumat-e-Islami by Ayatollah Ja’far Subhani that Imam Musa Kazim states, “The greatest honour (for the Muslims) is that they obey a just ruler.” Obeying a just ruler is the greatest honour. Hence, assisting and supporting an oppressive ruler amounts to participating (take part) in his injustice. Doing so lessens man’s self-respect and he becomes deserving of loss in the world and the Hereafter.
Hazrat Ali (peace be upon him) declares, “Run far away from government. Verily, the right of government is for the knowledgeable Imam who establishes justice in the world in the manner that the Prophet or his successor establishes justice.”
Now if we examine the rulers of the present day, their characters and forms of government are not according to the law of their party, the command of the Prophet, or the decree of his successor. The entire (whole) system of government is based upon oppressors. Thus, if anyone is compelled (forced) due to lack in faith, bows before an oppressor due to fear and evil, and supports him, then, as Allah states in the Koran, those who bow before oppressors will go to Hell.
It is forbidden to follow a transgressor (evil-doer) (fasiq) as a ruler
The following verse is similar to verse 113 of Surah Hud, which described the signs of an oppressor.
“Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one” (Al-Dahr: 24).
Obeying a transgressing ruler means opposing the Koran and Allah. It is narrated from Imam Husayn in Kitab-e-Irshad, “I swear by my life that an Imam is one who governs according to the Book of Allah, deals justly with the people, and is bound to the religion of Allah.” An Islamic ruler can only be that individual who knows the commands of Allah. The second condition is justice.
The third condition is that he is bound to the religion of Allah. Consequently, Imam Husain’s (peace be upon him) stand against Yazid the accursed (damned) was because Yazid was a corrupt transgressor.
Political System of Europe is different
from the Christian religion
In Europe and USA religion is separate from their political system that is why Europe gave the Muslims made such powerful propaganda for it that we began to see an enormous difference between Islam and politics. Consequently, the philosophy of politics was removed from Islam. The political understanding of Europeans is the one used by Plato. Since Christianity (Messianism) is incomplete and does not have a system for government, thus Europeans were compelled not to bring in their faith or religion in their political model. Islam is the world’s sole religion that possesses all the systems. It contains internal policy, foreign policy, boundaries and changes (taghayurat), for a justice system of justice, a military system, a system for peace and war. Islam possesses every type of system that any government needs in order to function in an established form. Because the Apostle of Allah established and demonstrated an Islamic government in his life; he made treaties with some foreign governments, sent political deputations, and in order to eliminate crime, injustice, and tyranny (oppression), he appointed judges. While residing in Medina, the Apostle of Allah fought eighty-two battles and made treaties in order to eliminate the oppressors. In Surah Anfal, Tawba, and Muhammad, the Koran has elucidated (explain) the practical political wisdom of an Islamic government. Due to abandonment (desertion) of the Koran, the Muslims have become divided. Allah, the Most High, describes this,
“And (know) that this is My path, the right one, therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil)” (Al-Anam:153).
Thus, the system of the Koran is the Right Path (Sirat-e-Mustaqim). The government which follows the system of the Koran is on the Right Path, while the government which is against the system of the Koran will fall prey to prejudice (mischief), division, murder, and plunder (steal). The Muslims will face thousands of hardships which the Koran has already advised about,
“And hold fast by the covenant of Allah all together and be not disunited” (Alay Imran: 103).
In this blessed verse, the Koran is declaring that the sole (only) reason for the eternity (baqa-inifinte duration) of the Muslims is unity.
Then Allah declares,
“And there is life for you in (the law of) retaliation, O men of understanding” (Al-Baqarah: 179).
This proves that retaliation (qasas – return attack) is extremely necessary in order to maintain the justice and equity (justice) in society. The Koran states,
“Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah’s is the end of affairs” (Al-Hajj:41).
In this verse the responsibilities of an Islamic ruler have been described. One of these responsibilities is enjoining (commanding) good and a second is forbidding evil. In order to enjoin good man needs to be a scholar.
One who is devoted to the seat (of authority) does not have the right to rule
The Koran is again commanding us,
“What! Do you enjoin men to be good and neglect your own souls” (Al-Baqarah: 44).
Hence, only a pious person can show others the path of piety.
The second condition for an Islamic ruler is that he is not devoted to rank, or not devoted to the seat (of authority). Devotion to the seat (of authority) is proof of his unworthiness (dishonour).
Hazrat Ali (peace be upon him ) asked Ibn Abbas, “What is the worth of this shoe of mine?” Ibn Abbas replied, “Master, nothing.” Hazrat Ali declared, “By Allah! The worth of this government in my eyes is even less than that of this shoe, but I have accepted this office so that I can establish justice, convey their rights to the poor, and annihilate (destroy completely) false powers.”
Kitab Taufa-ul-Uqul narrates a statement from Imam Husain (peace be upon him),
O Lord! You know that my opposition to this party, opposition to the government authority, is not to obtain rank, wealth, money or government. Rather, it is so that I can establish Your law on Your earth and so that the oppressed can attain salvation from oppressors, the people can live their lives with peace and safety, and act according to Your law, obligatory deeds, and proposals (muharikat - Suggest).
It is proven from this proclamation (declare) that only Imam Hussain (peace be upon him) had the right to government, and in his absence it rests with his true deputies (the remaining Imams), so that they will establish the law of Allah. How can the people who themselves destroy the law of Allah protect His command? Their aim is only wealth, fame, government, and luxury. It is the duty of every Muslim to make them realize that their purpose is to establish the law of Allah, or (else it will be) the rule of Yazid. Imam Hussain (as) exclaimed his plea (request) for help “Is there anyone to help me?” The purpose of this cry was to alert those people who will be born in future generations to keep striving (attempting) to establish the law of Allah. This cry (demanding justice and equity) (istighasa) was raised at that time when there was no soldier left alive in his army in the battlefield of Karbala. When he saw that no one was coming forward to help Islam, and the law of Allah was being destroyed at the hands of a transgressing, corrupt, adulterous (one who commits sexual acts without being married), and drunk person like Yazid, he addressed the conscience (ethics) of all of humanity all the human beings to come until the Day of Judgement. If, in this (present) time, we see the law of Allah being destroyed and do not go to help, it is as if we did not answer to the call of Imam Hussain on the day of Ashoora when Imam Hussain (peace be upon him) said, "Who will Help me." Who will stand up with me against the oppressors?
