Shaykh aṣ-Ṣadūq narrates on the authority of Faḍl ibn Shādhān something attributed to Imām ‘Alī ibn Mūsā ar-Ridā (‘a). This sublime narration includes the Imām’s words regarding the necessity of establishing a government. Below is an excerpt from his speech:
إلا عاشوا و بقوا الملل من ملّة لا و الفرق من فرقةً لانجد انّا”
يجز فلم الدّنيا و الدّين أمر من منه لهم لابدّ لما رئيس و بقيّم
منه لهم لابدّ أنّه يعلم لما الخلق يترك أن الحكيم حكمة في
و فيئهم به يقسمون و عدوّهم به فيقاتلون به إلا لهم ولاقوام
“.مظلوهم من ظالمهم يمنع و جماعتهم جمعتهم و بِهِ يقيمون
We do not find any group or community that has been able to survive without a ruler and leader because they need a ruler for managing both religious and worldly affairs. Thus, it is far beyond the wisdom of the Wise Lord to leave the people without a leader when He knows that they do need him and that they cannot exist without a ruler under whose supervision, they fight their enemies, divide the booties and spoils of war, perform their Friday and other congregational prayers, and who prevents the oppressors from oppressing the others.[1]
If we want to expound on the traditions and analyze the various speeches of Muslim jurists [fuqahā] from a juristic perspective we cannot do it in this short treatise, and we need a separate volume for this purpose.
A comprehensive study of Islamic jurisprudence [fiqh] makes it clear that many religious laws cannot be implemented without the establishment of a government.
Islam calls on us to take part in jihād and defense, plead for justice against tyrants, protect the oppressed, implement ḥudūd[2] and ta‘zīrāt,[3] enjoin good and forbid evil in a broad sense, form a codified financial system, and safeguard the unity of the Muslim society. It is obvious that the mentioned objectives cannot be achieved without the establishment of a potent system and cohesive government because if we want to protect the sacred religion and defend the jurisdiction of Islam, we need an organized army, and the organization of such a strong army, in turn, requires the establishment of a powerful government that applies the Islamic precepts. In the same vein, implementing ḥudūd and ta‘zīrāt with the aim of performing the obligations, preventing crimes, regaining the rights for the oppressed from the oppressors and the other aforementioned objectives will not be accessible without a systematized and potent system and organization. Without such a system or organization, executing them will lead to chaos and tumult.
Although according to Islam the proofs of the need of establishing a government are far more than what we have stated, it is clear from the mentioned proofs that religion and politics are inseparable and establishing an Islamic government on the basis of the values of the luminous Islamic law is indispensable and all of the Muslims of the world are responsible for achieving this goal
[1] ‘Ilal ash-Sharā’i‘, vol. 9, bāb 182, p. 253.
[2] Hudūd is the plural form of hadd which literally means a limit between two things. [Trans.]
[3] Ta‘zīrāt is the plural form of ta‘zīr which literally means to reproach and to blame. While technically describing hadd and ta‘zīr, Muhaqqiq al-Hillī said to the effect: Whenever the punishment for a crime is specified by the sacred law, it is called hadd; for example, punishments for stealing, murder, etc. Whenever the punishment for a crime is not specified by the sacred law, it is called ta‘zīr and its limit is entirely determined by the judge and competent jurist. See Shahid ath-Thānī, Sharh al-Lum‘ah, “Kitāb al-Ḥudūd wa’t-Ta‘zīrāt”; Muhaqqiq al-Hillī, Kitāb al-Hudūd wa’t-Ta‘zīrāt. [Trans.]
