principles of islamic government

PRINCIPLES OF

ISLAMIC

GOVERNMENT

MS. TAJAR

TO

Prophet Muhammad, the great founder if ISLAM,

Imam Ali, whose teachings and practices inspired us in writing this book,

Ayatollah Khomeini, whose leadership caused the Islamic revival of our time,

And to the self-sacrificing men, women and children who shed their blood and this established the Islamic Government in the 20th century…

This humble work is dedicated.

M.S. Tajar

Manila, January 11, 1982

TABLE OF CONTENTS

Dedication ……………………………………………………...iIntroduction………………………………………………….....1-7

Who is AliAli Bin Abitalib The First MuslimAli Multi-dimensional PersonalityThe wrong concept of EducationMass EducationNot Lawlessness

ISLAMIC GOVERNMENT: AIMS AND OBJECTIVES………………………………………...8-27

Freedom of ManAli a man of knowledge & wisdomAli’s Political ReformsAli as a Ruler and StatesmanEstablishment of a Just Political StructureWar in Islam?Islam Advocates JusticeIn SocietyQualified Islamic LeadershipBut it should be differentThe Government of the Islamic state

ISLAMIC GOVERNMENT: ORGANIZATION AND ADMINISTRATION…………………………28-37

Leadership: Selective and electiveSunni and Shia SchoolsWhat about Today?Relationship of Leader and his peopleAdministration Based on ConsultationScope of ShowraPrinciple of Check and BalanceThe Government Affairs

CHARACTERISTIC OF ISLAMIC GOVERNMENT…………………………………..38-45Human OrientedProvision of Law and OrderA Possible MisunderstandingSociety Based on ModerationStrong, Firm but highly Democratic

ISLAMIC GOVERNMENT IN MUSLIM COUNTRIES AND A WORLDWIDE ISLAMIC GOVERNMENT………46-54

Establishment of Islamic Governmentin the Muslim Countries

The Role if Iran A worldwide- Islamic Government The Islamic Movement Today Liberation Movements Conference in

Tehran Islamic Constitutions of Iran and the

Worldwide Islamic GovernmentAPPENDIX………………………………………………..ii-VI

BIBLIOGRAPHY…………………………………………VII-XIV

INTRODUCTION

It was the year 1979 when a big event ofthe 20th century took place – the militantrevival of Islam, symbolized by the IslamicRevolution of Iran.1

What would be the Islamic Government in the20th century become everybody’s question. Theradical intellectuals, the traditionalists andconservatives, politicians and businessmen, menof religion as well as free thinkers – all wereinterested in knowing the nature of thisphenomenon, or as Ben Bella, The leader ofAlgerian Revolution put it, “The Miracle of ourAge”. 2

Many articles and commentaries appeared inthe International Press, but almost all failed todescribe it correctly, either because of the lackof information on the subject matter or, in somecases, the intention to distort the facts. *

Nonetheless, there were some commentatorswho got the idea and explained it to theirreaders. Here are some portions of an article byMr. Arthur Higbee. After discussing someprogressive and human-oriented aspects of Islam,the author writes as follows:

These humane percepts are contained in aletter from an Islamic ruler to one of hisviceroys. They were written 1300 years agoby Ali, son-in-law of the Prophet Mohammadto Malik, his new viceroy for Egypt.

The letter, as classic of IslamicLiterature, has taken on a fresh timeliness with

revolutionary leader Ayatollah RuhollahKhomeini’s demand that Iran be turned into anIslamic Republic. 3

Although there are some little mistakes inthis observation, which is expected from a non-Muslim anyway, but in general, he is right.

First of all, the letter that the authormentions in neither the only letter ofinstruction nor the only principle laid by ImamAli on how to establish and run the Islamicgovernment; in fact there is a thick book calledNahjul Balgha, containing his letters and hispolitical as well as other Islamic teaching. *

Second, the Islamic government is not basedon what Ali wrote and ruled, but what Mohammad,the founder of Islam, instructed his followers.The only thing Ali did was to put them intoproper practice and organize as well as interpretthose divine principles.

Third, the letter was not written 1300years ago, but much closer to the era of theProphet and his companions. It was issued threeyears after Ali became the Khifa (Caliph) ofMuslims in the year 35 A.H.* Before that, therewere many other political instructions by him,but this one was more in detail.

Based on these, it becomes clear that theletter was written in the year 38 A.H. That is 28years after Mohammad passed away and exactly 1362years ago.

Who is Ali?

It seems that in history the world there isno personality more controversial then Ali BinAbitalib. When it comes to this personality thepeople range from those who regard him as God(Nosairies, Gholat and Ali Allahies) down tothose who regard Ali as infidel and curse him(The Nasebies, Khawarej). In between, there aremany groups with different degrees of feelingsand beliefs about him. There are those whobelieved in Ali to be an impeccable Imam (saint)who was appointed by Prophet Mohammad as his solelegitimate and uninterrupted successor who regardhim as one of the top tem respectable companionsof Mohammad and the fourth Khalifa (SunniMuslims). Each one of these two schools again hasseveral other sub-groups like various branches ofSufis or mystics and other denominations. Butthis study is not about those groups and schools,rather it intends to give a short biography of aman, whose interpretation and practice of Islamicprinciples became a guideline for the Muslims toaspire for the re-establishment of the Islamicgovernment – a 20th century version – throughself-sacrifices and a bloody revolution.

Ali Bin Abitalib, the First MuslimBeing born on the 13th of Rajab 610 A.D.

(23 years before Hijra) Ali was the first personto accept Islam.4 When Mohammad started preachingthe new religion he began the mission from hisown relatives as was ordered by Allah:

“And warn (call O, Mohammad) thy clan ofnear Kindered.”5 Ali was the first cousin ofhim and since early childhood he was grownand trained by Mohammad himself. 6

Historian believe that Ali was born in theprecints of Ka,aba, the Holy house in Mecca.7 Itis more acceptable when we take intoconsideration the facts that the family ofMohammad and Ali the Bani Hashim, weretraditional guardians and Keyholders of Ka,abaand always had to be present in that Holy Houseand most probably Ali’s mother gave birth to herson while she was in the House.

Ali a Multi-dimensional PersonalityAmong the great personalities of history,

there are some with a special capacity and talentin one aspect or two, but incapable in the third.

The history shows many chevaliers, poets, aphilosopher, orators, devotes, justices andrulers, etc. But the thing unique with Ali wasthat, according to the researchers,* he was thegreatest warrior that ever appeared in the Araband Islamic history while his orations andwritings are classified as the masterpieces ofArabic language and Islamic literature, and hissayings, even today are considered to be amongthe best philosophical views. His devotional lifehas become as symbol and a pattern to follow, forthe early Islamic Sufis as well as many mysticalschools existing today.

Ali’s political teachings and rules andregulations established during his four years ofKhalafat have been serving as the basis of manyrightful Muslim governments of the past as wellas that of today.

To have a better understanding of thisgreat man of Islam and world in general, here are

some views expressed by the philosophers andhistories who have studied Ali’s life andcharacter for many years. Uztad (Professor)Mahommad Kamil Hatta of Egypt says:

His (Ali’s) personality is very prominent onaccount of his transcending and highqualities. Each aspect of his life is solofty and glorious that a study of one phasewould make you feel that it was the bestphase of his character and the mostbeautiful picture of his personality, whilecontemplation of any other phase willenchant you more and you will come to theconclusion that no human being can attainthat height, an a third aspect willfascinate you equally and you will realizethat before you is a personality of suchgreat eminence that you can not fullyappreciate its greatness and you will feelthat Ali was an Imam(leader) in battle-field, was an Imam in politics, was an Imamin religion and also an Imam in ethics, inphilosophy, in literature, in learning andin wisdom.8

Another prominent historian who has devoted

a large part of his life studying Imam Ali’ssaying and deeds is Ibne Abil Hadeed. He haswritten a commentary, covering 17 thick volumes,on the life and views of Ali. This well-knownscholar, who knows Ali better than many others,describes him this way:

HAZRAT (respect) Ali has a personality inwhich opposite characteristics has sogathered that it was difficult to believethat a human mind could manifest suchcombination. He was the bravest man thathistory could cite and such brave personsare always hard hearted, cruel and eager for

bloodshed. On the contrary Ali was kind,sympathetic, responsive and warm heatedperson, qualities quite contradictory to theother phase of his character and more suitedto pious and God-fearing persons.

He was very pious and God fearing personand often pious and God fearing personsavoid society and do not care to mix withmen of sins and me of wrath, similarlywarriors, kings and dictators are usuallyarrogant and haughty, they consider it belowthemselves to mix with poor, lowly andhumble person. But Ali was different. He wasfriend to all. As a matter of fact he has atender spot in his heart for poor andhumble, and for orphans and cripples. Tothem he always was kind friend, asympathetic guide and a fellow sufferer; hewas meek unto them but haughty and arrogantagainst famous warriors and generals, somany of whom he had killed in hand combats.He was always kind but strict with waywardpersons, sympathetically teaching them theway of God. He always smiled and passedhappy and witty re-joiners, it was difficultto overcome him in a debate or reportees,his rejoiners and retorts always bore highmark of culture, education and knowledge.9

Ibne Abil Hadded then goes deeper toexplain Ali’s nobility of character and hisgentleness. At the end he quotes a highlyrespectable Muslim personality Abdullah, son ofImam Malik as saying:

“The Caliphate did not bring any honor orglory to Ali, but it was itself honored andglorified by Ali and it received the statusactually due to it”. 10

Ali as a Ruler and StatesmanWhen he was elected as Khalifa by the

people, Ali was 58 years old and it was 25 yearsafter Prophet Mohammad had passed ways or 36years after the first Islamic state wasestablished.

The Shia Muslims believer that Ali, who wasthe most trusted and the most deserving person atthe time, was picked by Mohammad, upon the orderof Allah, during a ceremony (Al-Ghadeer) to bethe post revolutionary leader of the MuslimUmmah.11 The Sunni Muslims (The majority),however, believe in Ali’s outstanding personalityand also the ceremony in which he was picked upby the Prophet; but they argue that it was todeclare his “friendship” with , and notleadership over, the Muslims. 12

In any case, historically and notideologically speaking, Ali was elected thefourth Khalifa after:

1. Abu Bakr son of Abi Qohafa (ruled twoyears and three months.)

2. Omar Bin Khattab (ruled 10 years and sixmonths); and

3. Othman Bin Affan (ruled 12 years).Unlike his three predecessors, who were

either elected by a partisan group, compared tothe rest of Muslim population, (like Abu Bakr) oronly selected by outgoing Khalifa (Like Omar) orelected by a handful of elites (like Osman), Aliwas the only Khalifa in the history of Islam (andof the whole world till that time, 758 A.D.) whowas truly elected by the people to rule over thebiggest existing government of the time composedof the whole Arabian peninsula, the former

Egyptian and Persian Empires and a big portion ofthe Roman Empire, combined. Ali explains his ownelection this way:

At the moment (elections) the crowd ofpeople (who were tired of the former rulersand rushed to elect Ali) frightened me. Itadvanced towards me from every side like themane of hyena so much so that Hassan andHosain (Ali’s sons) were getting crushed andboth the ends of my shoulder garment weretorn. 13

One of the factors that made this electionunique, was that Ali was the first, and mostprobably the last, ruler who was ever elected bythe overwhelming majority without any campaignand any desire or aspiration for the post, butrather accepted it, according to himself, as anobligation to Allah and His people, which Alicould not refuse. He said:

Behold, Him who split the grain (to grow)and created living beings, if people had notcome to me and supporters has not exhaustedthe argument and if there has been no pledgeof Allah with the learned (theintellectuals) to effect that they shouldnot acquiesce in the gluttony of theoppressor and the hunger of the oppressed, Iwould have cast the rope of Khelafat(rulership) on its own shoulders, (…..) inmy view this world of yours is less worthythan the sneezing of a goat. 14

Ali would not agree in principle with anyof the past three Kahlifas and always wouldcriticize them, but more in a type of

friendliness and guidance rather then enmity anddestruction. The reason why he, in spite ofdisagreement with their ruler in principle, nevermade any attempt to overthrow them or destroytheir image among the public; particular whenthey were in power, was that he knew very wellthat a civil war among the Muslims in the earlydays of Islam would be beneficial only to thehostile powers outside the country (the Roman andPersian empires) and the counter revolutionaries(Munafeqin) and the reactionaries (Mushriks andKafirs) within the new Islamic State. This pointof view could be quite clearly understood fromhis speech No.5, a part of which states likethis.

If I had attempted to pluck the unripe fruit(of Khelafat) then by this way the orchardwould have been desolated and I too wouldhave achieved nothing (….) If I ask them tovacate it so that owner (the right personfor the post) should cultivate it himselfand protect it, they say how greedy I am,while if I keep quite they think I am afraidof death. They should tell me on whatoccasion did I ever feel afraid, or flewfrom the battle-field, for life. 15

As once a great Muslim scholar commented,we could see Ali’s heroic personality and realvalue of him not so much in the great wars hefought and won but rather in his 25 years ofgreat silence and patience, during which hesuffered a lot, but for the sake of Truth andpreserving unity of the newly establishedgovernment of Islam, he kept quite. If theordinary politicians given the sameopportunities, would resort to a civil strife or

war, Ali did the opposite. He explains his ownsituation in those days as this:

By Allah, the son of Abi Qohafa (firstKhalifa) dressed himself with it (theKhelafat) while he certainly knew that myposition in the relation to it was the sameas the position of the axis in relation tothe hand-mill (….) I put a curtain againstthe Khelafat and kept myself detached fromit. Then I began to think whether I shouldassault of endure calmly the blindingdarkness of tribulations wherein the grownup are feebled and the young grown old andthe true believer acts under strain till hemeets Allah (on his death), I found thatendurances thereon was wiser. So I adoptedpatience although there was pricking in theeye and suffocation (of mortification) inthe throat. 17

Ali, then lashes out on the second Kahlifa(Omar) by saying:

The first one went his way (died) buthandled over the Khelafat to Ibne Khattab(second Khalifa) himself….

This one put the Khelafat in a toughenclosure where the utterance was haughtyand the touch was rough, Mistakes were inplenty and so also the excuses thereof. Onein contact with it was like the rider of anunruly camel. If he let it loose, he wouldbe thrown. Consequently, By Allah, peoplegot involved in recklessness, wickedness,unsteadiness and deviation…………Till the third man of these people (thethird Khalifa, Othman) stoop up (….) withhim his cousins also stood up swallowing upAllah’s wealth (National income) like acamel devouring the foliage of spring tillhis rope broke down his actions finished himand his gluttony brought him down prostrate

(the people rebelled and killed the thirdKhalifa) 18

From his criticism of the past Khalifas’

acts and policies, one can easily determine howcontrary to the Islamic principles they mighthave been in Ali’s point of view. It alsoindicate his determination to check and correctall misconducts and deviations committed by thepast Khalifas.

That is why this research work intends totake up and analyze Ali’s interpretation of theIslamic law regarding government: because bycomparing his views with those of his opponents,a big gap and a very clear contrast shall ariseand will show the true nature of the IslamicGovernment.

Ali’s Political ReformsBefore taking up some major political

reforms brought by Ali during his Khelafat, itshould be borne in mind that in Islam there existno difference between political and religious orsocial and moral or other matters, but rather allaspects in the life of any citizen of the Islamicgovernment are to be considered by theadministration.

Therefore, if a reform was made by Ali orany other Islamic administrator which seemed notto be apparently political but, say religious itis still considered political because here thegovernment and politics eminate from religion andany reform in the basis – religion – doubtlesswill affect everything, including the governmentand politics of the state.

Regarding the reforms that his governmentintended to bring, Ali delivered a beautifulspeech on the occasion during which theallegiance was sworn to him at Medina. He beganhis words by saying:

The responsibility for what I say isguaranteed and I am answerable for it… Youshould know that the same problems whichexisted when the Prophet (Mohammad) wasfirst send, have returned to our societytoday (the socio-political corruption). ByAllah who send the Prophet with faith andtruth, you will be severely subverted (by mygovernment’s plan for reforms), bitterlyshaken as in sieving and fully mixed as byspooning in a cooking pot till your lowpersons become high and high ones becomelow, those who were forward would becomebackward (the former appointments have beenunjust). By Allah, I have not concealed asingle word not spoken any lie (unlike manypoliticians)….. Beware that sins(corruption) are like unruly horses on whomtheir riders have been placed and theirreigns have been let loose so that hey wouldjump with them in Hell (of destruction),while piety is like trained horses on whomthe riders have been placed with the reignof their hands, so that they would taketheir riders to Heaven (of prosperity).There is right and left (wings) there arefollowers of each … (remember) there aremisleading paths; only the middle way is theright path; only the* (…) Hide in yourhouses and reform yourselves. 19

Thus Ali began his reform of all“deviations” that had occurred in the IslamicSociety as whole and the political structure inparticular.

He removed many governors and officials ofthe previous governments replacing them by thepious officers; issued firm instructions againstdiscrimination that existed between the Arab andnon-Arab citizens of the Islamic government, andeven among different Arab families. These kindsof discriminations were part of some anti-Islamicand anti-human practices that developed afterthird Khalifas.20

The Prophet has repeatedly said: There isno superiority for an Arab over a non-Arab or foranon-Arab over an Arab: the honor belongs to thepious and people of noble characters. 21

Ali also decided to take back all the landsand fortunes that were illegally transferred tothe relatives and the favorites of third Khalif,Othman, during his 12 years of rule.

After resuming the land grants made byOthman, he said:

By Allah, even if I had found that by suchmoney women have been married… I would haveresumed it; because there is wide scope indispensation of justice and he who finds ithard to act justify should fin it harder todeal with injustice. 22

His other plans to reform were: “To makeproper arrangement for the security of Islamicstate from external threats as well as internalchaos and lawlessness, to establish a sound

economic order based on the Islamic principles of“do not lose and do not cause the others loss!”to recognize the public services division and totreat non-Muslim citizens of the Islamic statewith deserving leniency and respect.

The land survey was carried on by him andhe was the first man to introduce the BudgetarySystem for collection of revenues and for itsexpenditure. 23 Ali divided the state service intofollowing sections:

1. Public Finance,2. Army,3. Central Secretariat,4. Judiciary,5. Provincial Offices.The public finance was also divided by him

into two sections: (a) collection section and (b)distribution section. Again the collectionsection was sub-divided into three to collect thethree different taxes that were allowed to becollected, namely:

1.) Land revenue,2.) Zakat (poor rate) and Safaqat (poor

fund)3.) Jezya, a tax from non-Muslims in lieu

of Zakat.(The reason for separation of non-Muslim

tax was that Zakat is an Islamic obligation andnon-Muslims could not be obliged to follow it;but they had to pay their own tax that is calledJezya).

There are many more reforms initiated byAli, based on his knowledge and dedication to theIslamic cause, the details of which could befound in the Islamic history as well as athorough study of Ali’s own sayings, speeches,

letters of instruction and steps taken by him onvarious occasions during his five years ofKhelafat.

Ali, a Man of Knowledge and WisdomHardly is there any religion other than

Islam that has laid so much emphasis on knowledgeand thought. The word “knowledge” and it’sderivatives are sued 190 times in different partsof the Qur’an. Also the words of wisdom andanalysis 20 times; “though” 10 times, “readingand writing” 115 times, etc.

In Qur’an, God Almighty swears “By the penand that which they write (therewith).” 24 TheProphet (Mohammad) has come “to teach people theScripture and wisdom” (62:2) and to instruct manto pray: “My Lord increase me in knowledge.”(20:114).

The Prophet of Islam said: “Seek knowledgefrom the cradle to the grave,” and also said:“Seeking knowledge is a duty for Muslim male andfemale,” etc.

Ali was a man trained in accordance withthe teachings of religion such as Islam; nowonder if he was one of the best examples of a“philosopher ruler” whom Plato would aspire tosee in his dreams of the Utopian Society.

That is also why some non-Muslim scholarsand philosophers of the West, regret that Ali isnot alive today so that they could ask him thesolutions for the unanswered problems of man. 25

“The flood of knowledge flows down from meand no high flying mind can reach mine….”26

In another speech he stressed: “O, people:ask me (re-study his speeches, short sayings andthe letters he has written on different subjects-matters. His discussions range from analysis ofIslamic beliefs down to political, economic,social, moral, judicial, military science,mathematics, logic and literature.

Ali is the founder of Arabic grammar andthe first person (after Prophet Mohammad) whobegan the analytical-study of Qur’an (Tafsir) asthe basis for understating Islam. He also trainedsome bright students in several fields of artsand sciences. Here are some of what he did todevelop education among the illiterate Arabs, wholater on became the propagators of education inthe world:

To Abul-Aswad Doelly, he dedicated basicprinciples and rules of grammar for theArabic language with special instruction toconcentrate on the syntax of the language.Abdul Rahman Salmi was made to look afterthe art of reading Qur’an correctly (to

understand correctly). Komail Zias was maderesponsible for mathematics, Engineering andAstronomy, Omar Ibne Salama for poetry (andalso) logic, Abdullah Ibne Abbas forprinciples of Administration and Rheotorics,and he (Ali) himself for Philosophy ofreligion, ethics (analytical) commentary ofthe Holy Qur’an and traditions of the HolyProphet. But actually he was hub of thewhole activity…28

When one reads about this educationalinstitution, one cannot but be surprised and askhimself: What is the relation between subjectslike poetry and logic or administration andrhetoric that are handled by the same teacher?

Although it is easily understood thatduring those days specialization was not sopopular among scholars and almost all scholars ofancient time were skillful in several arts andsciences,* but seems, as it was apparent fromAli’s own practice and word, that to him sciencewithout love of God (religion) and art ofhumanity was a dangerous play, in which sciencewould be a mere tool to produce materialisticthoughts, and to show the ways for moredisastrous exploitation of man by man and moredestructive wars for domination, in order tobring endless wealth and limitless power to the“logical” beings!

Ton conclude about Ali’s ideas oneducation, it can be said that the richbackground in education and training he got fromProphet Mohammad since early childhood, madeAli’s resourceful authority, not only on theearly movement of Islam, but on the Islamicideology and it’s education system as well.

ISLAMIC GOVERNMENT:AIMS AND OBJECTIVES

The ultimate aim and objective of Islam,and as a result the Islamic Government, is thetrue happiness of man.

When the Qur’an speaks of sending ProphetMohammad as a messenger, it says it this way:

We (God) did not send you (O,Mohammad) but as a mercy for mankind. 1

Regarding the direction to which it guidesmankind Qur’an states:

Lo this Qur’an guideth unto thatwhich is the straitest (way to man’swelfare). 2

In order to be more specific, we would likeconcentrate on the following essential objectivesof the Islamic government as described by ImamAli:

a. Freedom of man;b. His education;

c. The Political structure of the state inwhich he is supposed to live, and(lastly)

d. The Leadership of that state.

Freedom of ManAs far as freedom of man is concerned, the

Islamic government is fully committed to it. Infact Islam announces its mission to be thefreedom of man from all traditional or modernyokes, – be they social or political – that arelimiting man’s real freedom.

Note for example this announcement from theQur’an which is the charter of the Islamicgovernment:

Those who follow the messenger(Mohammad who…) will relieve them from theirburden and the fetters that used to wear,(all the chains of the old corruptsociety.)3

What were those “burdens and fetters”? Alias an expert on Islam and an active member of theearly Islamic movement, and one who had observedthe past, could explain it better. Oncediscussing the situation of the people before thecoming of Prophet Mohammad, he said;

They obeyed Satan (subjected themselvesto wrong) through them Satan’s emblem gotflying and his standard was raised in thevices which (as a result) trampled thepeople under their hoofs, and threaded uponthe m with their feet (this obedience toSatan, the symbol of all vices, caused manto oppress one another). The vices stood ontheir toes (in full stature) and peopleimmersed in them were perplexed, ignorantand seduced. 4

And regarding the mission of ProphetMohammad in order to free those people from allthe chains that were on their bodies and minds,again Ali said:

I also stand witness that Mohammad isHis (God’s) servant and His prophet. Allahsent him with the Illustrious religion(bright and clear teachings) effectiveemblem… effulgent light, sparkling gleam,and decisive injunction in order to dispeldoubts, presents clear proofs (to open theminds) administer warning through signs andto warn of punishments (the results of thewrong conducts in a society)5

Not LawlessnessHere may arise a misconception that when we

say the Islamic government is the advocator offreedom for man, it means that it does not haverules or regulations which the citizenry areobliges to follow. But this is not the rightconcept of freedom in the Islamic system ofgovernment.

The freedom that Islamic government isadvocating has a more profound meaning. It is astate of freedom where a man is free fromanything under the sun, including his own selfishdesires!

He is not obedient to any, and slave ofnone. But he should obey God Almighty to whom hehas a natural obligation and promise to listen.6

At this point wee could understand the fullmeaning of Ali’s famous statement on freedom whenhe proclaimed:

Do not be slave to any (includingyourself) while Allah has bestowed youFreedom.

In short, the freedom in Islamicterminology means a total liberty in which man isrebellious against any power that wants toenslave him, including his own selfish desire –which is called by Ali as the “most dangerous,close and hidden enemy of man”. But he has obeyone, that is God.

In the other democratic institutions of theworld, man is free to do anything he wishes aslong as he does not violate the freedom of hisfellow being. They say:

The individual’s right reaches its limit atthe point where another’s right starts.

They provide man with a protection fromexternal threats that may violate his rights,while they fail to provide him freedom from hisinternal “dangerous and hidden” enemies who arein better position to attach on his right to bereal human.

But freedom of man in its perfect sense isthe first aim of Islamic system of government;and to achieve it, there is a need to educate orbetter to say re-educate man. Here comes theIslamic system of mass education.Mass Education

He (God Almighty) it is Who hath sentamong the unlettered ones a messenger oftheir own, to recite unto them Hisrevelations (teachings for a desirable andsuccessful living) and to make them grow(materially and spiritually), and to teachthem the Scripture and Wisdom, though heretofore they were indeed in error manifest! 8

As far as the mass education in Qur’an andteaching of Prophet Mohammad and other Muslim

Imams is concerned, they can reveal to uscountless examples in both theoretical as well aspractical aspects of educating the people andopening their eyes and minds to the realities oflife in this world and hereafter. This study aimsto take up some of those aspects that are pointedout and explained by Imam Ali as a greatauthority on Islamic Affairs. Here are parts ofwhat he said regarding the education in generaland the responsibility of the educated people insharing their knowledge with the non-educatedones and spreading it among the public.Addressing the intelligentsia, Ali said:

God Almighty did not oblige the un-educated to learn, unless after He held theeducated ones responsible to provide themwith education! 9

Ali himself was one of the best educators

whose speeches are still a very rich sourcetowards understanding the human way of life ingeneral and the Islamic one in particular.

His sayings as well as doings are of highqualities of human values and serve as goodmodels for everyday. Ali’s teachings are notlimited to one aspect of life (material orspiritual alone) but a beautiful combination ofboth.

In his lectures delivered for the ordinaryArabs of 1400 years, all intellectual of the 20thcentury can find many points to discover. Thosespeeches range from philosophy of religion, morallessons, self-discipline, prayers with realmeaning up to the creating of the world_________________________________________________

_____ oppressors, science, philosophy of history,sociology, etc.

Except for some very technical matters allof these points were discussed by Ali amongcommon men and women of Arabia. This is what weterm as a mass education where the universitiesand academies are brought among the people.The Wrong Concept of Education

There is a misconception regardingeducation that should clarified, otherwise it maylead to many other misunderstanding, includingthe misinterpretation of mass education in theIslamic System of Government.

To some people, among them some learnedman, education is a synonym for “literacy”.Therefore, when they want to measure theeducational situation in a country, they givereference to the percentage of literate people.Even the United Nations and its educational arm(UNESCO) follow this pattern of evaluating peopleand nations.

In the Islamic concept, the measurement foreducation is not based on literacy. Althoughliteracy is also considered to be one of theeffective means of education, but as long asIslam is concerned, it is not education byitself.

In the Islamic concept, the measurement foreducation is not based on literacy. Althoughliteracy is also considered to be one of theeffective mean of education, but as long as Islamis concerned, it is not education by itself.

Qur’an calls the people whop read books butdo not apply the good teachings therein, “as thelikeness of the ass carrying books.”10

Then what is the meaning of education inthe Islamic System? According to Islamicinstructions, the education is a light throughwhich man can ding his way to the right path, andthe educated man has the responsibility toenlighten the people of his society.

Ali pointed to the same responsibility whenhe said:

Behold, by Him who split the grain(to grow) and created living beings… ifthere has been no pledge of Allah with thelearned to the effect that hey should notacquiesce in the gluttony of the oppressorand the hunger of the oppressed, I wouldhave cost the rope of Caliphate on its ownshoulders (I would not have accepted it). 11

From this very phrase we can understandseveral points regarding the Islamic concept ofeducating people.

The first point to note is that the learnedmen, by virtue if the knowledge that they have,are obligated by God Almighty to speak outagainst injustice and wrong conduct in society.

Secondly, Islam does not point to theliterate people only but that every person who isaware of the fact, should awaken others anddefend righteousness. Otherwise, the “gluttony ofthe oppressor” does not require one to be auniversity graduate to know those things.

Thirdly, the un-educated people are notmerely the illiterates but rather those simple-minded (literates or illiterates) who are cheatedby the oppressors and their rights are taken awayfrom them; thus they are “hungry”, persecuted ordealt with unjustly in one way or the other.

Fourthly, the educated people shouldshoulder the responsibilities of awakening and

defending the masses whether they like it or not,because it is not optional but an un-avoidableheavenly (from Ali’s point of view)responsibility.

Here is an assessment by Ali of what hismaster, leader, mentor and beloved friendMohammad did to educate the people of Arabiaduring the early Islamic movement.

Allah send the Prophet (S.A.W.) at atime when the people were going astray inperplexity and were moving here and there inmischief. Desires had deflected them andself-conceit had served them. Extremeignorance had made them foolish. They wereconfounded by the unsteadiness of mattersand the evils of ignorance. Then the Prophet(S.A.W.) did his best in giving them sincereadvice, himself treaded on the right pathand called (the people) towards wisdom andgood counsel.15

Taking all of those into consideration wecome to a conclusion that the Islamic governmentdoes not want to keep its citizens unaware, butrather Islam wants them to be more aware andtruly educated; because in Islamic point of view,only through peoples awakeness, can a societyavoid exploitation of one class by another or aAli puts it: “The gluttony of the oppressor andthe hunger of the oppressed.”

No need to mention that without such kindof public education and awareness, the realfreedom of man or any other Islamic social orpolitical concept will be futile.

From here we may judge the truth aboutimplementing Islam in some of the so-calledIslamic countries, Saudi for example, where theKing and Prices have imposed themselves because

the people are not ware, that Islam is ademocratic system wherein exist no King and nocrown Price but a democratic government electedin accordance with Quran and teachings of ProphetMohammad.Establishment of a Just Political Structure

Although the establishment of a governmentand taking power in hand is not the ultimateobjective of the Islamic system of though,however this religion being realistic, believesthat a true reform. Be in moral, social,educational, political, economic and so forth cannever be implanted while the power is in thehands of the corrupt people. Thus theestablishment of a just political structurebecomes a prime target – indirectly – to theIslamic school of thought.

To clarify this, here is a verse from theQur’an that tells us how the Islamic system wantsto lead the society:

O, ye who believe! Obey Allah, andobey the messenger and those of you who are(rightfully) authorized and if ye have adispute concerning any matter, refer it toAllah and the messenger….13

And what is the messenger supposed to do inthe society wherein he is appointed? Here isanother verse to explain it:

We (God Almighty) verily send ourmessengers with clear proofs and revealedwith them the Scripture and the Balance,that mankind may observe right measure, andHe revealed iron, wherein is mighty powerand (many) uses for mankind and that Allahmay know him who helpeth Him and His

messenger though unseen. Lo! Allah isStrong, Almighty.14

A Muslim researcher describes the aboveverses this way:

In that case the ideology has treebases: (1) The Scripture or manifest toguide; (2) The Balance to measure anddistinguish right from wrong; and (3) Theiron (as a symbol of power) to impose thelaw for observing justice and right measurein the community.15

In other words, Islam struggles for powerand tries to establish its own government; but togovern is not an end by itself rather it is ameans to an end which is the implementation oflaw, justice and a human conduct in the society.War in Islam

Whenever the word Islam or Islamicgovernment is mentioned, a majority of the non-Muslims think of the wars and violence that areattributed both rightfully and wrongfully to thisreligion and its system of government.

This kind of concept about Islam isparticularly found among the Christians ingeneral and the populace of the western countriesin particular, because the church said so.

The reasons for such an allegation could bemany. For instance, the priests want to accuseIslam of violence so that the horrible treatmentand persecutions of millions of people by thechurch during the Middle Ages will be consideredas normal for a religion.

IF any religion has a change of rulingover England, nay Europe, within the next100 years it is Islam.16

Most probably it has caused a psychologicalreaction – that is to face Islamic movementnegatively through false accusations.

Another possibility for this kind ofpropaganda could be the efforts of the church tocover or justify its so-called evangelizationactivities in the numerous colonies in BlackAfrica, Asia and Latin America during whichcountless number of people were tortured orkilled in the name of Christ the Savior.

Or may be the church feels guilty of beingthe “roller” of colonization and exploitation forthe European kings and rulers, for centuries.

Whatever the reason or reasons might be,the fact is that the church preaches love andpeace in theory, while in practice it createshatred and suppression. It tells the people: Loveyour neighbor… love your enemy; whoever strikesyou on the right cheek, turn to him the other aswell…27

In other words, the philosophy thatteaches. If someone throws you stone, throw himbread, but it did the contrary itself.What About Islam/

In the case of the Islam and its governmentthe historical facts say it is different. Islamneither issued an unconditional “love” foreverybody including the “enemy” nor did itpractice hatred and violence against the commonman. Its policy as declared by the Islamicleaders, including Ali, is that of realism andnot idealism. Here are two verses of the Qur’anto prove it:

There is no compulsion inreligion (after) the right is made clearfrom the wrong.18n

Fight in the way of Allahagainst those who fight against you, butbegin not hostility. Lo! Allah loveth notaggressors. 19

Islam Advocate JusticeIn the Islamic concept, the reaction to any

action should be that which is logical and just.If for instance, one throws you a stone(intentionally), you retaliate it with bread, asthe church preaches, but when another personthrows you bread, you the same or better (orworse); in all cases, your reactions arequestionable from the point of views of Justice.

Bread versus stone as well as bread, is notjustifiable because it means the good and bad arerewarded in the same way. It encourages (most ofthe time) the bad to continue and the goof toabandon his good practices.

Bread versus stone but bread plus honeyversus bread, is un-justifiable, too; because itshows your “little disgust” and a “meticuloushatred” toward the stone-thrower; that is still abig sin in the Christian school of thought.

And if you throw bread versus stone butless for the bread thrower, you have rewardedunjustly on both sides; and nothing can justifythat.In Society

Now let us bring that plan and apply it insociety, Supposed we come to “love” the ruling

class and as much as they “throw stones ofoppression and exploitation and abuses, and asmuch as they slap on the right cheek of thepeople by sucking their blood to get fatter andto color their luxurious lives, we give them thesupposedly remaining left,” then does anyrational being call this a practice of humansociety or shall he call it the rule of thejungle?

Does any political scientist, nay, any saneperson approve of such philosophy of living,except the ruling class?

Then what should be done?Anybody may have its own choice, but the

answer of Islam for this question is: Theestablishment of a just structure through anymeans possible be it peace or (otherwise) ware.The philosophy here is that the garden should beprotected from the parasites at any cost, even ifthat means the uprooting of parasites, or use thepesticides.

This is the actual philosophy of war inIslam. Anything aside from that, is ether 1)defense against the attaching enemy; (2)deviation from Islamic rules by an ignorantindividual or king or; (3) a baseless allegationby the opponents.20

Otherwise, the word Islam itself means: (1)submission to God Almighty, and (2) peace. Eventhe greetings in Islam, instead of “good morning”and “good afternoon” is “Salam”, which meanspeace.

Here are Thomas Carlyle and Goethe, the twofamous humanist philosophers of West to explain,Carlyle says:

… and then also Islam – that means wemust submit to God, that our whole strengthlies in resigned submission to Him… “If thisbe Islam, says Goethe, do we not also livein Islam?”

Carlyle himself answer this question ofGoethe by saying, “Yes, all of us that have anymoral life, we all live so. This is yet thehighest wisdom that heaven has revealed to ourearth.” 21

Another interesting point to note here isthat the person who has gathered views of ThomasCarlyle and Goethe, namely Professor RamakrishhaRao, is a prominent non-Muslim scholar. Hehimself is a Hindu from India, a country that hassheltered the Muslim community as a minority forcenturies. He wrote:

“Therefore, the war or Jihad in Islamis just to liberate man from the clothes ofthe man-like monster and to make them allequal un front of the law that is not man-made to give chances for exploitation of therules by the ruling class who are also thelawmakers or the lawyers (apparently fromamong the masses) who will think of theinterest of their own group before that ofthe others.” 22

The law here is made by God Almighty whohas no particular interest with any group and whohas created all the people and essentially likesall of them equally, and declares that:

The nobles of you with God is (only) thebest in conduct. 23

In the Islamic concept the “children ofAdam are dignified,”24 but for those who like“Pharaoh exalted in the earth and made peoplecastes (classes), a group of whom he oppressed…Lo! he was of those who worked in corruption.” 25

Yes in that case the faithful muslims are obligedto do their duty that means to fight the corruptand must support the oppressed.

Why should ye not fight for thecause of Allah and of the feeble among menand women and children who are crying: OurLord! Bring us forth from out this town (oncountry) of which the people are oppressors!Oh, give us from Thy presence someprotecting friend! Oh, give us from Thypresence some defender!

Those who believe do battle for thecause of Allah (Justice) and those whodisbelieve (exploiters) do battle for thecause of idols (ruling class). So fight thesupporters of Satan (symbol of evil). Lo!the devil’s strategy is ever weak. 26

And what is the purpose of this Jihadagainst oppressors and support of the feeble man,women, children? The answer is:

We (God Almighty) desire show favorunto those who are oppressed on earth, andto make them examples (to be followed), tomake them the inheritors, and to establishthem on earth and to show Pharaoh and Hamanand their hosts (all oppressors to come)that which they feared from them (to bedethroned). 27

Now to observe how these orders are carriedon to defend oppressed against the oppressors,here is an example from what Ali did. Once during

his rule. The army of an oppressor called MoaviaAttached a town and looted the people. Hearingthe news, Ali asked the citizens to gather anddelivered this speech with deep sorrow and anger:

I have come to know that one of thesoldiers has entered upon a Muslim woman anda Zimmi (Jewish) woman, a citizen of theIslamic state and taken away their ornamentfrom legs, arms, necks and ears and theycould not resist with wealth without anywound or loss life. If any Muslim dies ofgrief after all this (looting of a Jewishcitizen), he is not to be blamed but ratherthere is justification for him before me!...28

Ali then orders his men to prepare fordefensive war against the attackers. He wouldfight against oppression and always would say:

O, Lord! Thou knowest that what we dois not to seek power not to acquire anythingfrom the vanities of the world. We ratherwant to restore Thy orders from humanity andJustice (Islam) and to usher prosperity inThy cities so that the oppressed among Thypeople (the masses) may be safe and Thyforsaken commands may be established. 29

To include, it should be once again notedthat all struggles in the Islamic System are tosee to it that a just human society in which thedignity of man is preserved shall bematerialized.

And the nature of war on Jihad in Islam ismerely to achieve the following: (1) freedom ofman; (2) his “growth” and education, and (3) theestablishment of a just political structure tobring about the said goals plus a safeguard for

keeping a steady development of these pricelessgains.Qualified Islamic Leadership

It is well understood that in order tocarry out the strategies of the Islamic system ofgovernment there is a need for qualified IslamicLeadership. The essential qualities of thisleadership are as follows:

1. The Islamic piety;2. The best possible knowledge of Islam;

and3. To capacity to administer government

affairs.To shed more light on this matter, here is

the description of Islamic leadership by thesecond Islamic government eve established afterProphet Mohammad. Article five of section one inthe Constitution of Islamic Republic of Iranstates this way:

In the absence of Hazrat Vali-e-Asr, Iamam Mahdi,* the leadership of thecommunity will fall upon the Faqih who isjust pious, knowledgeable, brave,enterprising and respected by the majorityof the people as their undisputed leader. Ifno such person could be found, theleadership of the community will be in thehands of a Council of Leadership consistingof qualified Faqihs. 30

It appears that the constituents of the

Constitution for the Islamic Republic of Iranhave based the qualifications of leadership onthe teachings of Ali regarding this matter:

“You certainly know that” said Aliaddressing the public, “he who is in-charge

if honor, life, income, (enforcement of)legal commandments and leadership of theMuslims should not be a miser as he wouldthen misled them with hid ignorance nor beof rude behavior who would estrange themwith his rudeness, nor should be fearful ofthe changes and threats (to his rule) so asto side with some (the rich) against theothers (the poor), nor should be acceptbribe as he would forfeit (others) rightsand hold them up without finality.…31

Ali is clearly stating that the leadershiphas lots of conditions like wisdom, piety andmany more virtues and human qualities. Hestresses these so that “Charlatanism” and cheatwill not be considered as the only virtues inpolitics and leadership:

We are in a period when most of the peopleregard betrayal as wisdom. In these days theignorant call it excellence of canning. What isthe matter with them?... 32

By Allah, (my opponent) Moavia is notmore cunning than I am, but he deceives andcommits evil deed. Had I not been hateful ofdeceit, I would have been the most cunningof all man. But (the fact is that) everydeceit is a din and every sin isdisobedience (of God). By Allah I cannot bemade forgetful by strategy (of the enemy)not can I be overpower by hardship(resulting from it). 33

Two other very delicate aspects inleadership are: (1) Greed for power; (2) Greedfro wealth.

Numerous, and better to say, countlessexamples of atrocities committed by the leadersin general and the politicians in particular,

with regard to their greed for power and wealthcould be observed everywhere.

Thousands of them massacred millions andbillions of their fellowmen, even their ownallies, relatives, children and spouses. Only theAlmighty knows that how many cities and townswere leveled with ground by those greedy andunscrupulous leaders in history.

Sometimes one gets the impression as ifhistory is nothing more than the wars andvictories and defeats of the Kings or the riseand fall of the dynasties or anything related totheir cruel on one hand, and lustful lives on theother.

The same, and sometimes, worst is today! Itdoes not need lots of research to find out thathow nay bloodsheds, destructions, invasions,aggressions, oppressions and what not the leadersof the world are doing, just to satisfy theirlust for power and wealth.But It Should be Different

In the Islamic System of government none ofthe above vices should exist. Neither monarchynor the election of an “unqualified” person oranything of that type, is acceptable to Islam andif anywhere there was such a thing, thenaccording to Ali, it could be any system butIslamic. He said:

If I wished, said Ali,1 could havetaken the way leading towards the worldlypleasure like pure honey, fine wheat andsilk clothes: but it cannot be that mypassions may lead me and greed may take meto choosing good meals while in Hejaz orYamama (two very far regions in the Islamic

state) there may be people who have no hopeof getting a loaf (of bread) or who do nothave full meal. Shall I lie with satiatedbelly while around me there may be hungrybellies and thirsty livers? 34

Shall I be content with being “Headof State” (or chief executive) although Idoubtly share with the people the hardshipsof the world? Or shall I be an example forthem in the distresses of life? I have notbeen created to keep myself busy in eatinggood foods like the tied animal (pet) whoseonly worry is his fodder or like a looseanimal whose activity is to swallow. 35

A man named Abdullah Bin Abbas, a companionof Ali, says that when Kahlifa Ali set out forwar against the rebels of Basra a port city inIraq. I saw him stitching his own shoe by hand inthe army camp. When he noticed my presence, helooked at me and said:

“What is the price of this shoe?”I said: “It has no value now! Ali said:

By Allah, it should have been dearerto me than ruling over the people except forthe fact that I have the responsibility toestablish right and ward off wrong.36

Ali instructs that the rightful leadersshould live in more simple manner and notluxurious life in order that there will not be ahell of gap between the rulers and the people;and also the leaders will not forget about thehardships of life with the notion that as if theyhave come from another planet or they aredifferent from the public. He said further:

Certainly God Almighty has made itobligatory of just leaders that they shouldmaintain themselves at the level of low

people so that the poor do not cry overpoverty (while rulers are extremely rich). 37

With regard to the second evil that mayconfront the leader – the greed of power andoppression, Ali always warns the IslamicLeadership as well as the non-Islamic parties.

His own nearly five years of Khelafat wasthe best example of the power that never was usedfor oppression or abuse; but rather in theservice of humanity. Expression suchcharacteristics, once Ali said:

By Allah, I would rather like topass night in wakefulness on the thrones ofSadaan or to be driven in chains as aprisoner than meet God Almighty and HisProphet (S.A.W.) on the day of Judgment asan oppressor over any person or a usurper ofanything out of the worldly wealth.

By Allah, even if I am given all thedomains of the earth and what not in orderthat I may disobey Allah to the extent ofsnatching one grain of barley from an ant, Iwould not do it. For me your world islighter than the leaf in the mouth of alocust that is chewing it! What has Ali todo with bounties that would pass away andpleasures that won’t last? 38

History tells us that Ali was not only agood teacher, but also a man of action. He provedby his practice that it is not impossible, thoughvery difficult, to be in power and avoidoppression and abuse.

It seems that the world needs another Alitoday; but is it feasible?

The Governors of the Islamic State

To give a compete lesson to the futuregenerations regarding the Islamic State. Ali tooka drastic measure in changing the governors andother high ranking officials of the previousadministrations.

He even asked his nearly appointedgovernors to do the same in their areas ofjurisdiction, because:

The worst minister for you is he who hasbeen a minister for the mischievous personsbefore you, and who joined them in abuse.

In this famous letter of instruction thatis rightfully termed by Muslim Scholars as “TheCharter of Islamic Government,” Ali gaveinstruction regarding the responsibilities of agovernor.

He begins his letter this way:

In the Name of Allah, theCompassionate, the Merciful. This is whatAllah’s servant, Ali, has ordered to Malikin this appointment for him as governor pfEgypt, in regard to collection of itsrevenues, fighting its enemies, seeking goodof its people and rendering its citiesprosperous.40

After some advices on the spiritualpurification and personal disciple, he points outthe main issues:

O, Malik, I have sent you to an area wherethere have been much government before. Peoplenow watch your dealing as you used to watch thedealings of the rulers before you, and they wouldcriticize you as you criticized them… (formergovernors). Habituate your heart of mercy for thesubjects and affection and kindness towards them.Do not be over them like greedy beasts feeling

satisfied by devouring them. They are of twotypes: wither your brother in religion (Muslim)or (in case of non-Muslim) brother in humanity!

They will commit slips and face mistakes.(…) So extend to them your forgiveness and pardonin the same way as you would like Allah almightyto forgive you. 41

If shows the human characteristic of theIslamic system even 1400 years ago. It also mayserve as a lesson to enlighten the minds of thosewho could not tolerate nay other religion andaccuse the Islamic System of being what theythemselves are.

In another letter of instruction directedto the governor of Hulwan. Ali guides him not tofollow his passion but pay attention to thesubjects:

If the actions of governor followspassions, he would be greatly hampered injustice. All the people should be equal in rightsbefore you… avoid the like of which you would notlike for yourself… one of the rights on you isthat you should protect yourself (from wrong) andlook after the subjects to your best. 42

In fact Ali has numerous letters ofinstruction each being a valuable asset indemonstrating one or several of the profoundaspects that Islamic Government possesses. Itshould be sincerely confessed by the researcherhimself that he was really amazed by thistreasury of humane conduct that Ali as an Islamicleader preaches and he himself would perform.

Sometimes the researcher found himselfamong many excellent guidelines and would wonderwhich and would which one to choose to quote.

Nonetheless, to bring this chapter to anend here is a sharp but, at the same time, lovelyletter that Ali has send to his governor in thecity of Basra:

O, Ibne Hunaiff: I have come to know that ayoung man of Basra invited you to a feast and youleapt towards it. Foods of various types werebeing served to you and big bowls were being putbefore you. I never thought that you would acceptthe feast of people who turn out the poor and theinvite the rich! Look at the morsels you take;leave out that about which you are in doubt andtake that about which you are sure that it hasbeen secured lawfully. Remember that everyfollower ha s a leader whom he follows and fromthe effulgence of whose knowledge he takes light.Realize that your Imam (Ali) has contentedhimself with two shabby pieces of cloth out ofthe (comforts of the world) and two loaves forthis meal! Certainly you cannot do so, but atleast support me in piety, exertion, chastity andup-rightness.

By Allah, I have not treasured any gold outof this world nor amassed plentiful wealth norcollected any cloths (as the rulers do) otherthan the shabby sheets! 43

This was how Ali ruled over the largest andstrongest and most growing country in the world,the Islamic government; and also this was how hewould check and correct meticulously the problemsregarding his officials, be they close or in faraway states.

And finally, this is how genuine Islamicgovernment’s leadership and officials should actin order to be qualified for the title – IslamicLeaders.

ISLAMIC GOVERNMENT: ORGANIZATION AND ADMINISTRATION

The organization and administration of theIslamic Government is highly democratic and itemanates from the people who have a common beliefin the Divine Monotheist religion of Islam.

Leadership: Selective and ElectiveThe leadership always has been one of the

most crucial problems for every society,particularly the newly established orrevolutionary governments.

The early Islamic Government of Iran thatwas founded by Imam Khomeini on February 11, 1979were no exceptions to this rule.

To study the ever sensitive matter ofleadership, we would like to find and analyzewhat the people in first Islamic Government aswell as those in the recent revival, adopted toselect or elect their leaders.

The question of whether the leadership ofIslam – that includes the Islamic government –was to be announced by Prophet Mohammad or it wasleft to the people to select, has caused a seriesdiscussion and often sharp difference among theMuslim since the early days of Islamic era.

Sunni and Shia Schools

Historically speaking it is agreed by aclear majority of the Muslim scholars thatProphet Mohammad has on several occasions hintedto Ali as his successor: including a largemeeting that was called by him on his way homefrom the last pilgrimage to Mecca. 1

During that big gathering Mohammadannounced: “To whom I am Mowla (Leader) Ali isalso a Mowla.”

Although all Muslims agree on thisproclamation by Mohammad, the problem is that heword Mowla has many meanings in Arabic – almostseventeen. Mowla means Lord, master, friend andeven servant. That is why the majority of Muslims– the Sunnis – believe that it was just adeclaration by Mohammad about Ali’s friendshipwith the rest of the Muslims.

While the minority – the Shia –believe that“the way Mohammad was Mowla, in the same way Aliis, meaning to say that Ali was also given theauthority when Mohammad urged people to acceptAli’s leadership as they would accept his own. Inthis concept the word mowla was taken to meanleader.

The majority – Sunnis – urge that thebigger group among early Muslims elected Abu Bakras the first Kahlifa. Then upon his death aftertwo years, he appointed Omar as his legitimatesuccessor without popular vote. When Omar was topass away, after ten years of Khelafat, heselected a six-man team to elect one among thegroup as Kahlifa. The third Khalifa Othman, waselected by that hand picked council. 3

After Othman was killed by some dissidentsopposing his allegedly despotic rule, then thepopulace rushed to Ali and selected him while he

believed that he was appointed by the prophet tocontinue the Islamic government since the firstday. 4

The majority – Shi-a – believe, however,that Ali and eleven persons from the descendantsof Mohammad (and Ali) are Imams or the legitimateleaders of Islam including that of Islamicgovernment, on the basis of apostolicallysuccession to Prophet Mohammad.

What About Today?Whether one takes the idea of the Sunni

majority regarding election (at least in theory)or the view of the Shia minority about selection,the fact is that both of them at present agreethat the qualified Islamic leaders should governby the popular acceptance if not through a formalelection.

A great sociologist and Islamologist, Dr.Ali Shariati, whose views helped a lot in theformation of religions struggle and IslamicRevolution in Iran, has a good interpretation ofbring close the two schools – Sunni and Shia –views regarding the leadership issue. He believesthat it is usual for a new movement – like theIslamic government, that after establishingitself tries to avoid any possibility ofreactionary strikes and dissensions againstchance to take over the leadership of themovement, thus the founder should, in thiscapacity as the accepted leader, appoint someonewhom he trust most, as his successor, to keep themovement away from any deviation as did theProphet of Islam-Mohammad.

In order to safeguard the Islamic movementfor one or two generations in purely Islamic

culture, the Prophet announced Twelve Imams (Aliand eleven of his descendants) to lead the peopleafter him. And after that the people in generalwould be well educated and grown in accordancewith pure Islamic ideas (and without vices of theprevious society), they could elect the qualifiedleaders from among themselves. 5

Therefore, it becomes clear that in Islamthe leadership is both selective and elective,depending on the time. In the early days of Islamthe Prophet was not elected by anybody (likeevery other Messenger), but was given a mission6

to carry out. After him for a period of time, theleaders were to be those who were announced andappointed by the Prophet before he passed away.When the period of those twelve appointees wasterminated, then would come a period in which thepeople were to elect the qualified persons fromamong themselves as their leaders. Regarding thematter of leadership in the Islamic societytoday, here is what the constitution of theIslamic Republic of Iran says;

When a qualified religions man is acceptedas leader by majority of the people… such aleader will assume all the duties andresponsibilities of the Faqih (Islamic Leader).

That is why Islamic leadership isconsidered to be selective (in the beginning) aswell as elective, to provide appropriate solutionfor the demand of the time.

Relationship of Leader and his People After the selection or election of a

leader, the next important issue is therelationship of the leader with the people andvice-versa.

In fact the whole controversy over theproblem of leadership is to choose one who issupported by the people and who supports thepeople’s cause as the administrator of thenational affairs, taking into consideration thenation’s welfare.

Therefore, the process of rights andresponsibilities between the leaders and theirfollowers in democratic society, is a two-waydeal.

Here is the authoritative view of Imam Aliregarding the people’s relationship with theleader in the Islamic system:

So now, said Ali addressing the people,Allah has by placing me over your affairs createdmy right over you, and your right over me.

The right is very much expanded indescription but very narrow in equitability ofaction.

The greatest rifht that God has madeobligatory is the right of the ruler over thepeople and vice versa…. The people cannot prosperunless the leaders are righteous and the leaderscannot be sound unless the followers aresteadfast. If these happened, then right attainsthe position of honor among them, ways ofreligion get established, signs of justice becomefixed…In this way the situation would improve thecontinuance of government (to serve people) wouldbe expected and the (malicious) aims of theenemies would be frustrated.

Then Ali shows the other side of thepictures by saying: But if the people gain waysover the leadership or the leader oppresses thepeople… the differences crop up in every word,signs of oppression appear mischief enters

religion (the total way laid by God forprosperity of man)… desires are acted upon,commands (i.e. constitution of nation) are putoff, diseases of m spirit become numerous andthere will be no hesitation in disregarding evengreat rights, nor in commission of big wrongs. Insuch circumstances, the virtuous are humiliatedwhile the vicious are honored. 8

At the end of his speech, Ali gives thesolution to this problem so that the pessimists,among them some churchmen, will not preach thatthis is what God Almighty wanted for mankind andit never could be cured, but rather will worsenday by day:

You should, therefore, counsel, said Ali,and cooperate with each other. It is anobligatory right of the Almighty over the peoplethat they should advise each other to the best oftheir ability and cooperate with one another forthe establishment of truth among them.

No person however great his position in thematter of truth, and however advanced hisdistinction in human aspects maybe, is abovecooperation….

Again, no man, however small he may beregarded by others and however humble he mayappear before the eyes, is too low to cooperateor to be afforded cooperation in this matter. 9

A very interesting point that should beconsidered a unique aspect of the IslamicGovernment, is that no difference whatsoeverexists between the leader and his people in anymatter including their presence in court toanswer the charges that might be filled againstthem by any ordinary citizen.

There are examples in which Ali during hisKhelafat (rule) was sued and ordered by the judgeto appear in court where he preferred to sitbeside the complainant and defend himself.

In one such instance, the complainant was aJew and won because of witnesses he (falsely)provided. Ali was ordered by the judge to pay thecomplainant and he complied with the verdict.

But this time the Jew refused to getanything, confessing that his witness have liedand he had been so impressed by the equality andjustice in the Islamic system that he wanted toembrace Islam.10

It goes to show, in practice, the equalityof all, be they leaders or ordinary persons inthe eyes of Islamic law, on one hand, and thejust relationship between the head of the Islamicgovernment with his people, on the other hand,even if they belong to the religious minorities.

In this system the leader is not consideredto be above his people but as Ali said, “Theleaders are (should be) the servants of thepeople.” This is the real relationship betweenthe people and their leader in the IslamicGovernment.

Administration Based on ConsultationQur’an, as the basis for the Islamic

ideology, teaches that the affairs of the MuslimUmman or community should be based onconsultation. It states in two different placesas this:

And consult with them (O, Mohammad) uponthe conduct of affairs. 11

In other chapter, Qur’an again instructsthe stresses that: “Their affairs are a matter ofcounsel.” 12

In other words, the people who are the realpower holders, should be inform ed by theleadership of the Islamic system regarding theinternal as well as the external problems andshould be consulted in order to make the policieswith their consent and permission.

To hold counsel with the people in one ofthe major reasons behind the Jum, a prayer orFriday congregations. Before the prayers, theImam, who is most of the cases is the Khalifa orpolitical leaders also, shall deliver a speechwithin which he is supposed to take up the majoraffairs of the Islamic state within that week.

The Preamble of the Islamic Constitution ofIran clearly states the intension to provide “allmembers of the community” the right toparticipate in decision-making:

The constitution shall prepare the groundfor participation by all members of the communityin all the stages of political decision-making,so that in evolution of man every individual willbe involved in this growth and development of thecountry. In reality this is the realization ofthe government of the deprived and oppressedpeople.13

This point that is called “Showra” orconsultation with the people has beenparticularly stressed in several articles on theIslamic Constitution to show the importance ithave from the point of view of the Islamicleaders.

Articles six and seven that are about thepublic affairs and local governments,

respectively, plus the paragraph on the functionof Mass Media, are devoted to emphasize the roleof the people inc conducting the affairs ofIslamic government thought Showra,

Scope of ShowraThere exist three types of consultation

between the governments and their people in threemajor schools of thought, namely: (1) Westernconcept of democracy; (2) Communist democracyotherwise known as dictatorship of proletariat;and (3) Islamic Showra.

A.) In the Western type of democracy thatwas initiated from the Greek City States andGreek philosophy of thought, the people areconsidered to hold absolute power. They are (atleast in theory) the ones who make laws forthemselves, directly or through theirrepresentatives.

Therefore, any time the populace of acountry decide to abolish a law (any law theywish) and initiate a new one, they are welcomeand they leaders also, who are elected by popularvote, will have to comply with the wishes of thepeople.

In other words, the people under thewestern concept of democracy are the master oftheir own society and every policy or decision(in theory) should be made or approved by them.The word “democracy” is the combination of theGreek word “Demos” that means the people and“krateein” meaning to rule or to govern, 14 thusthe people shall decide how to rule overthemselves.

So many surprising changes in the westernlegal system legalization of abortion and divorce

in predominantly Catholic countries orhomosexuality, etc., all prove the fact that inthe western concept of democracy there is nostandard for the law except the will of thepeople.

B.) The Communist Democracy or dictatorshipof the proletariat preaches the Soviet or Councilof people that is controlled by the proletariatgovernment.

In this concept, theoretically speaking,the people’s Committees guided by the party, arethe decision making bodies in the country.

The difference between this type ofdemocracy and the Western type is that here thedecisions of the council are to be within theframework of the ideology of the Communist Party,and not whatever the populace decide,

In other words, this school is notfollowing the people rather it is the populacewho have to follow that ideology which gives theproletariat or working class sole power to rule,wile the other classes (in a society that issupposed to be classless) have no such right.

C.) The Islamic System of Government, havesome points in common with both schools ofthought, is unique in that it avoids bothextremes.

The government in Islamic system is not arubber stamp for the majority to sue as theywish, not is it merely an instrument forsatisfying the desires of the populace,regardless of what it may be.

At the same time, it is not the governmentof nay particular class and, therefore, shall notbe approving the proposed views through the

councils which are under the leadership of thatgroup or party.

Then what is the view of the Islamic Systemof Government on the conduct of its affairs? Hereis a part of the Preamble of the Iranian IslamicConstruction:

From the viewpoint of Islam, the governmentis not the product of any class distinctions orthe supremacy of one particular group of class insociety. Rather it is the political objective ofnation that organized itself in order to be ableto move forward to its common ideals andobjectives. Which is movement towards God. 15

Later on, the Constitution, in order toclarify how those “common ideals” of the nationshall be achieved, says:

Consequently, _____ and detailedsupervision by pious and learned Islamic Scholarsis necessary to ensure fairness in government.The objective of an Islamic government is toprepare the grounds for the flourishing of allhuman talents and potentials to enable man togrow towards his greater self and reach thereason of divinity.

The achievement of this object must bebased upon the active and extensive participationin government by all elements in our society.16

Avoiding both extremes, Islam has laid downthe pillars and principles that are to befollowed by the people who have selected thisreligion together with its system of government.But one way to implement those principles, thepeople are to participate, advice the governmentand criticize it.

Here is an answer by Imam Ali to hisopponents who were insisting that he should put

all the matters, including some Islamicprinciples, in consultation:

When the Caliphate came to me, said Ali, Ikept the book of Allah (Qur’an, Islam’sConstitution) in my view and all that Allah hadinstructed therein for us, and all that accordingto which, has commanded us to take decision, andfollowed it. I also attended to whatever theProphet (S.A.W.) had laid down as his Sunna(Method). In this matter (the clear principles ofIslam) I did not need your advice or the adviceof any one else. Nor has there been any order ofwhich I was ignorant so that I ought to haveconsulted you or my other Muslim brothers. 17

This statement, addressed to the opponentsby Ali, stated that there is consultation andeach group has a right to give his viewsregarding the daily affairs of the Islamicgovernment.

But the principles of Islam (like any otherreligion) or its ideology (like any revolutionarymovement) are not matters of compromise, forIslam is a divine mission that does notcompromise on its principles. 18

Therefore, the administration has to informthe public of steps it takes regarding itspolicies and plans consult and consider theirviews and proposals, while on the principles ofthe system that are to guide man in “movingtowards God” through the establishment of asociety based on justice and equity, nobody –even the Prophet – has power to deviate orchange.

Principle of Check and Balance

The administration of the IslamicGovernment is based on the principle of check andbalance in order that it may avoid despotism orauthoritarianism. This is first of all because ofthe ever-emphasized principle of “Tawhid” inIslam that requires Muslims to believe and bow toone and only one: the Supreme Authority – GodAlmighty.

Such a belief has led the Muslims to daremany oppressors and strong powers in theturbulent history of Islam as well as history ofthe world.

There exists another principle in Islamthat is very closely related to the first one,and that is known as the responsibility of“calling towards good and guidance to avoidwrong” or Amr Bel ma, roof and Nahy anelMonkar__.

This principle holds every Muslimresponsible toward other people, be they Muslimor non-Muslim, to persuade them into good conductand try to dissuade them from the vices.

This socio-religious responsibility has gotso much support that in some Islamic countries,like Iran, aside from the individualperformances, there are official boards orcommittees to carry out the task of guidance fororganizations, corporations and the generalpublic.

The Government AffairsAs it was explained before, in Islam, all

aspects of life, be they social, economic orpolitical, are organically related to each other.

Therefore, the two principles of “Tawhid”and “call toward good conduct, “ are among the

religious obligations that have to be implementedeverywhere, including the political structure,for the sake of check and balance.

Imam Ali has a beautiful descriptionregarding this matter. Once he said:

There is he who disapproves the evil withhis hand, tongue and heart. This man hasperfectly appropriated the virtuous habits (Thata man should possess.)

Then there is he who disapproves ht evilwith his tongue and heart but not with his hand.This man appropriates only two virtuous habitsbut lacks one.

There is the third who disapproves evilwith his heart but not with is tongue and hand.This is one who lacks the two better qualitiesout of the three and holds only one.

Then there is also he who does notdisapprove the evil either with is tongue, heartor hand. He is jus dead man among the living! 19

Ali’s speech about the differentcharacteristics and values of various types ofpeople ends with a more profound sentence,reflecting the Islamic liberalistic spirit.

And better than all these, said he, is totell the truth in the face of wrongful authority!(to oppose this unlawful acts).20

In the Islamic system every person has tosee to it that all the jobs particularly thosepertaining to the government administration andpublic matters are correctly done, if not, heshould correct them, otherwise, he will be heldliable by God and his people for disregarding asacred individual as well as a social duty.

The Islamic leader and government officialsare to check the behavior of people under their

leadership and the people are obliged (not onlyallowed) to check the performance of theleadership.

That might be the reason why the IslamicConstitution of Iran has paid a careful attentionto the said matter, which says:

Any person who has grievances or complaintsagainst the manner in which the NationalAssembly, the Executive or the Judiciary arecarrying out their duties, may present hiscomplaints in writing to the National Assembly.The National Assembly has a obligation to fullyinvestigate all complaints received from thepublic and provide answers and explanations tothem. 21

It needs no mention that only through areal process of check and balance can a societyavoid exploitation or oppression by the rulingclass, in order to have a true democracy.

CHARACTERISTICS OF ISLAMIC GOVERNMENTThe characteristics of any institution

including the government, is what gives the realmeaning to it and should be the basis of judgmentregarding that particular body.

In the case of Islamic government, as faras the school and its true teachers and leadersare concerned a researcher like Sarojini Naidu,the great poetess of India, would not hesitate tocall it “the first religion that preached andpractice democracy… when the peasant and thekings kneel side by side to proclaim, “God aloneis great.”” 1

Human-OrientedThe main characteristic of Islamic

Government is that it always sides with masses,

denouncing 1.) The rulers who oppress theirfellow beings , b.) The businessmen who such theblood of the poor, and c.) The religious leaderswho take unlawful advantage of people’s sincerebeliefs.

In this religion, God Almighty has alwaysattached Himself to the ordinary and common mean,with no conflict of interest at all between theCreator and His creatures. He said:

Say: (O…Mohammad) I seek refuge in God ofthe people, the Ruler of the people, and the Lordof the people….2

The same is His religion and government –The Islamic System. From its origin, this systemhas stood to provide justice to the people andrid them from the oppressors and exploiters onthe basis that “God alone is the Master.” *

Regarding the people-centered policies ofthe Islamic Government, Imam Ali writes to hisgovernor this way:

Do not keep yourself secluded from thepeople because it is a king of narrow sightednessand causes ignorance about their affairs. 3

In another part of that letter ofinstruction he advices as follows:

Fix a time for the complainants wherein youspare yourself for them … feel humble thereinkeep away your army and assistants so that anyonewho likes to speak, may speak without fear;because I heard the Prophet of Allah (Mohammad)saying on many occasions: “The people among whomthe right of the weak is not secured from thestrong without fear,” would never achieve purity(true democracy)! 4

As for the unfortunate, orphans anddisabled, Ali asked his governor to pay moreattention to them. He ordered this way:

Keep Allah in view in respect of the lowestgroup, consisting of those who have little means,the poor the destitute, the penniless and thedisabled… You are held responsible about them byAllah. Fix for them a share from the publicfunds.

Luxurious life should not keep you awayfrom them; life the simple way. You cannot beexcused for ignoring small matters because ofdeciding big problems!

Take care of the orphans and the aged whohave no means nor go begging. This is a heavyresponsibility on the officers; in fact, everyright is heavy. 5

One can see how simple, but at the sametime, how profound and human-oriented thesedirections are. Ali himself, during his rule hasa routine program of checking the differentdistricts of the city to observe for himself notonly the law and order situation but also to lookfor the possible unfortunate and poor people. 6

In other words Ali, through his deed andwords wanted to guide towards the fact that, inthe Islamic system, it is the human being thatcounts and the government is to serve in theimplementation of the law for prosperity and truehappiness of people and not, as it has been mostof the times, to consider the people as itsservants or subjects.Provision of Law and Order

One of the primary purposes in theestablishment of the government since the earlydays has been the security of the citizens or

people belonging to a community. When the word“government” or “state” is mentioned, the firstthing that usually comes to mind is the policepower that keeps peace and order in society.

Islamic Government considers theestablishment of law as its prime target, becausewithout law there will be no Justice, and withoutJustice there will be mo peace, and without peacea society cannot attain its natural growth.According to Qur’an the lawlessness is contraryto the prime purpose of sending messengers whocam to “establish Justice among the people”, 7

“to purify and provide them with education andwisdom,” 8 and the fact that “God does notapproved corruption.” 9

There are numerous cases in the Qur’an andteachings of Prophet Mohammad and Imam Ali thatinstruct people to follow the law of god andobserve Justice and Brotherhood among themselves.They also use the strongest word as “Allies ofSatan” for the lawless elements against whomthere should be a continuous struggle. 10

In fact, Ali had said repeatedly that theonly reason why he did accept the responsibilityto lead the Islamic government was to sincerefeeling of his commitment to establish law andorder in the society. 11

Pointing to the police force of state forboth internal as well as external security, Aliregards the Islamic Armed Forces not as a toolfor oppression but rather an instrument of peaceand confidence for the people. He wrote in hisfamous letter of instruction to the governor ofEgypt as follows:

The Army is, by the help of Allah, thefortress of the people (to protect them) … and

means of peace. The people cannot exist withoutthem… (the revenues are needed) by which they(The army men) acquire strength to fight theenemies. 12

This fight against the enemies of peace, bethey external or internal, is a part of Islamiclaw that calls for punishment of those who bycorruption and committing crimes and maliciousdeeds created lawlessness that shall destroyreligion and state in the first place.

A Possible MisunderstandingThere are some people, among them prominent

lawyers, who consider Islamic laws such ascapital punishment for murder and other severpenalties that are imposed for different crimesby the Islamic system as harsh and even call thembrutal.

But it seems that many of those laws aremisinterpreted or exaggerated by some ignorantpeople, both Muslim and non-Muslim. Added to thisis the fact that they are not a monopoly ofIslam, rather some of those laws could be foundin the Old Testament that is respected, (thoughit may not be practiced) by the Jews andChristians through out the world.

Aside from that if the law is to preventcrimes effectively in society, then simplecomparison between the rate of crimes in IslamicStated and Europe or America can show the successof the sever punishment over the loose one.

More important than all is the fact theIslam puts value on the life, prestige andproperty of every individual citizen. But if anirresponsible person or a criminal by professionviolates the rights of one or more innocent

persons, then he is not only liable for the crimealone, rather he has committed an act ofaggression against humanity in general bybreaking the law. That’s why the Qur’an says:

We have decreed for the children of Israelthat whosoever killeth a human being for anotherthan manslaughter or corruption in the earth, itshall be as if he had killed all mankind(violated the respect for innocent man).

And whosoever saveth the life of one, itshall be as if he had saved the life of allmankind.

Our messengers came unto them of old, withclear proofs (informed them) but afterwards Lo!many of them became prodigals (law breakers) onearth. 13

In other words, after proper education andinformation of the people by the Islamicgovernment, if there were still some individualswho knowingly and intentionally are set to insultthe human establishments by breaking the law,then that is the time for them to be punishedexactly the same way they have violated the rightto live or prestige of other persons and humanityin its totality.

Here is further explanation from an Islamicresearcher:

Quranic jurisprudence prescribesretaliation law as more effective way by which wecan prevent crimes in society. This is based onthe human psychology of “Do not do unto otherswhat you do not want others do unto you.” Inother words if a person knows that in case ofmurdering someone (intentionally), he will surelydie, or in case of other crimes, he will be

severely punished, then he will think twicebefore doing so. 14

One should not forget that the wrong policyof the so-called humanitarian groups forsoftening the penal code may have served thecriminals but surely has endangered more innocentlives and properties. This can be easily observedby the rise of crimes in the countries that haveadopted more liberal policies in dealing withcriminals, like the United States and somecounties of Europe.

Society Based on ModerationThe sign of a sound and healthy society is

moderation. It can be easily understood by thefact that the principal characteristic of anunhealthy community of man is violence, abuse,bloodshed, oppression, poverty, etc., which arethe natural results of extreme differences thatmay exist among the people.

Islam believes that all prophets of GodAlmighty came to establish a “Balance for peopleto observe Justice” * and therefore, bring thesociety to a level which is just and moderate,wherein there is no abuse or domination of oneclass over the other. Here are some Qur’anicverses to explain more, God Almighty talks toMosses regarding his mission. First He describesthe unjust and extreme attitude Pharaoh (theemperor pf Egypt) this way:

Lo! Pharaog exalted himself in the earthand made its people castes. A group (class) amongthem he oppressed, killing their sons and sparingtheir women (to prevent his downfall andreplacement by another man). Lo! he was of thosewho work corruption! 15

Then Moses is ordered to go and balancethis unruly society this way:

Go thou (O Moses!) unto Pharaoh. Lo! hehath rebelled And say (unto him): Hast thou(will) to grow (in grace and change)?

Then I will guide thee to thy Lord’sDirection, and thou shalt fear (to disobey Hisrules).

And he showed him (the Pharaoh) thetremendous token (the right ideology).

But he denied and disobeyed, then turned heaway in haste. Then gathered he and summoned(this forces to protect this rule) andproclaimed: “I (Pharaoh) am your Lord theHighest! 14

(Here arose the conflict and violencebetween him and the oppressed people of Moses.)

So Allah (through the movement of Mosespeople) seized him (and made him) an example forthe (rules) later and for the former!

Lo! herein is indeed a lesson for him whothink.

After giving these historical facts as aproof of the results of an extreme society, theQur’an says:

Such examples We mention for mankind thathey may happily reflect. 17

And through all these teaching, one greatpurpose is achieved and that is:

Thus We (God Almighty) have appointed you amiddle nation (which is moderate and avoidsextremes), that you may be examples for mankindand the messenger (Mohammad, your guide) may bean example for you. 18

This moderate policy of Islamic Nation andits government covers all aspects of life, be itpolitical, social, economic or whatever else.

Again Ali gives us the best example bydescribing as well as practicing this Islamicpolicy in his own Khelafat. When some people hadspoken ill of him for equality in thedistribution of public funds, his answer was:

Do you command me that I should seeksupport by oppression those over whom I have beenplaced (the people)? By Allah, I won’t do so tillthe world goes on, and till one star leadsanother in the sky. Even if it were my property Iwould have distributed it equally among them,then why not, when the property is that of Allah(National). Beware that giving of wealth withoutnay right, is wastefulness and lavishness. Itraises its donor in the (eyes of some greedypeople of) this world, but lowers him in the nextworld (the moral human aspect) … then if he fallson bad days and needs help, they (the illegalrecipients) would prove the worst comrades andignorable friends. 14

In another occasion Ali declared thisimmortal observation: “I never saw a plenitude ofwealth accumulated somewhere, unless I saw therights abused besides it, too!”

Within his letter of instructions to thegovernor designate for Egypt, Ali stresses thatimportance of social justice which is the pillarof a moderate and sound society. He said:

The most coveted way for you should be thatwhich is the most moderate and fair regarding thetruth, the most universal by way of Justice andthe most comprehensive with regard to theagreement of the public, because the disagreement

of the common people, sweeps away the argument ofthe chide ones, while the disagreement of somewealthy people can be disregarded in view of theagreement of the common people. 20

In short, the Islamic Doctrine teaches thathe only way to have a society free of violence,bloody revolutions and destructive upheavals isto base all the affairs of society – itsgovernment and social relations – on moderationand fairness, wherein, Ali puts it, “the earningsof hands of one class will not be swallowed bythe other!” 20

To achieve this goal, there is a need toeliminate all kinds of oppression andexploitation in the community; that is what heIslamic government is committed to do in order toreach the standard set for it by that religion.

Strong, Firm but highly DemocraticAnother characteristic of the Islamic

government is that in spite of its being,probably, the strongest and the most firmpolitical structure, it is more democratic thanany other government as well.

The reason behind its strength is that itdoes not only possess the vote and confidence ofthe people, but also their religious beliefswhich is a confirmation of such government by GodAlmighty.

Here are some verses from Qur’an to showthe endorsement of the Islamic Government byAllah:

O, Ye who believe: Obey Allah, and obey themessenger and those of you who are (rightfully)authorized.21

In another chapter it says:

And whatsoever the messenger giveth you(Islam in its totality) take it and whatsoever heforbideth abstain (from it) and keep your duty toAllah. 22

There are many other examples which canshow us how strong and authoritative a rightfulIslamic leader could be, as far as this doctrineis concerned. But the surprising point is thatthis powerful authority is not necessarily adictatorial rule, but rather highly democraticand humane.

The reason behind this is the fact that inIslam the leader does not “possess” thegovernment or the people. The same in the case ofpeople. They also do not possess anything. It isGod Almighty that possesses everything:

Unto Allah belongeth the sovereignty of theheavens and earth.

This the righteous leader of the Islamicgovernment is bestowed a lot of authority butonly as a trustee from Allah, while in reality,it is subject to God as anybody else, as it ispointed out in Qur’an very clearly:

So rule (or Judge O, Mahammad) between themthe way that Allah hath revealed, and follow notheir (selfish) desires (that are away from thetruth which hath come unto thee. 23

In this case, the Islamic leader is tofollow the order of God as every other citizen,therefore, the power of the governor and theobedience of the people, both are related to God,and God of Islam, unlike those of Greek mythologyor Hindi religion, is: “the Beneficient theMerciful” 24 and Who Hath compassion on Hisbondmen, and therefore, “Allah desireth ease foryou; He desireth not hardship for you.” 25

In the Islamic System, the government andthe citizens have a mutual agreement, wherein thefirst one has to sever the true interests of thesecond, under the order of God, and the secondone has to obey and support the first, (thegovernment) that should be nothing but a Godlyinstitution for the prosperity of His people.

The two sides have rights over each otheras well as responsibilities towards one another,as cited by Ali:

O, people, I have a right over you and youhave a right over me. As for your right over me,that is to counsel you, to pay your dues fully,to teach (educate) you that you may not remainignorant and instruct you in behaviorisms thatyou may know how to act upon matters. As for myright over you, it is fulfillment of (theobligation of) allegiance, well-wishing in yourpresence or absence, response when I call you andobedience when I order you.26

As one can see here, the government issupported by the masses, provided it carries outits obligation s and none of the people or theirleader are rightful without performing theirrespective responsibilities.

Another reason that contributes to thedemocratization of Islamic Government, despiteits being very authoritative, is the fact thatnot everybody can assume leadership as in thecase of western democracy; not even one of thetop ten , but only the highest qualifiedavailable person has the right and better to saythe obligation, to lead the nation.

Those qualities were discussed before (inChapter 2), but to explain further thesensitivity of Islam to preserve democracy and

fight demagoguery of politicians, it should beadded here that even a small but internal lie maydisqualify forever the powerful Islamic leaders,from assuming leadership of the Ummah!

To conclude, it should also be mentionedthat the lives and leadership of Prophet Moahmmadand Imam Ali as well as other truly authorizedIslamic Kahlifas are good examples to show thestrength and influence of Islamic ruler among thefollowers of Islam and citizens of thatgovernment, on one hand, and its being highlydemocratic, on the other.

Nobody in the whole history, not even theenemies of Islam, have claimed that thegovernment of the leaders named above has beenoppressive, but on the contrary, they havepraised then as being, in the words of the greatIndian poetess, Sorojini Naidu, “the firstreligion (system) that preached and practiceddemocracy.” 2

That is why, by the virtue of being apioneer religion of democracy, the true freedomof man is the major characteristic of IslamicDoctrine, including the Islamic Government.

ISLAMIC GOVERNMENT IN MUSLIM COUNTRIES AND A WORLDWIDE

ISLAMIC GOVERNMENT

After the Islamic revolution of Iran onFebruary 11, 1979, once again the question ofIslamic revival and its advance across theborders was raised.

While it is giving encouragement and hopeto the Muslims who, like many other people of theThird World, have suffered centuries of

colonization and domination by the big powers, atthe dame time, it is a source of great anguishfor the domination powers, particularly the USand the USSR.

Mr. Zbigniew Brzenski, then U.S.presidential adviser on foreign policy, placedthis anguish in its political context: “an arc ofcrisis stretches along the shores of the IndianOcean, with a fragile social and politicalstructure in a region of vital importance to usthreatened by fragmentation.”1

By this statement the US. political leaderreferred to Islamic revival in the Muslim worldthat began from Iran and that which “led to oneof the greatest setbacks ever to Americanprestige”. 2

That Islamic revival was no less dangerousto socialist Russia and the Communist ideology ingeneral, than to the western powers lead by theUnited States.

Russia has estimately 50 to 60 millionMuslims today, 3 while the other communist giant,China, has even more; and this Islamic revivalhas inspired those Muslim minorities so much sothat they may rebel against the communistdictatorships at any time. The anguish of the twogovernments could be seen clearly in Russia’spainful invasion of Muslim Afghanistan that waslaunched to prevent the Islamic movement fromentering its Muslim states of Uzbakistan,Tajikistan, Turkistan and Kazakhistan; later onit could spread among all Muslims of the SovietUnion from Central Asia to Siberia.

Today, both Russia and china have steppedup giving some lip services to their Muslimminorities. The holding by Russia of “Tashkent

Islamic Conference for 15th century of Hijra” onSeptember 9-12, 1980, in which five thousandMuslims from all around the world were invited,is a clear sign of the efforts by that Communistgovernment to satisfy the Muslims both in Russiaand abroad that she respects religion andspecially Islam. 4

`The propaganda of China of more religiousfreedom for Muslims, sending and receiving Muslimdelegated to and from China are proofs of thatnew policy adopted by the Chinese governmentafter the recent Islamic revival.

Another proof is the way those twogovernments have stepped up preaching Marxism tolessen the effect of religious fervor that maycause trouble in the future. 5

Therefore, at present they are suing twomethods to overcome this problem: apparentlyencouraging religious freedom with a firmcontrol, and also planning clandestinely toeliminate he religious beliefs of the newgeneration, through bombarding their minds withanti-religion teachings of Marxism. 6

Establishment of Islamic Government in the MuslimCountries

One this that most of the non-Muslims maynot be well aware of, is that Islam, unlike manyother religions, does not refer only to somereligious devotions. It is also the name of awholesome aspect of man’s life and directs him inall problems that he may face in this world aswell as the next.

“Islam is not, as in Christianity, a churchwithin the community” observe John Laffin, “but

a community integrated with religion and I thislies its special strength.”

He then goes on to say:The average western person does not realize

that Islam is not merely religious but political,economic and legal as well, an all-embracingsystem, code and pattern of life, not justsomething to which Muslims t8urn on Friday, theirprincipal day of payer. 7

Taking these into account, one may rightlyconclude that “then the religious fervor amongthe Muslims is many times more than peoplesfollowing other religion.”

This writer’s observation among Muslimcommunities living in different parts of theglobe is that despite all geographical or someother differences that they may have, there isone point common to them all – to aspire for anIslamic System of Government in which all Islamiclaws and programs for the life of the individualand society will be fully implemented.

The success of the Islamic Movement in Iranthat toppled the strong monarchy system of theShah who was supported by all super-powers andtheir allies, gave a momentum to this aspirationof Muslims in other Islamic countries of theworld. John Laffin writes it his way:

Dr. Brzinski’s “Arc of crisis” extends fromIran to South East Asia, taking in Afghanistan,the Gulf States, Pakistan, Bangladesh, the Yemen,and Somalia, all Islamic states. But the area ofpotential crisis is much more extensive,stretching from Morocco to Egypt and includingmuch of North Africa; it involves Turkey and thesix Muslim states of the Soviet Union; it reachesas far as Indonesia and the Philippines. It

covers the forty-four states of the Muslim world.8

The revival of banned Muslim Brotherhood inEgypt and Syria, the activities of Muslims ofSaudi Arabia, 9 Iraq and other Persian gulfstates and Afghanistan, resulted through a strongmoral support from the Islamic Revolution throughsome of them existed even before.

“Our one and only remedy”, declaredAyatollah Khomeini 15 years before the IslamicRevolution in Iran. “is to bring down thesecorrupt and corrupting systems of government, andto overthrow the traitorous repressive anddespotic gangs in charge. This is the duty of allMuslims in all Islamic countries; this is the wayto victory for all Revolutions.” 10

Today it is not only Ayatolla Khomeini; butmany other intellectuals and well respected open-minded religious leaders in the Islamic world,are of the same opinion.It is no more a question of whether or not, buthow, when and in which Muslim-country, the nextIslamic revolution shall take place.

The fact is that from now on, no change,peaceful or through violence, in the politicalscene of any Islamic nation may occur, that isnot going to be replaced by an Islamic Republic.

This, of course, excludes the unusual andillegal acts like the military coup d’etat inTurkey that is believed to have been engineeredby the U.S. to prevent the Islamic groups fromcoming to power in Turkey. 11

The resurrection of Islamic organizationsand the rising popularity of Islam-orientedpolitical parties from Morocco to Malaysia andIndonesia, all are indicating one thing – the

awakening of Muslim Nations and the Islamicrevival.

The monarchy systems and remainingShekhdoms in the Islamic Countries * seem to facethe fate of dethroned Iranian Monarch – The Shah.

“Islam,” said Ayatollah Khomeini “shall nothave kings or crowned prices. If that is a fault,well then, Islam is a faulty religion.” 22

There is little doubt that if a fair andproper election be held today in any Islamiccountry, the clear majority shall vote in favorof the establishment of an Islamic Government intheir country.

The Role of IranThe role of Islamic Iran is the

establishment of the new Islamic Governments inother Muslim countries is very significant, andAyatollah Khomeini believes that: The IranianNation serve as a model to other countries andnations. 13

The following could be cited ad effects ofthe Islamic Revolution over the other Muslimnations of the world:

1. It is the only Islamic Movement everthat has struggled for the establishment of anIslamic Republic with success, after thefoundation of Islamic by Prophet Mohammad ataround 602 A.D., thus serving as a model for theMuslims of today.

2. The Islamic Revolution that took placein Iran, boosted the morale of other Muslimnations leading them to think that they could dothe same if they would unite their ranks.

3. After Islamic Revolution, AyatollahKhomeini restated his idea of United Muslim Front

by repeatedly declaring that the IslamicRevolution should go out of Iran’s boundaries andliberate the other oppressed people in generaland – Muslim nations in particular.

ON many occasions the Islamic leader hascalled on the Muslims of the world to “Arise!Take up the Qur’an, obey God’s command so thatyou will be able to return to and revive thegreatness and glory of Islam.14

The constitution of Iran clearly statesthat the Islamic Government’s foreign policy “isbased on the complete independence…, anddefending the rights of all Muslims…”15

That is why the Islamic Republic has firmlysupported other Islamic movements in the Muslimcountries like those of Afghanistan, Iraq, SaudiArabia, Kuwait, etc., morally and, most probablyfinancially too.16

The propagation of Islamic movement throughradios, television, literature, films anddelegations sent by the New Islamic regime hascontributed a lot in calling the attention ofMuslims in other Islamic states to the religiousand political renaissance of Islam.

In short, it is an accepted fact today thatthe Islamic Revolution of Iran has had greateffect over the people of the third worldcountries in particular.

This influence will have far-reachingresults yet in the future namely the repetitionof similar events for achieving greater freedomand revival of religious principles and values inother Islamic States.

A Worldwide Islamic Government

The most sensitive question regardingIslamic Government which is interesting for theMuslims and non-Muslims alike, is to know whetherthe Islamic movement will be limited to Iran andat most, to several or all Islamic States, or itis a Universal Movement?

There are many Muslims who may not know theanswer or believe that he Islamic Movement isjust a limited type. But the fact is that hismovement, like any other ideological movement, isnot, and by its nature, cannot be limited to anyregion or race, for it belongs to all mankind.

The Qur’an explains mission of ProphetMohammad this way:

“And We (god) have not sent thee (O,Mohammad) save as a bringer of good tidings (fortrue happiness of man in this world and thehereafter) and warner (of the results of wronghuman relation) unto all mankind.” 17

In another statement that is repeated inthree different chapters in Qur’an to stress thefirmness of the decision, the Holy Book of Islamdeclares that:

“He (God Almighty) it is Who hath send Hismessenger (Mohammad) with the guidance and thereligion of Truth (Islam which is so principallysound and right) that He (through sending it tomankind) may cause it to prevail over allreligions (or ideologies); and Allah sufficientas a witness. 18

Speaking on the ultimate goal of ProphetMuhammad’s mission, Imam Ali, being his closestcompanion and working with the Prophet sinceearly childhood, said:

“Allah send Muhammad (S.A.W) as a warner(against vice) for all peoples of the world and a

trustee of His revelation (that shall tell httruth without fear or selfish desires), while youpeople of Arabia were following the worstreligion (beliefs and human conducts) …19

All these go to show that The IslamicMovement since its first day was established onthe basis that it would be universal mission.

And that is why Prophet Mohammad, whilestill under attach from Arabia’s tribes or thepeople of Mecca, who would besiege the small townof medina where Muhammad and his followers livedas refugees, did not forget the universality ofhis mission and sent several letters to the kingsand emperors of Egypt, Persia, Rome, etc.,calling them to: submission to God Almighty byfollowing Islam and setting aside the unjustconducts they had with their own people. 20

Later on his followers carried out hismission and within less then half a century theIslamic movement could knock down the twooppressive super powers of those days – Persiaand Rome.

The Islamic Movement TodayToday’s Islamic Movement is even stronger

potentially and possible more active than duringthe early days of Islam – thus its results arefar-reaching and more profound as well.

The reason is not because AyatollahKhomeini is more canny than Prophet Muhammad,something neither he nor any other Muslim couldclaim or believe; but rather because of the factthat the Muslims today, is general, are moreeducated, numerous and better established thanbefore. Or top of these, lies the fact that theMuslims of today have inherited a history as old

as 14000 years of ups and downs, glories ofruling over the world, from Spain in Europe downto Eastern Rome, Egyptian Civilization and mostof Africa, Persia, India and parts of China andRussia.

The point here for the Muslims is not onlythe military conquest, but rather bearing intheir hands the torch of science, education andcivilization and taking it to Europe which in thewords of Ayatollah has been “so primitive thatthere is no recorded history of it, when itsinhabitants were still wild:” and liberatingmillions of people from the clutches of Persianand Roman despotic Emperors.

“At a time in the West”, wrote AyatollahKhomeini, many years before the revolution wereso primitive that there is no recorded history ofit, when its inhabitants were still wild, andwhen America was still a land of half-wildredskins (Indians), the people of the Persian andRoman Empires were forced to live under despoticoligarchy, favoritism and absolute rule, withoutthe slightest particular or right to participatein their own government, it was then that God,through His Prophet (Mohammad) send us the lawswhose scope has amazed mankind.” 21

The present situation of Muslims on onehand, and the painful experience of colonialismin the hands of the West, that repaid them verybadly, by tearing into pieces the Muslim OttomanEmpire and Muslim Persia in the first World Warthrough treacherous means like those ofIntelligent Service agent Lawrence of Arabia etc.on the other, has given the Muslim masses a veryhateful impression of their former“beneficiaries.”

Since then they look at anything Westernwith suspicion and fight against westerninfluence by any means at their disposal. Thiscan be very clearly seen again in the words ofAyatollah Khomeini and the way Muslims of variousIslamic countries have reached to the West,before as well as after the Islamic Revolution.

The taking of the American embassy staff ashostage on charges of espionage in Iran (November4, 1979) and the following anti-American violenceand demonstrations in other Islamic countries andeven in the Philippines by the Filipino Muslims,21 all could prove this reality.

“The homeland of Islam,” wrote AyatollahKhomeini, “one and indivisible, was broken up bydoings of the imperialists and deposite andambitious leaders. The Muslim people, one andindivisible, was broken up into several people.And when the Ottoman Empire struggled to achieveIslamic Unity, it was opposed by a United Frontof Russian, British, Austrian and otherimperialist powers which split it up amongthemselves.” 23

Regarding some treacherous secret plans ofthe he West to colonize and exploit the Muslims,the Ayatollah comments that:

“Then came the turn of those even moredamnable representatives of Satan, theimperialists. Within the last three centuries ormore, they have invaded every Muslim country,with the intention of destroying Islam. They havebeen aware ever since the Crusades that onlyIslam, with its laws and its faith, can bar theway to their material interests and politicalpower. They send missionaries into Muslim cities,and they found accomplices within the

universities and various information orpublication centers, mobilized their orientalistscholars in the service of imperialism all ofwhich only distorted Islamic truths.” 24

All of this goes to show how the Muslimstoday feel about the super powers and somereligions, particularly Christianity, that wasused as cover or tool for “distorting Islamictruths” and “breaking up the homeland of Islam.”And as a result, taking away the Muslim’s gloryand putting them in chains of colonialism orcontrolling their lands by establishing puppetgovernments – like the coup d’etat Shah to powerand other similar cases in Saudi Arabia, Iraq,Oman, Pakistan, Turkey, etc.

That is why it is believed that the presentmovement and revival of Islam in the twentiethcentury has more potentials than that in theearly days of Islam. For this time, the Muslimsnot only believe that they have a “heavenlymission to defend the oppressed against theoppressors25 and to be a nation that invites togoodness and enjoins right conduct and forbidsindecency,” 26 but further, this time they feelthat they are betrayed by their arch enemy – theWest.

To those should be added the invaluableexperiences of the past that are the best guidesfor their future, in order not to repeat themistakes but adopt the right strategy andplanning.

Liberation Movements Conference in TehranTo materialize the Islamic unity and to

build a universal front against imperialism, theIslamic government of Iran has held many

conferences inviting different nations and groupsto participate.

The most significant of them all was thesix-day world Liberation Movements’ Conferencethat was inaugurated on January 6, 1980 in Tehranand was attended by representatives of 16Liberation Movements from different countries,around the world.

The hosts of the meeting were the MuslimsStudents adhering to the Imam’s Line, who heldthe American Embassy staff on charges ofespionage for 444 days during the Iran-U.S.crisis of 1979-80.

In that conference almost all liberationmovements, like the Polisario (of Sahara)Eritrean Liberation Movement, PalestineLiberation Organization (PLO) and the LiberationMovements of Iraq, Saudi Arabia, Fettani(Thailand) Algeria, Uroguay, etc., wererepresented by one or more representatives oftheir movements.

The conferences opened its sessions with amessage from Ayatollah Khomeini. Here are somephrases of that message to show how theyAyatollah is trying to persuade the people toestablish a universal front against imperialismof both capitalist and communist powers.

Should I begin with the difficulties whichthe superpowers have imposed upon the deprivedpeople of the world? (….) or should I complain ofthe Muslim Governments which have the weapon ofoil a their disposal and other resources… but whothemselves do not use this weapon for freeingthemselves from the yoke of there imperialism ofthe West and East?

Rise in revolt: … tell your governments torescue themselves from self-imposed lassitude andsubjection. Tell them all to turn to Islam and toIslamic brotherhood.

O you impoverished masses of the world:Arise in revolt and rescue yourselves from theclaws of the enemies of humanity. Do not continueto submit to injustice, for God will aid theoppressed. 27

Islamic Constitution of Iran and the WorldwideIslamic Government

Based on the Qur’anic injunctions regarding“Brotherhood of the believers” 28 and the “Onenessof the Muslim Ummah (nation)” 29 the IslamicConstitution of Iran declares this concept as amajor principle of its Foreign policy:

“All Muslims are one nation and the Islamicgovernment of Iran must strive to achieve thepolitical, economic and cultural unity of theIslamic world.” 30

In another part of the constitution, underMass Media the Islamic government’s duties arefurther explain this way:

“…in the creation of an Islamic society inthe hope that such society can be held up as anexample and a model to the rest of the world.31

When it comes to specify the foreign policywith regards to other people of the world,whether Muslim or non-Muslim, the constitutionannounces the responsibility of the IslamicGovernment of Iran in supporting “the deprivedpeople of the world against their oppressors.”

“The Islamic Republic of Iran” states thatconstitution. “regards the happiness of man

within the community of mankind as its object,and recognizes independence, freedom and justiceas the rights of all men. While refraining frominterfering in the internal affairs of othernations, the Islamic Republic shall not withholdits support from the deprived people of the worldagainst their oppressors.” 38

The oppressor here could mean anybody, beit the group in power in one country or theinternational oppressors who subject othernations to exploitation and abuse, for theirimperialist plans.

Therefore, it should be concluded that thepresent Islamic Movement, initiating from Iran isfollowing, in principle, the same policy of theearly movement of Islam that was declared by theQur’an as a Universal Mission.

It is not satisfied only with liberatingthe oppressed people of Iran rather as long asthere remains any oppressor and the oppressed inthis world, the Islamic Movement is committed tocontinue struggling.

This is the principal plan of the IslamicMovement in bringing the long forgotten justiceand brotherhood to the society of man, through anon-stop effort and struggle which gets itsguidance from God and its elements from among theoppressed people of the world.

REFERENCE

CHAPTER I

1Time Magazine, New York, April 16, 19792Ettelaat, Tehran, January 30, 1980*See for example: The Dagger of Islam, by John Laffin,

(London: Sphere Books, Ltd, 1979).3Arthur Higbee, “What Would Iran’s Islamic

Republic Be Like? Bulletin Today, February 11,1979, p.6

*This book has been printed many times inArabic, Persian, Urdu, etc. A good Englishtranslation is published by Center of IslamicStudies, P.O. Box 12. Qom, Iran, in 1975.

*A.H. stands for After Hijra meaning themigration of Prophet Mohammad from Mecca toMedina.

4Ali Reza, Seyyed, Nahjul Balagha (QumCenter of Islamic Studies, 1975) p.12

5Qur’an 26:2146Ali Reza Seyyed, Nahjul Balaha p.127Ibid; p.14*The English translation of Nahjul Balagha

gives a list of Muslim as well as non-MuslimScholars who have researches regarding thismatter (N.B. Center of Islamic Studies, Qum,Iran, pp. 9-12).

8Hatta, Mohammad, A review on the Characterof Ali (Cairo, Neel Books Ltd., 1970) p.40.

9Ali Reza, Seyyed, Nahjul Balaha (Qum Centerof Isalmic Studies, 1975) p.11.

10Ibid11S.V. Mir Abmed Ali; The Holy Qur’an Full

Commentary Vol.I (Karachi, Pakistan: P.E. TrustPublications, 1979) p.608

12Ibid13Faizol-Islam, Naqi Nahjul Balagha p.5214Ali Reza, Seyyed, Nahjul Balaha p.13415Ibid, p.14816Shariati, Ali Maktab (Houston, Texas: Book

Distribution Center 1977) p.1017Ali Reza Seyyed Nahjul Balaha p.13418Ibid, p.148

19Ali Reza, Seyed Nahjul Balagha (Qum Centerof Isalmic Studies, 1975) p.162

20George Zaidan History of IslamicCivilization Vol. I (Cairo, Dar Al-KotabPublications, 1960) p.160

21Ibid, p.16522Ibid, p.5723S.M.A. Jafaray Nahrul Balagha

(Introduction) p.57-6024Qur’an, 68:125Opinion expressed by Mr. Narsisian, First

Secretary of British Embassy, in his speech atIslamic Center Baghdah, December 15, 1970

26Faizol Islam, Naqi Nahjul Balagha p.4627Ibid, p.76128Faizol Islam, Naqi Nahjul Balagha p.56*Note for example Omar Khayyam of Persia

(Iran) who was an astronomer, philosopher,mathematician and one of the most outstandingpoets in history. Another good example is AbuRarabi (Central Asian) who was a greatPhilosopher as well as musician, etc.

CHAPTER II

1Picktthall, Marmaduke The Glorious Qur’an(Tehran: Salehi Publications, 1974) 21:107

2Ibid, 17:93Marmaduke Pickthall, The Glorious Qur’an

(Tehran: Salehi Publications, 1974) 7:1754Ali Reza Seyyed, Nahjul Balaha p.1315Ibid, p.1326Picktthall, Marmaduke The Glorious Qur’an

7:1727Statement by Mohammad Ali Jinah, founder of

Pakistan, in his speech delivered at Karachi onthe occasion of the Independence of Pakistan,September 14, 1947

8Picktthall, Marmaduke The Glorious Qur’an62: 2

9Ali Reza Seyyed, Nahjul Balaha p.14010Picktthall, Marmaduke The Glorious Qur’an

62:511Ali Reza Seyyed, N.B p.13412Ibid, p.258

13Picktthall, Marmaduke The Glorious Qur’an4:59

14Ibid 57:2515Ammed Al Qommi, a Brief Study of Qur’an,

Iranian Muslim Student Association, Manila,Philippines, 1979, p.10

16Rao Ramaksrisna Muhmmad (Mnila: Far EastYoung Muslims Association, 1980) p.9.

17See The New Testament, Mathew 5:38-4518Qur’an, 2:256.19Ibid 2:19020Rao Ramaksrisna Muhmma p.1121Ibid. p. 1222Ibid. p. 1223Qur’an, 49:1324Ibid. 17:7022Ibid. 28:427Qur’an, 28:5-628Ali Reza Seyyed, Nahjul Balaha p.17929Ibid. p. 304*The awaited Imam that shall appear later. A

belief (common among almost all peoples andreligions that their leader shall return (e.g.)“Jesus Christ shall return,” that is the beliefof the Catholic, etc.

30Ministry of National Guidance: The IranianConstitution, Tehran, Iran 1979, p.4.

31Ali Reza Seyyed, Nahjul Balaha p.40832Ibid. p. 12733Ibid. p. 41934Ibid. p. 19035Ibid. p. 42536Ibid.37Ibid.38Ibid. p. 448

39Ibid. p. 53240Faizol Islam, NAQI Nahjul Balagha p.99341Ibid. p. 99342Ibid. p. 104443Ali Reza Seyyed, Nahjul Balaha p.158

CHAPTER III

1Amini Allama Al-Ghadir (Nejaf, Iraq Al-Ghadir Publications 1968) p. 125

3Faizol-Islam Naqi, Nahjul Balagha p.504Ibid., p.1465Ali Shariati Ommat Wa Imamat (West Germany,

United Islamic Students Ass. Persian SpeakingGroup 1976) p.95

6Qur’an 62:27Iranian constitution, Article 1078Ali Reza, Seyyed Nahjul Balagha p.2799Abid., p. 88110Motahhari Mortez Dastan Rastan (Tehran,

Enteshar Publications Inc., 1972) p. 90.11Qur’an 3:15912Abid., 42:3813The Iranian Constitution (Tehran, Ministry

of National Guidance 1979) p.514A.M. MacDonald, Chambers’ Essential

English Dictionary p.13015Iranian Constitution, Preamble, under

“Methods of Government in Islam.”16Abid17Ali Reza Seyyed, Nahjul Balaha p.42318Harold J. Salemsoh Sayings of the

Ayatollah Khomeini (New York: Bantam Books Inc.,1980) p.15.

19Ali Reza Seyyed, Nahjul Balaha p.64820Abid., p. 70221Iranian Constitution, Preamble, under

“Methods of Government in Islam.”

CHAPTER IV

1Rao Ramakrishna Muhammad p. 142Qur’an 114:1-3*This is the first sentence that every

Muslim or newly-converted to Islam shouldproclaim, namely: LA ILAHA ILAL LAH

3Torabi, Rashid Hazrat Ali’s Famous Epistleto Malik Ashtar, Governor of Eqypt (Qum, AnsananPublications, 1972) p.9

4Abid., p. 105Abid., p. 116Ali Reza, Seyyed Nahjul Balagha p. 5397Qur’an, 57:258Abid., 62:29Abid., 26:9010Abid., 4:7611Faizol-Islam, Naqui Nahjul Balagha pp. 52

& 11212Torali Rashid, Hazrat Ali’s Famous Epistle

to Malik Ashtar, Governor of Egypt p.2013Qur’an, 5:3214Ameed Al-Qommi A Brief Study of Qur’an

(Manila:Iranian Muslim Students Association 1979)p. 23.

*Refer to Chapter 2: Under the topicEstablishment of a Just Political Structure.

15Qur’an, 79:17

16Qur’an, 79:18-26.17Abid., 59:2218Abid., 2:14219Torali Rashid, HAZRAT ALI’S Famous Epistle

to Malik Ash,tar, p.2520Abid., p.1621Qur’an, 4:5922Abid., 59:7.23Abid., 5:48.24Abid., 1:3.25Abid., 2:18526Ali Reza Seyyed, Nahjul Balaha p.20527Rao Ramakrishna, Muhammad (Manila: Far

East Young Muslims Association, 1980) p. 7

CHAPTER V

1Laffin John, The dagger of Islam (London:Sphere Books LTD., 1979) p.5

2Abid., p. 63Abid., p. 4.4Muslims of the Soviet East. Official

Journal of Muslim Religious Board of Asia andKazakhistan, No.3, 1980, p. 11.

5Hong Kong Muslim Herald Vol. 3, Nov. 1980,p. 3.

6Islmic Republic (Morning Daily) Tehran,Feb. 4, 1981

7John Laffin, The Dagger of Islam p.4.8Laffin John, The Dagger of Islam (London:

Sphere Books LTD., 1979), p. 5.9Robert AZZI, Saudi Arabia National Geog.

Mag. Sept. 1980), pp.279-298

10Harold J. Salemson, Sayings of theAyatollah Khomeini (New York: Bantam Books Inc.,1980) p. 3.

11Ettelaat (Evening Daily), Tehran, August12, 1980, p.3.

*Muslim countries still under monarchysystem or sheikhdom are: Saudi Arabia, Oman,Morocco, Malaysia, Kuwait, Qatar, Bahrain andUnited Arab Emirates.

12Harold J. Salemson. Sayings of theAyatollah Khomeini (New York: Bantam Books Inc.,1980) p. 10

13A statement by Ayatollah Khomeini, Founderof the Islamic Republic of Iran, in his speechdelivered to the Muslim Ambassadors in the HolyCity of Qum, on November 3, 1979.

14Abid.15The Iranian Constitution, section 1016The Islamic Republic (Morning Daily,

Tehran, February 12, 1980) p.4.17Qur’an, 34:28.18Qur’an, 48:28;9:33; and 61:9.19Ali Reza Seyyed, Nahjul Balagha p. 17820Sheikh Abss Qommi, Montahal aamal (Tehran:

Elmieh Books Ltd., 1960) p. 95.21Harold J. Salemson, Sayings of the

Ayatollah Khomeini (New York: Bantan Books, 1980)p. 8.

22Bulletin Today, Manila, Nov. 30, 1980 p.1.

23Saying of the Ayatollah Khomeini p.824Abid., p. 9.25Qur’an, 4:75.26Ibid., 3:104.

27Selected Messages and Speeches of ImamKhomeini (Tehran: The Hamdami Foundation Books,1980) p. 90.

28Qur’an, 49:10.29Iranian Constitution. Section 1, Principle

11.31Abid., Preamble32Iranian Constitution, Section 10, Article

154.*Ali Reza Seyyed, Nahjul Balagha p. 486

*Ali Reza Seyyed, Nahjul Balagha p. 520.

APPENDIX

Appendix IA LETTER OF INSTRUCTION ISSUED BY IMAM ALI

When Imam Ali appointed Officers forcollection of Zakat and charitable money he wrotefor them this instrument of instructions. We haverecorded as few portions of it here to show thathe always erected the pillars of pillar of Rightand created examples of justice in all matters,small or big, delicate or serious.

Move on with the fear of Allah who is Oneand has no Partner. Do not frighten any Muslim.Do not pass over his land so as to make him feelunhappy. Do not take from him more than Allah’sshare in his property. When you go to a tribe,you should get down al their watering place

instead of entering their houses. Then proceedtowards them with peace and prestige till youstand among them. Then salute them and do notfall short of greeting them. They say to them “Opeople of Allah. The vicegerent of Allah and HisCaliph has sent me to you to collect from youAllah ad His Caliph has sent me to you to collectfrom you Allah’s share in your properties, isthere anything of His share in your properties?If so, give it to His vicegerent. If someoneamong them says NO, then do not repeat thedemand! If someone speaks to you in theaffirmative, then go with him without frighteninghim, threatening him, pressuring him oroppressing him. Take whatever he gives you suchas gold or silver (coins). If he has cattle orcamels d not enter upon them save with ispermission, because their major part is his.Therefore when you get there do not enter uponthem like one who has full control over them orin a violent manner. Do not scare any animal, donot tease any one and do not let the owner feelgrieved about any one. Divide the property intotwo parts and let the owner choose one. When hehas choose one do not object to it. Then dividethe remaining into two parts and let the ownerchoose one. When he has chosen do not object toit. Then divide the remaining into two parts andlet him choose one and when he has chosen do notraise any objection. Continue like this till onlythat much remains which is enough to satisfyAllah’s dues. Than take Allah’s due from it. Ifhe disputes your action allow his view, then mixthe two (separated) parts and repeat what you haddone before till you take Allah’s due from theproperty. Do not take an old, decrepit limb

broken, sick or unsound animal. Do not entrustthe animals (for custody) except to him who youtrust that he would take care of Muslim’sproperty till he hands it over to their chief whowould distribute it. Do not entrust it to anyoneexcept who is well wisher, God-fearing,trustworthy and watchful, and who is not harsh(on them), not makes them run too much, nor tiresthem, not belabors them. Then send to us all thatyou collected and we shall deal with it as Allahhas ordered. When the trustee takes over (theanimals) tell him that he would not separate theshe-camel from its young and should not milk allits milk because that would affect its young andalso that he should not exert it in riding. Inthis matter he should behave justly between itand all its companions. He should allow rest tocamels (who are tired), and drive with ease thosewhose hoofs have been rubbed off. When you pass awater spring stay the camels there for drinkingand do not take them away from vegetation growingland to barren paths. He should allow them restnow and then and give them time near water andgrass. In this way then they would reach us theywould be fat with plenty of narrow and would notbe fatigued or distressed. We would thendistribute them according to the (commands of)Qur’an and the Sunna of the Prophet of Allah(S.A.). Certainly this would be great source ofrewards for you and means to secure guidance, ifAllah, so wills.*

Appendix IIAnother Letter

(When Imam Ali came to know that the peopleof Basra invited Usman bin Hunait, governor ofthe place of to a banquet and he joined it, thewrote to him):

O, Ibne Hunaif, I have come to know that ayoung man of Basra invited you to a feast and youleapt towards it. Foods of different colors werebeing chosen for you and big bowls were beinggiven to you. I never thought that you wouldaccept the feast of a people who turn out thepoor and invite the rich. Look at the morsels youtake, leave out that about which you are in doubt

and take that about which you are sure that ithas been secured lawfully.

Remember that every follower has a leaderwhom he follows and from the effulgence of whoseknowledge he takes light. Realize that your Imamhas contented himself with two shabby pieces ofcloth out of the (comforts of the) world and twoloaves for meal. Certainly you cannot do so atleast support me in piety, exertion, chastity anduprightness, because, by Allah I have nottreasured any gold out of his world nor amassedplenty of wealth nor collected any clothes otherthan the two shabby sheets. Of course, all thatwe had in our possession under this sky wasFadak, but a group of people felt greedy for itand the other party with held themselves from it.Allah, is, after all, the arbiter. What shall Ido: Fadak or no Fadak, while tomorrow this bodyis to go in the grave I whose darkness its traceswould be destroyed and (even) its news woulddisappear. It is pity that even if its ____ iswidened or the hands of the digger kept it vastthe stones and clods of clay would narrow it andthe falling earth would close its openings. I amalways trying to keep myself engaged in piety sothat on the day of the great fear it remainspeaceful and steadfast in slippery places. If Iwished I could have taken the way leading towards(the worldly pleasure like) pure honey, finewheat and silk clothes but it cannot be that mypassion may lead me and greed may take me tochoosing good meals while in Hedjaz or in Yamamathere may be people who have no hope of getting aloaf or who do not have full meal. Shall I liewith satiated belly wile around me there may be

hungry bellies and thirsty livers? Or shall I beas the poet has said? –

It is also a disease that you lie with yourbelly full while around you people may be badlyyearning for dried leather.

Shall I be content with being called “ImamAli” although I do not share with the people thehardships of the world? Or shall I be an examplefor them in the distresses of life? I have notbeen created to keep myself busy in eating goodfoods like the tied animal whose only worry ishis fodder or like a loose animal whose activityis to swallow. It fills its belly with its foodand forgets the purpose behind it. Shall I beleft uncontrolled or to pasture freely. Or drawthe rope of misguidance or roam aimlessly in thepaths of bewilderment. I see as though some oneof you would say that if this I what Ibne AbiTalib acts then weakness must have made him unfitto fight his foes and encounter the brave.Remember that the three of the forest is the bestfor timber whole green twigs have soft bark. Andthe wild bushes are very strong for burning andslow in dying off. By Allah if the Arabs join tofight me I would hasten to catch them by theirnecks. I shall surely strive to relieve the earthof this man of perverse mind and unclothe body,till mud particles are removed from the grain.

Get away from me O, world! Your reign is onyour own shoulder as I have released myself fromyour ditches, get out of your share and avoidwalking into your slippery places. Where arethose communities whom you had enticed with yourembellishments? They are all confined to gravesand hidden in burial places. By Allah if you had

been a visible personality and a body capable offeeling I would have awarded your penalty fixedby Allah because of the people whom you deceivedthrough desires and the communities whom youthrew into destruction and the rulers whom youconsigned to ruin and drove them to places ofdistress after which there is neither going norreturning. Indeed whoever stepped on yourslippery place slipped, whoever rode your surgesgot down and whoever evaded your shares receivedinward support. He who keeps himself safe fromyou does not worry even through his affairs maybestraightened and the world to him is like a daywhich is near expiring. Get away from me, for byAllah, I do not bow before you so that you mayhumiliate me, nor do I let loose the rains foryou so that you may drive me away, I swearwherein I expect the will of Allah that I shalltrain myself that it would feel joyed if it getsone loaf for eating, and be content with onlysalt to season it. I shall let my eyes emptythemselves of tears like the stream whose waterhas flown away. Should Ali eat whatever he hasand fall asleep like the cattle who fill theirstomach from the pasture land and lie down or asthe goats graze, eat the green herbs and entertheir enclosure. His eyes may die if he, afterlong years, follows loose cattle and pasturinganimals.

Blessed is he who discharges his obligationtowards Allah and endures his hardships, allowshimself no sleep in the night but when sleepoverpowers him he lies down on the ground usinghis hand as pillow along with those who keeptheir eyes wakeful in fear of the Day ofJudgment, whose bodies are ever away from beds,

whose lips are humming in remembrance of Allahand whose sins have been erased through theirprolonged beseeching for forgiveness. “They arethe party of God: Be it known verily the party ofGod alone shall be the successful ones” – Qur’an58:22. Therefore, O’Ibne Hunaif, fear Allah andbe content with your own loaves so that you mayescape Hell.*

On the Blessed Occasionof the Anniversary of the Islamic Revolution of Iran

Printed by:Iranian Muslim StudentsAssociation, Philippines