What Is Islam? Beliefs, Principles and a Way of Life

Politics in Islam

11-POLITICS IN ISLAM

Question:

Does Islam have a political system?

Answer:

Yes, since Islam, as we have seen, is concerned both with the spiritual affairs of man and also with the life in this world. Islam has something to say about all man’s needs and adopts a clear position regarding every issue.

Question:

What do you mean by Islamic politics?

Answer:

To go into detail about Islamic government would require a large volume so here we shall summarize the main principles involved, addressing the following questions:

  1. Who should lead an Islamic state?

  2. How should government in Islam be carried out?

  3. What is the system of government?

Question:

Who then should lead an Islamic state?

Answer:

The head of state is someone who fulfils these conditions:

  1. He must have reached the age of legal maturity, is sane, is a freeman, a male, legitimate in birth and a man of faith.

  2. He must be knowledgeable about worldly and spiritual affairs.

  3. He must be scrupulously just.

Many jurists also stipulate that he should be the most knowledgeable of the religious scholars of his day.

Question:

What does Islamic government entail?

Answer:

An Islamic government is concerned with spiritual and material affairs equally, which means that an Islamic ruler rules in the name of God, not in his own right or in the name of any aristocracy. The advantage of such a government lies in the following:

  1. It fills the spiritual vacuum in society since rule is not distributed between a “spiritual authority” and a “worldly authority” but is, rather, one authority representing both aspects of government together.

  2. It is not possible for the ruler to become corrupt since if he does he will be exposed immediately, for religion has its own laws which cannot be changed nor be substituted nor be adjusted.

  3. It strengthens the relationship between the people and the government, which results in complete cooperation since people have a spiritual side to their nature.

Even if someone proclaims that he is not religious he means that he is not committed to God’s laws not that he has absolutely no religion or spirituality, for the meaning of religion is that particular ethical path which an individual chooses to follow in life. Therefore if a government can itself unite both religious and worldly authority, everyone should feel some empathy with it.

  1. Following from the above, such a government will last longer since a government based upon spiritual principles has greater staying power and lasts longer than a secular one. Question:

Describe an Islamic system of government.

Answer:

This question needs ideally a detailed survey of the various institutions which appertain to such a government but suffice it here to outline some of them and some of the factors that will take priority in a system founded upon Islam:

  1. The judiciary.
  2. The army.
  3. The treasury.
  4. Freedom in its various forms.
  5. Solving disputes and problems.
  6. The prosperity of the nation.

Of these six items, the first three are among the basic constituents of any nation since the law exists to enforce justice within the country, the army to repel an enemy and the like and a treasury is required to provide for the judiciary, the army and other institutions. The last three concern the welfare of the nation and its progress.

Question:

How does Islam regard the judiciary?

Answer:

The judiciary in Islam is uncomplicated, speedy and free of charge. One judge is sufficient to deal with the litigations of a large town in the simplest fashion by people merely having to report to him for a ruling and, moreover, without paying any legal charges.

The plaintiff is asked if he has evidence for what he alleges. If he has, then judgement is given accordingly and if he cannot produce evidence, then judgement will be in favour of the defendant. Once the judgement has been announced this is the end of the case. In this way one judge was sufficient for the needs of a large city like al-Kufa for a period of almost half a century.

Question:

What about the army in Islam?

Answer:

The army in Islam as we gather from various authorities is open to all and you join it by choice and it is not a great burden on those who join. The ruler establishes camps outside the cities, sets up the necessary facilities and commends the idea of military training to the people. It is clear that the kind of training envisaged will be popular and there will be great response seeing that a man will only be required to give up a portion of each day for military service, whereas for the remaining hours he is free to busy himself as he chooses.

Also military expenditure will not overburden the government since all it will have to provide are the essential requirements. The concept of the army in Islam even in a modern context can be likened to a sports team.

Question:

Describe the treasury in an Islamic state.

Answer:

As has already been noted, taxes in Islam are restricted to khums, zakat, jizya and kharaj which are all sent to the Treasury and from this money the various organs of an Islamic state are funded. Seeing that the administration of the state is run so simply, it does not need that much money and therefore the people under an Islamic government are happy since they do not have to pay tax and the government is content because the burden of expenditure is not heavy.

Question:

What do you mean when you speak of freedom within Islam?

Answer:

Since the apparatus of an Islamic government is uncomplicated, the people correspondingly enjoy the maximum freedom and thus they have a free unrestricted rein when it comes to farming, trading, industry, travelling, building, where to live, the possession of anything that is permissible (from the standpoint of the Shari‘a) and so forth.

For all this freedom there are no taxes to pay and similarly there is no obligatory work to do such as military service. Man’s needs are met simply and in the same way the judiciary is run on uncomplicated lines and so are trade transactions and those involving pawning and renting and the like.

For instance, buying and selling is carried out speedily and can be summed up by the seller saying, “I sell (something or other)”, or to that effect, and the reply of the purchaser, “I accept” and then writing down on an ordinary piece of paper what has been transacted with the signature of two witnesses. This simplicity is a common feature of life in an Islamic state.

Question:

How does Islam deal with the problems of the people?

Answer:

Because Islam only recognizes the existence of crucial problems, does not impose any taxes upon commodities or work and also the fact that the apparatus of government is kept to a minimum, the problems you see today in the nations around the world would not exist under Islamic rule.

Only issues of prime significance will remain, such as judicial proceedings, criminal offences and, thirdly, actions which are contrary to Islamic law such as building a house that overlooks another and the like, theft, murder, drinking alcohol and so on. These three categories are dealt with speedily by Islam to the extent that they should no longer be regarded as problems at all.

Consequently one judge is enough for a whole town. His responsibility is to make a judgement in legal disputes, look after money belonging to orphans, oversee the awqaf (religious estates) and witness trade transactions and business agreements and appoint an official to carry out judicial punishments. Another factor is that the number of prisons in an Islamic state is very small and so it is true to say that the people under Islamic rule have no intractable problems to confront and consequently they can busy themselves with their own affairs with a sense of serenity and peace of mind.

Question:

How can Islam make a nation progress?

Answer:

There are several factors for Islam being able to do this which can be summarized in the following basic principles:

  1. The simplicity of the government apparatus.
  2. Encouragement.
  3. Mutual cooperation.

Concerning the apparatus of government in Islam, I have already pointed out some of its aspects. Historians have mentioned that the number of top officials sufficient to rule an Islamic state need not exceed 50 for every million or so inhabitants. Islam does not see the necessity for the existence of many of the departments considered as being essential by the governments of the nations of today, because it prefers to have things done in an uncomplicated fashion.

Thus an Islamic state does not unduly make issues intricate nor protract them so that it has to have numerous officials and similarly it delegates many tasks to the people themselves. These tasks therefore are not monopolized by the government causing it, in turn, to create more departments which would not only be a considerable burden upon it but would also mean having to take people away from the private sector.

As for encouragement, Islam encourages knowledge and work to an extent not found in any other religion or legal system. It makes “seeking knowledge an obligation for every Muslim” and both for the scholar and the manual worker it promises an astonishing amount of merit in the hereafter.

So those who are religious possess two forces that will lead to the advance of human affairs: a worldly potential which is also present in non-Muslim societies and a religious, spiritual power which others do not possess and this truth is indicated in the words of the Almighty, “And you hope from God what they do not hope”[4: 104].

Thirdly, concerning mutual cooperation: an Islamic government cooperates with the people in order to bring about a thriving society and a more prosperous nation just as Imam Amir al- Mu’minin (peace be upon him) directed Malik al-Ashtar when he appointed him his governor over Egypt [ca. 37/658] during his glorious period of rule, and there are many other examples.

Since an Islamic government is sure to pursue the policies outlined above, the state cannot help but achieve a remarkable degree of advancement. We have thus summed up what we mean by politics seen from an Islamic perspective. A detailed survey is not possible here but we have allocated a special work to this topic.

Society in Islam

12-SOCIETY IN ISLAM

Question:

Does Islamic society have a specific structure?

Answer:

The various units of society adapt themselves to each other according to how a particular society is governed. Sometimes those governing society make allowances for the basic instincts of man and at other times they ignore them.

Since Islam is the religion which responds to the innate nature of man, it takes into account this inherent disposition in all its laws and so promotes what is good and forbids what is bad. If we look at society at the present time, we notice the following elements and phenomena:

  1. The family.
  2. People who work in trade or business.
  3. The school and education.
  4. Worship.
  5. Religious festivals.
  6. Government employment.
  7. Social gatherings like the meeting together of friends, weddings, travelling together, funeral gatherings and so on.
  8. The army.
  9. Relations between the government and the people.
  10. Temporary sharecropping.

1-The family:

Each member of a family has his or her particular responsibilities, so a husband has his responsibilities and a wife hers and both of them have responsibilities towards the children, just as the children have towards their parents. Taking the word family to comprise also relatives, then they all have responsibilities and duties towards one another which are not confined to particular circumstances or occasions but are general in application.

Some matters regarding the family (according to the five principles into which human actions fall) are obligatory, some recommended, some forbidden and some are disapproved of and some permitted.

For example Islam has set out rules regarding getting married: the obligation on the husband to provide for his family, the duty of the wife to obey her husband, correct behaviour within the house, the way to bring up children, what names to give them and other matters concerning them.

2- Business and trade:

Islam has clarified the conditions and rules relating to running a business whether it is a matter concerning the customer, or between two parties regarding a purchase, mortgage, making out a contract for renting and so on.

3-Education:

Islam has a particular view regarding education, culture, the conditions for becoming a teacher, how a student should behave, the characteristics of an Islamic education and what should be its aims. Evidence for Islam’s concern for education is that the “Second Martyr”1 (al-Shahid al-Thani), may God be pleased with him, wrote a book on this subject entitled, “Munyat al-murid fi adab al-mufid wa-’l-mustafid” 2.

4-Worship:

Islam has set out specific laws regarding worship, has clarified how prayers in congregation are to be carried out and what kind of place is suitable for such prayers. It has also detailed the characteristics of a mosque and the conditions for being an imam and has stressed the obligation of the believers to interrelate affectionately with one another and with the imam, and so on.

1 The author is referring to Shaykh Zayn al-Din b. Nur al-Din al-‘Amili who was murdered in 966/1559 while travelling to Istanbul. About 80 works are attributed to him.

2 “What an aspirant desires concerning the conduct of a teacher and that of his pupil.”

5-Religious festivals:

Joyful festivals and occasions for grief, the Hajj, visits to the shrines of the Holy Prophet and the impeccable Imams: all have a special place in Islam and each occasion has its particular character, rites and special spiritual benefits for which scholars have compiled numerous works as, for instance, the Hajj of the Jawahir1, Kamil al-ziyarat2 and the Mazar of the Bihar3.

6-Employment in government service:

I am referring here to the social aspects of such employment, that is to say what is entailed in holding a post close to the government and also the qualities that a judge should possess and those who work under him as well as any specific employment that directly affects the well-being of society.

7-Social gatherings:

Islam gives great importance to these from the point of view of correct procedure: how best these should be conducted and everything appertaining to them. One of the scholars has even written a specific treatise about this called, “The book of social relations” (Kitab al-‘Ishra)4.

8-Army:

From the social aspects, both when in camp and on the move: how the army should conduct itself, what is involved in the army’s obeying its commander-in chief and how such a commander must treat his men. Islam deals with all these points and a special section in jurisprudence has been allocated to them called “The Book of Jihad”5.

1 A reference to pp. 80-110 of vol.20 of Jawahir al-kalam fi sharh shara’i‘ al-Islam by Muhammad Hasan al-Najafi (d. 1266/1850), Beirut, 1981, (43 volumes).

2 By Ja‘far ibn Quluye al-Qummi (d. 369/979), Najaf, 1356/1937-8.

3 The Kitab al-mazar of Bihar al-anwar by ‘Allama al-Majlisi, which embraces vol. 97 (pp. 101 to end) and vols. 98 and 99.

4 Vols. 109 and 110 of the author’s “Encyclopaedia of Jurisprudence” (Mawsu‘a al-fiqh) are entitled Kitab al-ijtima‘.

5 Vols. 47 and 48 of the author’s mawsu‘a are devoted to this topic.

9-Temporary sharecropping:

This has its own procedures, conditions and characteristics such as how contracts between the sharecroppers are retained, the forms of the sharecropping contract, the share of the cultivator in the farm produce, how he is employed, his rights and the rights of the owner of the farm, and so on.

10-Finally, Islam has clarified the rights of the ruler with regard to the people, the rights of the people with regard to the ruler and the relationship which should exist between both of them. In short, what is called today “Sociology” has already received exhaustive treatment in Islam. Society according to Islam should be characterized by the following features:-

  1. The promotion of a healthy state of affairs in every aspect of life.

  2. Total mutual trust throughout society.

  3. The greatest degree of tranquillity and calm.

This is thanks to the vitality and reasonableness of the programme which Islam has drawn up in detail for human society and which has to be put into practice if what is desired is a life of well-being and happiness.

Islamic rulings

13-ISLAMIC RULINGS

Question:

Has Islam designed special laws for the people with regard to the diverse aspects of their lives?

Answer:

Yes, for every situation Islam has designed a law which is precise, succinct and appropriate to the highest degree. So Islam abounds in laws which have a direct bearing on the various stages of a person’s life. To prove this you only have to peruse the Jawahir al-kalam in jurisprudence1 which contains almost 60,000 edicts, all accompanied by the evidence that they have been extracted from the following sources: the Holy Qur’an, the sunna, the consensus of the religious scholars and man’s reason.

Question:

Please give examples of some of the principle sections under which Islamic laws are classified with regard to different aspects of life.

Answer:

They are numerous, for example laws relating to:

  1. Transactions between people such as selling, buying, giving a security, renting out and letting.

  2. Farming matters relating to the land itself, agriculture and irrigation channels.

  3. Legal matters such as those concerning judges, witnesses, advocacy, reconciliation and an individual’s rights.

  4. Personal affairs like marriage, divorce, separation, inheritance and making a will.

  5. Criminal offences like punishment, the death penalty (judicial retaliation) and the payment of blood money. 1 See fn. 1, p. 101.

  6. Surety, getting a loan, deposits, bank drafts and so on.

  7. Peace and war, treaties and all that concerns the affairs of the state.

  8. Several categories not mentioned above but which have a direct bearing on the life of an individual.

Question:

How is it possible that these laws which were formulated more than fourteen centuries ago meet the needs and problems of today?

Answer:

We have already said that Islam is the religion that the God of the Universe has sent down so that it may be for all time the religion of mankind and the way man should live his life. God is omniscient and if man-made legal systems take into account the development of the human race, its progress and possible requirements in the future, then is it not more fitting for God to do the same with regard to His laws?

In addition to what has already been said, laws are of two kinds: laws of a specific nature and which are never ever subject to change, such as “alcoholic drink is forbidden”; laws which set out a general principle which can be applied at any time or in any place such as the law that “anything which is capable of producing intoxication is forbidden”.

Any development or problem we encounter in today’s world, if not covered by a specific law, undoubtedly will fall within the scope of a law which enunciates a general principle, which is then applied to the issue in question either sanctioning it or disallowing it.

Question:

Can you give proof of what you have just said with regard to banks, insurance and arming a country with nuclear weapons?

Answer:

Anyone who has a thorough grounding in the bases of Islamic jurisprudence (usul al-fiqh) could answer this question.

  1. A bank is tantamount to a place where a number of separate activities take place concerning which, Islam has clarified its own position and for each of which it has set out a specific law. Such activities include bank drafts, loans, business transactions, deposits and usury.

  2. Insurance is covered by God’s words in the Holy Qur’an, “O you who believe, fulfill [your] contracts”[5: 1] and because insurance does not have any forbidden element, it will be covered accordingly by this principle.

  3. An Islamic state arming itself with nuclear weapons, on condition that they are for defence, is covered by God’s words, “And make ready against them what force you can [muster]”[8: 60].

Numerous other examples can be given where Islamic jurisprudence can be applied to modern developments and phenomena.

A life of happiness

14-A LIFE OF HAPPINESS UNDER THE BANNER OF ISLAM

Question:

How can a happy life be found best within Islam?

Answer:

This is clear from the previous chapters of this book but suffice it here to summarize what Islam can provide if Islam is actually applied:

  1. A faith devoid of superstition, humbug, exaggeration and aberration and which is consistent with man’s innate disposition and capable of clear demonstration.

  2. A spirit which is free from malice, spite, enmity and other unpleasant traits and which possesses the qualities of equilibrium, serenity, inner composure and justice.

  3. A society which benefits from the world’s resources whether they be in the earth, the sea or the air and where such resources are distributed fairly without prejudice, without enriching one race at the expense of another.

  4. Knowledge and good health, material well-being, work, civilized development and the promotion of virtue, as a result of which ignorance, illness, poverty, vice, crime, unemployment and decadence will cease to exist.

  5. Abundant freedom and giving mankind a sense of dignity and in this context we mention the words of the Almighty in the Holy Qur’an: “And indeed We have honoured the children of Adam, and We have carried them on land and sea, and have nourished them with [all] good things and have preferred them over much We have created, with a marked preference”[17: 70].

And in numerous verses in the Holy Qur’an we read that God has made the universe subservient to mankind. As regards the value of man from the Islamic perspective, suffice it to mention here the Qur’anic verse: “If anyone kills a person not in retaliation for murder or for spreading turmoil in the land it is as if he has killed all mankind”[5: 32].

  1. Peace throughout the world and security for all people.

  2. Progress for mankind in all the vital fields of human activity.

  3. Social justice, whether it be in the affairs of state or among the populace.

  4. The faithful discharge by each individual of his duties and the giving to each person what is his due in a straightforward, uncomplicated and honourable fashion.

  5. The solution to every kind of problem.

This is a summary of the basic things to which Islam aspires for the fulfilment of a happy life, the likes of which cannot be conceived as existing outside Islam. In addition to this, that which is the source of joy to a person in this life is the good news of a glorious future which will thus make any disaster that may now befall him or her easy to bear.

Consequently, we do not find even among those people who are the most fervent nationalists and patriots, but who do not believe in the hereafter, half the vitality, courage, intrepidity, happiness and equanimity that we find among those who believe in God and the resurrection, and history is the best witness to this.

Finally, we ask God to guide us all so that we may please Him and to Him alone do we turn for help.

1. Fundamentals of Islam

In this book the author outlines the five fundamental principles of Islam, namely Tawheed (the Indivisible Oneness of God), Adl (Divine Justice), Nubowwah (Prophethood), Imamah (Leadership of mankind), and Me’ad (Resurrection). For each principle, the author presents a brief, and to the point, discussion on the significance of the issue concerned. The book could serve as a good introduction to Islamic beliefs.

2. The Family

In this book the author highlights the problems he sees both in Islamic societies and in west societies today that arise from the phenomenon of unmarried young men and women, through to birth control and contraception. He surveys the idea of marriage in various religions and schools of thought, and discusses polygamy from the Islamic perspective.

As well as being a call to the Muslim world to revert to the true teachings of Islam, this book can also be of use as an introduction to others who seek some answers to the social problems of today. This is because Islam provides detailed teachings that promise success in every area of human life on individual and societal levels, and furthermore the practicality and success of those teachings have been proven in the course of history.

  1. The Qur’an: When was it compiled?

In this book the author addresses the issues of when the Holy Qur’an was compiled, on what and whose instructions was this task carried out, and who accomplished its compilation in the form that it is available today. In this work the author presents undisputable evidence as to address these crucial questions. Through historical, methodical and logical analyses, the author establishes how and when the compilation of the Holy Qur’an was achieved. In the latter half of the book the author cites many Prophetic traditions (hadith) on the significance of the learning and recitation of Holy Qur’an. It is a must read for every Muslim, and any non-Muslim who follows Islamic issues.

4. The Bible and Christianity: an Islamic view

In this work the author carries out a brief investigation into the Bible and presents his findings. They show that some of the most noble men, i.e. the Prophets, who have been chosen by God Almighty as His messengers to mankind, are accused in the Bible to have committed some of the most vile and immoral conducts known to man. Prophets are accused of deception, lying, fornication, rape, incest, murder, and the list goes on. Even God does not escape unscathed in the Bible . . . false characteristics are attributed to Him, or He is accused of making His messengers to commit foul and disgusting acts.

In the second part of this work the author presents some of the debates he had with the Christians who visited him in his residence in Karbala, Iraq. The debates concerned their impression of Islam and its doctrine as well as their own religious beliefs. In this presentation the author shows how he invited non-Muslims to Islam through calm but rational and intellectual debates with them. The book makes an interesting read, especially when the reader can see the simple arguments put forward in these debates.

5. If Islam were to be established

This book can serve as the Muslim's guide to the Islamic government. If an Islamist opposition group has a plan for an Islamic government, this book would help to check various aspects of the plan. In the absence of such a plan, this book would present one. To the non-Muslims, the book presents a glimpse of a typical Islamic system of government. The book would also serve as a yardstick for anyone to check the practices of any government that claims to have implemented an Islamic system of government.

6. War, Peace and Non-violence: An Islamic Perspective

In this work the author addresses three controversial issues, which have come to be associated with Islam. Through his extensive knowledge of the teachings of Islam, the author presents the Islamic stand on war, peace and non-violence, as found in the traditions and teachings of the Prophet of Islam, which could serve as exemplary models for the Mankind.

Detailed accounts of the traditions of Prophet in his dealings with his foes during war or peace times are presented in this book, which gives the reader a clear insight into the way and the basis upon which the Prophet of Islam used to conduct his affairs in this respect.

7. The Islamic System of Government

In this introductory book the author outlines the basic principles of a government based on the teachings of Islam. The author begins with the aim and objectives of the government according to Islam and the extent of its authority in that framework. He then addresses, from the Islamic viewpoint, the significance and fundamental nature of such issues as consultative system of government, judicial system, freedoms, party political pluralism, social justice, human rights, foreign policy, etc.

The author also outlines the policies of a government on issues such as education, welfare, health, crime, services, etc. as well as such matters as the government's income, and authority.

8. Islamic Beliefs for All

In this book the author discusses the five fundamental principles of Islam. These principles are Tawheed or the Indivisible Oneness of God, Adl or Divine Justice, Prophethood, Imamah or the Leadership of mankind after the prophet, and Resurrection.

What distinguish this book are the author's subtle approach in addressing the issues concerned and the simple examples given to illustrate the discussion. This authoritative work is not only important to Muslims, but it would also be of interest to those non- Muslims who seek to explore Islam and its doctrine. This easy to read book would be a valuable reference for Religious Education.

9. Husayn - The Sacrifice for Mankind

This is a collection of articles about a totally unique individual who, through his remarkable sacrifices, managed to change the course of history and the direction that mankind was heading for. He is none other than Husayn, the grandson of the Prophet of Islam, Muhammad, and the second son of Fatima and Ali, peace be upon them. Imam Husayn peace be upon him stood up to tyranny and oppression and gave everything he had, including his life and the lives of his most beloved sons and brothers as well as those of his closest allies, in order to awaken the masses, reform society and rectify the distortion that has been inflicted on Islam.

The articles in this work cover some aspects of the aims and objectives of Imam Husayn’s movement, the difference between his strategy and that of his brother Imam Hasan in facing tyranny and despotism, the examples he set, and the lessons that are learnt from the events that lead up to Karbala fourteen centuries ago.

Besides the benefits of his movement, the personality of Imam Husayn peace be upon him as reflected by the many hadith and teachings of Prophet Muhammad is also discussed. Also included in this work are a number of questions and answers about the commemoration ceremonies observed by the Muslims around the world on the occasion of Ashura.

  1. The rights of prisoners according to Islamic teachings In general, Islam considers imprisonment as a case of last resort in many circumstances, however, according to Islamic teachings there are only a few offences that would lead to imprisonment. Under non-Islamic system, of course the offender should be reprimanded, but any chastisement prescribed by Islamic teachings may only be implemented if all the relevant criteria and the preconditions prescribed are also met. If the criteria are not met, then the prescribed punishment may not be executed.

In this book the author addresses such issues as the fundamental nature of freedom, the rights of prisoner, and the harmful effects of imprisonment on the individual concerned as well as on society, and the kind of offences that would lead to imprisonment under an Islamic system. The author also cites a few cases to demonstrate the attitude the Islamic ruler should take towards offence; to try to find reasons to waive the punishments in any particular case.

The author also addresses the issue of torture in general, and mental and physical ill treatment that is carried out under the guise of interrogation and extracting confession from a detainee or a suspect. 11. Aspects of the political theory of Imam Shirazi Muhammad G. Ayub is a well-known Islamist political activist within the Iraqi circle who has established a long history of political struggle over the past three decades. He was attracted by the views of the Imam Muhammad Shirazi in the fields of social and political sciences.

This prompted the author to write this book to introduce the reader to these views that have remained relatively unknown amongst Muslim activists and reformists. It covers such aspects on politics as freedom of expression, party-political pluralism and organisation, social justice, peace and non-violence, human rights, consultation system of government, etc.