ISLAMIC
GOVERNMENT
MS. TAJAR
TO
TABLE OF CONTENTS
Dedication ...i
Introduction.....1-7
Who is Ali
Ali Bin Abitalib The First Muslim
Ali Multi-dimensional Personality
The wrong concept of Education
Mass Education
Not Lawlessness
ISLAMIC GOVERNMENT: AIMS AND
OBJECTIVES...8-27
Freedom of Man
Ali a man of knowledge & wisdom
Alis Political Reforms
Ali as a Ruler and Statesman
Establishment of a Just Political Structure
War in Islam?
Islam Advocates Justice
In Society
Qualified Islamic Leadership
But it should be different
The Government of the Islamic state
ISLAMIC GOVERNMENT: ORGANIZATION
AND ADMINISTRATION28-37
Leadership: Selective and elective
Sunni and Shia Schools
What about Today?
Relationship of Leader and his people
Administration Based on Consultation
Scope of Showra
Principle of Check and Balance
The Government Affairs
CHARACTERISTIC OF ISLAMIC
GOVERNMENT..38-45
Human Oriented
Provision of Law and Order
A Possible Misunderstanding
Society Based on Moderation
Strong, Firm but highly Democratic
ISLAMIC GOVERNMENT IN MUSLIM COUNTRIES AND A
WORLDWIDE ISLAMIC GOVERNMENT46-54
Establishment of Islamic Government
in 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
Government
APPENDIX..ii-VI
BIBLIOGRAPHYVII-XIV
INTRODUCTION
It was the year 1979 when a big event of the 20th century took
place the militant revival of Islam, symbolized by the Islamic
Revolution of Iran.1
What would be the Islamic Government in the 20th century
become everybodys question. The radical intellectuals, the traditionalists
and conservatives, politicians and businessmen, men of religion as well
as free thinkers all were interested in knowing the nature of this
phenomenon, or as Ben Bella, The leader of Algerian Revolution put it,
The Miracle of our Age. 2
Many articles and commentaries appeared in the International
Press, but almost all failed to describe it correctly, either because of the
lack of information on the subject matter or, in some cases, the intention
to distort the facts. *
Nonetheless, there were some commentators who got the idea
and explained it to their readers. Here are some portions of an article by
Mr. Arthur Higbee. After discussing some progressive and humanoriented aspects of Islam, the author writes as follows:
These humane percepts are contained in a letter from an Islamic
ruler to one of his viceroys. They were written 1300 years ago by
Ali, son-in-law of the Prophet Mohammad to Malik, his new
viceroy for Egypt.
Who is Ali?
It seems that in history the world there is no personality more
controversial then Ali Bin Abitalib. When it comes to this personality the
people range from those who regard him as God (Nosairies, Gholat and
Ali Allahies) down to those who regard Ali as infidel and curse him (The
Nasebies, Khawarej). In between, there are many groups with different
degrees of feelings and beliefs about him. There are those who believed
in Ali to be an impeccable Imam (saint) who was appointed by Prophet
Mohammad as his sole legitimate and uninterrupted successor who
regard him as one of the top tem respectable companions of Mohammad
and the fourth Khalifa (Sunni Muslims). Each one of these two schools
again has several other sub-groups like various branches of Sufis or
mystics and other denominations. But this study is not about those
groups and schools, rather it intends to give a short biography of a man,
whose interpretation and practice of Islamic principles became a
Historian believe that Ali was born in the precints of Ka,aba, the
Holy house in Mecca.7 It is more acceptable when we take into
consideration the facts that the family of Mohammad and Ali the Bani
Hashim, were traditional guardians and Keyholders of Ka,aba and
always had to be present in that Holy House and most probably Alis
mother gave birth to her son while she was in the House.
Ali a Multi-dimensional Personality
Among the great personalities of history, there are some with a
special capacity and talent in one aspect or two, but incapable in the
third.
The history shows many chevaliers, poets, a philosopher, orators,
devotes, justices and rulers, etc. But the thing unique with Ali was that,
according to the researchers, * he was the greatest warrior that ever
appeared in the Arab and Islamic history while his orations and writings
are classified as the masterpieces of Arabic language and Islamic
literature, and his sayings, even today are considered to be among the
best philosophical views. His devotional life has become as symbol and a
pattern to follow, for the early Islamic Sufis as well as many mystical
schools existing today.
Alis political teachings and rules and regulations established
during his four years of Khalafat have been serving as the basis of many
rightful Muslim governments of the past as well as that of today.
To have a better understanding of this great man of Islam and
world in general, here are some views expressed by the philosophers and
histories who have studied Alis life and character for many years. Uztad
(Professor) Mahommad Kamil Hatta of Egypt says:
The Caliphate did not bring any honor or glory to Ali, but it was
itself honored and glorified by Ali and it received the status
actually due to it. 10
One of the factors that made this election unique, was that Ali
was the first, and most probably the last, ruler who was ever elected by
the overwhelming majority without any campaign and any desire or
aspiration for the post, but rather accepted it, according to himself, as an
obligation to Allah and His people, which Ali could not refuse. He said:
Behold, Him who split the grain (to grow) and created living
beings, if people had not come to me and supporters has not
exhausted the argument and if there has been no pledge of Allah
with the learned (the intellectuals) to effect that they should not
acquiesce in the gluttony of the oppressor and the hunger of the
oppressed, I would have cast the rope of Khelafat (rulership) on
its own shoulders, (..) in my view this world of yours is less
worthy than the sneezing of a goat. 14
Ali would not agree in principle with any of the past three
Kahlifas and always would criticize them, but more in a type of
friendliness and guidance rather then enmity and destruction. The reason
why he, in spite of disagreement with their ruler in principle, never
made any attempt to overthrow them or destroy their image among the
public; particular when they were in power, was that he knew very well
that a civil war among the Muslims in the early days of Islam would be
beneficial only to the hostile powers outside the country (the Roman and
Persian empires) and the counter revolutionaries (Munafeqin) and the
reactionaries (Mushriks and Kafirs) within the new Islamic State. This
point of view could be quite clearly understood from his speech No.5, a
part of which states like this.
If I had attempted to pluck the unripe fruit (of Khelafat) then by
this way the orchard would have been desolated and I too would
have achieved nothing (.) If I ask them to vacate it so that
owner (the right person for the post) should cultivate it himself
and protect it, they say how greedy I am, while if I keep quite
they think I am afraid of death. They should tell me on what
occasion did I ever feel afraid, or flew from the battle-field, for
life. 15
From his criticism of the past Khalifas acts and policies, one can
easily determine how contrary to the Islamic principles they might have
been in Alis point of view. It also indicate his determination to check
and correct all misconducts and deviations committed by the past
Khalifas.
That is why this research work intends to take up and analyze
Alis interpretation of the Islamic law regarding government: because by
comparing his views with those of his opponents, a big gap and a very
clear contrast shall arise and will show the true nature of the Islamic
Government.
Alis Political Reforms
Before taking up some major political reforms brought by Ali
during his Khelafat, it should be borne in mind that in Islam there exist
no difference between political and religious or social and moral or other
matters, but rather all aspects in the life of any citizen of the Islamic
government are to be considered by the administration.
Therefore, if a reform was made by Ali or any other Islamic
administrator which seemed not to be apparently political but, say
religious it is still considered political because here the government and
politics eminate from religion and any reform in the basis religion
doubtless will affect everything, including the government and politics of
the state.
Regarding the reforms that his government intended to bring, Ali
delivered a beautiful speech on the occasion during which the allegiance
was sworn to him at Medina. He began his words by saying:
The responsibility for what I say is guaranteed and I am
answerable for it You should know that the same problems
which existed when the Prophet (Mohammad) was first send,
have returned to our society today (the socio-political
corruption). By Allah who send the Prophet with faith and truth,
you will be severely subverted (by my governments plan for
reforms), bitterly shaken as in sieving and fully mixed as by
spooning in a cooking pot till your low persons become high and
high ones become low, those who were forward would become
backward (the former appointments have been unjust). By Allah,
I have not concealed a single word not spoken any lie (unlike
many politicians).. Beware that sins (corruption) are like
unruly horses on whom their riders have been placed and their
reigns have been let loose so that hey would jump with them in
Hell (of destruction), while piety is like trained horses on whom
the riders have been placed with the reign of their hands, so that
they would take their riders to Heaven (of prosperity). There is
right and left (wings) there are followers of each (remember)
there are misleading paths; only the middle way is the right path;
only the* () Hide in your houses and reform yourselves. 19
Thus Ali began his reform of all deviations that had occurred
in the Islamic Society as whole and the political structure in particular.
He removed many governors and officials of the previous
governments replacing them by the pious officers; issued firm
instructions against discrimination that existed between the Arab and
non-Arab citizens of the Islamic government, and even among different
Arab families. These kinds of discriminations were part of some antiIslamic and anti-human practices that developed after third Khalifas. 20
The Prophet has repeatedly said: There is no superiority for an
Arab over a non-Arab or for anon-Arab over an Arab: the honor belongs
to the pious and people of noble characters. 21
Ali also decided to take back all the lands and fortunes that were
illegally transferred to the relatives and the favorites of third Khalif,
Othman, during his 12 years of rule.
When one reads about this educational institution, one cannot but
be surprised and ask himself: What is the relation between subjects like
poetry and logic or administration and rhetoric that are handled by the
same teacher?
Although it is easily understood that during those days
specialization was not so popular among scholars and almost all scholars
of ancient time were skillful in several arts and sciences, * but seems, as it
was apparent from Alis own practice and word, that to him science
without love of God (religion) and art of humanity was a dangerous play,
in which science would be a mere tool to produce materialistic thoughts,
and to show the ways for more disastrous exploitation of man by man
and more destructive wars for domination, in order to bring endless
wealth and limitless power to the logical beings!
Ton conclude about Alis ideas on education, it can be said that
the rich background in education and training he got from Prophet
Mohammad since early childhood, made Alis resourceful authority, not
only on the early movement of Islam, but on the Islamic ideology and its
education system as well.
ISLAMIC GOVERNMENT:
AIMS AND OBJECTIVES
The ultimate aim and objective of Islam, and as a result the
Islamic Government, is the true happiness of man.
When the Quran speaks of sending Prophet Mohammad as a
messenger, it says it this way:
We (God) did not send you (O, Mohammad) but as a mercy
for mankind. 1
Not Lawlessness
Here may arise a misconception that when we say the Islamic
government is the advocator of freedom for man, it means that it does not
have rules or regulations which the citizenry are obliges to follow. But
this is not the right concept of freedom in the Islamic system of
government.
The freedom that Islamic government is advocating has a more
profound meaning. It is a state of freedom where a man is free from
anything under the sun, including his own selfish desires!
He is not obedient to any, and slave of none. But he should obey
God Almighty to whom he has a natural obligation and promise to
listen.6
At this point wee could understand the full meaning of Alis
famous statement on freedom when he proclaimed:
Do not be slave to any (including yourself) while Allah has
bestowed you Freedom.
dangerous, close and hidden enemy of man. But he has obey one, that is
God.
In the other democratic institutions of the world, man is free to
do anything he wishes as long as he does not violate the freedom of his
fellow being. They say:
The individuals right reaches its limit at the point where
anothers right starts.
They provide man with a protection from external threats that
may violate his rights, while they fail to provide him freedom from his
internal dangerous and hidden enemies who are in better position to
attach on his right to be real human.
But freedom of man in its perfect sense is the first aim of Islamic
system of government; and to achieve it, there is a need to educate or
better to say re-educate man. Here comes the Islamic system of mass
education.
Mass Education
He (God Almighty) it is Who hath sent among the unlettered
ones a messenger of their own, to recite unto them His
revelations (teachings for a desirable and successful living) and
to make them grow (materially and spiritually), and to teach them
the Scripture and Wisdom, though hereto fore they were indeed
in error manifest! 8
Ali himself was one of the best educators whose speeches are
still a very rich source towards understanding the human way of life in
general and the Islamic one in particular.
His sayings as well as doings are of high qualities of human
values and serve as good models for everyday. Alis teachings are not
attributed both rightfully and wrongfully to this religion and its system of
government.
This kind of concept about Islam is particularly found among the
Christians in general and the populace of the western countries in
particular, because the church said so.
The reasons for such an allegation could be many. For instance,
the priests want to accuse Islam of violence so that the horrible treatment
and persecutions of millions of people by the church during the Middle
Ages will be considered as normal for a religion.
IF any religion has a change of ruling over England, nay
Europe, within the next 100 years it is Islam. 16
Ali then orders his men to prepare for defensive war against the
attackers. He would fight against oppression and always would say:
O, Lord! Thou knowest that what we do is not to seek power
not to acquire anything from the vanities of the world. We rather
want to restore Thy orders from humanity and Justice (Islam) and
to usher prosperity in Thy cities so that the oppressed among Thy
people (the masses) may be safe and Thy forsaken commands
may be established. 29
Two other very delicate aspects in leadership are: (1) Greed for
power; (2) Greed fro wealth.
Numerous, and better to say, countless examples of atrocities
committed by the leaders in general and the politicians in particular, with
regard to their greed for power and wealth could be observed
everywhere.
Thousands of them massacred millions and billions of their
fellowmen, even their own allies, relatives, children and spouses. Only
the Almighty knows that how many cities and towns were leveled with
ground by those greedy and unscrupulous leaders in history.
Sometimes one gets the impression as if history is nothing more
than the wars and victories and defeats of the Kings or the rise and fall of
the dynasties or anything related to their cruel on one hand, and lustful
lives on the other.
The same, and sometimes, worst is today! It does not need lots of
research to find out that how nay bloodsheds, destructions, invasions,
aggressions, oppressions and what not the leaders of the world are doing,
just to satisfy their lust for power and wealth.
But It Should be Different
In the Islamic System of government none of the above vices
should exist. Neither monarchy nor the election of an unqualified
person or anything of that type, is acceptable to Islam and if anywhere
there was such a thing, then according to Ali, it could be any system but
Islamic. He said:
If I wished, said Ali,1 could have taken the way leading
towards the worldly pleasure like pure honey, fine wheat and silk
clothes: but it cannot be that my passions may lead me and greed
may take me to choosing good meals while in Hejaz or Yamama
(two very far regions in the Islamic state) there may be people
who have no hope of getting a loaf (of bread) or who do not have
full meal. Shall I lie with satiated belly while around me there
may be hungry bellies and thirsty livers? 34
Shall I be content with being Head of State (or chief
executive) although I doubtly share with the people the hardships
of the world? Or shall I be an example for them in the distresses
of life? I have not been created to keep myself busy in eating
good foods like the tied animal (pet) whose only worry is his
fodder or like a loose animal whose activity is to swallow. 35
Ali instructs that the rightful leaders should live in more simple
manner and not luxurious life in order that there will not be a hell of gap
between the rulers and the people; and also the leaders will not forget
about the hardships of life with the notion that as if they have come from
another planet or they are different from the public. He said further:
Certainly God Almighty has made it obligatory of just
leaders that they should maintain themselves at the level of low
people so that the poor do not cry over poverty (while rulers are
extremely rich). 37
With regard to the second evil that may confront the leader the
greed of power and oppression, Ali always warns the Islamic Leadership
as well as the non-Islamic parties.
His own nearly five years of Khelafat was the best example of
the power that never was used for oppression or abuse; but rather in the
service of humanity. Expression such characteristics, once Ali said:
By Allah, I would rather like to pass night in wakefulness on
the thrones of Sadaan or to be driven in chains as a prisoner than
meet God Almighty and His Prophet (S.A.W.) on the day of
Judgment as an oppressor over any person or a usurper of
anything out of the worldly wealth.
By Allah, even if I am given all the domains of the earth and
what not in order that I may disobey Allah to the extent of
snatching one grain of barley from an ant, I would not do it. For
me your world is lighter than the leaf in the mouth of a locust that
is chewing it! What has Ali to do with bounties that would pass
away and pleasures that wont last? 38
History tells us that Ali was not only a good teacher, but also a
man of action. He proved by his practice that it is not impossible, though
very difficult, to be in power and avoid oppression and abuse.
It seems that the world needs another Ali today; but is it feasible?
the rights on you is that you should protect yourself (from wrong) and
look after the subjects to your best. 42
In fact Ali has numerous letters of instruction each being a
valuable asset in demonstrating one or several of the profound aspects
that Islamic Government possesses. It should be sincerely confessed by
the researcher himself that he was really amazed by this treasury of
humane conduct that Ali as an Islamic leader preaches and he himself
would perform.
Sometimes the researcher found himself among many excellent
guidelines and would wonder which and would which one to choose to
quote.
Nonetheless, to bring this chapter to an end here is a sharp but, at
the same time, lovely letter that Ali has send to his governor in the city of
Basra:
O, Ibne Hunaiff: I have come to know that a young man of Basra
invited you to a feast and you leapt towards it. Foods of various types
were being served to you and big bowls were being put before you. I
never thought that you would accept the feast of people who turn out the
poor and the invite the rich! Look at the morsels you take; leave out that
about which you are in doubt and take that about which you are sure that
it has been secured lawfully. Remember that every follower ha s a leader
whom he follows and from the effulgence of whose knowledge he takes
light. Realize that your Imam (Ali) has contented himself with two
shabby pieces of cloth out of the (comforts of the world) and two loaves
for this meal! Certainly you cannot do so, but at least support me in piety,
exertion, chastity and up-rightness.
By Allah, I have not treasured any gold out of this world nor
amassed plentiful wealth nor collected any cloths (as the rulers do) other
than the shabby sheets! 43
This was how Ali ruled over the largest and strongest and most
growing country in the world, the Islamic government; and also this was
how he would check and correct meticulously the problems regarding his
officials, be they close or in far away states.
And finally, this is how genuine Islamic governments leadership
and officials should act in order to be qualified for the title Islamic
Leaders.
Quran, as the basis for the Islamic ideology, teaches that the
affairs of the Muslim Umman or community should be based on
consultation. It states in two different places as this:
And consult with them (O, Mohammad) upon the conduct of
affairs. 11
In other chapter, Quran again instructs the stresses that: Their
affairs are a matter of counsel. 12
In other words, the people who are the real power holders,
should be inform ed by the leadership of the Islamic system regarding the
internal as well as the external problems and should be consulted in order
to make the policies with their consent and permission.
To hold counsel with the people in one of the major reasons
behind the Jum, a prayer or Friday congregations. Before the prayers, the
Imam, who is most of the cases is the Khalifa or political leaders also,
shall deliver a speech within which he is supposed to take up the major
affairs of the Islamic state within that week.
The Preamble of the Islamic Constitution of Iran clearly states
the intension to provide all members of the community the right to
participate in decision-making:
The constitution shall prepare the ground for participation by all
members of the community in all the stages of political decision-making,
so that in evolution of man every individual will be involved in this
growth and development of the country. In reality this is the realization
of the government of the deprived and oppressed people. 13
This point that is called Showra or consultation with the
people has been particularly stressed in several articles on the Islamic
Constitution to show the importance it have from the point of view of the
Islamic leaders.
Articles six and seven that are about the public affairs and local
governments, respectively, plus the paragraph on the function of Mass
Media, are devoted to emphasize the role of the people inc conducting
the affairs of Islamic government thought Showra,
Scope of Showra
There exist three types of consultation between the governments
and their people in three major schools of thought, namely: (1) Western
concept of democracy; (2) Communist democracy otherwise known as
dictatorship of proletariat; and (3) Islamic Showra.
A.) In the Western type of democracy that was initiated from the
Greek City States and Greek philosophy of thought, the people are
considered to hold absolute power. They are (at least in theory) the ones
who make laws for themselves, directly or through their representatives.
Added to this is the fact that they are not a monopoly of Islam, rather
some of those laws could be found in the Old Testament that is respected,
(though it may not be practiced) by the Jews and Christians through out
the world.
Aside from that if the law is to prevent crimes effectively in
society, then simple comparison between the rate of crimes in Islamic
Stated and Europe or America can show the success of the sever
punishment over the loose one.
More important than all is the fact the Islam puts value on the
life, prestige and property of every individual citizen. But if an
irresponsible person or a criminal by profession violates the rights of one
or more innocent persons, then he is not only liable for the crime alone,
rather he has committed an act of aggression against humanity in general
by breaking the law. Thats why the Quran says:
We have decreed for the children of Israel that whosoever killeth
a human being for another than manslaughter or corruption in the earth,
it shall be as if he had killed all mankind (violated the respect for
innocent man).
And whosoever saveth the life of one, it shall be as if he had
saved the life of all mankind.
Our messengers came unto them of old, with clear proofs
(informed them) but afterwards Lo! many of them became prodigals (law
breakers) on earth. 13
In other words, after proper education and information of the
people by the Islamic government, if there were still some individuals
who knowingly and intentionally are set to insult the human
establishments by breaking the law, then that is the time for them to be
punished exactly the same way they have violated the right to live or
prestige of other persons and humanity in its totality.
Here is further explanation from an Islamic researcher:
Quranic jurisprudence prescribes retaliation law as more
effective way by which we can prevent crimes in society. This is based
on the human psychology of Do not do unto others what you do not
want others do unto you. In other words if a person knows that in case
of murdering someone (intentionally), he will surely die, or in case of
other crimes, he will be severely punished, then he will think twice
before doing so. 14
One should not forget that the wrong policy of the so-called
humanitarian groups for softening the penal code may have served the
criminals but surely has endangered more innocent lives and properties.
This can be easily observed by the rise of crimes in the countries that
have adopted more liberal policies in dealing with criminals, like the
United States and some counties of Europe.
Society Based on Moderation
The sign of a sound and healthy society is moderation. It can be
easily understood by the fact that the principal characteristic of an
unhealthy community of man is violence, abuse, bloodshed, oppression,
poverty, etc., which are the natural results of extreme differences that
may exist among the people.
Islam believes that all prophets of God Almighty came to
establish a Balance for people to observe Justice * and therefore, bring
the society to a level which is just and moderate, wherein there is no
abuse or domination of one class over the other. Here are some Quranic
verses to explain more, God Almighty talks to Mosses regarding his
mission. First He describes the unjust and extreme attitude Pharaoh (the
emperor pf Egypt) this way:
Lo! Pharaog exalted himself in the earth and made its people
castes. A group (class) among them he oppressed, killing their sons and
sparing their women (to prevent his downfall and replacement by another
man). Lo! he was of those who work corruption! 15
Then Moses is ordered to go and balance this unruly society this
way:
Go thou (O Moses!) unto Pharaoh. Lo! he hath rebelled And say
(unto him): Hast thou (will) to grow (in grace and change)?
Then I will guide thee to thy Lords Direction, and thou shalt
fear (to disobey His rules).
And he showed him (the Pharaoh) the tremendous token (the
right ideology).
But he denied and disobeyed, then turned he away in haste. Then
gathered he and summoned (this forces to protect this rule) and
proclaimed: I (Pharaoh) am your Lord the Highest! 14
(Here arose the conflict and violence between him and the
oppressed people of Moses.)
So Allah (through the movement of Moses people) seized him
(and made him) an example for the (rules) later and for the former!
Lo! herein is indeed a lesson for him who think.
After giving these historical facts as a proof of the results of an
extreme society, the Quran says:
Such examples We mention for mankind that hey may happily
reflect. 17
And through all these teaching, one great purpose is achieved
and that is:
proofs of that new policy adopted by the Chinese government after the
recent Islamic revival.
Another proof is the way those two governments have stepped
up preaching Marxism to lessen the effect of religious fervor that may
cause trouble in the future. 5
Therefore, at present they are suing two methods to overcome
this problem: apparently encouraging religious freedom with a firm
control, and also planning clandestinely to eliminate he religious beliefs
of the new generation, through bombarding their minds with anti-religion
teachings of Marxism. 6
Establishment of Islamic Government in the Muslim Countries
One this that most of the non-Muslims may not be well aware of,
is that Islam, unlike many other religions, does not refer only to some
religious devotions. It is also the name of a wholesome aspect of mans
life and directs him in all problems that he may face in this world as well
as the next.
Islam is not, as in Christianity, a church within the community
observe John Laffin, but a community integrated with religion and I
this lies 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 allembracing system, code and pattern of life, not just something to which
Muslims t8urn on Friday, their principal day of payer. 7
Taking these into account, one may rightly conclude that then
the religious fervor among the Muslims is many times more than peoples
following other religion.
This writers observation among Muslim communities living in
different parts of the globe is that despite all geographical or some other
differences that they may have, there is one point common to them all
to aspire for an Islamic System of Government in which all Islamic laws
and programs for the life of the individual and society will be fully
implemented.
The success of the Islamic Movement in Iran that toppled the
strong monarchy system of the Shah who was supported by all superpowers and their allies, gave a momentum to this aspiration of Muslims
in other Islamic countries of the world. John Laffin writes it his way:
Dr. Brzinskis Arc of crisis extends from Iran to South East
Asia, taking in Afghanistan, the Gulf States, Pakistan, Bangladesh, the
Yemen, and Somalia, all Islamic states. But the area of potential crisis is
much more extensive, stretching from Morocco to Egypt and including
much of North Africa; it involves Turkey and the six Muslim states of the
Soviet Union; it reaches as far as Indonesia and the Philippines. It covers
the forty-four states of the Muslim world. 8
The revival of banned Muslim Brotherhood in Egypt and Syria,
the activities of Muslims of Saudi Arabia, 9 Iraq and other Persian gulf
states and Afghanistan, resulted through a strong moral support from the
Islamic Revolution through some of them existed even before.
Our one and only remedy, declared Ayatollah Khomeini 15
years before the Islamic Revolution in Iran. is to bring down these
corrupt and corrupting systems of government, and to overthrow the
traitorous repressive and despotic gangs in charge. This is the duty of all
Muslims in all Islamic countries; this is the way to victory for all
Revolutions. 10
Today it is not only Ayatolla Khomeini; but many 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, but how, when and in which
Muslim-country, the next Islamic revolution shall take place.
The fact is that from now on, no change, peaceful or through
violence, in the political scene of any Islamic nation may occur, that is
not going to be replaced by an Islamic Republic.
This, of course, excludes the unusual and illegal acts like the
military coup detat in Turkey that is believed to have been engineered
by the U.S. to prevent the Islamic groups from coming to power in
Turkey. 11
The resurrection of Islamic organizations and the rising
popularity of Islam-oriented political parties from Morocco to Malaysia
and Indonesia, all are indicating one thing the awakening of Muslim
Nations and the Islamic revival.
The monarchy systems and remaining Shekhdoms in the Islamic
Countries * seem to face the fate of dethroned Iranian Monarch The
Shah.
Islam, said Ayatollah Khomeini shall not have 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 and proper election be held
today in any Islamic country, the clear majority shall vote in favor of the
establishment of an Islamic Government in their country.
The Role of Iran
The role of Islamic Iran is the establishment of the new Islamic
Governments in other Muslim countries is very significant, and Ayatollah
There are many Muslims who may not know the answer or
believe that he Islamic Movement is just a limited type. But the fact is
that his movement, like any other ideological movement, is not, and by
its nature, cannot be limited to any region or race, for it belongs to all
mankind.
The Quran explains mission of Prophet Mohammad this way:
And We (god) have not sent thee (O, Mohammad) save as a
bringer of good tidings (for true happiness of man in this world and the
hereafter) and warner (of the results of wrong human relation) unto all
mankind. 17
In another statement that is repeated in three different chapters in
Quran to stress the firmness of the decision, the Holy Book of Islam
declares that:
He (God Almighty) it is Who hath send His messenger
(Mohammad) with the guidance and the religion of Truth (Islam which is
so principally sound and right) that He (through sending it to mankind)
may cause it to prevail over all religions (or ideologies); and Allah
sufficient as a witness. 18
Speaking on the ultimate goal of Prophet Muhammads mission,
Imam Ali, being his closest companion and working with the Prophet
since early 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 ht
truth without fear or selfish desires), while you people of Arabia were
following the worst religion (beliefs and human conducts) 19
All these go to show that The Islamic Movement since its first
day was established on the basis that it would be universal mission.
And that is why Prophet Mohammad, while still under attach
from Arabias tribes or the people of Mecca, who would besiege the
small town of medina where Muhammad and his followers lived as
refugees, did not forget the universality of his mission and sent several
letters to the kings and emperors of Egypt, Persia, Rome, etc., calling
them to: submission to God Almighty by following Islam and setting
aside the unjust conducts they had with their own people. 20
Later on his followers carried out his mission and within less
then half a century the Islamic movement could knock down the two
oppressive super powers of those days Persia and Rome.
The Islamic Movement Today
Todays Islamic Movement is even stronger potentially and
possible more active than during the early days of Islam thus its results
are far-reaching and more profound as well.
ambitious leaders. The Muslim people, one and indivisible, was broken
up into several people. And when the Ottoman Empire struggled to
achieve Islamic Unity, it was opposed by a United Front of Russian,
British, Austrian and other imperialist powers which split it up among
themselves. 23
Regarding some treacherous secret plans of the he West to
colonize and exploit the Muslims, the Ayatollah comments that:
Then
came the turn of those even more damnable
representatives of Satan, the imperialists. Within the last three centuries
or more, they have invaded every Muslim country, with the intention of
destroying Islam. They have been aware ever since the Crusades that
only Islam, with its laws and its faith, can bar the way to their material
interests and political power. They send missionaries into Muslim cities,
and they found accomplices within the universities and various
information or publication centers, mobilized their orientalist scholars in
the service of imperialism all of which only distorted Islamic truths. 24
All of this goes to show how the Muslims today feel about the
super powers and some religions, particularly Christianity, that was used
as cover or tool for distorting Islamic truths and breaking up the
homeland of Islam. And as a result, taking away the Muslims glory and
putting them in chains of colonialism or controlling their lands by
establishing puppet governments like the coup detat Shah to power
and other similar cases in Saudi Arabia, Iraq, Oman, Pakistan, Turkey,
etc.
That is why it is believed that the present movement and revival
of Islam in the twentieth century has more potentials than that in the
early days of Islam. For this time, the Muslims not only believe that they
have a heavenly mission to defend the oppressed against the
oppressors25 and to be a nation that invites to goodness and enjoins right
conduct and forbids indecency, 26 but further, this time they feel that
they are betrayed by their arch enemy the West.
To those should be added the invaluable experiences of the past
that are the best guides for their future, in order not to repeat the mistakes
but adopt the right strategy and planning.
Liberation Movements Conference in Tehran
To materialize the Islamic unity and to build a universal front
against imperialism, the Islamic government of Iran has held many
conferences inviting different nations and groups to participate.
The most significant of them all was the six-day world
Liberation Movements Conference that was inaugurated on January 6,
REFERENCE
CHAPTER I
1
16
CHAPTER II
1
27
Quran, 28:5-6
Ali Reza Seyyed, Nahjul Balaha p.179
29
Ibid. p. 304
*
The awaited Imam that shall appear later. A belief (common
among almost all peoples and religions that their leader shall return (e.g.)
Jesus Christ shall return, that is the belief of the Catholic, etc.
28
30
CHAPTER III
1
CHAPTER IV
1
24
Abid., 1:3.
Abid., 2:185
26
Ali Reza Seyyed, Nahjul Balaha p.205
27
Rao Ramakrishna, Muhammad (Manila: Far East Young
Muslims Association, 1980) p. 7
25
CHAPTER V
1
20
APPENDIX
Appendix I
A LETTER OF INSTRUCTION ISSUED BY IMAM ALI
When Imam Ali appointed Officers for collection of Zakat and
charitable money he wrote for them this instrument of instructions. We
have recorded as few portions of it here to show that he always erected
the pillars of pillar of Right and created examples of justice in all
matters, small or big, delicate or serious.
Move on with the fear of Allah who is One and has no Partner.
Do not frighten any Muslim. Do not pass over his land so as to make him
feel unhappy. Do not take from him more than Allahs share in his
property. When you go to a tribe, you should get down al their watering
place instead of entering their houses. Then proceed towards them with
peace and prestige till you stand among them. Then salute them and do
not fall short of greeting them. They say to them O people of Allah. The
vicegerent of Allah and His Caliph has sent me to you to collect from
you Allah ad His Caliph has sent me to you to collect from you Allahs
share in your properties, is there anything of His share in your
properties? If so, give it to His vicegerent. If someone among them says
NO, then do not repeat the demand! If someone speaks to you in the
affirmative, then go with him without frightening him, threatening him,
pressuring him or oppressing him. Take whatever he gives you such as
gold or silver (coins). If he has cattle or camels d not enter upon them
save with is permission, because their major part is his. Therefore when
you get there do not enter upon them like one who has full control over
them or in a violent manner. Do not scare any animal, do not tease any
one and do not let the owner feel grieved about any one. Divide the
property into two parts and let the owner choose one. When he has
choose one do not object to it. Then divide the remaining into two parts
and let the owner choose one. When he has chosen do not object to it.
Then divide the remaining into two parts and let him choose one and
when he has chosen do not raise any objection. Continue like this till
only that much remains which is enough to satisfy Allahs dues. Than
take Allahs due from it. If he disputes your action allow his view, then
mix the two (separated) parts and repeat what you had done before till
you take Allahs due from the property. Do not take an old, decrepit limb
broken, sick or unsound animal. Do not entrust the animals (for custody)
except to him who you trust that he would take care of Muslims
property till he hands it over to their chief who would distribute it. Do
not entrust it to anyone except who is well wisher, God-fearing,
trustworthy and watchful, and who is not harsh (on them), not makes
them run too much, nor tires them, not belabors them. Then send to us all
that you collected and we shall deal with it as Allah has ordered. When
the trustee takes over (the animals) tell him that he would not separate
the she-camel from its young and should not milk all its milk because
that would affect its young and also that he should not exert it in riding.
In this matter he should behave justly between it and all its companions.
He should allow rest to camels (who are tired), and drive with ease those
whose hoofs have been rubbed off. When you pass a water spring stay
the camels there for drinking and do not take them away from vegetation
growing land to barren paths. He should allow them rest now and then
and give them time near water and grass. In this way then they would
reach us they would be fat with plenty of narrow and would not be
fatigued or distressed. We would then distribute them according to the
(commands of) Quran and the Sunna of the Prophet of Allah (S.A.).
Certainly this would be great source of rewards for you and means to
secure guidance, if Allah, so wills.*
Appendix II
Another Letter
(When Imam Ali came to know that the people of Basra invited
Usman bin Hunait, governor of the place of to a banquet and he joined it,
the wrote to him):
O, Ibne Hunaif, I have come to know that a young man of Basra
invited you to a feast and you leapt towards it. Foods of different colors
were being chosen for you and big bowls were being given to you. I
never thought that you would accept the feast of a people who turn out
the poor and invite the rich. Look at the morsels you take, leave out that
about which you are in doubt and take that about which you are sure that
it has been secured lawfully.
Remember that every follower has a leader whom he follows and
from the effulgence of whose knowledge he takes light. Realize that your
Imam has contented himself with two shabby pieces of cloth out of the
(comforts of the) world and two loaves for meal. Certainly you cannot do
so at least support me in piety, exertion, chastity and uprightness,
because, by Allah I have not treasured any gold out of his world nor
amassed plenty of wealth nor collected any clothes other than the two
shabby sheets. Of course, all that we had in our possession under this sky
was Fadak, but a group of people felt greedy for it and the other party
with held themselves from it. Allah, is, after all, the arbiter. What shall I
do: Fadak or no Fadak, while tomorrow this body is to go in the grave I
whose darkness its traces would be destroyed and (even) its news would
disappear. It is pity that even if its ____ is widened or the hands of the
digger kept it vast the stones and clods of clay would narrow it and the
falling earth would close its openings. I am always trying to keep myself
engaged in piety so that on the day of the great fear it remains peaceful
and steadfast in slippery places. If I wished I could have taken the way
leading towards (the worldly pleasure like) pure honey, fine wheat and
silk clothes but it cannot be that my passion may lead me and greed may
themselves of tears like the stream whose water has flown away. Should
Ali eat whatever he has and fall asleep like the cattle who fill their
stomach from the pasture land and lie down or as the goats graze, eat the
green herbs and enter their enclosure. His eyes may die if he, after long
years, follows loose cattle and pasturing animals.
Blessed is he who discharges his obligation towards Allah and
endures his hardships, allows himself no sleep in the night but when
sleep overpowers him he lies down on the ground using his hand as
pillow along with those who keep their eyes wakeful in fear of the Day
of Judgment, whose bodies are ever away from beds, whose lips are
humming in remembrance of Allah and whose sins have been erased
through their prolonged beseeching for forgiveness. They are the party
of God: Be it known verily the party of God alone shall be the successful
ones Quran 58:22. Therefore, OIbne Hunaif, fear Allah and be
content with your own loaves so that you may escape Hell.*
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