of Nekounam, may his sanctity be revered Session (1878)
This treatise endeavours to elucidate the conduct, ideals, and objectives of the Divine religion of Islam within the sphere of politics by exploring the political verses of the Holy Quran. In this perspective, politics is not regarded as an end in itself but as an instrument for the realisation of divine beliefs and sublime religious values. This form of politics, which is free from authoritarian despotism, requires recognition, systematic engineering, and codification in order to serve the principles of faith. Through the utilisation of the Quranic verses and narrations, an effort is made to present the doctrine of religious politics clearly and scientifically, in a manner that is both enlightening and inspiring for specialised audiences as well as academic environments.
Unlike materialistic and worldly perspectives, politics in Islam holds no intrinsic value and is solely employed as a means to realise divine ideals and implement religious commands. This section examines the position of politics within the Islamic belief system and distinguishes it from secular political practice.
Politics in Islam reflects the principles of faith and the exalted values of the religion. Contrary to common misconception, it is not an objective but a method for achieving divine aims. The exalted religion of Islam never serves politics; rather, it utilises politics to serve its lofty objectives. This approach stems from the teachings of the Divine Prophets and Infallible Imams, who always prioritised belief over politics and, when necessary, sacrificed their lives to preserve doctrinal principles.
Worldly politicians, whose hearts are attached to power and survival, lack steadfast religious principles. To maintain power, they resort to any means and stratagems, from falsehood and slander to justification and reinterpretation. Unlike religious leaders, who solely consider divine interests, worldly politicians regard politics as their ultimate goal and even subordinate religion to their political ends. Such individuals, through shifting positions and political cunning, seek only public approval and their own survival.
In contrast, religious leaders, motivated by love for God and commitment to doctrinal principles, employ politics as a means to realise justice and guide society. They never subordinate religion to politics; rather, they place politics in service to religion and belief. This fundamental distinction differentiates religious politics from secular politics.
Politics in Islam is a method for realising divine ideals and implementing justice in society. Unlike secular politics, it is subordinate to doctrinal principles and holds no intrinsic authority. Religious leaders, devoted to belief and love for God, employ politics in service of the exalted objectives of religion, free from selfishness and ambition for power.
Continuing the examination of religious politics, this section analyses the doctrine of leadership in Islam, elucidating the nature of divine appointment in religious leadership with reference to Quranic verses, and distinguishing it from popular elections.
"And We made them leaders who guide by Our command. And We inspired to them the doing of good deeds, establishing prayer, and giving zakah; and they were worshippers of Us."
(Surah Al-Anbiya, Verse 73)
This verse explicitly states that Almighty God Himself appoints divine leaders, and this selection is a divine rather than a popular act. Religious leadership, due to its guiding role, cannot be entrusted to popular election, as this leads to a vicious circle: how can those in need of guidance select their leader? This divine appointment continues even during the occultation of the Infallible, but in a general manner and according to specific criteria delineated in Islamic law.
During the occultation, the identification of the religious leader is entrusted to the experts, who, by applying religious criteria, recognise the most qualified individual. This process is one of discovery rather than election, and the people's role is limited to allegiance and social acceptance. Popular elections grant social influence and legitimacy to the religious leadership, but the essence of leadership originates from God.
Religious leadership in Islam is divinely appointed and emanates from God's will. Whether during the presence of the Infallible or their occultation, leadership is determined by religious standards, and the people's role is confined to acceptance and allegiance to the leader. This system guarantees the guidance of society towards felicity and justice.
Building upon the previous section, this part underscores the importance of religious leadership. Referencing Quranic verses, it examines the value of the existence of a religious leader and the role of citizens in preserving and supporting him.
"It is not for the people of Medina and those surrounding them of the Bedouins that they remain behind the Messenger of Allah or prefer themselves over his self..."
(Surah At-Tawbah, Verse 120)
This verse embodies the motto "My life is sacrificed for the leader" and emphasises the value of the existence of the religious leader. Citizens of the Islamic society are duty-bound to regard the leader's life as more precious than their own and to exert every effort in defence of him and the Islamic entity. God does not let such sacrifices go unrewarded and grants the benefactors abundant recompense.
"And they do not spend an expense, small or large, nor do they cross a valley but it is recorded for them so that Allah may recompense them for the best of what they used to do."
(Surah At-Tawbah, Verse 121)
This verse stresses the multiplied reward for special sacrifices in the way of God and shows that God honours every effort made in defence of the leader and the Islamic entity.
The existence of the religious leader is the cornerstone of the Islamic system, and safeguarding his life and position is a divine duty incumbent upon citizens. The Holy Quran, emphasising the reward for sacrifice in the path of God, encourages the faithful to support the religious leader and the Islamic entity.
In continuation of the preceding sections, this part explores societal resistance to scientific and religious innovations, analysing this phenomenon with reference to Quranic verses.
"And no reminder from the Most Merciful comes to them new but they turn away from it."
(Surah Ash-Shu'ara, Verse 5)
This verse points to a sociological reality: societies, particularly traditional ones, resist innovations and new admonitions. This resistance stems from attachment to traditions and pride in the past. Traditional individuals disregard the words of innovators and geniuses of their time, only recognising their value after the passage of time and their words becoming antiquated.
This resistance is akin to antiquarianism, in which old and worn objects gain value, whereas fresh innovations are neglected. Just as a new carpet finds no buyer but becomes valuable as an antique over time, the words of innovators are denied during their lifetime but gain appreciation posthumously. This phenomenon is evident in the lives of great scholars and religious figures, such as Avicenna and Mulla Sadra, who faced neglect during their lives but whose teachings were esteemed after their deaths.
Resistance to scientific and religious innovations is a deep-rooted phenomenon in traditional societies to which the Holy Quran alludes. This resistance hinders the acceptance of innovators words during their lives, but their value becomes apparent over time. The duty of the Islamic society is to overcome these prejudices and embrace divine admonitions.
This treatise, by exploring the political verses of the Holy Quran, elucidated the doctrine of religious politics, demonstrating that politics in Islam is not an end but a means to realise divine ideals. Religious leadership is a divinely appointed matter arising from Gods will, determined by religious criteria even during the occultation. Citizens of the Islamic society are obliged to support the religious leader and value his life above their own. Moreover, resistance to scientific and religious innovations poses a challenge for traditional societies, and overcoming it necessitates acceptance of divine admonitions and liberation from prejudices. This treatise, emphasising doctrinal principles and the exalted values of Islam, paves the way for recognising religious politics and implementing justice within society.
