This manuscript, relying on the political verses of the Holy Quran, explores the doctrine of religious politics which is not only an instrument for the realisation of divine ideals but also a guide for directing society towards felicity and justice. This work endeavours, through a scientific and systematic approach, to elucidate the principles of Islamic politics with a refined language befitting a high academic and specialised audience. Drawing upon the Holy Quranic verses and precise analyses, this treatise seeks to clarify the status of the people, affection, freedom, and openness within the Islamic political system, while conscientiously avoiding any form of distortion or narrow-mindedness in the understanding of religion.
This section, focusing on the position of the people in Islamic politics, examines the pivotal role of human beings within the Islamic guiding system, substantiated by Quranic verses, demonstrating that divine guidance is the core of religious politics.
Indeed, you cannot guide whom you love, but Allah guides whom He wills, and He is most knowing of the guided.
(Surah Al-Qasas, Verse 56)
This verse, emphasising that guidance is exclusively God's prerogative, indicates that even the Holy Prophet (peace be upon him), despite his earnest desire to guide tribal leaders and dignitaries, cannot act beyond divine will. Humans, especially the believers, hold a lofty status in the Islamic system, as exemplified in the tradition: "Al-Mumin afdal min al-Kabah" (The believer is superior to the Kabah). This superiority derives from the central role of human beings in realising divine objectives and attaining closeness to the Lord.
Religious politics places people at its focal point. While the preservation of religious rites is important, the life and dignity of human beings take precedence. This perspective arises from the Quranic emphasis on guiding humans. Unfortunately, excessive attention to material rituals, such as sacred sites, sometimes leads to neglect of human beings. For instance, while grievous atrocities like the massacre of Muslims occur in some regions, concentration on material riteswhich can be compensateddiminishes the priority accorded to human beings. Religion is a ladder for human felicity, and safeguarding their lives and dignity is paramount.
Religious politics, centred on human beings, establishes divine guidance within society. Humans, as the purpose of creation and the axis of guidance, possess a lofty position, and Islamic politics must serve their felicity and well-being rather than merely preserving material rites.
Connected to the preceding sections emphasis on the role of the people within the Islamic system, this part concentrates on the characteristics of religious leadership, examining the importance of affection and forbearance in dealing with the populace.
The religious leader, akin to a compassionate father, must treat the people with affection and forbearance. This outlook is rooted in the conduct of religious scholars who, confronted with the challenges and shortcomings of the people, responded with patience and leniency. The religious leader should not be overly sensitive to minor errors but should guide and reform society with a paternal outlook. This approach prevents tension and unrest within the community and fosters an atmosphere imbued with tranquillity and willingness towards religion.
Religious scholars, when confronted with crises, have spoken to the people with firmness and calmness. For example, in difficult circumstances such as the loss of key figures within the Islamic system or during wartime, they have addressed the people with sweet and hopeful words, encouraging perseverance and steadfastness. This approach not only averts fear and despair but also strengthens faith and hope within the hearts of the people.
Religious leadership, relying on affection and forbearance, can steer society towards felicity. Such leadership, by avoiding unnecessary sensitivity and fostering an environment filled with tranquillity, inspires people towards religion and divine values.
Continuing from the previous section, this part examines the role of affection and freedom within the Islamic political system and, supported by Quranic verses, demonstrates that the Islamic system must create an environment filled with inclination towards God.
And if they had been content with what Allah and His Messenger gave them and said, Sufficient for us is Allah; He will give us of His bounty, and so will His Messenger; indeed, we are desirous toward Allah, it would have been better for them.
(Surah At-Tawbah, Verse 59)
This verse underscores the significance of affection and inclination towards Allah within the Islamic system. The Islamic system must treat people in such a manner that they turn towards God with hearts full of love and eagerness. The officials of the Islamic system, through kind conduct, must be a sanctuary for the people and establish an atmosphere wherein they freely incline towards religion and divine values.
The Islamic system, unlike authoritarian regimes, should not place the people in opposition to itself, but through clemency and forbearance, create an environment rich in eagerness and vitality. This freedom denotes the absence of unnecessary restrictions and is only constrained when societal order is endangered.
By relying on affection and freedom, the Islamic system can incline the hearts of the people towards divine values. This system, avoiding unwarranted restrictions and fostering an environment replete with eagerness, paves the way for societal felicity.
Linked to the previous sections emphasis on freedom and openness in religion, this part, drawing upon Quranic verses, explores the breadth of permissible matters and the avoidance of unnecessary restrictions.
They ask you, What has been made lawful for them? Say, Lawful for you are all good things...
(Surah Al-Ma'idah, Verse 4)
This verse, expressed in an open and inclusive tone, affirms the permissibility of pure and good things. Islam, refraining from unnecessary restrictions, permits people to benefit from divine blessings. This approach prevents fatigue and disenchantment with religion and creates an atmosphere abundant in tranquillity and eagerness.
Religious restrictions are limited to matters prohibited due to malice or harm. These restrictions are accompanied by logical and jurisprudential justifications, aiming to preserve the health and felicity of society.
By highlighting the permissibility of the pure and good and avoiding unnecessary prohibitions, Islam facilitates openness and tranquillity in the lives of believers. This approach prevents disenchantment with religion and fosters an environment abundant with eagerness and vitality.
Following the previous section, this part examines the dangers of distortion and narrow-mindedness in religion and, referencing Quranic verses, stresses the necessity of preserving religion from extraneous accretions.
Say, Have you considered what Allah has bestowed upon you of provision, and you have made some of it unlawful and some lawful? Say, Has Allah permitted you, or do you invent [something] about Allah?
(Surah Yunus, Verse 59)
This verse, in a reproachful tone, censures those who unlawfully forbid divine blessings. Such narrow-mindedness is not only alien to the spirit of religious openness but also results in the distortion of religion and alienation of the people from it.
Many rigid rulings in religious sciences arise from narrow-mindedness, insufficient research, or personal preferences. These accretions distance religion from its inherent openness and breadth, causing people to regard religion as harsh and arduous. To preserve its authenticity, the Islamic system must remain immune to such distortions.
Distortion of divine blessings and narrow-mindedness in religious understanding lead to estrangement and weariness of religion among the people. The Islamic system must maintain the inherent openness and breadth of religion and be safeguarded against accretions and distortions.
Linked to previous parts, this section emphasises the primacy of freedom and openness in religion and, citing Quranic verses, demonstrates that religion is a pathway to human felicity and freedom.
But whoever seeks beyond that then those are the transgressors.
(Surah Al-Muminun, Verse 7)
This verse, distinguishing between general and specific matters, underscores the prevalence of freedoms and the limitation of prohibitions. Islam, by placing freedom as a principle, invites humans to enjoy divine blessings and only exercises caution in exceptional cases.
Islam, unlike rigid and extremist approaches, embraces openness and expansiveness. This openness derives from Shariah and requires no imposition of unlawful freedoms. For instance, in jurisprudential matters such as the purity of the People of the Book, reliance on authentic traditions and avoidance of personal discretion is necessary. Religion, while preserving its authenticity, offers a path to human felicity and freedom.
Islam, by emphasising freedom and openness, paves the way for human felicity and vitality. This openness emanates from Shariah, and the Islamic system must preserve this principle by refraining from narrow-mindedness and distortion.
This manuscript, through an exploration of the political verses of the Holy Quran, has demonstrated that religious politics, centred on human beings, affection, freedom, and openness, constitutes a path for the guidance and felicity of society. The people, as the axis of guidance, occupy a lofty status, and the Islamic system must, through affection and forbearance, direct them towards divine values. Freedom and openness are intrinsic principles of religion, and the Islamic system must preserve these principles by eschewing distortion and narrow-mindedness. Emphasising the Quranic verses, this work facilitates the rediscovery of religious politics and the implementation of justice within society.
Under the supervision of Sadegh Khademi
