Islamic Politics Dr.Savadi

8/8/2019 Islamic Politics Dr.Savadi

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In the name of Allah

Islamic Politics

Dear sister and brothers

Of course, the issue I am going

to decode it very briefly today, is

very much important and vital,for the whole believers,

throughout the world; no

difference in which religion theybelieve.

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societies, according to the divine

teachings, toward the objective

that their Lord has intended

for them.

Of course while inviting, theMuslims must respect freedom

of choice of other individuals and

societies, and no one can impose

any idea under the sacred

names of the religions.

Freedom of choice has been andwill be an everlasting reality.

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In case some individuals or

societies accept to manage

themselves or their societies

according to the divine

teachings, of course they should

establish a socio-political

system, enjoying an ideal cause

and suitable structures,

compatible withthe teachings of

the whole prophets.

Since if in one juncture, the

whole prophets gather, for

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certain, they have no difference

of opinion.

How can we imagine any

difference among destinations of

the Holy prophets while all ofthem are from the unique origin?

So what was the responsibility of

the whole prophets?

The responsibility was comprised

of:

- Establishment of justice,

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- Strengthening Gods absolute

sovereignty and moral values,

- Standing against the whole

oppressors,

- Permanent being beside the

oppressed and the deprived,

- Perpetual struggle with

different kinds of corruption,

- And, guiding people toward

their real happiness.

Now, is it possible to manage

these prominent affairs without

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interfering in socio-political

structures of society?

Of course not, never.

Meaning, one cannot believe in

religion-with so many great

responsibilities- and

simultaneously in secularism.

And now

What is the real meaning of

politics in the Western modern

thought?

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Acquisition of power, preserving and

increasing it, in a Machiavellian

framework; meaning without paying any

attention to spirituality and real

happiness of human beings and

societies, in this world and in the

Hereafter,

In fact it means reduction of the whole

transcendental dimensions of human life

to only the materialistic aspect.

To study this issue more exactly, in our

imagination, we suppose there are twokinds of states:

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One according to the divine teachings

and other based on a secular system,

Then in an international structure, how

can be the formation of different

relations between these two systems?

Is it possible for them to have

coexistence and peaceful relations?

If yes, according to which bases, which

commonalities and which rules: the

divine ones or the materialistic ones?

And In the case of conflict between

these two,

What are the laws for judgment?

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And which legal mechanism can be

counted responsible for it?

The United Nations, with the right of

veto, which of course, not only is not for

Allahs teachings or truth, but against

them?

While international law according to one

of these two frameworks is inevitable.

We have experienced the materialistic

one, for many centuries. The obvious

aftermaths have been increasing

injustice, oppression, corruption,

discrimination, arrogance, violence,

terror, war, soft warfare and so forth.10


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It is clear for us, through statistics and

studies, that today the oppressors steer

the fate and destiny of the world through

economic and political hegemony. They

plan a way that will prevent others from

technological development, as well as,

keeping them backward in terms of

scientific, economic and political

development.

Therefore except the oppressors, no

one likes the materialistic framework.

So putting aside it, we should know theprinciples and characteristics of politics

and socio-political development, in a11


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divine framework, as one of probable

alternatives:

And now some principles of a just

government:

1. National dignity

2. National self-confidence

3. Social Justice

4. Independence

5. Liberty and security

6.

In this short opportunity, a brief

explanation for only the first one:

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There is a sermon in Nahjul

Balaghah which says that both those

who are and those who are not from

your religion have to be respected.

All the members of a society have to

be respected. This will result in

national dignity.

As far as management of a country is

concerned, national dignity means

the reliance of the government on its

people. In economic issues, national

dignity boils down to self-sufficiency.

A nation that has national dignity

must be able to provide what the

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world needs and get something else

in return, without being subdued.

Also some characteristics of a just

government:

First, Imam Khomeini, as an Islamic

expert who established an Islamic state

and led it, very much successfully, for

10 years, stated:

Politics is a technique that has been

undertaken forthe realization of moral

life. [Ethics and politics,415]

So, ethics is the foundation while

politics is its instrument and method for

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the emergence and deepening of moral

principles.

Politician ought to be ethical and he

should acquire his own legitimacy from

the principles of ethics [and of course

not deception].

Every deceit is a sin and every sin is

disobedience (of Allah), and every

deceitful person will have a banner by

which he will be recognized on the Day

of Judgment. [434]

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Despite such transcendent opinions of

Imam Khomeini, some people believe

that if a society wants to be rational,

pragmatic and progressive, it had no

choice but to get away from morality,

spirituality and religion.

According to this illusion, if we think

about moral integrity, rely on spirituality

and take religious and moral rules and

limitations into consideration, then we

will have to forget about progress of ourcountries and rationality.

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But In the presence of only ajust

governance and leadership, which can

use the manpower, capital, experience,

natural resources at its disposal in the

best way possible, the community will

be able to use the little resources at its

disposal for its development.

Second, obstacles of development and

moving towards peace and prosperity,

from viewpoint of the Holy Quran:

The spiritual and moral corruption,

and the deformation of the soul

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The sin and rust of the heart, and

consequently the heart's becoming

inattentive and sealed, and in

conclusion the loss of insight

The observance of ancestral

customs and habits, and the

following in the footsteps of the

elders and the notables

Acting upon conjectures,

Extravagance and luxurious living (as

they turn a man into a beast)

Third, also according to the Holy Quran

the mechanism of socio-political and

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historical changes is rather spiritual than

economical and material.

Imam Khomeini stated:

The criminals in history tried to keepIslam concealed under a veil and to

prevent this freedom-giving ideology,

this independence-giving ideology, this

ideology which is foe to the oppressors

and friend of the needy, to be known. (2005)

He also said:

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It is necessary to refine yourselves, so

that when you become the chief of a

community you will be able to refine

them as well.

Therefore those who revive the religions

are those blessed with the will of revival

and reform and are not dependent on

the arrogant powers.

They hold the message firmly and

exercise patience with the highest

punishment and torture from enemies

and t6heir ignorant people in the causeof delivering the message and leading

them toward the right path.20


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Now after this short explanation youyourselves can conclude that today

which system one must be chosen:

the divine one or the materialistic one,

and what can be ones reasoning for

ones choice.

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Islamic Politics Dr.Savadi