PRINCIPLES OF

ISLAMIC
GOVERNMENT

MS. TAJAR

TO

Prophet Muhammad, the great founder if ISLAM,

Imam Ali, whose teachings and practices inspired us in writing this
book,
Ayatollah Khomeini, whose leadership caused the Islamic revival
of our time,
And to the self-sacrificing men, women and children who shed
their blood and this established the Islamic Government in the 20th
century

This humble work is dedicated.

M.S. Tajar
Manila, January 11, 1982

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.

The letter, as classic of Islamic Literature, has taken on a fresh

timeliness with revolutionary leader Ayatollah Ruhollah Khomeinis
demand that Iran be turned into an Islamic Republic. 3
Although there are some little mistakes in this observation,
which is expected from a non-Muslim anyway, but in general, he is right.
First of all, the letter that the author mentions in neither the only
letter of instruction nor the only principle laid by Imam Ali on how to
establish and run the Islamic government; in fact there is a thick book
called Nahjul Balgha, containing his letters and his political as well as
other Islamic teaching. *
Second, the Islamic government is not based on what Ali wrote
and ruled, but what Mohammad, the founder of Islam, instructed his
followers. The only thing Ali did was to put them into proper practice
and organize as well as interpret those divine principles.
Third, the letter was not written 1300 years ago, but much closer
to the era of the Prophet and his companions. It was issued three years
after Ali became the Khifa (Caliph) of Muslims in the year 35 A.H. *
Before that, there were many other political instructions by him, but this
one was more in detail.
Based on these, it becomes clear that the letter was written in the
year 38 A.H. That is 28 years after Mohammad passed away and exactly
1362 years ago.

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

guideline for the Muslims to aspire for the re-establishment of the

Islamic government a 20th century version through self-sacrifices
and a bloody revolution.
Ali Bin Abitalib, the First Muslim
Being born on the 13th of Rajab 610 A.D. (23 years before Hijra)
Ali was the first person to accept Islam. 4 When Mohammad started
preaching the new religion he began the mission from his own relatives
as was ordered by Allah:
And warn (call O, Mohammad) thy clan of near Kindered. 5 Ali
was the first cousin of him and since early childhood he was
grown and trained by Mohammad himself. 6

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:

His (Alis) personality is very prominent on account of his

transcending and high qualities. Each aspect of his life is so lofty
and glorious that a study of one phase would make you feel that it
was the best phase of his character and the most beautiful picture
of his personality, while contemplation of any other phase will
enchant you more and you will come to the conclusion that no
human being can attain that height, an a third aspect will
fascinate you equally and you will realize that before you is a
personality of such great eminence that you can not fully
appreciate its greatness and you will feel that Ali was an
Imam(leader) in battle-field, was an Imam in politics, was an
Imam in religion and also an Imam in ethics, in philosophy, in
literature, in learning and in wisdom. 8

Another prominent historian who has devoted a large part of his

life studying Imam Alis saying and deeds is Ibne Abil Hadeed. He has
written a commentary, covering 17 thick volumes, on the life and views
of Ali. This well-known scholar, who knows Ali better than many others,
describes him this way:
HAZRAT (respect) Ali has a personality in which opposite
characteristics has so gathered that it was difficult to believe that
a human mind could manifest such combination. He was the
bravest man that history could cite and such brave persons are
always hard hearted, cruel and eager for bloodshed. On the
contrary Ali was kind, sympathetic, responsive and warm heated
person, qualities quite contradictory to the other phase of his
character and more suited to pious and God-fearing persons.
He was very pious and God fearing person and often pious
and God fearing persons avoid society and do not care to mix
with men of sins and me of wrath, similarly warriors, kings and
dictators are usually arrogant and haughty, they consider it below
themselves to mix with poor, lowly and humble person. But Ali
was different. He was friend to all. As a matter of fact he has a
tender spot in his heart for poor and humble, and for orphans and
cripples. To them he always was kind friend, a sympathetic guide
and a fellow sufferer; he was meek unto them but haughty and
arrogant against famous warriors and generals, so many of whom
he had killed in hand combats. He was always kind but strict with
wayward persons, sympathetically teaching them the way of God.
He always smiled and passed happy and witty re-joiners, it was
difficult to overcome him in a debate or reportees, his rejoiners
and retorts always bore high mark of culture, education and
knowledge.9

Ibne Abil Hadded then goes deeper to explain Alis nobility of

character and his gentleness. At the end he quotes a highly respectable
Muslim personality Abdullah, son of Imam Malik as saying:

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

Ali as a Ruler and Statesman

When he was elected as Khalifa by the people, Ali was 58 years
old and it was 25 years after Prophet Mohammad had passed ways or 36
years after the first Islamic state was established.
The Shia Muslims believer that Ali, who was the most trusted
and the most deserving person at the time, was picked by Mohammad,
upon the order of Allah, during a ceremony (Al-Ghadeer) to be the post
revolutionary leader of the Muslim Ummah. 11 The Sunni Muslims (The
majority), however, believe in Alis outstanding personality and also the
ceremony in which he was picked up by the Prophet; but they argue that
it was to declare his friendship with , and not leadership over, the
Muslims. 12
In any case, historically and not ideologically speaking, Ali was
elected the fourth Khalifa after:
1. Abu Bakr son of Abi Qohafa (ruled two years and three
months.)
2. Omar Bin Khattab (ruled 10 years and six months); and
3. Othman Bin Affan (ruled 12 years).
Unlike his three predecessors, who were either elected by a
partisan group, compared to the rest of Muslim population, (like Abu
Bakr) or only selected by outgoing Khalifa (Like Omar) or elected by a
handful of elites (like Osman), Ali was the only Khalifa in the history of
Islam (and of the whole world till that time, 758 A.D.) who was truly
elected by the people to rule over the biggest existing government of the
time composed of the whole Arabian peninsula, the former Egyptian and
Persian Empires and a big portion of the Roman Empire, combined. Ali
explains his own election this way:
At the moment (elections) the crowd of people (who were tired of
the former rulers and rushed to elect Ali) frightened me. It
advanced towards me from every side like the mane of hyena so
much so that Hassan and Hosain (Alis sons) were getting
crushed and both the ends of my shoulder garment were torn. 13

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

As once a great Muslim scholar commented, we could see Alis

heroic personality and real value of him not so much in the great wars he
fought and won but rather in his 25 years of great silence and patience,
during which he suffered a lot, but for the sake of Truth and preserving
unity of the newly established government of Islam, he kept quite. If the
ordinary politicians given the same opportunities, would resort to a civil
strife or war, Ali did the opposite. He explains his own situation in those
days as this:

By Allah, the son of Abi Qohafa (first Khalifa) dressed himself

with it (the Khelafat) while he certainly knew that my position in
the relation to it was the same as the position of the axis in
relation to the hand-mill (.) I put a curtain against the Khelafat
and kept myself detached from it. Then I began to think whether I
should assault of endure calmly the blinding darkness of
tribulations wherein the grown up are feebled and the young
grown old and the true believer acts under strain till he meets
Allah (on his death), I found that endurances thereon was wiser.
So I adopted patience although there was pricking in the eye and
suffocation (of mortification) in the throat. 17

Ali, then lashes out on the second Kahlifa (Omar) by saying:

The first one went his way (died) but handled over the
Khelafat to Ibne Khattab (second Khalifa) himself.
This one put the Khelafat in a tough enclosure where the
utterance was haughty and the touch was rough, Mistakes were in
plenty and so also the excuses thereof. One in contact with it was
like the rider of an unruly camel. If he let it loose, he would be
thrown. Consequently, By Allah, people got involved in
recklessness, wickedness, unsteadiness and deviation
Till the third man of these people (the third Khalifa,
Othman) stoop up (.) with him his cousins also stood up
swallowing up Allahs wealth (National income) like a camel
devouring the foliage of spring till his rope broke down his
actions finished him and his gluttony brought him down prostrate
(the people rebelled and killed the third Khalifa) 18

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.

After resuming the land grants made by Othman, he said:

By Allah, even if I had found that by such money women have
been married I would have resumed it; because there is wide
scope in dispensation of justice and he who finds it hard to act
justify should fin it harder to deal with injustice. 22

His other plans to reform were: To make proper arrangement

for the security of Islamic state from external threats as well as internal
chaos and lawlessness, to establish a sound economic order based on the
Islamic principles of do not lose and do not cause the others loss! to
recognize the public services division and to treat non-Muslim citizens of
the Islamic state with deserving leniency and respect.
The land survey was carried on by him and he was the first man
to introduce the Budgetary System for collection of revenues and for its
expenditure. 23 Ali divided the state service into following sections:
1. Public Finance,
2. Army,
3. Central Secretariat,
4. Judiciary,
5. Provincial Offices.
The public finance was also divided by him into two sections: (a)
collection section and (b) distribution section. Again the collection
section was sub-divided into three to collect the three different taxes that
were allowed to be collected, namely:
1.) Land revenue,
2.) Zakat (poor rate) and Safaqat (poor fund)
3.) Jezya, a tax from non-Muslims in lieu of Zakat.
(The reason for separation of non-Muslim tax was that Zakat is
an Islamic obligation and non-Muslims could not be obliged to follow it;
but they had to pay their own tax that is called Jezya).
There are many more reforms initiated by Ali, based on his
knowledge and dedication to the Islamic cause, the details of which
could be found in the Islamic history as well as a thorough study of Alis
own sayings, speeches, letters of instruction and steps taken by him on
various occasions during his five years of Khelafat.

Ali, a Man of Knowledge and Wisdom

Hardly is there any religion other than Islam that has laid so
much emphasis on knowledge and thought. The word knowledge and
its derivatives are sued 190 times in different parts of the Quran. Also
the words of wisdom and analysis 20 times; though 10 times, reading
and writing 115 times, etc.
In Quran, God Almighty swears By the pen and that which
they write (therewith). 24 The Prophet (Mohammad) has come to teach
people the Scripture and wisdom (62:2) and to instruct man to pray:
My Lord increase me in knowledge. (20:114).
The Prophet of Islam said: Seek knowledge from the cradle to
the grave, and also said: Seeking knowledge is a duty for Muslim male
and female, etc.
Ali was a man trained in accordance with the teachings of
religion such as Islam; no wonder if he was one of the best examples of a
philosopher ruler whom Plato would aspire to see in his dreams of the
Utopian Society.
That is also why some non-Muslim scholars and philosophers of
the West, regret that Ali is not alive today so that they could ask him the
solutions for the unanswered problems of man. 25
The flood of knowledge flows down from me and no high
flying mind can reach mine.26
In another speech he stressed: O, people: ask me (re-study his
speeches, short sayings and the letters he has written on different
subjects-matters. His discussions range from analysis of Islamic beliefs
down to political, economic, social, moral, judicial, military science,
mathematics, logic and literature.
Ali is the founder of Arabic grammar and the first person (after
Prophet Mohammad) who began the analytical-study of Quran (Tafsir)
as the basis for understating Islam. He also trained some bright students
in several fields of arts and sciences. Here are some of what he did to
develop education among the illiterate Arabs, who later on became the
propagators of education in the world:

To Abul-Aswad Doelly, he dedicated basic principles and rules of

grammar for the Arabic language with special instruction to
concentrate on the syntax of the language. Abdul Rahman Salmi
was made to look after the art of reading Quran correctly (to
understand correctly). Komail Zias was made responsible for
mathematics, Engineering and Astronomy, Omar Ibne Salama for
poetry (and also) logic, Abdullah Ibne Abbas for principles of
Administration and Rheotorics, and he (Ali) himself for
Philosophy of religion, ethics (analytical) commentary of the
Holy Quran and traditions of the Holy Prophet. But actually he
was hub of the whole activity 28

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

Regarding the direction to which it guides mankind Quran

states:
Lo this Quran guideth unto that which is the straitest (way
to mans welfare). 2

In order to be more specific, we would like concentrate on the

following essential objectives of the Islamic government as described by
Imam Ali:
a. Freedom of man;
b. His education;
c. The Political structure of the state in which he is supposed to
live, and (lastly)
d. The Leadership of that state.
Freedom of Man
As far as freedom of man is concerned, the Islamic government
is fully committed to it. In fact Islam announces its mission to be the
freedom of man from all traditional or modern yokes, be they social or
political that are limiting mans real freedom.
Note for example this announcement from the Quran which is
the charter of the Islamic government:

Those who follow the messenger (Mohammad who) will

relieve them from their burden and the fetters that used to wear,
(all the chains of the old corrupt society.) 3

What were those burdens and fetters? Ali as an expert on

Islam and an active member of the early Islamic movement, and one who
had observed the past, could explain it better. Once discussing the
situation of the people before the coming of Prophet Mohammad, he
said;
They obeyed Satan (subjected themselves to wrong) through
them Satans emblem got flying and his standard was raised in
the vices which (as a result) trampled the people under their
hoofs, and threaded upon the m with their feet (this obedience to
Satan, the symbol of all vices, caused man to oppress one
another). The vices stood on their toes (in full stature) and people
immersed in them were perplexed, ignorant and seduced. 4

And regarding the mission of Prophet Mohammad in order to

free those people from all the chains that were on their bodies and minds,
again Ali said:
I also stand witness that Mohammad is His (Gods) servant and
His prophet. Allah sent him with the Illustrious religion (bright
and clear teachings) effective emblem effulgent light, sparkling
gleam, and decisive injunction in order to dispel doubts, presents
clear proofs (to open the minds) administer warning through
signs and to warn of punishments (the results of the wrong
conducts in a society) 5

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.

In short, the freedom in Islamic terminology means a total liberty

in which man is rebellious against any power that wants to enslave him,
including his own selfish desire which is called by Ali as the most

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

As far as the mass education in Quran and teaching of Prophet

Mohammad and other Muslim Imams is concerned, they can reveal to us
countless examples in both theoretical as well as practical aspects of
educating the people and opening their eyes and minds to the realities of
life in this world and hereafter. This study aims to take up some of those
aspects that are pointed out and explained by Imam Ali as a great
authority on Islamic Affairs. Here are parts of what he said regarding the
education in general and the responsibility of the educated people in
sharing their knowledge with the non-educated ones and spreading it
among the public. Addressing the intelligentsia, Ali said:
God Almighty did not oblige the un-educated to learn, unless
after He held the educated ones responsible to provide them with
education! 9

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

limited to one aspect of life (material or spiritual alone) but a beautiful

combination of both.
In his lectures delivered for the ordinary Arabs of 1400 years, all
intellectual of the 20th century can find many points to discover. Those
speeches range from philosophy of religion, moral lessons, selfdiscipline, prayers with real meaning up to the creating of the world
______________________________________________________
oppressors, science, philosophy of history, sociology, etc.
Except for some very technical matters all of these points were
discussed by Ali among common men and women of Arabia. This is
what we term as a mass education where the universities and academies
are brought among the people.
The Wrong Concept of Education
There is a misconception regarding education that should
clarified, otherwise it may lead to many other misunderstanding,
including the misinterpretation of mass education in the Islamic System
of Government.
To some people, among them some learned man, education is a
synonym for literacy. Therefore, when they want to measure the
educational situation in a country, they give reference to the percentage
of literate people. Even the United Nations and its educational arm
(UNESCO) follow this pattern of evaluating people and nations.
In the Islamic concept, the measurement for education is not
based on literacy. Although literacy is also considered to be one of the
effective means of education, but as long as Islam is concerned, it is not
education by itself.
In the Islamic concept, the measurement for education is not
based on literacy. Although literacy is also considered to be one of the
effective mean of education, but as long as Islam is concerned, it is not
education by itself.
Quran calls the people whop read books but do not apply the
good teachings therein, as the likeness of the ass carrying books. 10
Then what is the meaning of education in the Islamic System?
According to Islamic instructions, the education is a light through which
man can ding his way to the right path, and the educated man has the
responsibility to enlighten the people of his society.
Ali pointed to the same responsibility when he said:
Behold, by Him who split the grain (to grow) and
created living beings if there has been no pledge of Allah with
the learned to the effect that hey should not acquiesce in the
gluttony of the oppressor and the hunger of the oppressed, I

would have cost the rope of Caliphate on its own shoulders (I

would not have accepted it). 11

From this very phrase we can understand several points

regarding the Islamic concept of educating people.
The first point to note is that the learned men, by virtue if the
knowledge that they have, are obligated by God Almighty to speak out
against injustice and wrong conduct in society.
Secondly, Islam does not point to the literate people only but that
every person who is aware of the fact, should awaken others and defend
righteousness. Otherwise, the gluttony of the oppressor does not
require one to be a university graduate to know those things.
Thirdly, the un-educated people are not merely the illiterates but
rather those simple-minded (literates or illiterates) who are cheated by
the oppressors and their rights are taken away from them; thus they are
hungry, persecuted or dealt with unjustly in one way or the other.
Fourthly, the educated people should shoulder the
responsibilities of awakening and defending the masses whether they like
it or not, because it is not optional but an un-avoidable heavenly (from
Alis point of view) responsibility.
Here is an assessment by Ali of what his master, leader, mentor
and beloved friend Mohammad did to educate the people of Arabia
during the early Islamic movement.
Allah send the Prophet (S.A.W.) at a time when the people
were going astray in perplexity and were moving here and there
in mischief. Desires had deflected them and self-conceit had
served them. Extreme ignorance had made them foolish. They
were confounded by the unsteadiness of matters and the evils of
ignorance. Then the Prophet (S.A.W.) did his best in giving them
sincere advice, himself treaded on the right path and called (the
people) towards wisdom and good counsel.15

Taking all of those into consideration we come to a conclusion

that the Islamic government does not want to keep its citizens unaware,
but rather Islam wants them to be more aware and truly educated;
because in Islamic point of view, only through peoples awakeness, can a
society avoid exploitation of one class by another or a Ali puts it: The
gluttony of the oppressor and the hunger of the oppressed.
No need to mention that without such kind of public education
and awareness, the real freedom of man or any other Islamic social or
political concept will be futile.
From here we may judge the truth about implementing Islam in
some of the so-called Islamic countries, Saudi for example, where the
King and Prices have imposed themselves because the people are not

ware, that Islam is a democratic system wherein exist no King and no

crown Price but a democratic government elected in accordance with
Quran and teachings of Prophet Mohammad.
Establishment of a Just Political Structure
Although the establishment of a government and taking power in
hand is not the ultimate objective of the Islamic system of though,
however this religion being realistic, believes that a true reform. Be in
moral, social, educational, political, economic and so forth can never be
implanted while the power is in the hands of the corrupt people. Thus the
establishment of a just political structure becomes a prime target
indirectly to the Islamic school of thought.
To clarify this, here is a verse from the Quran that tells us how
the Islamic system wants to lead the society:
O, ye who believe! Obey Allah, and obey the messenger and
those of you who are (rightfully) authorized and if ye have a
dispute concerning any matter, refer it to Allah and the
messenger.13

And what is the messenger supposed to do in the society wherein

he is appointed? Here is another verse to explain it:
We (God Almighty) verily send our messengers with clear
proofs and revealed with them the Scripture and the Balance, that
mankind may observe right measure, and He revealed iron,
wherein is mighty power and (many) uses for mankind and that
Allah may know him who helpeth Him and His messenger
though unseen. Lo! Allah is Strong, Almighty.14

A Muslim researcher describes the above verses this way:

In that case the ideology has tree bases: (1) The Scripture or
manifest to guide; (2) The Balance to measure and distinguish
right from wrong; and (3) The iron (as a symbol of power) to
impose the law for observing justice and right measure in the
community.15

In other words, Islam struggles for power and tries to establish

its own government; but to govern is not an end by itself rather it is a
means to an end which is the implementation of law, justice and a human
conduct in the society.
War in Islam
Whenever the word Islam or Islamic government is mentioned, a
majority of the non-Muslims think of the wars and violence that are

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

Most probably it has caused a psychological reaction that is to

face Islamic movement negatively through false accusations.
Another possibility for this kind of propaganda could be the
efforts of the church to cover or justify its so-called evangelization
activities in the numerous colonies in Black Africa, Asia and Latin
America during which countless number of people were tortured or
killed in the name of Christ the Savior.
Or may be the church feels guilty of being the roller of
colonization and exploitation for the European kings and rulers, for
centuries.
Whatever the reason or reasons might be, the fact is that the
church preaches love and peace in theory, while in practice it creates
hatred and suppression. It tells the people: Love your neighbor love
your enemy; whoever strikes you on the right cheek, turn to him the
other as well27
In other words, the philosophy that teaches. If someone throws
you stone, throw him bread, but it did the contrary itself.
What About Islam/
In the case of the Islam and its government the historical facts
say it is different. Islam neither issued an unconditional love for
everybody including the enemy nor did it practice hatred and violence
against the common man. Its policy as declared by the Islamic leaders,
including Ali, is that of realism and not idealism. Here are two verses of
the Quran to prove it:
There is no compulsion in religion (after) the right is
made clear from the wrong. 18n
Fight in the way of Allah against those who fight against
you, but begin not hostility. Lo! Allah loveth not aggressors. 19

Islam Advocate Justice

In the Islamic concept, the reaction to any action should be that
which is logical and just. If for instance, one throws you a stone
(intentionally), you retaliate it with bread, as the church preaches, but
when another person throws you bread, you the same or better (or
worse); in all cases, your reactions are questionable from the point of
views of Justice.
Bread versus stone as well as bread, is not justifiable because it
means the good and bad are rewarded in the same way. It encourages
(most of the time) the bad to continue and the goof to abandon his good
practices.
Bread versus stone but bread plus honey versus bread, is unjustifiable, too; because it shows your little disgust and a meticulous
hatred toward the stone-thrower; that is still a big sin in the Christian
school of thought.
And if you throw bread versus stone but less for the bread
thrower, you have rewarded unjustly on both sides; and nothing can
justify that.
In Society
Now let us bring that plan and apply it in society, Supposed we
come to love the ruling class and as much as they throw stones of
oppression and exploitation and abuses, and as much as they slap on the
right cheek of the people by sucking their blood to get fatter and to color
their luxurious lives, we give them the supposedly remaining left, then
does any rational being call this a practice of human society or shall he
call it the rule of the jungle?
Does any political scientist, nay, any sane person approve of
such philosophy of living, except the ruling class?
Then what should be done?
Anybody may have its own choice, but the answer of Islam for
this question is: The establishment of a just structure through any means
possible be it peace or (otherwise) ware. The philosophy here is that the
garden should be protected from the parasites at any cost, even if that
means the uprooting of parasites, or use the pesticides.
This is the actual philosophy of war in Islam. Anything aside
from that, is ether 1) defense against the attaching enemy; (2) deviation
from Islamic rules by an ignorant individual or king or; (3) a baseless
allegation by the opponents.20

Otherwise, the word Islam itself means: (1) submission to God

Almighty, and (2) peace. Even the greetings in Islam, instead of good
morning and good afternoon is Salam, which means peace.
Here are Thomas Carlyle and Goethe, the two famous humanist
philosophers of West to explain, Carlyle says:
and then also Islam that means we must submit to God,
that our whole strength lies in resigned submission to Him If
this be Islam, says Goethe, do we not also live in Islam?

Carlyle himself answer this question of Goethe by saying, Yes,

all of us that have any moral life, we all live so. This is yet the highest
wisdom that heaven has revealed to our earth. 21
Another interesting point to note here is that the person who has
gathered views of Thomas Carlyle and Goethe, namely Professor
Ramakrishha Rao, is a prominent non-Muslim scholar. He himself is a
Hindu from India, a country that has sheltered the Muslim community as
a minority for centuries. He wrote:
Therefore, the war or Jihad in Islam is just to liberate man
from the clothes of the man-like monster and to make them all
equal un front of the law that is not man-made to give chances for
exploitation of the rules by the ruling class who are also the
lawmakers or the lawyers (apparently from among the masses)
who will think of the interest of their own group before that of
the others. 22

The law here is made by God Almighty who has no particular

interest with any group and who has created all the people and essentially
likes all of them equally, and declares that:
The nobles of you with God is (only) the best in conduct. 23

In the Islamic concept the children of Adam are dignified, 24 but

for those who like Pharaoh exalted in the earth and made people castes
(classes), a group of whom he oppressed Lo! he was of those who
worked in corruption. 25 Yes in that case the faithful muslims are obliged
to do their duty that means to fight the corrupt and must support the
oppressed.
Why should ye not fight for the cause of Allah and of the
feeble among men and women and children who are crying: Our
Lord! Bring us forth from out this town (on country) of which the
people are oppressors! Oh, give us from Thy presence some
protecting friend! Oh, give us from Thy presence some defender!

Those who believe do battle for the cause of Allah (Justice)

and those who disbelieve (exploiters) do battle for the cause of
idols (ruling class). So fight the supporters of Satan (symbol of
evil). Lo! the devils strategy is ever weak. 26

And what is the purpose of this Jihad against oppressors and

support of the feeble man, women, children? The answer is:
We (God Almighty) desire show favor unto those who are
oppressed on earth, and to make them examples (to be followed),
to make them the inheritors, and to establish them on earth and to
show Pharaoh and Haman and their hosts (all oppressors to
come) that which they feared from them (to be dethroned). 27

Now to observe how these orders are carried on to defend

oppressed against the oppressors, here is an example from what Ali did.
Once during his rule. The army of an oppressor called Moavia Attached a
town and looted the people. Hearing the news, Ali asked the citizens to
gather and delivered this speech with deep sorrow and anger:
I have come to know that one of the soldiers has entered upon
a Muslim woman and a Zimmi (Jewish) woman, a citizen of the
Islamic state and taken away their ornament from legs, arms,
necks and ears and they could not resist with wealth without any
wound or loss life. If any Muslim dies of grief after all this
(looting of a Jewish citizen), he is not to be blamed but rather
there is justification for him before me!... 28

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

To include, it should be once again noted that all struggles in the

Islamic System are to see to it that a just human society in which the
dignity of man is preserved shall be materialized.
And the nature of war on Jihad in Islam is merely to achieve the
following: (1) freedom of man; (2) his growth and education, and (3)
the establishment of a just political structure to bring about the said goals
plus a safeguard for keeping a steady development of these priceless
gains.
Qualified Islamic Leadership

It is well understood that in order to carry out the strategies of

the Islamic system of government there is a need for qualified Islamic
Leadership. The essential qualities of this leadership are as follows:
1. The Islamic piety;
2. The best possible knowledge of Islam; and
3. To capacity to administer government affairs.
To shed more light on this matter, here is the description of
Islamic leadership by the second Islamic government eve established
after Prophet Mohammad. Article five of section one in the Constitution
of Islamic Republic of Iran states this way:
In the absence of Hazrat Vali-e-Asr, Iamam Mahdi, * the
leadership of the community will fall upon the Faqih who is just
pious, knowledgeable, brave, enterprising and respected by the
majority of the people as their undisputed leader. If no such
person could be found, the leadership of the community will be in
the hands of a Council of Leadership consisting of qualified
Faqihs. 30

It appears that the constituents of the Constitution for the Islamic

Republic of Iran have based the qualifications of leadership on the
teachings of Ali regarding this matter:
You certainly know that said Ali addressing the public,
he who is in-charge if honor, life, income, (enforcement of)
legal commandments and leadership of the Muslims should not
be a miser as he would then misled them with hid ignorance nor
be of rude behavior who would estrange them with his rudeness,
nor should be fearful of the changes and threats (to his rule) so as
to side with some (the rich) against the others (the poor), nor
should be accept bribe as he would forfeit (others) rights and hold
them up without finality. 31

Ali is clearly stating that the leadership has lots of conditions

like wisdom, piety and many more virtues and human qualities. He
stresses these so that Charlatanism and cheat will not be considered as
the only virtues in politics and leadership:
We are in a period when most of the people regard betrayal as
wisdom. In these days the ignorant call it excellence of canning. What is
the matter with them?... 32
By Allah, (my opponent) Moavia is not more cunning than I
am, but he deceives and commits evil deed. Had I not been
hateful of deceit, I would have been the most cunning of all man.
But (the fact is that) every deceit is a din and every sin is
disobedience (of God). By Allah I cannot be made forgetful by

strategy (of the enemy) not can I be overpower by hardship

(resulting from it). 33

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

A man named Abdullah Bin Abbas, a companion of Ali, says that

when Kahlifa Ali set out for war against the rebels of Basra a port city in
Iraq. I saw him stitching his own shoe by hand in the army camp. When
he noticed my presence, he looked at me and said:
What is the price of this shoe?
I said: It has no value now! Ali said:
By Allah, it should have been dearer to me than ruling over
the people except for the fact that I have the responsibility to
establish right and ward off wrong. 36

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 Governors of the Islamic State

To give a compete lesson to the future generations regarding the
Islamic State. Ali took a drastic measure in changing the governors and
other high ranking officials of the previous administrations.
He even asked his nearly appointed governors to do the same in
their areas of jurisdiction, because:
The worst minister for you is he who has been a minister for the
mischievous persons before you, and who joined them in abuse.
In this famous letter of instruction that is rightfully termed by
Muslim Scholars as The Charter of Islamic Government, Ali gave
instruction regarding the responsibilities of a governor.
He begins his letter this way:
In the Name of Allah, the Compassionate, the Merciful. This
is what Allahs servant, Ali, has ordered to Malik in this
appointment for him as governor pf Egypt, in regard to collection
of its revenues, fighting its enemies, seeking good of its people
and rendering its cities prosperous.40

After some advices on the spiritual purification and personal

disciple, he points out the main issues:
O, Malik, I have sent you to an area where there have been much
government before. People now watch your dealing as you used to watch
the dealings of the rulers before you, and they would criticize you as you
criticized them (former governors). Habituate your heart of mercy for
the subjects and affection and kindness towards them. Do not be over
them like greedy beasts feeling satisfied by devouring them. They are of
two types: wither your brother in religion (Muslim) or (in case of nonMuslim) brother in humanity!
They will commit slips and face mistakes. () So extend to
them your forgiveness and pardon in the same way as you would like
Allah almighty to forgive you. 41
If shows the human characteristic of the Islamic system even
1400 years ago. It also may serve as a lesson to enlighten the minds of
those who could not tolerate nay other religion and accuse the Islamic
System of being what they themselves are.
In another letter of instruction directed to the governor of
Hulwan. Ali guides him not to follow his passion but pay attention to the
subjects:
If the actions of governor follows passions, he would be greatly
hampered in justice. All the people should be equal in rights before
you avoid the like of which you would not like for yourself one of

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.

ISLAMIC GOVERNMENT: ORGANIZATION

AND ADMINISTRATION
The organization and administration of the Islamic Government
is highly democratic and it emanates from the people who have a
common belief in the Divine Monotheist religion of Islam.
Leadership: Selective and Elective
The leadership always has been one of the most crucial problems
for every society, particularly the newly established or revolutionary
governments.
The early Islamic Government of Iran that was founded by Imam
Khomeini on February 11, 1979 were no exceptions to this rule.
To study the ever sensitive matter of leadership, we would like to
find and analyze what the people in first Islamic Government as well as
those in the recent revival, adopted to select or elect their leaders.
The question of whether the leadership of Islam that includes
the Islamic government was to be announced by Prophet Mohammad
or it was left to the people to select, has caused a series discussion and
often sharp difference among the Muslim since the early days of Islamic
era.
Sunni and Shia Schools
Historically speaking it is agreed by a clear majority of the
Muslim scholars that Prophet Mohammad has on several occasions
hinted to Ali as his successor: including a large meeting that was called
by him on his way home from the last pilgrimage to Mecca. 1
During that big gathering Mohammad announced: To whom I
am Mowla (Leader) Ali is also a Mowla.
Although all Muslims agree on this proclamation by
Mohammad, the problem is that he word Mowla has many meanings in
Arabic almost seventeen. Mowla means Lord, master, friend and even
servant. That is why the majority of Muslims the Sunnis believe that
it was just a declaration by Mohammad about Alis friendship with the
rest of the Muslims.
While the minority the Shia believe that the way Mohammad
was Mowla, in the same way Ali is, meaning to say that Ali was also
given the authority when Mohammad urged people to accept Alis
leadership as they would accept his own. In this concept the word mowla
was taken to mean leader.
The majority Sunnis urge that the bigger group among early
Muslims elected Abu Bakr as the first Kahlifa. Then upon his death after

two years, he appointed Omar as his legitimate successor without

popular vote. When Omar was to pass away, after ten years of Khelafat,
he selected a six-man team to elect one among the group as Kahlifa. The
third Khalifa Othman, was elected by that hand picked council. 3
After Othman was killed by some dissidents opposing his
allegedly despotic rule, then the populace rushed to Ali and selected him
while he believed that he was appointed by the prophet to continue the
Islamic government since the first day. 4
The majority Shi-a believe, however, that Ali and eleven
persons from the descendants of Mohammad (and Ali) are Imams or the
legitimate leaders of Islam including that of Islamic government, on the
basis of apostolically succession to Prophet Mohammad.
What About Today?
Whether one takes the idea of the Sunni majority regarding
election (at least in theory) or the view of the Shia minority about
selection, the fact is that both of them at present agree that the qualified
Islamic leaders should govern by the popular acceptance if not through a
formal election.
A great sociologist and Islamologist, Dr. Ali Shariati, whose
views helped a lot in the formation of religions struggle and Islamic
Revolution in Iran, has a good interpretation of bring close the two
schools Sunni and Shia views regarding the leadership issue. He
believes that it is usual for a new movement like the Islamic
government, that after establishing itself tries to avoid any possibility of
reactionary strikes and dissensions against chance to take over the
leadership of the movement, thus the founder should, in this capacity as
the accepted leader, appoint someone whom he trust most, as his
successor, to keep the movement away from any deviation as did the
Prophet of Islam-Mohammad.
In order to safeguard the Islamic movement for one or two
generations in purely Islamic culture, the Prophet announced Twelve
Imams (Ali and eleven of his descendants) to lead the people after him.
And after that the people in general would be well educated and grown in
accordance with pure Islamic ideas (and without vices of the previous
society), they could elect the qualified leaders from among themselves. 5
Therefore, it becomes clear that in Islam the leadership is both
selective and elective, depending on the time. In the early days of Islam
the Prophet was not elected by anybody (like every other Messenger),
but was given a mission 6 to carry out. After him for a period of time, the
leaders were to be those who were announced and appointed by the
Prophet before he passed away. When the period of those twelve

appointees was terminated, then would come a period in which the

people were to elect the qualified persons from among themselves as
their leaders. Regarding the matter of leadership in the Islamic society
today, here is what the constitution of the Islamic Republic of Iran says;
When a qualified religions man is accepted as leader by majority
of the people such a leader will assume all the duties and
responsibilities of the Faqih (Islamic Leader).
That is why Islamic leadership is considered to be selective (in
the beginning) as well as elective, to provide appropriate solution for the
demand of the time.
Relationship of Leader and his People
After the selection or election of a leader, the next important
issue is the relationship of the leader with the people and vice-versa.
In fact the whole controversy over the problem of leadership is
to choose one who is supported by the people and who supports the
peoples cause as the administrator of the national affairs, taking into
consideration the nations welfare.
Therefore, the process of rights and responsibilities between the
leaders and their followers in democratic society, is a two-way deal.
Here is the authoritative view of Imam Ali regarding the peoples
relationship with the leader in the Islamic system:
So now, said Ali addressing the people, Allah has by placing me
over your affairs created my right over you, and your right over me.
The right is very much expanded in description but very narrow
in equitability of action.
The greatest rifht that God has made obligatory is the right of the
ruler over the people and vice versa. The people cannot prosper unless
the leaders are righteous and the leaders cannot be sound unless the
followers are steadfast. If these happened, then right attains the position
of honor among them, ways of religion get established, signs of justice
become fixedIn this way the situation would improve the continuance
of government (to serve people) would be expected and the (malicious)
aims of the enemies would be frustrated.
Then Ali shows the other side of the pictures by saying: But if
the people gain ways over the leadership or the leader oppresses the
people the differences crop up in every word, signs of oppression
appear mischief enters religion (the total way laid by God for prosperity
of man) desires are acted upon, commands (i.e. constitution of nation)
are put off, diseases of m spirit become numerous and there will be no
hesitation in disregarding even great rights, nor in commission of big

wrongs. In such circumstances, the virtuous are humiliated while the

vicious are honored. 8
At the end of his speech, Ali gives the solution to this problem so
that the pessimists, among them some churchmen, will not preach that
this is what God Almighty wanted for mankind and it never could be
cured, but rather will worsen day by day:
You should, therefore, counsel, said Ali, and cooperate with each
other. It is an obligatory right of the Almighty over the people that they
should advise each other to the best of their ability and cooperate with
one another for the establishment of truth among them.
No person however great his position in the matter of truth, and
however advanced his distinction in human aspects maybe, is above
cooperation.
Again, no man, however small he may be regarded by others and
however humble he may appear before the eyes, is too low to cooperate
or to be afforded cooperation in this matter. 9
A very interesting point that should be considered a unique
aspect of the Islamic Government, is that no difference whatsoever exists
between the leader and his people in any matter including their presence
in court to answer the charges that might be filled against them by any
ordinary citizen.
There are examples in which Ali during his Khelafat (rule) was
sued and ordered by the judge to appear in court where he preferred to sit
beside the complainant and defend himself.
In one such instance, the complainant was a Jew and won
because of witnesses he (falsely) provided. Ali was ordered by the judge
to pay the complainant and he complied with the verdict.
But this time the Jew refused to get anything, confessing that his
witness have lied and he had been so impressed by the equality and
justice in the Islamic system that he wanted to embrace Islam. 10
It goes to show, in practice, the equality of all, be they leaders or
ordinary persons in the eyes of Islamic law, on one hand, and the just
relationship between the head of the Islamic government with his people,
on the other hand, even if they belong to the religious minorities.
In this system the leader is not considered to be above his people
but as Ali said, The leaders are (should be) the servants of the people.
This is the real relationship between the people and their leader in the
Islamic Government.
Administration Based on Consultation

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.

Therefore, any time the populace of a country decide to abolish a

law (any law they wish) and initiate a new one, they are welcome and
they leaders also, who are elected by popular vote, will have to comply
with the wishes of the people.
In other words, the people under the western concept of
democracy are the master of their own society and every policy or
decision (in theory) should be made or approved by them. The word
democracy is the combination of the Greek word Demos that means
the people and krateein meaning to rule or to govern, 14 thus the people
shall decide how to rule over themselves.
So many surprising changes in the western legal system
legalization of abortion and divorce in predominantly Catholic countries
or homosexuality, etc., all prove the fact that in the western concept of
democracy there is no standard for the law except the will of the people.
B.) The Communist Democracy or dictatorship of the proletariat
preaches the Soviet or Council of people that is controlled by the
proletariat government.
In this concept, theoretically speaking, the peoples Committees
guided by the party, are the decision making bodies in the country.
The difference between this type of democracy and the Western
type is that here the decisions of the council are to be within the
framework of the ideology of the Communist Party, and not whatever the
populace decide,
In other words, this school is not following the people rather it is
the populace who have to follow that ideology which gives the
proletariat or working class sole power to rule, wile the other classes (in
a society that is supposed to be classless) have no such right.
C.) The Islamic System of Government, have some points in
common with both schools of thought, is unique in that it avoids both
extremes.
The government in Islamic system is not a rubber stamp for the
majority to sue as they wish, not is it merely an instrument for satisfying
the desires of the populace, regardless of what it may be.
At the same time, it is not the government of nay particular class
and, therefore, shall not be approving the proposed views through the
councils which are under the leadership of that group or party.
Then what is the view of the Islamic System of Government on
the conduct of its affairs? Here is a part of the Preamble of the Iranian
Islamic Construction:
From the viewpoint of Islam, the government is not the product
of any class distinctions or the supremacy of one particular group of class
in society. Rather it is the political objective of nation that organized

itself in order to be able to move forward to its common ideals and

objectives. Which is movement towards God. 15
Later on, the Constitution, in order to clarify how those
common ideals of the nation shall be achieved, says:
Consequently, _____ and detailed supervision by pious and
learned Islamic Scholars is necessary to ensure fairness in government.
The objective of an Islamic government is to prepare the grounds for the
flourishing of all human talents and potentials to enable man to grow
towards his greater self and reach the reason of divinity.
The achievement of this object must be based upon the active
and extensive participation in government by all elements in our
society.16
Avoiding both extremes, Islam has laid down the pillars and
principles that are to be followed by the people who have selected this
religion together with its system of government. But one way to
implement those principles, the people are to participate, advice the
government and criticize it.
Here is an answer by Imam Ali to his opponents who were
insisting that he should put all the matters, including some Islamic
principles, in consultation:
When the Caliphate came to me, said Ali, I kept the book of
Allah (Quran, Islams Constitution) in my view and all that Allah had
instructed therein for us, and all that according to which, has commanded
us to take decision, and followed it. I also attended to whatever the
Prophet (S.A.W.) had laid down as his Sunna (Method). In this matter
(the clear principles of Islam) I did not need your advice or the advice of
any one else. Nor has there been any order of which I was ignorant so
that I ought to have consulted you or my other Muslim brothers. 17
This statement, addressed to the opponents by Ali, stated that
there is consultation and each group has a right to give his views
regarding the daily affairs of the Islamic government.
But the principles of Islam (like any other religion) or its
ideology (like any revolutionary movement) are not matters of
compromise, for Islam is a divine mission that does not compromise on
its principles. 18
Therefore, the administration has to inform the public of steps it
takes regarding its policies and plans consult and consider their views
and proposals, while on the principles of the system that are to guide man
in moving towards God through the establishment of a society based
on justice and equity, nobody even the Prophet has power to deviate
or change.

Principle of Check and Balance

The administration of the Islamic Government is based on the
principle of check and balance in order that it may avoid despotism or
authoritarianism. This is first of all because of the ever-emphasized
principle of Tawhid in Islam that requires Muslims to believe and bow
to one and only one: the Supreme Authority God Almighty.
Such a belief has led the Muslims to dare many oppressors and
strong powers in the turbulent history of Islam as well as history of the
world.
There exists another principle in Islam that is very closely related
to the first one, and that is known as the responsibility of calling
towards good and guidance to avoid wrong or Amr Bel ma, roof and
Nahy anel Monkar__.
This principle holds every Muslim responsible toward other
people, be they Muslim or non-Muslim, to persuade them into good
conduct and try to dissuade them from the vices.
This socio-religious responsibility has got so much support that
in some Islamic countries, like Iran, aside from the individual
performances, there are official boards or committees to carry out the
task of guidance for organizations, corporations and the general public.
The Government Affairs
As it was explained before, in Islam, all aspects of life, be they
social, economic or political, are organically related to each other.
Therefore, the two principles of Tawhid and call toward good
conduct, are among the religious obligations that have to be
implemented everywhere, including the political structure, for the sake of
check and balance.
Imam Ali has a beautiful description regarding this matter. Once
he said:
There is he who disapproves the evil with his hand, tongue and
heart. This man has perfectly appropriated the virtuous habits (That a
man should possess.)
Then there is he who disapproves ht evil with his tongue and
heart but not with his hand. This man appropriates only two virtuous
habits but lacks one.
There is the third who disapproves evil with his heart but not
with is tongue and hand. This is one who lacks the two better qualities
out of the three and holds only one.
Then there is also he who does not disapprove the evil either
with is tongue, heart or hand. He is jus dead man among the living! 19

Alis speech about the different characteristics and values of

various types of people ends with a more profound sentence, reflecting
the Islamic liberalistic spirit.
And better than all these, said he, is to tell the truth in the face of
wrongful authority! (to oppose this unlawful acts).20
In the Islamic system every person has to see to it that all the
jobs particularly those pertaining to the government administration and
public matters are correctly done, if not, he should correct them,
otherwise, he will be held liable by God and his people for disregarding a
sacred individual as well as a social duty.
The Islamic leader and government officials are to check the
behavior of people under their leadership and the people are obliged (not
only allowed) to check the performance of the leadership.
That might be the reason why the Islamic Constitution of Iran
has paid a careful attention to the said matter, which says:
Any person who has grievances or complaints against the
manner in which the National Assembly, the Executive or the Judiciary
are carrying out their duties, may present his complaints in writing to the
National Assembly. The National Assembly has a obligation to fully
investigate all complaints received from the public and provide answers
and explanations to them. 21
It needs no mention that only through a real process of check and
balance can a society avoid exploitation or oppression by the ruling class,
in order to have a true democracy.
CHARACTERISTICS OF ISLAMIC GOVERNMENT
The characteristics of any institution including the government,
is what gives the real meaning to it and should be the basis of judgment
regarding that particular body.
In the case of Islamic government, as far as the school and its
true teachers and leaders are concerned a researcher like Sarojini Naidu,
the great poetess of India, would not hesitate to call it the first religion
that preached and practice democracy when the peasant and the kings
kneel side by side to proclaim, God alone is great. 1
Human-Oriented
The main characteristic of Islamic Government is that it always
sides with masses, denouncing 1.) The rulers who oppress their fellow
beings , b.) The businessmen who such the blood of the poor, and c.) The
religious leaders who take unlawful advantage of peoples sincere
beliefs.

In this religion, God Almighty has always attached Himself to

the ordinary and common mean, with no conflict of interest at all
between the Creator and His creatures. He said:
Say: (OMohammad) I seek refuge in God of the people, the
Ruler of the people, and the Lord of the people. 2
The same is His religion and government The Islamic System.
From its origin, this system has stood to provide justice to the people and
rid them from the oppressors and exploiters on the basis that God alone
is the Master. *
Regarding the people-centered policies of the Islamic
Government, Imam Ali writes to his governor this way:
Do not keep yourself secluded from the people because it is a
king of narrow sightedness and causes ignorance about their affairs. 3
In another part of that letter of instruction he advices as follows:
Fix a time for the complainants wherein you spare yourself for
them feel humble therein keep away your army and assistants so that
anyone who likes to speak, may speak without fear; because I heard the
Prophet of Allah (Mohammad) saying on many occasions: The people
among whom the right of the weak is not secured from the strong
without fear, would never achieve purity (true democracy)! 4
As for the unfortunate, orphans and disabled, Ali asked his
governor to pay more attention to them. He ordered this way:
Keep Allah in view in respect of the lowest group, consisting of
those who have little means, the poor the destitute, the penniless and the
disabled You are held responsible about them by Allah. Fix for them a
share from the public funds.
Luxurious life should not keep you away from them; life the
simple way. You cannot be excused for ignoring small matters because of
deciding big problems!
Take care of the orphans and the aged who have no means nor go
begging. This is a heavy responsibility on the officers; in fact, every right
is heavy. 5
One can see how simple, but at the same time, how profound and
human-oriented these directions are. Ali himself, during his rule has a
routine program of checking the different districts of the city to observe
for himself not only the law and order situation but also to look for the
possible unfortunate and poor people. 6
In other words Ali, through his deed and words wanted to guide
towards the fact that, in the Islamic system, it is the human being that
counts and the government is to serve in the implementation of the law
for prosperity and true happiness of people and not, as it has been most
of the times, to consider the people as its servants or subjects.

Provision of Law and Order

One of the primary purposes in the establishment of the
government since the early days has been the security of the citizens or
people belonging to a community. When the word government or
state is mentioned, the first thing that usually comes to mind is the
police power that keeps peace and order in society.
Islamic Government considers the establishment of law as its
prime target, because without law there will be no Justice, and without
Justice there will be mo peace, and without peace a society cannot attain
its natural growth. According to Quran the lawlessness is contrary to the
prime purpose of sending messengers who cam to establish Justice
among the people, 7 to purify and provide them with education and
wisdom, 8 and the fact that God does not approved corruption. 9
There are numerous cases in the Quran and teachings of Prophet
Mohammad and Imam Ali that instruct people to follow the law of god
and observe Justice and Brotherhood among themselves. They also use
the strongest word as Allies of Satan for the lawless elements against
whom there should be a continuous struggle. 10
In fact, Ali had said repeatedly that the only reason why he did
accept the responsibility to lead the Islamic government was to sincere
feeling of his commitment to establish law and order in the society. 11
Pointing to the police force of state for both internal as well as
external security, Ali regards the Islamic Armed Forces not as a tool for
oppression but rather an instrument of peace and confidence for the
people. He wrote in his famous letter of instruction to the governor of
Egypt as follows:
The Army is, by the help of Allah, the fortress of the people (to
protect them) and means of peace. The people cannot exist without
them (the revenues are needed) by which they (The army men) acquire
strength to fight the enemies. 12
This fight against the enemies of peace, be they external or
internal, is a part of Islamic law that calls for punishment of those who
by corruption and committing crimes and malicious deeds created
lawlessness that shall destroy religion and state in the first place.
A Possible Misunderstanding
There are some people, among them prominent lawyers, who
consider Islamic laws such as capital punishment for murder and other
sever penalties that are imposed for different crimes by the Islamic
system as harsh and even call them brutal.
But it seems that many of those laws are misinterpreted or
exaggerated by some ignorant people, both Muslim and non-Muslim.

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:

Thus We (God Almighty) have appointed you a middle nation

(which is moderate and avoids extremes), that you may be examples for
mankind and the messenger (Mohammad, your guide) may be an
example for you. 18
This moderate policy of Islamic Nation and its government
covers all aspects of life, be it political, social, economic or whatever
else.
Again Ali gives us the best example by describing as well as
practicing this Islamic policy in his own Khelafat. When some people
had spoken ill of him for equality in the distribution of public funds, his
answer was:
Do you command me that I should seek support by oppression
those over whom I have been placed (the people)? By Allah, I wont do
so till the world goes on, and till one star leads another in the sky. Even if
it were my property I would have distributed it equally among them, then
why not, when the property is that of Allah (National). Beware that
giving of wealth without nay right, is wastefulness and lavishness. It
raises its donor in the (eyes of some greedy people of) this world, but
lowers him in the next world (the moral human aspect) then if he falls
on bad days and needs help, they (the illegal recipients) would prove the
worst comrades and ignorable friends. 14
In another occasion Ali declared this immortal observation: I
never saw a plenitude of wealth accumulated somewhere, unless I saw
the rights abused besides it, too!
Within his letter of instructions to the governor designate for
Egypt, Ali stresses that importance of social justice which is the pillar of
a moderate and sound society. He said:
The most coveted way for you should be that which is the most
moderate and fair regarding the truth, the most universal by way of
Justice and the most comprehensive with regard to the agreement of the
public, because the disagreement of the common people, sweeps away
the argument of the chide ones, while the disagreement of some wealthy
people can be disregarded in view of the agreement of the common
people. 20
In short, the Islamic Doctrine teaches that he only way to have a
society free of violence, bloody revolutions and destructive upheavals is
to base all the affairs of society its government and social relations on
moderation and fairness, wherein, Ali puts it, the earnings of hands of
one class will not be swallowed by the other! 20
To achieve this goal, there is a need to eliminate all kinds of
oppression and exploitation in the community; that is what he Islamic

government is committed to do in order to reach the standard set for it by

that religion.
Strong, Firm but highly Democratic
Another characteristic of the Islamic government is that in spite
of its being, probably, the strongest and the most firm political structure,
it is more democratic than any other government as well.
The reason behind its strength is that it does not only possess the
vote and confidence of the people, but also their religious beliefs which
is a confirmation of such government by God Almighty.
Here are some verses from Quran to show the endorsement of
the Islamic Government by Allah:
O, Ye who believe: Obey Allah, and obey the messenger and
those of you who are (rightfully) authorized.21
In another chapter it says:
And whatsoever the messenger giveth you (Islam in its totality)
take it and whatsoever he forbideth abstain (from it) and keep your duty
to Allah. 22
There are many other examples which can show us how strong
and authoritative a rightful Islamic leader could be, as far as this doctrine
is concerned. But the surprising point is that this powerful authority is
not necessarily a dictatorial rule, but rather highly democratic and
humane.
The reason behind this is the fact that in Islam the leader does
not possess the government or the people. The same in the case of
people. They also do not possess anything. It is God Almighty that
possesses everything:
Unto Allah belongeth the sovereignty of the heavens and earth.
This the righteous leader of the Islamic government is bestowed
a lot of authority but only as a trustee from Allah, while in reality, it is
subject to God as anybody else, as it is pointed out in Quran very
clearly:
So rule (or Judge O, Mahammad) between them the way that
Allah hath revealed, and follow not heir (selfish) desires (that are away
from the truth which hath come unto thee. 23
In this case, the Islamic leader is to follow the order of God as
every other citizen, therefore, the power of the governor and the
obedience of the people, both are related to God, and God of Islam,
unlike those of Greek mythology or Hindi religion, is: the Beneficient
the Merciful 24 and Who Hath compassion on His bondmen, and
therefore, Allah desireth ease for you; He desireth not hardship for
you. 25

In the Islamic System, the government and the citizens have a

mutual agreement, wherein the first one has to sever the true interests of
the second, under the order of God, and the second one has to obey and
support the first, (the government) that should be nothing but a Godly
institution for the prosperity of His people.
The two sides have rights over each other as well as
responsibilities towards one another, as cited by Ali:
O, people, I have a right over you and you have a right over me.
As for your right over me, that is to counsel you, to pay your dues fully,
to teach (educate) you that you may not remain ignorant and instruct you
in behaviorisms that you may know how to act upon matters. As for my
right over you, it is fulfillment of (the obligation of) allegiance, wellwishing in your presence or absence, response when I call you and
obedience when I order you. 26
As one can see here, the government is supported by the masses,
provided it carries out its obligation s and none of the people or their
leader are rightful without performing their respective responsibilities.
Another reason that contributes to the democratization of Islamic
Government, despite its being very authoritative, is the fact that not
everybody can assume leadership as in the case of western democracy;
not even one of the top ten , but only the highest qualified available
person has the right and better to say the obligation, to lead the nation.
Those qualities were discussed before (in Chapter 2), but to
explain further the sensitivity of Islam to preserve democracy and fight
demagoguery of politicians, it should be added here that even a small but
internal lie may disqualify forever the powerful Islamic leaders, from
assuming leadership of the Ummah!
To conclude, it should also be mentioned that the lives and
leadership of Prophet Moahmmad and Imam Ali as well as other truly
authorized Islamic Kahlifas are good examples to show the strength and
influence of Islamic ruler among the followers of Islam and citizens of
that government, on one hand, and its being highly democratic, on the
other.
Nobody in the whole history, not even the enemies of Islam,
have claimed that the government of the leaders named above has been
oppressive, but on the contrary, they have praised then as being, in the
words of the great Indian poetess, Sorojini Naidu, the first religion
(system) that preached and practiced democracy. 2
That is why, by the virtue of being a pioneer religion of
democracy, the true freedom of man is the major characteristic of Islamic
Doctrine, including the Islamic Government.

ISLAMIC GOVERNMENT IN MUSLIM

COUNTRIES AND A WORLDWIDE
ISLAMIC GOVERNMENT
After the Islamic revolution of Iran on February 11, 1979, once
again the question of Islamic revival and its advance across the borders
was raised.
While it is giving encouragement and hope to the Muslims who,
like many other people of the Third World, have suffered centuries of
colonization and domination by the big powers, at the dame time, it is a
source of great anguish for the domination powers, particularly the US
and the USSR.
Mr. Zbigniew Brzenski, then U.S. presidential adviser on foreign
policy, placed this anguish in its political context: an arc of crisis
stretches along the shores of the Indian Ocean, with a fragile social and
political structure in a region of vital importance to us threatened by
fragmentation.1
By this statement the US. political leader referred to Islamic
revival in the Muslim world that began from Iran and that which led to
one of the greatest setbacks ever to American prestige. 2
That Islamic revival was no less dangerous to socialist Russia
and the Communist ideology in general, than to the western powers lead
by the United States.
Russia has estimately 50 to 60 million Muslims today, 3 while the
other communist giant, China, has even more; and this Islamic revival
has inspired those Muslim minorities so much so that they may rebel
against the communist dictatorships at any time. The anguish of the two
governments could be seen clearly in Russias painful invasion of
Muslim Afghanistan that was launched to prevent the Islamic movement
from entering its Muslim states of Uzbakistan, Tajikistan, Turkistan and
Kazakhistan; later on it could spread among all Muslims of the Soviet
Union from Central Asia to Siberia.
Today, both Russia and china have stepped up giving some lip
services to their Muslim minorities. The holding by Russia of Tashkent
Islamic Conference for 15th century of Hijra on September 9-12, 1980,
in which five thousand Muslims from all around the world were invited,
is a clear sign of the efforts by that Communist government to satisfy the
Muslims both in Russia and abroad that she respects religion and
specially Islam. 4
`The propaganda of China of more religious freedom for
Muslims, sending and receiving Muslim delegated to and from China are

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

Khomeini believes that: The Iranian Nation serve as a model to other

countries and nations. 13
The following could be cited ad effects of the Islamic Revolution
over the other Muslim nations of the world:
1. It is the only Islamic Movement ever that has struggled for the
establishment of an Islamic Republic with success, after the foundation
of Islamic by Prophet Mohammad at around 602 A.D., thus serving as a
model for the Muslims of today.
2. The Islamic Revolution that took place in Iran, boosted the
morale of other Muslim nations leading them to think that they could do
the same if they would unite their ranks.
3. After Islamic Revolution, Ayatollah Khomeini restated his
idea of United Muslim Front by repeatedly declaring that the Islamic
Revolution should go out of Irans boundaries and liberate the other
oppressed people in general and Muslim nations in particular.
ON many occasions the Islamic leader has called on the Muslims
of the world to Arise! Take up the Quran, obey Gods command so that
you will be able to return to and revive the greatness and glory of Islam. 14
The constitution of Iran clearly states that the Islamic
Governments foreign policy is based on the complete independence,
and defending the rights of all Muslims 15
That is why the Islamic Republic has firmly supported other
Islamic movements in the Muslim countries like those of Afghanistan,
Iraq, Saudi Arabia, Kuwait, etc., morally and, most probably financially
too.16
The propagation of Islamic movement through radios, television,
literature, films and delegations sent by the New Islamic regime has
contributed a lot in calling the attention of Muslims in other Islamic
states to the religious and political renaissance of Islam.
In short, it is an accepted fact today that the Islamic Revolution
of Iran has had great effect over the people of the third world countries in
particular.
This influence will have far-reaching results yet in the future
namely the repetition of similar events for achieving greater freedom and
revival of religious principles and values in other Islamic States.
A Worldwide Islamic Government
The most sensitive question regarding Islamic Government
which is interesting for the Muslims and non-Muslims alike, is to know
whether the Islamic movement will be limited to Iran and at most, to
several or all Islamic States, or it is a Universal Movement?

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.

The reason is not because Ayatollah Khomeini is more canny

than Prophet Muhammad, something neither he nor any other Muslim
could claim or believe; but rather because of the fact that the Muslims
today, is general, are more educated, numerous and better established
than before. Or top of these, lies the fact that the Muslims of today have
inherited a history as old as 14000 years of ups and downs, glories of
ruling over the world, from Spain in Europe down to Eastern Rome,
Egyptian Civilization and most of Africa, Persia, India and parts of China
and Russia.
The point here for the Muslims is not only the military conquest,
but rather bearing in their hands the torch of science, education and
civilization and taking it to Europe which in the words of Ayatollah has
been so primitive that there is no recorded history of it, when its
inhabitants were still wild: and liberating millions of people from the
clutches of Persian and Roman despotic Emperors.
At a time in the West, wrote Ayatollah Khomeini, many years
before the revolution were so primitive that there is no recorded history
of it, when its inhabitants were still wild, and when America was still a
land of half-wild redskins (Indians), the people of the Persian and Roman
Empires were forced to live under despotic oligarchy, favoritism and
absolute rule, without the slightest particular or right to participate in
their own government, it was then that God, through His Prophet
(Mohammad) send us the laws whose scope has amazed mankind. 21
The present situation of Muslims on one hand, and the painful
experience of colonialism in the hands of the West, that repaid them very
badly, by tearing into pieces the Muslim Ottoman Empire and Muslim
Persia in the first World War through treacherous means like those of
Intelligent Service agent Lawrence of Arabia etc. on the other, has given
the Muslim masses a very hateful impression of their former
beneficiaries.
Since then they look at anything Western with suspicion and
fight against western influence by any means at their disposal. This can
be very clearly seen again in the words of Ayatollah Khomeini and the
way Muslims of various Islamic countries have reached to the West,
before as well as after the Islamic Revolution.
The taking of the American embassy staff as hostage on charges
of espionage in Iran (November 4, 1979) and the following antiAmerican violence and demonstrations in other Islamic countries and
even in the Philippines by the Filipino Muslims, 21 all could prove this
reality.
The homeland of Islam, wrote Ayatollah Khomeini, one and
indivisible, was broken up by doings of the imperialists and deposite and

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,

1980 in Tehran and was attended by representatives of 16 Liberation

Movements from different countries, around the world.
The hosts of the meeting were the Muslims Students adhering to
the Imams Line, who held the American Embassy staff on charges of
espionage for 444 days during the Iran-U.S. crisis of 1979-80.
In that conference almost all liberation movements, like the
Polisario (of Sahara) Eritrean Liberation Movement, Palestine Liberation
Organization (PLO) and the Liberation Movements of Iraq, Saudi Arabia,
Fettani (Thailand) Algeria, Uroguay, etc., were represented by one or
more representatives of their movements.
The conferences opened its sessions with a message from
Ayatollah Khomeini. Here are some phrases of that message to show
how they Ayatollah is trying to persuade the people to establish a
universal front against imperialism of both capitalist and communist
powers.
Should I begin with the difficulties which the superpowers have
imposed upon the deprived people of the world? (.) or should I
complain of the Muslim Governments which have the weapon of oil a
their disposal and other resources but who themselves do not use this
weapon for freeing themselves from the yoke of there imperialism of the
West and East?
Rise in revolt: tell your governments to rescue themselves
from self-imposed lassitude and subjection. Tell them all to turn to Islam
and to Islamic brotherhood.
O you impoverished masses of the world: Arise in revolt and
rescue yourselves from the claws of the enemies of humanity. Do not
continue to submit to injustice, for God will aid the oppressed. 27
Islamic Constitution of Iran and the Worldwide Islamic Government
Based on the Quranic injunctions regarding Brotherhood of the
believers 28 and the Oneness of the Muslim Ummah (nation) 29 the
Islamic Constitution of Iran declares this concept as a major principle of
its Foreign policy:
All Muslims are one nation and the Islamic government of Iran
must strive to achieve the political, economic and cultural unity of the
Islamic world. 30
In another part of the constitution, under Mass Media the Islamic
governments duties are further explain this way:
in the creation of an Islamic society in the hope that such
society can be held up as an example and a model to the rest of the
world.31

When it comes to specify the foreign policy with regards to other

people of the world, whether Muslim or non-Muslim, the constitution
announces the responsibility of the Islamic Government of Iran in
supporting the deprived people of the world against their oppressors.
The Islamic Republic of Iran states that constitution. regards
the happiness of man within the community of mankind as its object, and
recognizes independence, freedom and justice as the rights of all men.
While refraining from interfering in the internal affairs of other nations,
the Islamic Republic shall not withhold its support from the deprived
people of the world against their oppressors. 38
The oppressor here could mean anybody, be it the group in
power in one country or the international oppressors who subject other
nations to exploitation and abuse, for their imperialist plans.
Therefore, it should be concluded that the present Islamic
Movement, initiating from Iran is following, in principle, the same policy
of the early movement of Islam that was declared by the Quran as a
Universal Mission.
It is not satisfied only with liberating the oppressed people of
Iran rather as long as there remains any oppressor and the oppressed in
this world, the Islamic Movement is committed to continue struggling.
This is the principal plan of the Islamic Movement in bringing
the long forgotten justice and brotherhood to the society of man, through
a non-stop effort and struggle which gets its guidance from God and its
elements from among the oppressed people of the world.

REFERENCE

CHAPTER I
1

Time Magazine, New York, April 16, 1979

Ettelaat, Tehran, January 30, 1980
*
See for example:
The Dagger of Islam, by John Laffin, (London: Sphere Books,
Ltd, 1979).
3
Arthur Higbee, What Would Irans Islamic Republic Be Like?
Bulletin Today, February 11, 1979, p.6
*
This book has been printed many times in Arabic, Persian,
Urdu, etc. A good English translation is published by Center of Islamic
Studies, P.O. Box 12. Qom, Iran, in 1975.
*
A.H. stands for After Hijra meaning the migration of Prophet
Mohammad from Mecca to Medina.
4
Ali Reza, Seyyed, Nahjul Balagha (Qum Center of Islamic
Studies, 1975) p.12
5
Quran 26:214
6
Ali Reza Seyyed, Nahjul Balaha p.12
7
Ibid; p.14
*
The English translation of Nahjul Balagha gives a list of
Muslim as well as non-Muslim Scholars who have researches regarding
this matter (N.B. Center of Islamic Studies, Qum, Iran, pp. 9-12).
8
Hatta, Mohammad, A review on the Character of Ali (Cairo,
Neel Books Ltd., 1970) p.40.
9
Ali Reza, Seyyed, Nahjul Balaha (Qum Center of Isalmic
Studies, 1975) p.11.
10
Ibid
11
S.V. Mir Abmed Ali; The Holy Quran Full Commentary Vol.I
(Karachi, Pakistan: P.E. Trust Publications, 1979) p.608
12
Ibid
13
Faizol-Islam, Naqi Nahjul Balagha p.52
14
Ali Reza, Seyyed, Nahjul Balaha p.134
15
Ibid, p.148
2

16

Shariati, Ali Maktab (Houston, Texas: Book Distribution

Center 1977) p.10
17
Ali Reza Seyyed Nahjul Balaha p.134
18
Ibid, p.148
19
Ali Reza, Seyed Nahjul Balagha (Qum Center of Isalmic
Studies, 1975) p.162
20
George Zaidan History of Islamic Civilization Vol. I (Cairo,
Dar Al-Kotab Publications, 1960) p.160
21
Ibid, p.165
22
Ibid, p.57
23
S.M.A. Jafaray Nahrul Balagha (Introduction) p.57-60
24
Quran, 68:1
25
Opinion expressed by Mr. Narsisian, First Secretary of British
Embassy, in his speech at Islamic Center Baghdah, December 15, 1970
26
Faizol Islam, Naqi Nahjul Balagha p.46
27
Ibid, p.761
28
Faizol Islam, Naqi Nahjul Balagha p.56
*
Note for example Omar Khayyam of Persia (Iran) who was an
astronomer, philosopher, mathematician and one of the most outstanding
poets in history. Another good example is Abu Rarabi (Central Asian)
who was a great Philosopher as well as musician, etc.

CHAPTER II
1

Picktthall, Marmaduke The Glorious Quran (Tehran: Salehi

Publications, 1974) 21:107
2
Ibid, 17:9
3
Marmaduke Pickthall, The Glorious Quran (Tehran: Salehi
Publications, 1974) 7:175
4
Ali Reza Seyyed, Nahjul Balaha p.131
5
Ibid, p.132
6
Picktthall, Marmaduke The Glorious Quran 7:172
7
Statement by Mohammad Ali Jinah, founder of Pakistan, in his
speech delivered at Karachi on the occasion of the Independence of
Pakistan, September 14, 1947
8
Picktthall, Marmaduke The Glorious Quran 62: 2
9
Ali Reza Seyyed, Nahjul Balaha p.140
10
Picktthall, Marmaduke The Glorious Quran 62:5
11
Ali Reza Seyyed, N.B p.134
12
Ibid, p.258
13
Picktthall, Marmaduke The Glorious Quran 4:59
14
Ibid 57:25
15
Ammed Al Qommi, a Brief Study of Quran, Iranian Muslim
Student Association, Manila, Philippines, 1979, p.10
16
Rao Ramaksrisna Muhmmad (Mnila: Far East Young Muslims
Association, 1980) p.9.
17
See The New Testament, Mathew 5:38-45
18
Quran, 2:256.
19
Ibid 2:190
20
Rao Ramaksrisna Muhmma p.11
21
Ibid. p. 12
22
Ibid. p. 12
23
Quran, 49:13
24
Ibid. 17:70
22
Ibid. 28:4

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

Ministry of National Guidance: The Iranian Constitution,

Tehran, Iran 1979, p.4.
31
Ali Reza Seyyed, Nahjul Balaha p.408
32
Ibid. p. 127
33
Ibid. p. 419
34
Ibid. p. 190
35
Ibid. p. 425
36
Ibid.
37
Ibid.
38
Ibid. p. 448
39
Ibid. p. 532
40
Faizol Islam, NAQI Nahjul Balagha p.993
41
Ibid. p. 993
42
Ibid. p. 1044
43
Ali Reza Seyyed, Nahjul Balaha p.158

CHAPTER III
1

Amini Allama Al-Ghadir (Nejaf, Iraq Al-Ghadir Publications

1968) p. 125
3
Faizol-Islam Naqi, Nahjul Balagha p.50
4
Ibid., p.146
5
Ali Shariati Ommat Wa Imamat (West Germany, United Islamic
Students Ass. Persian Speaking Group 1976) p.95
6
Quran 62:2
7
Iranian constitution, Article 107
8
Ali Reza, Seyyed Nahjul Balagha p.279
9
Abid., p. 881
10
Motahhari Mortez Dastan Rastan (Tehran, Enteshar
Publications Inc., 1972) p. 90.
11
Quran 3:159
12
Abid., 42:38
13
The Iranian Constitution (Tehran, Ministry of National
Guidance 1979) p.5
14
A.M. MacDonald, Chambers Essential English Dictionary
p.130
15
Iranian Constitution, Preamble, under Methods of
Government in Islam.
16
Abid
17
Ali Reza Seyyed, Nahjul Balaha p.423
18
Harold J. Salemsoh Sayings of the Ayatollah Khomeini (New
York: Bantam Books Inc., 1980) p.15.
19
Ali Reza Seyyed, Nahjul Balaha p.648
20
Abid., p. 702
21
Iranian Constitution, Preamble, under Methods of
Government in Islam.

CHAPTER IV
1

Rao Ramakrishna Muhammad p. 14

Quran 114:1-3
*
This is the first sentence that every Muslim or newly-converted
to Islam should proclaim, namely: LA ILAHA ILAL LAH
3
Torabi, Rashid Hazrat Alis Famous Epistle to Malik Ashtar,
Governor of Eqypt (Qum, Ansanan Publications, 1972) p.9
4
Abid., p. 10
5
Abid., p. 11
6
Ali Reza, Seyyed Nahjul Balagha p. 539
7
Quran, 57:25
8
Abid., 62:2
9
Abid., 26:90
10
Abid., 4:76
11
Faizol-Islam, Naqui Nahjul Balagha pp. 52 & 112
12
Torali Rashid, Hazrat Alis Famous Epistle to Malik Ashtar,
Governor of Egypt p.20
13
Quran, 5:32
14
Ameed Al-Qommi A Brief Study of Quran (Manila:Iranian
Muslim Students Association 1979) p. 23.
*
Refer to Chapter 2: Under the topic Establishment of a Just
Political Structure.
15
Quran, 79:17
16
Quran, 79:18-26.
17
Abid., 59:22
18
Abid., 2:142
19
Torali Rashid, HAZRAT ALIS Famous Epistle to Malik
Ash,tar, p.25
20
Abid., p.16
21
Quran, 4:59
22
Abid., 59:7.
23
Abid., 5:48.
2

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

Laffin John, The dagger of Islam (London: Sphere Books LTD.,

1979) p.5
2
Abid., p. 6
3
Abid., p. 4.
4
Muslims of the Soviet East. Official Journal of Muslim
Religious Board of Asia and Kazakhistan, No.3, 1980, p. 11.
5
Hong Kong Muslim Herald Vol. 3, Nov. 1980, p. 3.
6
Islmic Republic (Morning Daily) Tehran, Feb. 4, 1981
7
John Laffin, The Dagger of Islam p.4.
8
Laffin John, The Dagger of Islam (London: Sphere Books LTD.,
1979), p. 5.
9
Robert AZZI, Saudi Arabia National Geog. Mag. Sept. 1980),
pp.279-298
10
Harold J. Salemson, Sayings of the Ayatollah Khomeini (New
York: Bantam Books Inc., 1980) p. 3.
11
Ettelaat (Evening Daily), Tehran, August 12, 1980, p.3.
*
Muslim countries still under monarchy system or sheikhdom
are: Saudi Arabia, Oman, Morocco, Malaysia, Kuwait, Qatar, Bahrain
and United Arab Emirates.
12
Harold J. Salemson. Sayings of the Ayatollah Khomeini (New
York: Bantam Books Inc., 1980) p. 10
13
A statement by Ayatollah Khomeini, Founder of the Islamic
Republic of Iran, in his speech delivered to the Muslim Ambassadors in
the Holy City of Qum, on November 3, 1979.
14
Abid.
15
The Iranian Constitution, section 10
16
The Islamic Republic (Morning Daily, Tehran, February 12,
1980) p.4.
17
Quran, 34:28.
18
Quran, 48:28;9:33; and 61:9.
19
Ali Reza Seyyed, Nahjul Balagha p. 178

20

Sheikh Abss Qommi, Montahal aamal (Tehran: Elmieh Books

Ltd., 1960) p. 95.
21
Harold J. Salemson, Sayings of the Ayatollah Khomeini (New
York: Bantan Books, 1980) p. 8.
22
Bulletin Today, Manila, Nov. 30, 1980 p. 1.
23
Saying of the Ayatollah Khomeini p.8
24
Abid., p. 9.
25
Quran, 4:75.
26
Ibid., 3:104.
27
Selected Messages and Speeches of Imam Khomeini (Tehran:
The Hamdami Foundation Books, 1980) p. 90.
28
Quran, 49:10.
29
Iranian Constitution. Section 1, Principle 11.
31
Abid., Preamble
32
Iranian Constitution, Section 10, Article 154.
*
Ali Reza Seyyed, Nahjul Balagha p. 486
*

Ali Reza Seyyed, Nahjul Balagha p. 520.

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

take me to choosing good meals while in Hedjaz or in Yamama there

may be people who have no hope of getting a loaf or who do not have
full meal. Shall I lie with satiated belly wile around me there may be
hungry bellies and thirsty livers? Or shall I be as the poet has said?
It is also a disease that you lie with your belly full while around
you people may be badly yearning for dried leather.
Shall I be content with being called Imam Ali although I do
not 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 whose only worry
is his fodder or like a loose animal whose activity is to swallow. It fills its
belly with its food and forgets the purpose behind it. Shall I be left
uncontrolled or to pasture freely. Or draw the rope of misguidance or
roam aimlessly in the paths of bewilderment. I see as though some one of
you would say that if this I what Ibne Abi Talib acts then weakness must
have made him unfit to fight his foes and encounter the brave.
Remember that the three of the forest is the best for timber whole green
twigs have soft bark. And the wild bushes are very strong for burning and
slow in dying off. By Allah if the Arabs join to fight me I would hasten
to catch them by their necks. I shall surely strive to relieve the earth of
this man of perverse mind and unclothe body, till mud particles are
removed from the grain.
Get away from me O, world! Your reign is on your own shoulder
as I have released myself from your ditches, get out of your share and
avoid walking into your slippery places. Where are those communities
whom you had enticed with your embellishments? They are all confined
to graves and hidden in burial places. By Allah if you had been a visible
personality and a body capable of feeling I would have awarded your
penalty fixed by Allah because of the people whom you deceived
through desires and the communities whom you threw into destruction
and the rulers whom you consigned to ruin and drove them to places of
distress after which there is neither going nor returning. Indeed whoever
stepped on your slippery place slipped, whoever rode your surges got
down and whoever evaded your shares received inward support. He who
keeps himself safe from you does not worry even through his affairs
maybe straightened and the world to him is like a day which is near
expiring. Get away from me, for by Allah, I do not bow before you so
that you may humiliate me, nor do I let loose the rains for you so that
you may drive me away, I swear wherein I expect the will of Allah that I
shall train myself that it would feel joyed if it gets one loaf for eating,
and be content with only salt to season it. I shall let my eyes empty

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.*

On the Blessed Occasion

of the Anniversary of
the Islamic Revolution of Iran

Printed by:
Iranian Muslim Students
Association, Philippines