In the previous article tagged with (the idea of managing the state from an Islamic perspective), we stated that as long as there is an Islamic society, it is logical for there to be an Islamic government, and if there is an Islamic government, it is logical to apply Islamic law.
And vice versa, it is not logical for there to be an Islamic society that is not governed by an Islamic government, or an Islamic government that does not apply Islamic law, because such societies are not called Islamic societies and their law is not Islamic law, nor is their government an Islamic government. A Muslim is the one who adheres to Islam and applies its rulings, and it is not correct for a Muslim to be a Muslim, and he does not apply the provisions of Islam.
and foregoing; The presence of the Islamic government in the Muslim community is necessary to implement the Islamic Sharia (Islamic law) which God commanded us to apply and worship, as by means of it we draw close to God, obtain His approval, enter Heaven and avoid His punishments and Hellfire on the one hand. And the Islamic government in the Muslim society is a necessity to educate people, purify them, and establish justice and benevolence among them so that good may prevail and evil be defeated… on the other hand.
And we said that despite this, not every government that is established in the name of religion is an Islamic government, even if that is its motto, and not everyone who holds an official position; And speaking in the name of religion and Islam, he represents religion and Islam, but there are subjective and objective conditions that must be met in every person who rules in the name of Islam, and every group makes an Islamic government, and in this article we talk about the first condition, which is knowledge and justice.
The first condition in the Islamic government is that the leadership of this government has two basic qualities, namely: knowledge of religion and justice. If the government is not characterized by these two characteristics, it does not become Islamic, and if it fulfills the other conditions.
The question here is what is the meaning of knowledge of religion? What is the meaning of justice required in the Islamic government?
With regard to the character of science in religion; That is, to be the Islamic ruler, but rather everyone who occupies a position or performs a public office within the framework of the Islamic government to be a scholar and agreeable in the religion, that is, in the legal rulings, that is, in Islamic law, to be or be able to understand and apply Islamic law.
For example, the capitalist ruler cannot rule in the name of the capitalist system and apply his philosophy unless he is aware of the principles and values of the capitalist system. The socialist ruler cannot rule in the name of the socialist system unless he is aware of the principles of the socialist system.
And the same is true for those who rule in the name of the Islamic system, so he must be aware of the Islamic system, its principles, principles and values, otherwise he will be judged according to his vision, desire and diligence, as many ruled in the name of religion, but they did not understand religion, nor did they apply it. These governments remained in their appearance an Islamic government, and in content the government of a tyrannical person or a controlling family that assumed power in the name of Islam.
This is also recognized by reason, because the Islamic government is a government of law, not a government of whims or people who rule over peoples. The ruler is not considered competent if he is not familiar with the law. Because if he resorted to imitation, his government would be weakened, and if he did not imitate, he would be unable to apply Islamic law.
The point of the matter is that the supreme ruler should be more knowledgeable and knowledgeable about the provisions of the Shari’a, and after him will come those who are inferior to him in knowledge. Thus, the minimum levels of knowledge of Islamic law must be available to everyone who occupies a public position and performs a public service in the Islamic government.
Because the presence of a ruler who does not know Sharia or has little knowledge of it, or the presence of a small number of those who administer the country in the name of Islam who have knowledge of Sharia is not sufficient to implement Islamic law, unless the leadership of the entire government knows Islamic law, and accordingly; Assigning a public task to people who do not know Islamic law may have a negative impact on the application of the law, for those who do not know Islamic law or have ideas to the contrary, it is obvious that Islamic law will not be applied. This necessarily requires that the Islamic leadership strive, but rather its duty to raise a generation that has knowledge of Islamic law, the philosophy of Islam and the way it governs people.
But is it stipulated that whoever occupies a position in the Islamic government should be aware of all the details of Islamic law so that nothing is missing from him?
Answer: No, if the Islamic ruler or the leaders below him should enjoy the status of detailed knowledge of Islamic law because they are the supreme leadership in the Islamic government, then not everyone who occupies a government position should have detailed knowledge, but rather he must be knowledgeable of Islamic law in his field of work. And in his field of competence, so that he does not perform an official job in the Islamic government unless he has a general knowledge of the position of Sharia. This requires the ruling Islamic leaders not to appoint anyone to a position in the Islamic government unless he is well versed and knowledgeable in his field of competence.
If the ruler in the Islamic government wants to appoint a person with the title (Minister of Agriculture), for example, then this minister must have two qualities, the first being knowledge of the Islamic approach to agriculture and its details on the one hand. He has a specialization in agriculture, i.e. holds a degree in agricultural sciences on the other hand. If he is not a scholar and knows the agricultural method of Islam, and he holds a degree in agricultural sciences, then he will implement an agricultural program far from the vision of Islam, and if he knows the Islamic method and is not a specialist, he will miss a lot of natural sciences taken from the experience of modern agriculture and he will fail to perform his mission as a minister for cultivation.
And if the Islamic ruler wants to appoint a person with the title (Minister of Commerce), for example, then this minister must have knowledge of Islamic commercial law, and have competence and knowledge of other commercial laws and regulations, otherwise he will fail to perform his job, once he did not apply Islamic commercial law because he does not know it at all. And once, he did not apply other commercial laws that are consistent with Islam’s vision of commercial transactions.
As for the meaning of justice required in the leadership of the Islamic government, it is uprightness on the path of Sharia, i.e. that the Islamic ruler or the leadership of the Islamic government has the ability to put matters in the right place according to the Islamic approach without prejudice or injustice against one of the people, or a group of them If the Islamic ruler did that, he was just, and if the leadership of the Islamic government did, it was just, otherwise it was biased and unjust.
in another meaning; The justice of the Islamic government means that this government protects the rights and imposes duties on everyone without complacency, and without discrimination between one and another, not on the basis of religion, sect, colour, gender, or race. , nor on the basis of the party, and on the basis of clan and tribe.
Accordingly; The Islamic ruler and the Islamic government are forbidden to practice lying and slander, whether that is issued by the Islamic ruler or an Islamic leader, and whether it is directly or through media means such as broadcasting propaganda and lies for the purpose of obscuring the facts. And extravagance and extravagance are forbidden for them, because the state’s money belongs to the whole people, and it is authorized by the people to dispose of it within the limits of people’s interests.
It is forbidden for the Islamic government to favor one person or a group of people in public or private jobs, in tenders and contracts, and in enacting laws and decisions in the interest of one party at the expense of another, because that takes it outside the bounds of justice to the point of bias and favouritism, which makes it lose its legitimacy based on justice. among the parish.
The truth is that the Islamic ruler and the Islamic government, the more they are characterized by the character of justice and away from the character of prejudice and injustice, the people acquire this characteristic and spread among them, and each of them will feel the importance of justice in his dealings with others, because it has achieved for him what he wants of rights, freedoms and security in society. And if the Islamic ruler or the Islamic government is unjust in its dealings with its people, preferring some of them over others, granting rights to some people and depriving others of them, holding some people accountable and removing the stick from others, then there is no doubt that people will feel that their rights are being taken away, and that they will not obtain them unless By circumventing the law, or by rebelling against values, principles, and assets, and favoritism and nepotism are the governing law.
Mr. Shirazi says (If a person, king, or chief is polite and righteous, he will affect all those around him and make them righteous, and they also apply the correctness of their work to those who are inferior to them, perhaps you may see that a just ruler if he rules among people twenty years, To create a just country, and if a good government appears in a region, the people in that region will also become good, because they follow what that government is doing.)