The Necessity of Establishing the Right and Eradicating the Wrong Proves the Need for Political Strife to Establish the Rule of Islam

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The Necessity of Establishing the Right and Eradicating the Wrong Proves the Need for Political Strife to Establish the Rule of Islam:


Therefore, some levels and aspects of establishing the right and eradicating the wrong can only be done through influence and power of the ruling authority. This made political activity, in order to reach the establishment of the righteous rule, a duty on those qualified that would be completed through the available means that vary according to the political circumstances of the country. The necessity for political work must be in line with the necessity of having the legislation. Otherwise, it might be a prerequisite to establish divine rules that Allah did not only stipulate for only a number of years at the time of the Prophet (P). They cannot be left without implementation to the time of the re-appearance. They were rather legislated to be implemented and executed. They certainly need prerequisites and means. However, these are conditions that are needed for it, but not conditions of necessity. They should be provided and sought to be achieved, and these include empowerment on Earth.

I have emphasized this notion in several occasions after the political change occurred in 2003 after preparing for it intellectually([1]) prior to that by the grace of Allah. I said in the letter of “Political activity is a sharia duty” on 15/7/2003, “Political activity is one of the clearest manifestations of establishing the right and eradicating the wrong. It is the widest channel to perform it. Therefore, the necessity of such is linked to their requirement. A working individual can, through his administrative position, reform much of the corruption and perversion, in addition to meeting the needs of the believers and resolving their problems. The rights would given back, and justice would prevail among the followers. These are among the main aspects of this divine function. It is only accomplished on this broad level through running the nation’s affairs.

We greatly criticize administrative corruption and the embezzlement of the nation’s funds. We disapprove selfishness, partisanship, and sectarianism as well as neglect of the people’s demands. We object to harshness, tyranny and injustice not knowing that we are among the causes that led to this result by leaving political work. Those sabotaging the nation’s potentials have it all. This is an unforgivable underperformance that is no longer accepted today, even if it were justified in the past.

Each capable, competent and honest person is responsible for giving people their right, establishing justice and order, and spreading security. He needs to follow the path of justice and prevent oppression, corruption and perversion as much as he could. This is politics in Islam that was headed by the Prophet, Imam Ali, and the leaders of his household. We address them in their visit saying, “The leaders of people and the pillars of the land.([2])([3])

In a TV interview with me, prior to the elections in 2005, I was cited saying to this regard, “In a TV interview with Sheikh Mohamed Yaacoubi responded to questions about the sharia principles he adopts. Such principles called him to issue a fatwa on the need to appear at the parliamentary and constitutional elections in Iraq after the downfall of the ousted regime. He said it was for the believers and righteous figures to vote. He also equated it to the obligation of prayer and fasting (according to the fatwa).

 He said, “Voting today and elections have become a customary way of establishing the right and eradicating the wrong, as well as protecting the religion and its provisions. It preserves the nation from loss and maintains the threatened identity of Islam. We must prevent another tyrant dictator who might unnoticeably sneak up on us from reaching authority… It is note-worthy that Islam and through the ethics of the divine sharia is understandably greatly keen on the benefits of the group and the nation more than preserving the interests of individuals. Therefore, in order to preserve the higher interests of the nation, we can say, “Participating in the elections and voting for the honest and righteous to preserve such interests is as much dictated as is the need for prayer and fasting and the remaining personal

 

 

 individual provisions([4]). It is by no means less important than them.

This clearly endorses the elections for the establishment of the right and eradication of the wrong at their highest and best ranks. This would involve a practical and direct say about it and the legislation of the righteous laws, as well as consultation with supreme ruler and officials in the state for such a matter.

Based on the above, all evidence of the need to establish the right and eradicate the wrong from the Qoran and other sources indicate such parity or precedence to the need of conducting the elections and participating in them.”([5])

In my opinion, I have noticed that Sheikh Montazari emphasizes this notion in several points of his book “Studies on the Leadership of the Scholar.” He illustrates the ideas of his instructor, Sayyed Khomeini on the topic of the “Islamic Government.” He says in one of the elaborations, “If establishing the right and eradicating the wrong had to be with wounds and corporal assault, are they absolutely necessary? Or are they stipulated by a permission of the Imam? He answers that there are two aspects or sayings, “Some say the evidence make it absolute. Another saying claimsit is allowed absolutely for anyone to stop chaos and anarchy at some points.”

Jaber cited Abi Jaafar (P) saying, “Denounce with your hearts, pronounce with your tongues, and hit with your foreheads.”

Yahia Al-Tawil cited Abi Abdullah (P), “Allah never dictated the prevalence of words and the restriction of the hand. Both either prevail or are restricted together.”

The absolute nature of these citations and other citations stipulates having no conditions. Refer to Wasail, Chapter 3 of Establishing the Right and Eradicating the Wrong.

If it were said that there is no necessity, however, the mere existence, i.e. the need, is mostly stipulated by the permission of the imam and the ruler as hitting and injury are only accomplished on the basis of the capacity, there must be a righteous government to be able to implement the rules while having regulations. That was in line with the accomplishment. The Imam stipulates a condition for the existence not the necessity. The available pieces of evidence for the establishment of the right and eradication of the wrong are so many, compiled and absolute that they are the strongest on the need to establish the righteous state. Yahia al-Tawil noted that in his citation when he meant that it is only attained by the fulfilment of the capacity and prevalence. Mostly when the establishment of the right is abstract, there is no impact if there are no subsequent acts of capacity when not implemented. Allah is more gracious than creating a rule that leaves no consequence and impact.”([6])

He further discusses the point, “Therefore, every Muslim must seek to prevail and spread the right and eliminate the root-causes of the wrong and corruption. They should establish divine laws as much enabled and conceivable.”

In summary, when a certain act necessitates wounds, it is restricted to the permission of the ruler. He must be asked to grant a permission, and the action must be done under his supervision to avoid chaos and disruption.

Supposedly, even if the government were weak and with limited supporting personnel, it must be aided and assisted to prevail the right and eliminate the wrong. Even if the righteous and just government is not established, everyone must seek to create it even if this means that a small state would be established at a certain region as the confirmed narration of Zurarah testifies. He said that following the leader is the best pillar of the pillars that Islam was established upon, as it is their key, and a leader is the evidence to the rest.

Muslims may not stay in their homes being careless about what happens in their society in terms of immorality, corruption, bloodshed, larceny of funds, desecration of honor and the abuse of rights of weakened Muslims by the non-believers and the Zionists. The excuse may not be that the ruler is responsible for eradicating such injustice. We said earlier that the evidence to the establishment of the right and eradication of the wrong are so absolute and of a broad concept that they are considered among the strongest evidence to the need of the establishment of the righteous government and state.”([7])

In my opinion, the formation of the government is a means that may not be concentrated upon as if it were the highest and only target. There are all results up to the arrangement of Allah. What matters is that the objective is met and that the end sought to be accomplished through this means or other modes of political work is accomplished. The point is that deliberating such discussions deepens the sense of responsibility on the establishment of the religion in all aspects of life,{Establish Religion}. The word of Allah must be alleviated, and the sharia of Islam must be implemented. If scholars discussed and deliberated this matter during the previous times, the awareness of the nation would have been higher and the conviction of the Islamic project would have been more. The incentive would be more to claim the rights. Indeed, this blessed result would yield even after some time. It is never acceptable to say that the circumstances are not suitable for the establishment of the Islamic government, and the like.

We have come to know the experiences of Muslim and other leaders([8]) who struggled for reform and change. They were singled out and weakened and were also perhaps in dungeons deep under the ground. They moved and motivated their conscientious peoples until they gained victory. The Prophet Mohamad (P) is a role model for us. When he was sent to us with the Message of Islam, he only had Imam Ali (P) and the Mother of the Faithful Khadija (P) beside him.

 

 

 



([1]) Refer to volumes 1 and 2 of the book (Rhetoric of the Era/ Khitab al-Marhala) and the book (The West and Us/ Nahnu wal Gharb).

([2]) The Great Comprehensive Visit (Ziyara Jami’ah Kabirah)

([3]) Rhetoric of the Era: 3/371.

([4]) The stance came as part of an interview with Sheikh Yaacoubi by al-Alam Satellite TV. For more details, kindly refer to the book: The Rhetoric of the Era: 4/184. Some people had issues with granting such an importance to the elections as he took the process of participating in the elections from an absolute perspective despite the fact that it is restricted to selecting the righteous leadership that establishes religion and preserves the interests of the nation, ordering the right and forbidding from the wrong. This is the essence of numerous narrations that will hopefully be mentioned under the title of: Does Establishing the Right and Eradicating the Wrong Require Rebellion against the Unjust Ruler?

([5]) Elections and candidacy in the light of the Islamic Sharia: 150-151. It is a Master’s thesis for Sheikh Azzam Rabei’i published by Al-Hadaf Center for Studies.

([6]) Studies on the Leadership of the Scholar: 1/151-152. Also refer to: Section 1/192.

([7]) Studies on the Leadership of the Scholar: 2/219-220.

([8]) Such as Sayyed Khomeini; Mahatma Gandhi and Jawaharlal Nehru in India; Ahmad Sukarno in Indonesia; and Nelson Mandela in South Arica.