Principles of governance and authority in Islam

 Principles of governance and authority in Islam

1- The necessity and civility of authority in Islam 2- The source of legitimacy in the Islamic state 3- What are the guarantees of non-injustice and its resistance when it occurs in an Islamic system of government? If a person is social by nature, as is the term of the ancients, because of his individual inability to provide his necessary needs of food and protection, as well as the necessities of upgrading this existence materially and morally in the production of civilization, which is not imagined outside of social life. And if it is juxtaposing and crowding out and opposing this tendency to meet, tendencies to satisfy the insatiable insatiable, even through aggression against the other, especially the aggression of the strong against the weak, which makes the law of the jungle the rule of interaction between human beings, and he is the forerunner of the ruin of construction. ” People were required to live in groups, and their community life was required in order for it to continue and flourish. There are norms, laws and values ​​that clarify and define what is just and what is injustice. ” If that is the case, people must live in groups, and their community life is required in order for it to continue and flourish, and there are norms, laws and values ​​that clarify and define what is right and what is unjust, what is right and what is wrong, what is good and what is evil. This, despite its importance, is not sufficient as long as there is no authority to which they refer to settle the disputes that arise between them, so it detains the oppressor and takes justice from him to the extent of his offense and does justice to the oppressed as much as he has injustice according to just standards, which is what it should be, even if it is not and the reality fails to reach This purpose is complete, justice remains the goal and basis of the law, and the legitimacy of the authority remains determined to the extent that the original purpose of the gathering of people has been achieved, and in all cases it is necessary for people to have righteous or immoral authority, as was narrated from Imam Ali. What is the nature of power in Islam? What is the source of its legitimacy? What are the guarantees that it is unfair? 1- The necessity and civility of authority in Islam A- The doctrines of Islamists are almost no different in that establishing authority in the group (the imam of the imam) is a religious duty to establish Sharia and a social and human necessity for which there is no substitute for providing the conditions for the survival of the group, such as distributing the strong from the weak, establishing borders and protecting the frontiers (1) and it was not an exception in the old. Other than a group of Kharijites, they went to deny the religious necessity to establish rule and focused their attention on its social function, which is to establish justice. If people were able to establish it without authority, they would not have a need for it. Despite the perversion of this opinion, it is very important in terms of stressing the civil functional nature of the state in Islam centered on the establishment of justice, in a way that makes the legitimacy of its existence measured in proportion to what it establishes of justice, which deprives it of all religious claims or inevitable status, it is just a necessity to fill a gap It narrows and widens according to the state of the community of goodness, so the more people increase in righteousness and integrity, the less and diminish the need for the state, and vice versa. It is known that good is the origin of human nature. Rather, the prophecies came to reinforce this origin in the face of the impulses of instincts and the instigations of the demons of jinn and mankind. The reliance of Islam on the goodness of people on their benevolent natures and what their consciences receive in terms of divine and educational reinforcement in such a way that the good comes automatically from within them, so that the motivation to do good and refrain from evil from within them, without the need for external scrupulousness, i.e. authority, it is to the extent that education successfully accomplishes its function As much as the need for the state decreases, but the deficiency remains inherent in the nature of the people, no matter how high they reach, which imposes a measure of the state to administer justice, and even in this case it is just a servant job for the group and one of its tools for the establishment of justice under the control of the community. As for in the modern era, due to the impact of the Western invasion of Muslim homes and the thought, values, and methods of civilized organization it planted, the matter was different, as calls came to Muslims in the field of the relationship of religion and politics promoting among them the doctrine of separation between the two fields on the basis that the Prophet, peace be upon him, as they claim, was nothing but He reported on the authority of God, as well as all of his prophets, and that the political situations that emerged after that had nothing to do with religion, but rather were necessitated by environmental conditions and the nature of the king (2). ” The doctrines of the Islamists are almost no different in that establishing authority in the community (the imam of the imam) is a religious duty to establish Sharia and a social and human necessity that cannot be substituted for it in providing the conditions for the survival of the group. ” The book "Islam and the Fundamentals of Governance" by Sheikh Ali Abd Al-Raziq Al-Mushajb, to which the secularists clung to a drowning clinging to a straw, to comment on their secular claims, a sheikh testified to it, and the campaigns that he launched did not turn them back on it, so the contemporary Islamic knowledge expelled throughout the rest of the House of Islam (3). Even when Sheikh Abd al-Raziq retracted his claim and repented of it, that did not weaken the secular’s ​​adherence to the Sheikh’s first doctrine, reluctance to revise their position even after the world of Islam was filled with Islamic movements based on the idea of ​​Islam’s inclusion of worldly and religious issues. Rather, countries such as the Republic were established on the same basis. Islamism in Iran, Sudan and Afghanistan, regardless of how successful it is in embodying the ideals of Islam in justice and shura. It also established on the basis of Sharia giant economic institutions such as the Islamic Bank, arts, literature, fashion, organizations, centers, jihadist, cultural and political movements, and active participation in all social activities. Thus, Islam has returned with force, an active party in domestic and international politics, despite the imbalance of the international balance of power against it, in return for the secular idea of ​​secularism and the frequency and exacerbation of its failure conditions, which has exacerbated its dependence on remaining on the repressive state apparatus and on the external back, while the influence of Islam movements on individuals and institutions of society is rising. . It is proven that the idea of ​​totalitarian reform of Islam is the fastest and most growing of ideas today, whether inside or outside the countries of Islam, which testifies to the catastrophic failure of the stakes and schemes to exclude, marginalize, or secularize Islam. B- However, in contrast to the secular proposition of the relationship of religion with the state influenced by the Western pattern, especially in its French and extremist communist image, we find the traditional Shiite proposition of the issue that insists on considering the imamate part of the creed and that the imam is a purely religious position stipulated by the street as stipulated for prayer and fasting. Allegedly, they are on a nominal list of whom Nia should handle On the authority of the Messenger, peace be upon him, the believer cannot but recognize the imamate of that list of the descendants of the Prophet, from the son of Ali and Fatima, upon them all, peace be upon them, despite the fact that the proponents of the hereditary imamate differed in the order and sequence of the list of heirs, as they differed in the ruling on who assumed the caliphate before Ali May God be pleased with him and all of them, are they legitimate imams as is the belief of the majority of Muslims, or are they thieves who robbed the legacy of the prophethood and betrayed their teacher as soon as he died while he testified to them. He has to judge more than 90% of the best generations of the nation in error, even the one who was honored by the Lord of Glory with a mention and singled out for him and his Messenger with him, "the second of two as they are in the cave when he says to his companion," Do not be sad, that God is with us. "

Our brothers may be tempted to love the family of the household while they are worthy of loyalty and love, but they go beyond uttering phrases that go beyond the permissible limits, such as the phrase on the lips of Imam Khomeini, may God forgive him: “Our imams have reached an amount of proximity that a messenger or a close king did not reach.” (4) And this is despite the fact that Imam Khomeini is considered one of the greatest innovators in modern Shiite political thought through his resurrection of modern life and practical spirit in the concept of "guardianship of the jurist" that was mentioned by some of the old Shiite jurists, but he remained neglected on the margins of the doctrine of backbiting and returning to the awaited Mahdi that made a sect Islamic considered in a state of idle pending the return of the absent. The idea of ​​guardianship of the jurist, as he conveyed it to the times in the form of a modern state, Imam Khomeini is the central idea of ​​the revolution that he led and overthrew the most powerful dictatorship in the region, and its conclusion is that in the absence of the expected Imam, the rulings of Islam and the interests of Muslims should not be suspended and the interests of Muslims must be disrupted. They choose one of them as the guardian of the Muslims and deputy to the imam, waiting for his arrival, and he will perform until that day with all his functions and enjoy almost all of his powers. The idea is so rich that it almost sums up all the important ideas in history, the greater part of what the revolution, its state, and its people have achieved in terms of successes, which are many and the obstacles they have faced and are still facing, to the extent that the disagreement over their content remains the main focus of the conflict in the Islamic Republic between calling for absolute authority to the ruler. The jurist makes his authority above the law and all state institutions - and in the constitution that was drawn up according to the late Imam's scale, what supports this interpretation - he called for considering the authority of the Wali al-Faqih as a symbolic authority that exercises its powers under the authority of law and institutions. ” Corresponds to the secular discourse of the relationship of religion with the state influenced by the Western pattern, especially in its French and extremist communist image. We find the traditional Shiite proposition of the issue that insists on considering the imamate as part of the creed and that the imam is a purely religious position stipulated by the street as stipulated for prayer and fasting ” It is clear that the trend of public opinion in the Islamic Republic is rapidly evolving towards a democratic Islamic state that fully derives its authority from the people and operates all within the framework of the law and the supreme reference of Islam, and the rising high percentages won by Mr. Khatami, who raises the banner of the democratic Islamic state, civil society, the dialogue of civilizations and the active role For youth, women and minorities, and affirmation of the nation’s authority, which establishes a true rapprochement between Shiites, Sunnis and the age on the basis of shura and democracy. C - The majority of Islamists stand in the position of the state in Islam as a mediating position between the obstructive and excommunicated secularists who have worked and are still emptying Islam of its socio-political content and transferring it from the public to the private, as a prelude to its confinement in the latter in preparation for its marginalization, so the termination of it is based on wasting its greatest principle of monotheism between the material and the spiritual. And between politics and morals and between the world and religion, which is its greatest principles and peculiarities ... A mediation between those who are disregarded and the traditional Shiite and Sufi theocratic visions, from which some of the Sunni perceptions established by the oppression and tyranny regimes have not been spared, and which are considered by some jurists of authority, which makes the ruler's authority over the authority of the nation as long as it is consistent with The general destination of Sharia as estimated. In this regard, expressions about some of the caliphs of the Banu Umayya and Banu Abbas (5) influence. As for the position of moderation, upon which the majority of Islamists, it is that authority is a social necessity and a tool of the ummah in establishing the justice of Islam. It is merely a social tool that the ummah employs to guard the religion and the world, and that those who are in charge of it are nothing but servants of the ummah, as it is the real address to the establishment of Sharia, which makes their legitimacy dependent on their enforcement of the Sharia and compliance with its directives as the majority of Muslims agree with it. It is also dependent on the extent of their respect for the ummah’s will expressed in expression. Free and organized "shura" or democracy in the modern term, as in this regard it is merely a civil authority in every aspect that does not differ from contemporary democracies except in terms of the superiority of the ethical principle in the administration of justice according to what was brought about by the Sharia or according to what does not contradict it (6). This is what the school of reform was established for, as it was mentioned in the thought of all its symbols, such as al-Afghani, Abdo, Rashid Rida, Hassan al-Banna, Hassan al-Turabi, and the respected Shiite reference to the late Ayatollah Muhammad Mahdi Shams al-Din (7) The Islamic state is an indispensable means as long as the human being is social by nature and as long as Islam is a comprehensive system of life in order to produce a social environment that allows the largest possible number of its members and groups to live spiritually and materially in an innate conformity with the law that Islam has brought. The Islamic state is nothing but one of the tools of a nation that has stood up to the service of the message of Islam and its justice. It deserves the truth and nullifies the falsehood of the whole earth, so that worshiping God and drawing near to Him by obedience and doing good things will be desirable and rewarding, and opposing Him with blasphemy, violating the sanctities, spreading evils and committing injustices are intractable matters. Denied, at the social level at least. Imagine providing the opportunity for the largest number of people to get to know M.Similar to Islam and living according to it with justice, kindness, piety, and cooperation for good, without the establishment of an Islamic authority that deviates from the abode of Islam and protects its holes and defends freedom of religion away from all methods of coercion "so that there is no temptation" (Al-Anfal) is pure deceptive imagination, outrageous deviation, and a fall into sin and delusion On the other hand, it is a surrender to the enemies of Islam and its dependence on its fate (8). ” The state of Islam is the state of people who strive hard and make mistakes through specialized consultations and general consultations that make the ruler merely a servant of the people and a proxy for him and work under his supervision ” In all cases, the state of Islam is the state of the people who strive hard and make mistakes and make mistakes through specialized consultations and general consultations that make the ruler merely a servant of the people and a proxy for him and who works under his supervision to implement the rule of God, the rule of the people, for it is a civil government in every way, its path is free popular choice, as will come. A law in which all citizens of the state are equal, regardless of their gender and belief. Its mechanisms of functioning do not differ from contemporary democracies except with their Alawite moral authority, the authority of Sharia. There is no democratic or non-democratic state that does not have, in its foundation, philosophies and values ​​that represent the major directives for its policies, regardless of whether they are terrestrial or divine, whether explicit or implicit, such as human rights principles or the principles of natural law. 2- The source of legitimacy in the Islamic state Legitimacy is one of the most important concepts on which the modern democratic state is based, distinguishing it from the old states. Legitimacy means that all the state’s actions are subject to legal rules that citizens can demand respect for before an independent judiciary, that the issuance of that law be in accordance with established procedures, that the state abstains from committing any act that is inconsistent with its prevailing legal system, and that it is committed to respecting the basic values ​​and the higher goals of society in a way that leads to voluntary acceptance of The people accepted its laws and policies, its fairness, and the suitability of its institutions to the needs and values ​​of society (9). So what gives legitimacy to the ruler in the Islamic state by making his rule acceptable to his people? The legitimacy of government in an Islamic state derives from two sources: The first: It is related to the highest value legal reference on which all state policies in all fields are based, and here they should not come out or clash in any way with the principles and supreme values ​​of Islam, which makes these policies and actions are direct applications of the texts of Sharia or jurisprudence based on it and derived from it. It is through the origin of the principles of ijtihad, which makes any clash of the texts and purposes of the Sharia represent a painful challenge to the legitimacy of that state in terms of its affiliation with Islam. And the texts of the Sharia that dictate the return of all matters to the Sharia and the arbitration are frequent and categorical. The Almighty said, “So judge between them according to what God has revealed” (al-Ma'idah). “If you quarrel about something, bring it back to God and the Messenger” (the women), which is what makes violating these principles a departure from the religion and a loss in the law and legislation to rebel against the authority of the state. The Almighty said: “And whoever does not judge by what God has revealed, those are the unbelievers” (Al-Ma'idah). And in the hadith: “There is no obedience to a creature in disobedience to the Creator.” “A Muslim has to listen and obey, and if he commands disobedience, then he does not hear or obey.” (Narrated by Muslim), which makes the text a book and the Sunnah of the founding authority of the Islamic state (10) and the supreme ruler and everything else is ruled and continued It is also what makes the Islamic state a state of law and requires all its paths to be disciplined by the law and forfeits all legitimacy of its orders contrary to the law. Rather, the state loses the legitimacy of obedience to the extent that it abandons the law, that is, the Sharia, which is what denounces every accusation of the Islamic state that it is an absolute tyrannical state, although it has often been so for reasons not related to Islam as much as it is due to the conditions of the times and the conditions of Muslims, which explains the persistence of The bloody revolutions in the history of Islam are a curse against tyranny and a pull towards the lofty ideals of Islam during the rule of the Prophet and his rightly-guided successors. ” Consultation in Islam is the greatest asset after the text that is based on the legitimacy of governance and the extent to which it deserves obedience ” The second: Shura, and the Shura order itself is the text of an explicit order establishing the right of the nation that has been appointed by God to address directly before him to establish his Sharia and to create the necessary means to fulfill this duty of duty. Including the establishment of the Islamic government, in a way that makes the Muslim ruler the representative of the ummah in establishing and enforcing Sharia according to the contract between him and the ummah: not to deviate in all his actions from the Sharia and not to overpower the matter without it, but rather to practically abide by its advice and listening to its advice and guidance, as it is the only source of his authority that is established by it and it is Which has the right to dismiss him from the service whenever she wants, and he is just a proxy for her in performing what she is addressed and is charged with his performance of enforcing God’s justice according to His Sharia. Consultation in Islam is the greatest asset after the text that it establishes the legitimacy of governance and the extent to which it deserves obedience. This basic principle is greater than to be inferred by one or two texts that may differ in their interpretation and the extent of their binding on the ruler, on the grounds that it is not a sub-rule, but rather one of the principles of the religion and one of the requirements of the succession, i.e. the devolution of the divine authority to the servants (11) Shura is the backbone of Islamic governance as a symbol of the Ummah’s authority and its advancement in the faithfulness of succession to God Almighty on the basis of cooperation for good, conspiracy to good, forbidding evil and individual and collective participation in the performance of trust in the level of legislation and implementation. Which requires the provision of the necessary mechanisms to ensure the transfer of this great asset from the theoretical or individual level, which may not exceed the level of a sermon given by a daring scientist with which he confronts a tyrant, exposing himself to his cruelty, and the tyrant may bear the brunt of its pain for a while, then the matter ends to go as usual, transferring it from this individual level Partial to the level of a system of government that derives all its powers from the people, so that all its collective and individual affairs are managed according to arrangements and mechanisms that make the nation’s affairs in the hands of the ummah. N). And because Islam is a religion for all ages and for all human beings, it was satisfied with what would lead to development by establishing the general rules as is the case in the issue of governance, where it was satisfied with consultation, justice, respect for the opinion of the group, and dissimulation of the rule of monopoly and tyranny, leaving the efforts of Muslims and the experiences of time to devise and develop valuable mechanisms by translating the rule of shura and Sultan The nation is in a political system that prevents tyranny, and the contribution of the Western experience in its development was considered. The basic principle is that everything that helps in achieving the objectives of Islam in justice, consultation and other things is from Sharia, even if no text is mentioned in it in a book or Sunnah, as is repeated in the tongues of Islamic scholars (12). 3- What are the guarantees of non-injustice and its resistance when it occurs in an Islamic system of government? In the Islamic conception, the state is not a weapon in the hand of one class to liquidate another class, as is the Marxist conception (13) nor is it a tool to achieve the glory of a people, class, or sect at the expense of other peoples, races and sects, but rather a tool for discipline, education, advancement, and the provision of climates of freedom, justice, and purification in a way that allows the largest An amount of people has more opportunities to know and worship God, and discover the energies of the universe and harness them for the benefit of acquaintance, cooperation, solidarity, brotherhood and advancement of peoples. But what guarantees that the Islamic state will not turn into an apparatus of oppression and pursuit of the free and the injustice of the rights of individuals and peoples, deviating from the duty of obedience to the ruler in the favor that the Muslim street has commanded is a binding matter that requires a departure from it and punishment in this world and the hereafter, deviating it into deification, theocracy and absolute rule? Is not that what happened, so the rulers were deified and claimed that they were God's shadow on earth, and that their will is from the will of God and obeying it is what God commanded and deviating from it is a rebellion against his will. Blindness and utter injustice !! Firstly, calling for the rule of Islam again is nothing but a kind of return to the ages of darkness instead of calling for a democratic rule that establishes its foundations on the principles of secularism and human rights? No, the matter is not that simple but rather more complex than that. It is necessary to clarify: ” No one, regardless of the degree of prejudice, can demonstrate that the texts of Islam call for tyranny, injustice, and the restriction of human freedoms, as all of them are a call for the establishment of justice and a war on injustice. ” First: The history attributed to principles and beliefs is not a faithful translation of them, but rather a mixture that includes what is from them and what is not from them, but rather what contradicts them. And that is the nature of the human being yearns for principles and ideals, so he approaches them as he transcends, heals, and liberates, but without the degree of identification with them, and moves away from them to the point of a clear contradiction with them, as he becomes weak and weak, especially when the conditions surrounding him do not push him upward, but rather they lead him to the ground and relent to his desires. . Islam is not an anomaly in this from all the principles that have ruled or are still governing humanity, such as the principles of democracy, human rights and the like, imposing a distinction between principles and their history. The history of Islam is not a faithful translation of its principles of governance that clearly call for the rule of justice and shura, and the upholding of human dignity and the authority of the nation and its stewardship over its rulers is a matter of good and forbidding what is wrong, and the texts on this are frequent court. Second: It is clear that the ideal Islamic era was a passing wave in the sea of ​​the history of Islam, as it does not exceed a few decades. But they are limited, but a testimony that the ideals of Islam are not dreamy utopians, but rather realistic approaches that can be realized in a human community reality with all its shortcomings, in a way that tempts us to re-experiment and try. And if it did not continue for many reasons, including the spirit and legacies of tyranny and ignorance that prevailed in the environment and age at that time and whose sweeping current swept away the Islamic model and interacted with it with a tender and tender influence and influence, then it is subject to revival, experiment and attempt again, especially in an era in which the sciences, knowledge, values ​​and culture of liberation, democracy and human rights are overflowing. On the ruins of the castles of oppression that collapsed and their misery was exposed, the blame intensified over them and the rumbling of revolutions against them, until what remained in the world a system that claimed for itself the divinity just as the general systems were at the time of the emergence of Islam and its popular consultative system, which makes the capabilities of the Islamic consultative government to verify in this era more abundant than It was the time of the emergence of the Muhammadiyah call. Third: Islam is not responsible for what happened in terms of tyranny in the history of Muslims because no one, regardless of the degree of prejudice, can demonstrate that its texts called for tyranny, injustice, and the restriction of human freedoms, since all of them are a call for the establishment of justice and a war on injustice. The best of the mission of the Apostles. Pharaoh was a model for the tyrannical deified ruler who was cursed by the Qur’an in return for the victory of Moses’s liberation call, like all the prophets who came carrying the banner of the comprehensive liberation revolution in the face of the alliance of tyrants with the symbols of the deviant religion. Fourth: Although the rule of the individual was the cloud that covered most of the history of Islam, despotism did not transform into a faith of the ummah, as was the case in the European medieval systems. Rather, it was seen as a deviation from the Islamic model as embodied by the stage of the rule of prophethood and the caliphate, and a deviation from the approach of the rightly-guided caliphate, a duty. The ummah must change it, whether it was through peaceful means such as enjoining good and forbidding evil, or it was through armed jihad, which made oppressive regimes hardly know stability, and that was only because of what God granted to the outstanding scholars of Islam who were the guardians of the Islamic faith and culture. Influencing them and tampering with them to justify their grievances, and in this context was the plight of Imam Ahmad, Malik, Abu Hanifa and others. Fifthly: tyranny was not a distinctive description of the history of Islam, but rather a system The world before the modern revolutions, which softened some of its forms, taking advantage of the heritage of Consultative Islam, but created and developed more formidable images from it, some of which are outward-looking like colonialism, and some are hidden, such as control through giant media and economic monopolies. Rather, sound scientific judgment on each stage of history is not out of place in its contemporary context. By this measure, despotism in the history of Islam is understandable and less ugly than its contemporary counterpart in any country of the earth, and this is due to many factors that will be mentioned, God willing. What we fail to notice in this regard is that the history of our nation has not witnessed the tyranny that it is witnessing today in the countries of Islam under deceptive names such as the rule of law, human rights and democracy, where the state has turned into a private property that is permissible for the ruler and his family, in almost complete isolation from the people, his faith, interests, and a complete connection with the foreign culture And interests. Sixth: The history of Islam did not know absolute tyranny, as we shall see, but rather a degree of pluralism existed at the intellectual cultural level in terms of the plurality of discretionary schools or in the level of religious pluralism. The history of Islam did not know the grinding religious wars, whether it was between Islamic sects or between Muslims and their citizens without Muslims are "dhimmis." The historical cities of Islam such as Baghdad, Damascus, Cairo and their environs still bear witness to this unique diversity in the history of the world and the strange coexistence between the people of all denominations, even the pagan ones, under the protection of the countries of Islam and its scholars. As for what happened in terms of injustice and tyranny, its victims were none other than the people of the community of Islam. As for the people of other mullahs, they did not know persecution until the day that the rule of Islam fell, as happened to the Jews in Andalusia after the expulsion and extermination of Muslims. Seventh: The following factors can be listed as the most important barriers that prevented or prevented the decline in tyranny or its durability and stability when it occurred: A- Considering that the legitimacy of Islamic rule is based on a real contract, not an assumed or formal contract, between the ruler and the ruled, as is the theory of the social contract. The public and private pledge is nothing but a symbol of this contract in which the rulers are obligated to establish justice between them in accordance with the law of God and monitor the ruled and their representatives, so that the ruler is nothing but a proxy for the people who set him up with their free will, watch him, hold him accountable and spend him whenever they want, but the obedience of the ruled to the ruler depends on serious commitment from He accepted the latter by fulfilling his pledge, and that is why a large interpreter of the verse of al-Shura stated that he who does not consult must be dismissed (14). ” The pledge of allegiance to the ruler expresses a contract in which the rulers are bound to establish justice between them according to the law of God and monitor the ruled and their representatives, so that the ruler is nothing but an agent of the people who install him by their free will and watch him and hold him accountable and spend him whenever they want ” B- Considering that the supreme legitimacy in the state and the authority that does not supersede it, is not adjacent to it, and is not rivaled by authority, it is the authority of God, the Majestic, which is represented by His will, which was embodied in the revelation in the book and Sunnah, and that the ummah is relegated to establishing the law of God on earth, and the ruler is only one of its tools in enforcing this Trust, which places restrictions on the legislative authority of the state and the whole of its policies at home and abroad, especially the financial, intellectual and educational policy, while the authority of the secular democratic state - not to mention the popes' state - is tyrannical - no authority overrides the authority of its institutions, so it becomes the supreme balance of right, wrong, good and evil: justice is its law And what its institutions choose, if it decided to destroy a people and plunder its wealth, even through spreading drugs and wars of extermination, and even if it decided to pollute the sources of life on the whole earth, as the United States does today in defiance of all humanity, then its decisions are a legitimate right as long as they were issued by its institutions and the citizen has no right to refrain from implementing that policy While the right in the state of Islam, every citizen must weigh all the state’s policies with the balance of Islam and stop implementing every policy or decisions that collide with the supreme legitimacy: the revelation. The modern state is an absolute and solitary entity, it is an evolution of the authority of the papacy and the God who replaced God and the greatest sanctuary whose authority is above all authority. What political thought did is nothing but rationalize the ancient gods, rationalize violence and plunder, organize the struggle over the looted spoils, and organize their distribution among the elites with a fraudulent formal mandate by the masses whose capitalist plunder of the wealth of the conquered peoples allowed them to dump those masses with crumbs of spoils that absorbed the shipments of their anger and discouraged them from the revolution. . As long as the wolves of capitalism are able to continue their external plunder, as long as they provide the bounty for receiving the masses, the game will continue, stability exists, and the mechanism of democracy is in play. However, on the day that the looting stops, so that the wolves do not find what they throw to the dogs - according to Glner's expression - the dogs will be ferocious (15). C- Islam has removed the state from the authority of the original legislation that is for the revelation, as well as the authority to interpret the texts of the revelation. It is for the scholars in such a way that the ruler's influence is focused on the executive side. D- Public opinion authority: The nation with real authority exercises the task of monitoring governance through the practice of enjoining good and forbidding evil is the greatest pillar of the Islamic state, whether it is at the individual level or it is at the level of state and society institutions such as mosques, the press, parties, the Shura Council and other forms Enjoining Good and Forbidding Evil, which is the greatest pillar in the state of Islam, and the duty to perform it on every Muslim according to his ability and does not depend on the permission of the ruler to make the establishment of parties and the publication of newspapers, books, peaceful rallies and other forms of enjoining good and forbidding evil do not need the permission of the ruler. Its subject matter, so how does its establishment depend on his permission, when it goes beyond being rights to the level of religious duty, as the silent devil is silent on the truth. E - The state of Islam in which the scholars, public opinion leaders, tribal and sectarian leaders, and all representatives of the people enjoy a great position as the people of the solution and the contract, which makes the ruler's authority an addition to I have not presented a very limited executive authority in favor of the authority of Sharia, society, and all the institutions that represent them. The state of Islam is not a totalitarian state, as it is almost deprived of legislation, especially the original legislation, the legislation of beliefs, values, permissible, forbidden, good and evil, as it is withheld from intellectual and educational authority, and its authority is very limited in the field of financial authority, the power to impose taxes determined by Sharia in a large part of it. Its authority is also defined in the area of ​​the judiciary in terms of legislation and implementation. This field enjoys great independence from the ruler and is a competence for his family. All this made the state of Islam not know the type of tyranny that countries have known in the history of Europe and Asia. And if the Muslims of the age, exhausted to the point of suffocation, by the state of total tyranny, the allegedly adulterated state of modernity and the supporter of colonial Western democracies, then the project of the future Islamic State could adopt all these great principles that Islam came by taking advantage of all the mechanisms that Western democracy developed in terms of resisting tyranny and taking From it, in a way that embodies the authority of the Shura, the authority of the Ummah under the Sharia, the Nation of Islam will not be able to purify itself and be free from the disease of tyranny, which is the greatest disease after polytheism with God, to launch on the earth the promised second cycle of civilization. And a mighty one is closer to the wild dragon, not going to work in the existence of mankind, the bonds of society, the relations between nations and the wealth of the universe, destroying, disintegrating and corrupting through the amazing development of the means of destruction and the causes of plunder and treasure for the benefit of a handful of demons who are at the expense of most of the peoples of the earth, driving humanity in spite of its gigantic science and technology to a further refinement. Walk in the path of catastrophe realized. Islam has the opportunity to rise once again with the mission of saving the complex of civilization and restoring the meaning, spirit, value, and bond that regulate all human activity and family in all its different walks within the framework of the monotheism contract, which is the only contract capable of collecting what was separated by material solutions and bridging relations again between the factions established within the person's personality and in his history. And between peoples, civilizations and boredom. ” Islam has removed the state from the authority of the original legislation that is for the revelation, as well as the authority to interpret the texts of the revelation. It is for the scholars in such a way that the ruler's influence is focused on the executive side. ” The religion of monotheism alone possesses the comprehensive human, divine, and guarantor perspective if it is understood in its true face and followed diligently to restore to humanity unity, acquaintance, and the bonds of dialogue and cooperation by accepting plurality, diversity and difference instead of the ideologies of solutions and the resultant denial of the other and considering it as Hell and a frantic race in the path of plunder, influence, destruction and corruption. “O people, we created you from a male and a female and made you peoples and tribes to know each other. If I honor you with God, I fear you” (Al-Hujurat). It is what the Muslims, who are the bearers of the only hope for salvation, should concede under any pressure, circumstance or temptation to the essence of the Muhammadan message, the message of monotheism and its holistic vision for mankind in all its dimensions and for humanity in its integrity, the unity of its origin and destiny, and the necessities of disclosing peace, dialogue, justice and cooperation between them in the face of the project of secularization, the project of human dissolution. The dismemberment of society and the consolidation of the ideology of plunder, dismantling and destruction, the ideology of material solutions represented in the idol of the modern state, the creation of the capitalist continent constantly working on marginalizing religion, marginalizing the human being through misleading slogans such as separating the religious from the social and his confinement in the private sphere in preparation for the elimination of it to unleash the frantic plunder and the exclusion of the minority with wealth. And the destinies of the majority by separating economics, politics, and culture from ethics and religion, in order to enslave all humanity to the religion of the market and its demons, and to transform all religion, all morals, all art, and all of humanity into slaves to that capitalist idol. There is no choice but to reject the project of secularizing the world and “computerizing” everything, according to Abdel-Wahhab El-Messiri, which means turning it into a mere thing useful to the octopus and the gods of capitalism. The essence of the Muhammadiyah message is the principle of monotheism, its dimensions and its monotheistic implications that unite the various dimensions of man and nature within a true pluralism that recognizes all dimensions of man and all the diversity in the universe and the diversity of societies and civilization in harmony, a comprehensive vision and an inclusive character that you cannot find clear expression about outside the final message, the message of monotheism. The Almighty said, "O people, we created you from a male and a female and made you peoples and tribes to know each other. If God honors you, I fear you. God is All-Knowing, All-Knowing." (Closets). ________________ * Tunisian Islamic thinker residing in Britain, president and founder of the Islamic Renaissance Movement in Tunisia References (1) From the Introduction to Ibn Khaldun (2) Ali Abdel-Razek: Islam and the Fundamentals of Government. “Study and documents” written by Muhammad Emara, 2nd floor, Beirut, Arab Foundation for Studies and Publishing, 1988. (3) Muhammad Emara: The Battle of Islam and the Origins of Government. Cairo, Dar Al-Shorouk 1989. (4) It was mentioned in the books of the Islamic government of Imam Khomeini, p. 87, “One of the imperatives of our doctrine is that our imams have a status that neither a close king nor a messenger prophet attains.” And in which the spirit of the illuminationist philosophy is clear. (5) Words in this meaning were influenced by the Caliph Muawiya bin Abi Sufyan and on the authority of Abu Jaafar al-Mansur. (6) Ibn al-Qayyim: Ruling Pathways in Sharia Politics: Ibn al-Qayyim. Beirut Scientific Books House. (8) Rashid al-Ghannouchi: Public Freedoms in the Islamic State, p.93. Center for Arab Unity Studies, 1993. (9) Muhammad Taha Badawi: A Study of the Islamic Political System, The Arab Foundation for Studies and Publishing, pp. 111, 1991 (10, 11) Hassan Al-Turabi: Shura and Democracy. Al-Mustaqbal Al-Arabi, p. 13. Radwan Al-Sayed: The Nation, the Community, and the Authority. Studies in Arab political thought. Dar Iqra. Cairo. Abu Yarub Al-Marzouki, The Unity of Religious and Philosophical Thought, p. 12. The House of Contemporary Arab Thought. Beirut, Lebanon, April 2001 i. (12) Ibn Ashur Maqasid al-Sharia. Tunisian Publishing House (13) Lenin, Moscow Anthology: House of Progress, 1968 (14) Al-Qurtub J: Al-Jami` al-Ahkam al-Qur’an, p. 249, vol. 4 i, Beirut, The Arab Thought House, 1948. (15) Gellner Ernest post modernism: Reason and religion-London 1992