The structure of Imaan for the political organization in the view of Shaykh al-Islam Ibn Taymiyyah

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الإثنين، 27 كانون2/يناير 2020

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The observer of the Arab heritage realizes the excellence, its richness and the abundance of that heritage. The issue that requires consideration though is, how do the Islamic Arab communities live and complain about intellectual poverty, and lack the excellence in everything that ties its present with its past.

When the issue is attached to the Islamic political thought, we find that the Imam Ibn Taymiyyah is considered one of the most notable pillars of this thought[1], as the argumentation with his views in politics, authority, scattered in his writings, be it in the science of monotheism or jurisprudence, or in his religious verdicts, are spread far and wide, and affect the writings of the contemporary Islamic thinkers. Especially within the Salafi movements, who have taken his political views as an active dominant Methodology.

Built upon the influence of the Taymi jurisprudence primarily, the salafi movements in the entire spectrum called for making the Islamic legitimacy a foundation of the state, and the only source of legislation for it, and therebuilding of the new nations upon the basis of legislation and Islamic creed unadulterated from any other source other than it, without going into detail about it, or attempting to correct the model of the current national State, which it saw as a model outside of the Islamic legislation.

Creed is the foundation of the political structure

Belief or creed in the understanding of Shaykh al-Islam Ibn Taymiyyah is the foundation of the political organization structure, and its most important part, for the state centers on the Islamic creed, it is the general foundation on which all Islamic principles and branches are based in the different aspects of life. On it the religious observances are bound between creed and action, whether this action be for this worldly life or the hereafter, the belief is not established completely except by establishing the obligations, the legislations, the hudood (punishment for crimes) and the sunan (Prophetic traditions).

The political creed according to Ibn Taymiyyah will be established with the establishment of a solid belief basis within which all beneficial communal activities are organized, and its role would only be worship of Allah Almighty {And I did not create the jinn and mankind except to worship Me}[2], this includes political work, which would derive its rulings from the Scripture and books of the Sunnah, making the political work an action of worship and belief.

Dr. Konakata confirms this idea in his book "The political view of Ibn Taymiyyah" that for Ibn Taymiyyah the political work and creed are not separated, for it stands on the principle of "Authority is for Allah", and that "Aqeeda" plays a pivotal role in the formation of the Ummah and defining its essence, and even though the scholars spoke about politics in its definition that circles around "Imamah", Ibn Taymiyyah made it circle around "The revealed Law"[3].

Upon the importance of creed as a role in the political life of the community, Dr. Mustafa confirms my portrayal in his book "Categorization of Islamic Systems", where he mentions:

1- Belief or (Imaan) leads to unity in thought and solidarity: through unity of creed that leads to unity in means, work and methodology.

2- Generating legitimacy that leads the national community:where monotheism is the standard of justice and health.

3- Generating self-motivation to work for the benefit of all: for whenever Imaan becomes strong in an individual, it will increase the revival of their work for the purposes of the Islamic community, on which the goals of Shari'a are established.

4- Generating general individual conscience: for Imaan generates for every individual a standard in judging good, evil and oppression and this is the general conscience that starts in the self in the transition towards the communal conscience because of the unity in thought, and the complete mutual understanding.

The political goals

Some could wonder where he would get this political portrayal? And what does he aim at?

So I answer that Ibn Taymiyyah as a scholar among scholars of the Islamic Shari'a, wrote about politics through his Shar'i fatawa, clarifying what he understood from its permissibles and impermissibles, circling around one goal which is "That the Law of Allah be the highest"[4]; meaning the domination of Islamic Law above all other laws, and its practical implementation through an existing political system, for he has the goal and "The intended goal for which Allah created the creation"[5], explaining the purpose of political mandate, where he says in his fatwa 28/262 "The purpose of the obligation of Wilayat (leaderships): Correcting the religion of the creation that if they lost it they would have had a clear loss, and whatever they had of luxury in this world will not have benefited them, and correcting that which without it the religion is not established of issues of their religion" [6], the purpose of correcting this world is establishing the religion.

This meaning is confirmed by his saying – may Allah have mercy on him -: The purpose is that the religion is for Allah alone, and that the world of Allah is the highest and the word of Allah: Collective noun of His words are those included in His book, like this Allah Almighty said: "We have sent our Messengers with clear and revealed upon them the scriptures and Mizan so that the people be just", the purpose of sending the Messengers and revealing the scriptures is so that the people be just in the rights of Allah and His creation.

Here Ibn Taymiyyah gave correcting the religion the highest priority, and in the heart of this is the political side, there is no possibility for him in establishing the religion in its rights except by establishing a state which is built upon the foundation of the Islamic Shari'a, and appointing as leader of the state at that time in the service of the religion.

The system of defending the Political Imaan for Ibn Taymiyyah

In agreement to Ibn Taymiyyah "It is upon everyone to do Ijtihad that agrees with the Qur'an and Metal is for Allah" [7], creating a situation of unity in the goal, thinking, identity, lawmaking where there is no way to leave or disassemble it, and creating a defensive situation against any that threaten it clarifying that it has "confirmed by Qur'an, Sunnah and consensus that anyone that leaves the Islamic Shari'a is fought" [8] holding on to "Those that do not understand with the book shall be rectified by the sword", Ibn Taymiyyah said in his fatwas 28/264: Allah Almighty said: "We have sent down Iron Fih Bas SHadid and benefits for humankind, that Allah knows those that give Him victory and His messengers bilghayb", so those that do not understand with the book shall be rectified by the sword, and therefor rectifying the religion was with the scripture and the sword, narrated by "Jabir bin 'Abdillah – may Allah be pleased with them- said: The Messenger – peace be upon him – said to hit with this –meaning the sword- those that do not go with this – meaning the scripture"[9].

Likewise Ibn Tamiyyah starts his book "Shar'i politics" with his saying: "Muhammad – peace be upon him – whom was sent by Him with guidance and the religion of truth to make it dominant over all other religions, and assisted him with victorious authority gathering the meaning of knowledge, for guidance and Hujjah, and the meaning of ability and the sword, for victory and punishment Ta3zir" [10]. Clarifying that Islam has been sent down so that the authority would be for it upon those that disagree with it, utilizing authority, which is knowledge and Hujjah, and then the sword for those that are stubborn on religion and oppression.

Qamar al-Din Khan mentions the reason of Ibn Taymiyyah of this idea in his book "Ibn Taymiyyah and his political thought" where he says: "Ibn Taymiyyah believed that if he taught and confirmed that the state is something of utmost necessity for human society, then the best thing of establishing is to establish it upon the rule of Allah Almighty and His messenger, because Allah Almighty only wants the best for his servants in this world and the next.

Accepting this for Ibn Taymiyyah is a necessary issue, no person has a choice in it, applying the Law of Allah and carrying it out in the land and its application upon the servants cannot happen except with authority, therefor all other issues that are made obligatory by Allah of Jihad and justice etc…cannot be complete except with strength and leadership, and for this leadership and authority to be established you have to gathered the book (Shari'a) and metal (strength) "[11].

The Shar'i position of the leader of the Muslims

Building upon what was previously mentioned of the political system structure upon the base of sincere Imaan, Ibn Taymiyyah considered all leadership positions as religious positions, where he says: {All of these leadership positions are shar'i positions as well,anyone that was just in his position among these leadership positions and has managed it with knowledge and justice, and has obeyed Allah and His Messenger as much as possible, then he is among the pious and righteous, and anyone that oppressed and managed it with ignorance, then they are the wicked oppressors] [12], Ibn Taymiyyah rather sees [Leadership over the people is one of the greatest obligations of religion, without it the religion nor the worldly life can be established], and [Taking leadership as a religious duty and a deed through which one becomes close to Allah, for becoming close to Allah by obeying Him and His Messenger is one of the best deeds][13].

In agreement with Ibn Taymiyyah is that the righteousness of the state is within following the Scripture and the Sunnah and ordaining the people to it, the uprightness of the religion for the leaders is confined in 4 matters: Establishing prayer, giving the alms, ordaining good and forbidding evil, if the ruler has established the prayers in congregation on their proper times, and commanded the people to it, and punished those that neglected it, then he has fulfilled this basis, if he after this supplicated his Lord in the early mornings then Allah would give him establishment that no one knows of except Allah[14], as for defeat and a lack of success then its causes are sins and mistakes[15], it is forbidden to obey a ruler in the disobedience of Allah, rather one can only participate with him if it is in the obedience of Allah[16].

The righteousness of the ruler and the community by adherence to shari'a

He confirms that the righteousness of the ruler and the ruled is through the establishment of prayer, Zakah and patience, in prayer Allah the Most High is remembered, and Qur'an is recited, sincere to Him alone. In zakah there is excellence towards the creation with wealth, and supporting the oppressed, and taking care of the needy. And in patience there is enduring pain, and withholding anger and forgiving the people, and renunciation of desire and abandoning oppression[17].

Likewise the 3 greatest helpers for the ruler are represented by three Imaan states: Sincerity, excellence and patience [18], for Ibn Taymiyyah the establishment on the earth for the ruler, his strength and his righteousness is by the ruler following the command of Allah, and by taking refuge with the superior strength of Allah;for he draws his authority, his strength and his success from Allah, and draws his legislations and rulings from Allah, for Allah is the ruler to start with, for He is the ultimate end.

Furthermore, the corruption of the ruler and the community in their following of the ruler and his governance, is by going against the Islamic Shari'a, it is forbidden to obey the ruler in disobeying Allah, he is only joined in his actions that are in obedience to Allah, Ibn Taymiyyah has written many books about this issue, one of those books titled Minhaj al-Sunnah al-Nabawiyah, where he says – May Allah have mercy on him-: [One of those or their deputies should not be obeyed in the disobedience of Allah, rather he is only joined in his obedience to Allah: One fights against the Kuffar with him, prays with them the eid's and the fridays, and goes to Hajj with him and assists him in establishing the Hudud, and by ordaining the good and forbidding the evil, etc, assisting each other on piousness and righteousness, not in sin and transgression] [19].

The purpose of leadership positions for Ibn Taymiyyah in summary:

1. it is: [The betterment of the creation's religion, and the betterment of worldly matters that the religion requires][20], the fundamental purpose of the state is the betterment of the religion and then the worldly life that comes as a follower of the religion, meaning [Establishing the religion and the worldly life that the religion requires][21].

2. That religion is completely for Allah, and that the word of Allah be the highest, this does not mean forcing the people in accepting Islam, it means that no law shall rule above the Islamic law, and no religion would be dominant over Islam, and Ibn Taymiyyah sees that Allah the Most High created the creation for this purpose, and for it the Scripture was revealed, for it the Messengers were sent, and upon it the Messenger and the believers fought the Jihad[22].

3. Coming closer to Allah and establishing His religion[23].

With this Ibn Taymiyyah builds the State upon the foundation of sincere belief, that would follow the Islamic law and rulings, which leads to the unity of identity, purpose, mind, legislation, the communal and individual conscience for the ruler and the ruled, for all submit to the power of Allah the Creator, the Ruler, the Sustainer.

[1] Hamid Rabi', Introduction to the study of Islamic political heritage, page 197

[2] Surah al-Dhariyat, verse 56

[3] Hassan Konakata, the political theory for Ibn Taymiyyah, page 237

[4] Ahmad Ibn Taymiyyah, Majmoo' alfatawa, volume 28, page 263

[5] Ahmad Ibn Taymiyyah al-Istiqamah, volume 2 page 284

[6] Ahmad Ibn Taymiyyah Majmoo' alfatawa, volume 28 page 262

[7] Ahmad Ibn Taymiyyah al-Marji3 al-Sabiq, volume 28 page 219

[8] Ahmad Ibn Taymiyyah al-Siyasah al-Shari'iah fi Islah al-ra'i wa al-ra'iyah, page 5

[9] Ahmad Ibn Taymiyyah Majmoo' alfatawa, volume 28 page 264

[10] Ahmad Ibn Taymiyyah al-Siyasah al-Shari'iah fi Islah al-ra'i wa al-ra'iyah, page 5

[11] Qamar al-Din Khan, Ibn Taymiyyah wa fikruh al-Siyasi

[12] Ahmad Ibn Taymiyyah al-Harani, Majmoo' alfatawa, volume 28 page 68