The fundamental meaning of politics is the principles governing and administering the state. In contemporary usage, however, the term also refers to the means and strategies employed to achieve political objectives. In this sense, many political scientists have referred to it as “practical politics.” Thus, politics has two forms: a theoretical form and a practical form.
The term *politics* is used positively in society when referring to state administration aimed at establishing good governance, justice, and citizens’ rights. At the same time, it often carries a negative connotation. For example, people sometimes say, “We do not engage in political manoeuvring.” Here, the word *politics* is used to mean intrigue, manipulation, or cunning tactics.
Therefore, if politics means resorting to intrigue and cunning in order to acquire state power, then Islam certainly does not endorse politics in that sense. Furthermore, if politics becomes a means of pursuing personal interests or the unjust interests of a group or political party, it is utterly reprehensible from the Islamic perspective.
However, if politics means the principles and system of governing and administering the state, then Islam certainly has its own principles of governance and administration. Indeed, a substantial portion of the Qur’an and Hadith explicitly and eloquently sets out effective principles and systems which, if followed, would ensure that everyone—from ordinary citizens to the head of state—receives their rightful due.
In Islam, this system of governance is known as the *Khilafah* system. From the Islamic perspective, no alternative system of state governance may be adopted in place of the Khilafah system. Under this system, or in an Islamic state, all affairs are conducted in accordance with the commands of Allah Almighty.
Numerous verses of the Holy Qur’an and various Hadith strongly emphasise the need to establish the religion, institute the Khilafah, administer justice and govern in accordance with Allah’s laws, and establish justice, peace, and security in society. A few verses and Hadith are presented below as examples.
# The Holy Qur’an
**1. Allah Almighty says:**
﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ﴾
“He has prescribed for you the religion that He enjoined upon Noah, and that which We have revealed to you, and that which We enjoined upon Abraham, Moses, and Jesus: establish the religion and do not become divided concerning it.”
It should be noted that *Iqamat al-Din* (establishing the religion) is a concept of considerable significance. It encompasses several meanings, each of which falls within its intended scope. These include:
**a.** Establishing arrangements to ensure that all people remain firmly committed to the fundamental beliefs, creeds, and injunctions of the religion.
**b.** Taking measures to implement the teachings and injunctions of the religion fully in every sphere of life, from the individual to society and the state.
**c.** Making arrangements for the propagation and advancement of the religion and protecting it completely from its adversaries.
**2.** ...
# Hadith
**1.** ...
**2.** ...
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Every Muslim believes that Islam is a comprehensive way of life. It provides rational and balanced solutions for every aspect and sphere of human existence, and all aspects of life are to be conducted in accordance with its guidance. Islam does not permit adherence to Allah’s commands to be confined to personal life while other systems are adopted in the social, political, economic, and other spheres—or while people simply follow their own knowledge, intellect, experience, desires, and prevailing customs.
Allah Almighty says:
﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا﴾
“When Allah and His Messenger have decreed a matter, no believing man or believing woman has any choice in their affair to act otherwise. Whoever disobeys Allah and His Messenger has indeed strayed into manifest error.”
Thus, in Islam, religion and the state are intrinsically interconnected. There is no scope for separating religion from politics or politics from religion.
It is narrated from Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) that he said:
**الإسلام والسلطان أخوان توأمان لا يصلح واحد منهما إلا بصاحبه فالإسلام أس والسلطان حارس وما لا أس له يهدم وما لا حارس له ضائع**
“Islam and political authority are like twin brothers, neither of whom can be sound without the other. Islam is like the foundation of a building, while political authority is its guardian. A building without a foundation is bound to collapse, and one without a guardian is bound to be lost.”
Some have also quoted the statement in the following form:
**الدين والملك توأمان ففي ارتفاع أحدهما ارتفاع الآخر لأن الدين أس والملك حارس وما لا أس له فمهدوم وما لا حارس له فضائع**
“Religion and political authority are inseparable; if either is abandoned, the other will also be abandoned. Religion is the foundation, while political authority is its guardian and protector. Needless to say, a structure without a foundation will collapse, while one without a guardian or protector will be lost.”
The declaration of war by Caliph Abu Bakr al-Siddiq (may Allah be pleased with him) against those who refused to pay zakat demonstrates that, in an Islamic state, Muslim citizens are required to observe Islamic injunctions not only in their personal lives but also in their social, political, and economic lives.
The world-renowned Muslim philosopher and poet, Allama Muhammad Iqbal, likened religion and the state to the body and the soul. Their close interconnection, he argued, is essential in every sphere of life, while conflict and separation between them inevitably lead to destruction. He described politics devoid of religion as a “daughter of the devil” and as an expression of a “filthy mentality.” Imam al-Ghazali (may Allah have mercy on him) expressed a substantially similar view.
He stated:
**الدين والملك توأمان فلا يستغنى أحدهما عن الآخر.**
“Religion and political authority are inseparable; neither can function without the other.”
Elsewhere, Imam al-Ghazali stated:
**إن نظام الدين لا يحصل إلا بنظام الدنيا .. والدين والسلطان توأمان... والسلطان ضروري في نظام الدنيا ونظام الدنيا ضروري في نظام الدين.**
“Living in accordance with religion is not possible without an orderly arrangement of worldly affairs. ... Religion and political authority are inseparable. ... Political authority is essential for the orderly management of worldly affairs, and the orderly management of worldly affairs is essential for living according to religion.”
Today, most people with a modern education, including some *ulama*, believe that Islam has no connection with politics. As a result of this belief, many of them avoid politics and remain entirely detached from it. In their view, politics is fundamentally a worldly pursuit, practised only by those concerned with worldly affairs.
One frequently hears people in this category saying, “We do not engage in politics,” or, “We were involved in politics for a long time, but we no longer are.”
Others say, “We are religious people; politics has nothing to do with us.”
Such a perception is profoundly mistaken. The reason is that it runs entirely contrary to the example, creed, and practical approach of the Messenger of Allah (peace and blessings be upon him).
The Prophetic life of the Messenger of Allah (peace and blessings be upon him) provides, according to this argument, conclusive evidence that he engaged in politics, that his activities brought him into conflict with the state, and that ultimately he brought an end to false state systems and non-Islamic politics, establishing a fully Islamic state and instituting a political and governmental system based on Islamic principles.
During the lifetime of the Messenger of Allah (peace and blessings be upon him), and after his death, his Companions (may Allah be pleased with them) engaged in politics, governed the state, and discharged all responsibilities relating to state affairs.
Sayyiduna Abdullah ibn Mas‘ud (may Allah be pleased with him) said of the Companions:
**اختارهم الله لصحبة نبيِّه، ولإقامة دِينه**
“Allah chose them to accompany His Prophet and to establish His religion.”
Two points are made in this statement. The first establishes that the special merit and status of the Companions rested on their companionship with the Messenger of Allah (peace and blessings be upon him)—on being his associates and supporters. It is well known that they were his companions and helpers in carrying out the central mission of his messengership.
The second point is that Allah Almighty chose the Companions of the Messenger of Allah (peace and blessings be upon him) for the purpose of establishing His religion.
These two points indicate that the principal purpose of making them the Prophet’s companions and supporters was to establish the religion. This statement thus reveals, on the one hand, the purpose of the Prophet’s mission and, on the other, the great mission entrusted to his Companions.
It should be clear, therefore, that politics is not merely a Sunnah of the Messenger of Allah (peace and blessings be upon him); rather, it is the guardian and saviour of the Islamic way of life.
The fundamental purpose of sending prophets and messengers to the world throughout the ages was to establish Allah’s religion on earth and, through it, to establish justice and fairness in human society. They fulfilled this responsibility with their full strength, devoting their lives and very existence to it. In modern terminology, this is what is called politics.
Allah Almighty says:
﴿لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ﴾
“Indeed, We sent Our messengers with clear proofs and sent down with them the Book and the Balance, so that people might uphold justice. And We sent down iron, in which there is great strength and benefits for humanity.”
The central point conveyed by this verse is that Allah Almighty sent prophets and messengers so that people might have the opportunity to live according to sound and equitable principles of justice.
To enable the messengers to establish true justice and fairness in the world, Allah provided them principally with two things.
The first was clear arguments and proofs that established the truth of their prophethood and messengership before the people.
The second was the Word of Allah, revealed as a practical code of guidance for human life.
In addition, two further things are mentioned. One is *Mizan*, meaning a balance, standard, or criterion by which right and wrong, good and evil, and truth and falsehood can be distinguished. The other is *Hadid*. In ordinary usage, this means iron.
Imam al-Raghib al-Isfahani (d. 502 AH, may Allah have mercy on him) states that *hadid* conveys the meaning of something sharp, keen, and capable of exerting a powerful influence. Accordingly, the term may refer, first, to the metal iron and, second, to something powerful and penetrating that exerts an irresistible influence and enables the exercise of authority. In the context of the prophets and messengers, its readily understood implication is “overwhelming power.”
According to the author’s argument, the prophets and messengers established highly effective systems of governance, endowed with formidable authority and based on the laws of Allah Almighty. Through such authority, and by employing weapons made of iron, they closed the avenues of injustice and oppression and established impartial justice for all people without discrimination.
Therefore, after the finality of prophethood, the responsibility of establishing the justice for which the prophets and messengers were sent rests with the community of the final Prophet. It is also the responsibility of this community to establish powerful state authority in order to uphold that justice. Striving to acquire such power and using it to establish justice is what is termed *politics* in modern terminology.
In essence, if politics means establishing the religion and promoting social justice and fairness, then it is deeply embedded in the very fabric of Islam and intrinsically connected with its spirit.
All the prophets and messengers engaged in politics in this sense. Those who today condemn and denounce such politics as “lust for power” fail to realise that their criticism, in effect, also applies to the Messenger of Allah (peace and blessings be upon him) and his Companions.
A religion that excludes this kind of politics cannot, according to this argument, be the very Islam brought by the final Prophet. To abandon such politics and condemn or disparage it as “lust for power” is a grave form of misguidance.
Rejecting this conception of politics, avoiding it altogether, or remaining completely indifferent to political affairs while propagating only certain aspects of religion undoubtedly amounts, in this view, to denying the very life force of Islam.
This misguidance has, on the one hand, transformed Islam into an ascetic religion detached from worldly affairs and, on the other, created conditions in which the authority and oppression of transgressors and evildoers prevail over Muslims. According to Islamic scholars, directly engaging in politics to establish Allah’s religion is an essential duty and a demand of faith.
*From Usul al-Iman, Volume Five (forthcoming edition)*
*(Abridged)*