The innate nature with which God has created humans naturally inclines them toward building civilizations. Sooner or later, to safeguard this civilization from the misuse of free will, humans are compelled to establish systems of societal organization.
Politics and governance arise from this inherent need, as ev-idenced throughout human history. As long as humanity exists, it cannot escape this necessity, regardless of individual desires. Therefore, rather than dreaming of a society or civilization with-out governance, it is far more logical to focus on purifying and improving the collective system.
Scholars of divine scriptures understand that there are two regions in the world that Allāh Almighty specifically designated for Himself: Palestine and the Arabian Peninsula. These lands were chosen so that nations selected by Allāh could establish centers of monotheism to bear witness to the truth on a global scale. These centers were established in two mosques located in Mecca and Jerusalem, known as the Kaʿba(Bayt al-Ḥarām) and Solomon’s Temple (Haykal Sulaymānī). It was ordained that these lands would be safeguarded and that the message of faith would be conveyed to the farthest corners of the world through them, with the condition that followers of any other religion would not be permitted to settle permanently in these regions. Consequently, the governance of these lands was to be entrusted to the nations chosen for this purpose.
The administration of this governance has, at various times in history, been directly under the control of the Almighty Himself. The last occurrence of this was during the Prophethood of Muhammad (PBUH). It was at this moment that a political law for this divine governance was revealed in the Qurʾān, with certain aspects further clarified by God’s final Prophet.
This is a guiding law aimed at the purification of the collective system and is based on the following five principles:
1. Fundamental Principle
In matters where God and His Messenger have given eternal commands, Muslim authorities—whether heads of state or members of parliament—have no right to leg-islate on behalf of the people. Therefore, Muslims cannot enact any law in their state that contradicts the commands of God and His Messenger or disregards their guidance. Within this framework, they are nonetheless obligated to give due attention to the directives of their authorities and to abide by them.
2. Fundamental Responsibility
Based on this principle, the primary responsibility of the established collective system is to entrust national duties to individuals according to merit and to strive for the highest standards of justice and fairness in all aspects of life.
3. Religious Duties
Prayer will be established, Zakāt will be collected, good will be promoted, and evil will be restrained—these are the religious responsibilities of the state. As outlined in the guidance of the Qurʾān and Sunna, the fulfillment of these duties is to be carried out as follows:
a. Muslim leaders and their representatives will personally observe prayer and ensure that their subordinates are also diligent in performing it.
b. The Friday and ʿĪd prayers, including the sermon and leadership of the prayers, shall be conducted by these leaders or by officials appointed by them in every locality.
c. Zakāt is the only tax for Muslims. Therefore, every Muslim on whom Zakāt is obligatory must separate the specified portion from their wealth, livestock, and produce, and hand it over to the government. The gov-ernment, in turn, will strive to meet the needs of its citizens in need, proactively reaching them before they even ask for help.
d. The government will appoint designated officials to promote good and prevent evil, ensuring they work actively within their defined mandates.
5. Rights of Muslims
Muslim citizens who establish prayer and consistently pay Zakāt will be entitled to all the rights owed to them as members of the Muslim community within the state. They will be regarded as brothers, equal in legal status. Beyond the affirmative religious obligations—such as prayer and Zakāt—no other element of faith shall be enforced by law. Furthermore, the state has no authority to infringe upon their life, property, honor, intellect, or freedom of opinion.
6. System of Governance
The selection of state leaders and officials, as well as the formation of the government, will be carried out through public consultation and the opinion of the people. Even after assuming office, those in leadership will not have the authority to disregard the consensus or majority opinion of the Muslim community in collective affairs.