The City of Political Ethics

The City of Political Ethics

An Exegesis of 51 Verses on the Code of Islamic Politics

This book aims to examine some of the most significant political verses of the Holy Qur’an. These verses reflect the principles, ideals, and goals of the true religion of Islam. The political approach discussed here is one that does not align with despotic authoritarianism but rather requires discovery, recognition, and engineering.

Bibliographic Information

• Author: Nekoonam, Mohammadreza (b. 1948)
• Title: The City of Political Ethics: An Exegesis of 51 Verses on the Code of Islamic Politics / Mohammadreza Nekoonam.
• Publication Details: Islamshahr: Sobhe Farda, 2012.
• Physical Description: 126 pages
• Series: Works Collection; 163
• ISBN: 978-600-6435-55-8
• Cataloging Status: FAPA
• Subjects: Politics in the Qur’an, Islam and Politics
• Dewey Classification: 297.159
• National Bibliography Number: 2929258

Preface

This book intends to examine some of the most important political verses of the Holy Qur’an. This political approach encapsulates the spirit, ideals, and objectives of Islam. It does not coincide with despotic authoritarian power but is rather characterized by a particular ethos, method, and set of beliefs requiring discovery, recognition, and engineering.

Politics in Islam does not hold intrinsic value or serve as an end in itself. It is a mere means or tool to express belief, approached as an ordinance. Indeed, Islam is a logical, social, visible, and political religion; however, politics within it is treated as a method, and what matters is the internal sincerity and adherence to the doctrinal principles in the political arena. Religion and faith are never subservient to politics, but rather, religion seeks to place politics in service to its own objectives. Such a religion defines the meaning of politics and will never allow politics to usurp the meaning of religion or make religion subordinate to it. If politics is religious, it is subject to doctrinal principles, which it consistently upholds. Yet, politics itself never holds absolute value.

Islam desires politics only for the implementation of its divine commandments and teachings. The prophets and rightful Imams never regarded politics as an end in itself; rather, they saw their beliefs as the foundation of their existence and, in times of danger, would sacrifice their lives for their beliefs. The religious leaders (peace be upon them) never subordinated religion to politics but always viewed politics as a means of implementing their beliefs. Even if they were killed or removed from power, their primary concern remained their beliefs. Their commitment to responsibility stemmed from their profound love for God, not from a love of power—unlike worldly politicians, who are driven by the preservation of their power and self-interest. These politicians, in pursuit of power, may justify or reinterpret their methods and even their faith to maintain control.

For these politicians, politics is detached from nobility. The nature of power and politics for such individuals strips politics of any sanctity and love. Those who regard themselves as masters of politics cannot believe in any principle other than the continuation of their own power, even if they outwardly claim to follow a particular religion. They are capable of accommodating any ideology or striking deals with anyone, even contradicting their own ideology to maintain their position. They are adept at deception—lying one day, hurling insults the next, inciting conflict at one moment, and advocating for peace at another. Their behavior is highly opportunistic, adjusting to the winds of power and public sentiment.

The “Code of Islamic Politics” (Continued)

The following chapters continue with detailed explanations of political ethics as presented in the Qur’an and reflect the Islamic perspective on leadership, governance, and the relationship between religion and politics.

Ritual “6”: The Expansiveness of Legitimate Affairs and Freedoms

“They ask you what is lawful for them. Say: ‘Lawful for you are all things that are good and pure; and what you have trained dogs and birds of prey to catch for you – teaching them from what God has taught you. So eat of what they catch for you, and mention the name of God upon it, and be conscious of God. Indeed, God is swift in taking account.'” (Qur’an, Al-Ma’idah 4:4)

Explanation: It seems that the people’s patience has run out, and they are asking, “What is permissible for us?” Sociologically speaking, when prohibitions become too numerous, individuals in society seek escape. In a religion that aims to be social, prohibitions should not outweigh what is allowed and permissible. People get exhausted when they hear about numerous prohibitions and may ask, “What is lawful then?” In response, God states: “Say: ‘All things that are good and pure are lawful for you.'” The tone of this statement is such that the listener should not feel that the religion is constantly burdening them with prohibitions. Instead, the prohibitions are very few, justified by their harmfulness, and there is a rationale behind them.

Ritual “7”: Avoidance of Ornate and Restrictive Religiosity

“Say: ‘Have you considered what God has sent down to you as sustenance? And yet, you have made some of it unlawful and some lawful. Say: ‘Has God permitted you to do so, or do you invent lies about God?'” (Qur’an, Yunus 59)

Explanation: The blessings of God, when derived from their legitimate sources and used in their rightful contexts, are pure and sacred. Declaring such blessings as unlawful without reason or failing to use them properly leads to impurity of the soul and mental distress. In this verse, God rebukes and condemns those who make things unlawful for themselves or incorrectly issue such fatwas. Some narrow-minded people mistakenly think of God as similar to themselves and forget His boundless nature. Many of the issues in people’s lives, including their setbacks, stem from their narrow-mindedness and from declaring things unlawful without sufficient study or personal bias in issuing religious rulings. If such rulings were changed in the time of the coming of the Imam (may God hasten his reappearance), people might mistakenly think that a new religion has been brought.

An Islamic system can only have true governance if it first protects its religious culture from such distortions, which we term “ornamentation.” This protection cannot be achieved without understanding what ornamentation is.

Ritual “8”: The Authenticity of Freedom and Openness in Religion

“So whoever seeks beyond that, they are the transgressors.” (Qur’an, Al-Mu’minun 23:7)

Explanation: God uses the phrase “the ones who” in the initial verses of Surah Al-Mu’minun to describe things that are permissible and allowed, which conveys a general, universal, and inclusive message. In contrast, prohibitions are mentioned using the phrase “whoever,” which refers to a particular, limited action. This distinction signifies that the culture of religion is one of freedom, where prohibitions are rare compared to what is allowed and permissible. The concept of freedom in religious culture is an inherent principle that does not need further justification. The creation of human beings in this world has been given permission by God to use it, and therefore, humans do not need further permission to benefit from the resources around them. Additionally, God has endowed humanity with the ability to control nature: “God has subjected to you all that is in the heavens and on the earth.” This verse is a firm and decisive foundation for the freedom that God has granted to human beings.

Religion, by its nature, is expansive, and harsh, rigid, and dogmatic interpretations can lead to people distancing themselves from it. Instead of feeling a sense of serenity and openness, such interpretations make people associate religion with rigidity and narrowness.

Ritual “9”: Designing a Model of Peaceful Coexistence among Diverse Groups

“Indeed, those who have believed and those who have been Jews or Sabians or Christians or Magians or those who have associated others with God – indeed, God will judge between them on the Day of Resurrection. Indeed, God is, over all things, a Witness.” (Qur’an, Al-Hajj 22:17)

Explanation: In this verse, God mentions all the diverse faiths and groups, including Muslims, Jews, Sabians, Christians, Zoroastrians, and even polytheists, and states that He will judge between them on the Day of Judgment. This verse presents a model for governance. The leader of God’s creation must uphold a degree of inclusivity.

In a country with a population of nearly one hundred million, it is impossible to make everyone uniform in terms of religion, ethics, actions, and attire. There will inevitably be a segment of the population that cannot be fully devout or good, and they may have conflicts with the devout. Historically, the faithful were subordinated, and today, those who are not faithful find themselves in a similar position. Rulers and planners must design society in a way that accommodates different preferences, groups, and beliefs in peaceful coexistence, so that no one seeks to overthrow another. This is a fundamental rule: where freedom is absent, revolution will follow.

The design of an Islamic government should accommodate diversity and ensure respect among all members of society, preventing interference in each other’s private affairs.

Ritual “10”: Acceptance of Human Differences

“And We have sent down to you the Book in truth, confirming what came before it and preserving it. So judge between them by what God has revealed and do not follow their inclinations away from what has come to you of the truth. For each of you, We have prescribed a law and a method. And if God had willed, He would have made you one nation, but He intended to test you in what He has given you. So race to [do] good. To God is your return all together, and He will inform you concerning that over which you used to differ.” (Qur’an, Al-Ma’idah 5:48)

Explanation: God informs the Prophet Muhammad (peace be upon him) not to follow the inclinations of others and not to deviate from the truth revealed to him. He has made different paths for different groups of people, and had He willed, He could have made them one single community. However, He chose to test them with the diversity of their beliefs and actions. In this verse, God invites people to strive for good deeds, even amidst differences, with the understanding that all will return to Him for judgment.

Ritual “11”: Special Leniency and Exceptions in the Execution of Punishments

“O you who have believed, if you fear God, He will grant you a criterion and will remove from you your misdeeds and forgive you. And God is the possessor of great bounty.” (Qur’an, Al-Anfal 8:29)

Explanation: This verse speaks to the believers, emphasizing that if they are mindful of God, He will grant them the ability to discern right from wrong, forgive their sins, and offer them immense mercy. God’s leniency toward the believers, especially those who are pious, is significant. He overlooks many of their mistakes, treats them with ease, and forgives their wrongdoings. This approach to mercy and leniency should be reflected in the judicial system, where exceptions may be made for certain individuals, provided specific conditions are met.

A society that becomes powerful and where spirituality and virtues are cherished will influence even its wrongdoers to incline towards goodness.

Prophets/82.

Since Solomon (PBUH) possessed both power and spirituality, he was able to subjugate the devils and utilize them for good purposes. He had the power to maintain peace between wolves and sheep, which manifested because of his authority. Solomon controlled the wind, understood the language of animals, and had dominion over birds, which enabled him to use the devils for beneficial tasks.

This is true for every society. When a central government becomes weak, some regions descend into chaos. However, if the government possesses both power and compassion, people will follow its lead. Knowledge and power bring security, strength, and clarity, whereas ignorance and weakness bring humiliation, degradation, corruption, and deficiencies.

When leaders and public officials are weak, sin and corruption proliferate within society. When people have competent leaders capable of fulfilling their needs properly and legitimately, they see no reason to act rebelliously or unjustly.

If a ruler is powerful, prevents dishonourable thefts, and ensures that the rights of the poor and weak are fulfilled, many of the society’s issues will be resolved. The devils in Solomon’s time also obeyed him because they were fed by him. If Solomon’s hoopoe was always in his service, it was because Solomon kept it fed and provided it with the necessary resources, so it never had to worry about food and water. In the same way, members of a society will comply if they are well-fed. Honorable thieves must be identified, and the rights of the poor should be reclaimed from them. As long as such thieves exist in society, no genuine solution to problems can be found.

Solomon (PBUH) provided for the devils, jinn, and birds, so they carried out his will. It is similar to those who love God and are willing to do anything for Him, as every prophet did in obedience to God’s command.

The time of the appearance of the Mahdi (may Allah hasten his reappearance) will be a time of similar power. At that time, there will be no needy left, and all hearts and eyes will be full. Therefore, there will be no incentive for theft or other sins, and security will prevail. A person who has a full account will not covet the money lying on the ground, but a poor, hungry individual with empty pockets may pick it up and consume it in order to alleviate their hunger.

When the Islamic Revolution triumphed, I went to the island of Kish to oversee the assets left by the tyrants. Some parts of the island were breeding grounds for corruption. There were very few toilets, and men and women would inconvenience each other, not distinguishing between the permissible and the forbidden. I was told to instruct them to pray. I said, “First, toilets need to be built for them; they do not need a mosque as they can pray in the desert.” These people are not bad, but the environment at that time was such that anyone who arrived there would inevitably be drawn to immorality and corruption. I suggested that toilets be built for each house because, without proper facilities, it is impossible to foster righteousness.

In Bandar Imam, some people complained that the sack carriers did not fast. I told them, “You who sit in the shade and criticize them, why don’t you lift these sacks and fast so that they can fast as well?” The command to fast from someone in the shade to someone carrying fifty-kilogram sacks under the scorching sun trivializes the fasting. The worker, for the sake of his family, has to carry eighty-kilogram sacks from dawn to dusk without water and proper conditions. What meaning would fasting have for him? You should first provide them with the necessary facilities, and then tell them to fast. I had the locals arrange ice for the workers and ensure they had electricity. After that, the workers began to fast. If an Islamic government can provide people with facilities and ease, it will hear the shout of “long live” from them. At that time, I was giving bags of rice and food to every family, and they were so fond of us that all it took was an order, and they would follow it with all their hearts. I also made the people responsible for the security of the island and the port to prevent theft. I told them, “Whoever steals, catch them and imprison them in the mosque.” There was no incentive for theft because we ensured that everyone had what they needed. It is poverty and need that breed theft and insecurity. The Islamic community should first invest in solving this issue and then focus on infrastructure, which takes longer to yield results and may sometimes seem like a distant dream.

**Verse: The verse is related to a time of peace, not war, and speaks of deterrent power. Allah commands the military and every Muslim: “And prepare against them whatever you are able of power” (Quran, Surah Al-Anfal, 8:60). This verse is not about war but emphasizes the necessity of maintaining strength for deterrence and preventing conflict. It advises that Muslims should grow stronger so that no one dares to harm them. Security in a Muslim society, which is constantly in opposition to the world of disbelief, is impossible without strength. This verse even acknowledges the importance of having nuclear weapons for deterrence, not for the purpose of use.

If the adversaries of the Islamic system are aware that the military power of the country is formidable, they will hesitate to engage in physical confrontation. Likewise, if they are aware of the country’s strong political presence, diplomatic abilities, intelligence capabilities, and its capacity for conducting operations abroad, they will be less likely to target it.

A country is like a body. If a body becomes weak and suffers from deficiencies in nutrition, such as vitamins or proteins, viruses take advantage of this and cause harm. A strong body is not vulnerable to attacks by viruses, which instead target the weak. The remedy for human and societal failures is power. This is a law of nature: when a person becomes weak, hidden enemies will appear. If a country lacks power, it will find former allies among its enemies. A Muslim should not accept weakness in the name of patience and reliance on Allah.

Verse 60 (Surah Al-Anfal, 8:60) commands Muslims to prepare for such adversaries by gathering all the strength they can. This is not merely for the military but for every individual Muslim. The goal is not war, but the deterrence of war and the securing of peace for Muslims.

Principle 19: Power and the Formation of a Front Against Imperialism
“And when Allah promised you one of the two groups (the Quraysh caravan or the army of Abu Sufyan), that it would be yours, and you desired that the one without the power should be yours, but Allah intended to establish the truth by His words and to cut off the roots of the disbelievers” (Quran, Surah Al-Anfal, 8:7).

Interpretation: According to this verse, it is power that brings prestige and grandeur, not wealth. If Muslims have power and dignity, they will conquer the world. However, worldly wealth without power results in humiliation, as seen today when Muslims possess the world’s oil reserves but are dishonoured and oppressed by imperial powers.

In this verse, Allah prefers that Muslims face an army in battle, not a trade caravan, and He desires their defeat. Today, Muslims have no choice but to form a united front in war-torn countries, equip their forces, and prepare for strength.

Principle 20: Management and Command in War
“You did not kill them, but Allah killed them. And you threw not, [O Muhammad], when you threw, but Allah threw, that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing” (Quran, Surah Al-Anfal, 8:17).

Interpretation: This verse indicates that victory comes from Allah, and it is He who causes the enemy to fall. Even though the believers carried out the actions, Allah directly caused their victory. The verse also speaks to the fact that the Prophet Muhammad (peace be upon him) did not personally kill, but directed the battle, and the actions were symbolic of divine intervention. This highlights the importance of leadership and strategy in warfare, not mere personal engagement in battle.

Today, military commanders who plan and manage warfare do not necessarily have to be on the front lines. Their leadership is more significant than their direct participation in combat.

Principle 21: Training Patience and the Power of Concentration for Soldiers
“O Prophet, urge the believers to fight. If there are among you twenty who are patient, they will overcome two hundred, and if there are among you one hundred, they will overcome one thousand of those who disbelieve because they are a people who do not understand” (Quran, Surah Al-Anfal, 8:65).

Interpretation: This verse speaks about the multiplied strength of patient believers. It emphasizes that patience allows one to concentrate their energy and strength, thus achieving a power far greater than natural capabilities. Those who are patient are able to concentrate all their abilities, which makes them more powerful than their enemies who lack endurance.

The verse teaches that a person who can endure patiently can achieve a tenfold increase in strength. The key to this strength lies in the ability to focus one’s energy and resolve.

Principle 22: Divine Strength of the Believers
“Now Allah has lightened your task, and He knows that there is weakness among you. So if there are among you one hundred who are patient, they will overcome two hundred, and if there are among you one thousand, they will overcome two thousand by the permission of Allah. And Allah is with the patient” (Quran, Surah Al-Anfal, 8:66).

Interpretation: This verse speaks of believers’ weakness and Allah’s provision of divine support. It assures that if believers are patient, Allah will grant them strength beyond their own capabilities, enabling them to overcome far greater numbers of the enemy. The phrase “by the permission of Allah” indicates that this power comes from divine intervention, not merely human effort.

Principle 23: The Necessity of Active Participation
“And [it was] for the three who remained behind, until the earth became constricted for them, despite its vastness, and their souls became constricted, and they thought there is no refuge from Allah except to Him. Then He accepted their repentance so that they might repent. Indeed, Allah is the Accepting of repentance, the Merciful” (Quran, Surah At-Tawbah, 9:118).

Interpretation: Islam deals with those who neglect their duties in war with great severity. Even though the earth is vast, it becomes constricted for those who fail to participate actively, making them realise that their only refuge is Allah. Such severity ensures the cohesion and responsibility of members in the Islamic community.

This approach to social responsibility mirrors the concept of “citizenship duties,” where participation in communal efforts, such as war or financial contribution, is not optional but a vital duty for the welfare of society. In this case, even for those who have means but are unwilling to participate, the result is a weakening of the entire community.

Principle 24: War Until Victory
“So do not weaken and call for peace when you are superior, and Allah is with you and will never deprive you of your deeds” (Quran, Surah Muhammad, 47:35).

Interpretation: This verse advises that Muslims should not be weak in the face of difficulties or calls for peace during conflict. When Muslims are in a position of strength, they should not retreat, and they should instead continue to fight until victory or martyrdom. This principle was famously articulated by Imam Khomeini, who believed that peace should never be sought in the face of a victorious struggle.

War, when it becomes inevitable, must continue until the enemies are defeated, and no compromises should be made in the battle.

Principle 25: Negotiation with Disbelievers
“And if they incline to peace, then incline to it and trust in Allah. Indeed, it is He who is the Hearing, the Knowing” (Quran, Surah Al-Anfal, 8:61).

Interpretation: Muslims are allowed to engage in peace negotiations if the disbelievers seek peace, but this should be done while maintaining trust in Allah. Negotiation, in this context, occurs when the enemy has weakened and seeks to negotiate from a position of vulnerability. The verse emphasises strengthening one’s own power and continuing to rely on divine support during such negotiations.

Principle 26: Protecting Researchers and Cultural Investigators
“And if any one of the polytheists asks you for protection, then grant him protection so that he may hear the words of Allah, then escort him to his place of safety. That is because they are a people who do not know” (Quran, Surah At-Tawbah, 9:6).

Interpretation: Islam teaches that even in the midst of war, those who seek to learn about Islam should be given protection. This verse reflects the Islamic tradition of offering peace and opportunities for learning to those who seek understanding, even from among the enemy.

Principle 27: Passive Diplomacy
“O you who have believed, when you meet those who disbelieve in a war formation, do not turn your backs to them” (Quran, Surah Al-Anfal, 8:15).

Interpretation: This verse urges Muslims not to retreat in battle. In modern terms, this can be seen as a warning against passive diplomacy, where one might withdraw under pressure. Instead, it advocates for resilience, urging Muslims to stand firm and not surrender to external pressures.

Principle 28: Conduct Corresponding to Circumstances

“O you who have believed, fight those adjacent to you of the disbelievers and let them find harshness in you, and know that Allah is with the righteous.” (Quran 9:123)

Explanation: This verse speaks of the severity of dealings with the disbelievers. Islam is a religion that calls its followers to adopt different behaviors depending on the circumstances. It encourages kindness and tolerance with those who seek peace and aggression against those who are warring against Islam. Those who lack religious discipline cannot maintain appropriate behavior in various situations; they tend to act uniformly, bringing the same level of harshness from the battlefield into their homes or, conversely, extending the gentleness of home life to the battlefield.

Severe, tough, and harsh conduct against the enemy can lead to their retreat and may prevent war and conflict from escalating. This was evident during the Iran-Iraq war, where the decisive approach of the decision-makers in the face of the aggressor forced the enemy to abandon their plans of invasion.

The verse considers those who persist in resisting and fighting against disbelievers, enduring until the end, as the righteous. As a result, they earn a higher reward—the companionship, support, and divine grace of Allah.

Principle 29: Guidance and Respect for People

“O mankind, there has come to you an instruction from your Lord and a healing for what is in the breasts, and a guidance and mercy for the believers.” (Quran 10:57)

Explanation: The Quran is revealed for all people (nas), not just for those who lead others astray. It provides healing for what is hidden in the hearts: “a healing for what is in the breasts,” as people are generally receptive to its spiritual and liberating messages. Unlike some outwardly religious people whose hearts are filled with rigid, misguided thoughts, making it difficult for them to understand the Quran’s guidance.

Anyone who does not respect people and treats them with disdain loses their social standing. A religious leader should show the utmost respect when addressing others, using such language only in positive matters.

Principle 30: Judging with Finality

“And We established his kingdom and gave him wisdom and the ability to make decisive judgments.” (Quran 38:20)

Explanation: Allah granted Prophet Solomon both a kingdom and the ability to deliver decisive judgments, known as “Fasl al-Khitab,” meaning the power to end disputes with finality. Islamic judges should also follow this approach, avoiding prolonged and ineffective legal processes that cause injustice due to delays. Speedy resolution of cases, both criminal and civil, prevents conflicts and deters crime, encouraging people to engage with the legal system and ensuring immediate punishment for wrongdoers.

Principle 31: The Same Slogan for Truth and Falsehood

“And the one who believed said: ‘O my people, follow me; I will guide you to the way of right conduct.’” (Quran 40:38)

Explanation: This verse refers to the believer from the people of Pharaoh who claimed that if they followed him, he would guide them to righteousness. Interestingly, Pharaoh himself made the same claim, saying that he would guide the Children of Israel to the right way. This shows that both the forces of truth and falsehood use similar slogans, though the latter cannot reveal its true nature. Falsehood, while pretending to support the law and justice, hides its real objectives. While constitutions in some countries, even communist ones, may be filled with noble ideals, the forces of falsehood prevent these laws from being enacted. True governance, however, lies not just in writing laws but in implementing them with integrity, as demonstrated by the leadership of divinely guided leaders.

Principle 32: The Inevitability of Social Politics

“And when We decreed death upon him, nothing indicated his death except a creature of the earth eating his staff. And when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in the humiliating punishment.” (Quran 34:14)

Explanation: This verse explains how the death of Solomon remained hidden for a long time. The jinn, who served Solomon, continued their work without knowing that he had passed away, which serves as a reminder that the power of authority, even if divinely sanctioned, does not garner universal affection. While Solomon’s kingdom was guided by wisdom, his authority did not shield him from being neglected or forgotten by the very ones who served him. This illustrates that in worldly politics, true power is not rooted in force but in wisdom, affection, and the love of the people. A leader who rules through wisdom and compassion retains the true authority of the people.

Principle 33: The Self-Deception of Rulers and the Ignorance of the People

“And they set aside a portion for Allah from what He had created of crops and livestock, saying: ‘This is for Allah,’ in their belief, ‘and this is for our partners.’ But what was for their partners did not reach Allah, and what was for Allah was given to their partners. Evil is their judgment.” (Quran 6:136)

Explanation: The polytheists of Mecca made vows both to Allah and to their idols, but in a distorted manner, they believed that what they dedicated to Allah would reach the idols, while the offerings made to idols would not benefit Allah. This verse condemns such practices and highlights human tendency to ignore their own errors while blaming others. These misguided people could only be led to the right path by an infallible leader who can differentiate between truth and falsehood.

Principle 34: The Political and Social Limits of Power

“Call upon your Lord in humility and privately. Indeed, He does not like transgressors.” (Quran 7:55)

Explanation: This verse emphasizes that Allah dislikes those who overstep boundaries. If we wish to identify those who “transgress,” we may refer to politicians who use their power for personal gain or authority beyond the limits prescribed by Allah. History has shown that most people, except for the divine representatives and prophets, become corrupt when they gain power. The Quran teaches that political power should not be exercised with arrogance or beyond the limits of justice.

Principle 35: Arrogance of Rulers and the Ignorance of the People

“Those who criticize the believers who give charity voluntarily and those who can only give from what they are able to, mock them. Allah mocks them, and for them is a painful punishment.” (Quran 9:79)

Explanation: One of the dangers of power, particularly political power, is falling into arrogance. Arrogance may arise from wealth, social status, or even academic and physical abilities. This verse refers to the arrogance of the powerful who mock the believers who give charity, either out of abundance or from what they can afford. Such arrogance leads to mockery and belittling of those who contribute from their hearts, not realizing that the true greatness lies in their humility and sincerity.

The Spirit of Faithful Believers and Their Relationship with Oppressors

Believers consistently maintain a high spirit, whether they are in times of hardship or in periods of ease and comfort. They do not forsake obedience to God when hardship strikes nor do they abandon it when prosperity and ease prevail. Their sincerity and purity remain constant. However, the oppressors, who themselves are deserving of ridicule, mock the believers.

Those who mock others are ignorant and blind. The ignorant are arrogant in their perception. When they see something in others that they dislike, they ridicule it. However, one who possesses knowledge, even though powerful, does not engage in arrogance toward others.

America embodies global arrogance because it possesses wealth, knowledge, technology, and resources, yet it fails to recognise that its own strengths render it vulnerable. The lack of this awareness leads to its downfall. Those who are oblivious to the inherent risks of their power and abilities inevitably suffer. Arrogance is often born of ignorance.

Someone who takes pride in their knowledge does not realise that in a moment of doubt, they could lose their faith and sever their connection with God. When someone breaks away from God, they descend further into the abyss, the more significant their strength.

America, due to its resources, maintains an arrogant spirit. Yet, over the past two hundred years, it has not faced such humiliation. This is a consequence of the privileges it holds. As the saying goes, one should not only view one side of the coin, but also consider the other side, which represents the dangers and consequences.

The oppressors mocked the believers, and God states: “سَخِرَ اللَّهُ مِنْهُمْ” (God mocks them), meaning that the destructive consequences of their power will eventually reach them. This is because they fail to consider the inherent weaknesses and risks that come with their strength. A person who does not recognise the adverse effects of their power is subjected to the same ignorance that God has embedded in their actions. This is similar to food that appears delicious but is laced with poison—one may see the food and enjoy its appearance but fail to notice the poison within.

Mockery is a form of disrespect and belittling of God’s creation. As God’s creation is sacred, He does not tolerate such disrespect and causes the mockers to experience pain and humiliation. The world of politics never allows an ordinary person who has reached the summit of power to avoid the downfall, as it will not rest until they are brought low.

The Principle of Hypocrisy and Deception

“Do you not see those who claim to have believed in what has been revealed to you and in what was revealed before you, yet they seek judgment from the tyrants, although they have been commanded to reject it? Satan desires to lead them astray into a distant error.” (Quran, Surah An-Nisa, 60)

This verse points to those who, despite claiming faith in revealed scriptures, seek judgment from the tyrants—those who are commanded to disbelieve in such systems. The desire of Satan is to lead them astray into an error of disbelief.

Hypocrisy and deceit are most commonly found in totalitarian societies, and their elimination is not possible where such despotism exists. Abandoning vice may lead to the growth of hypocrisy and deceit in a society. Sometimes, hypocrisy can be worse than the vice it attempts to eliminate, for while sin does not necessarily lead to disbelief, hypocrisy may.

To eradicate hypocrisy, a decision must be made: should some of the externalities of non-religious life be tolerated, or should the Islamic system reject them completely? It is important to discern how to reduce the level of hypocrisy without allowing vice to spread and without undermining moral values.

The Principle of Corruption and the Need for True Reform

“We have placed leaders among every community’s criminals to plot within it, but they plot only against themselves, though they do not perceive it.” (Quran, Surah Al-An’am, 123)

This verse illustrates how God allows criminals and oppressors in each community to freely engage in mischief, but their actions only harm themselves in the end. True governance in Islam is only possible when citizens are granted the freedom to act, but their collective understanding of right and wrong is deeply ingrained. If the intellectual and moral level of society is elevated, individuals will not fall into crime, as they will understand that any act of wrongdoing is a denial of the divine blessings.

The Principle of Economic Justice and the Rejection of Hoarding

“O you who have believed, many of the scholars and monks consume the wealth of people unjustly and avert them from the way of God. And those who hoard gold and silver and do not spend it in the way of God, give them tidings of a painful punishment. The day their wealth will be heated in the fire of Hell, and their foreheads, sides, and backs will be branded with it. It will be said: ‘This is what you hoarded for yourselves, so taste what you used to hoard.’” (Quran, Surah At-Tawbah, 34-35)

This verse criticises those who hoard wealth, whether they are scholars or religious leaders, and those who amass wealth without using it to support the poor or to advance the cause of justice. The Quran warns that such individuals will face severe punishment, as their selfish actions contribute to societal imbalance and economic inequality.

Conclusion: The Sustainable Abundance of the Earth

“We have provided for you, and for those whom you do not provide for, the means of livelihood on Earth.” (Quran, Surah Al-Hijr, 20)

This verse affirms that God has endowed the Earth with infinite resources, which will never be depleted. The concept of limited resources is contrary to the divine principle established in the Quran. Earth’s natural resources are abundant and sufficient to sustain life for all people, provided they are managed with wisdom and in accordance with divine guidance. Any shortage or failure to meet human needs results from unjust systems, not from any actual scarcity of resources.

“42” Guarantee of the Provision for Children

“And do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.” (1)

• Do not kill your children due to fear of poverty. We provide sustenance for them and for you. Indeed, killing them is a great sin.

Interpretation: This verse asserts that every individual’s sustenance has been determined by God, and that even with a large population, it does not harm human life. The Earth is capable of providing for their needs. However, due to the absence of proper systems, humans cannot optimally utilize the abundance of population, and population density jeopardizes their well-being. Discussions such as “population control” and “fewer children for a better life” arise in societies due to a lack of knowledge and technology in efficiently utilizing resources, compounded by weak governance in distributing resources and fighting against the exploitative elite preying on the weaker segments of society.

The expansion or restriction of population does not solve societal problems and is an aberration from the path of growth and progress, even though it may provide temporary and relative benefits. Instead of focusing on quantitative issues, we must focus on “correcting generations and genes,” a demographic strategy that would propel society forward without any adverse effects.

With this policy, the population size becomes irrelevant, as neither too large nor too small a population would pose any problems, and society would progress with strength and health due to its qualitative rather than quantitative orientation. This would lead to a healthy, strong, intelligent, and talented generation, as only such families would be encouraged to reproduce. The Islamic system, with its supportive policies for fathers and mothers who can bear children with high intelligence and proper physical health, would encourage procreation, while restricting reproduction for individuals who have hereditary issues or health problems until these are corrected, possibly through genetic engineering.

This approach does not interfere with human freedom or divine will, as God does not wish for anyone to be born disabled, weak, or suffering from mental or hereditary issues, which would serve no purpose but to become fuel for Hell. Nor is the individual’s right placed above the right of society. This strategy not only does not limit human potential but also rectifies human suffering and creates peace for society. A society whose members are untalented, poor, and sick, would only perpetuate misery, and its resources would have to be spent mitigating the effects of these issues, such as disease, crime, and many other social problems.

Correcting the generation should be carried out objectively and without bias, just like a skilled doctor or surgeon. In such a case, the country’s resources would be more than sufficient to manage not only a population of two hundred million but even half a billion people effectively. God explicitly states: “We provide for them and for you.” He guarantees the provision for a child by placing their name before that of the parent, reminding the parent that it is through their family that sustenance is provided. If they had not existed, even the parent would be left to eat dry bread!

Families with few children due to fear of poverty produce limited, weak, tired, and ill-tempered individuals, who become agitated in crowded places.

This verse is one of the psychological insights of the Quran. If scholars were to research it and present it to universities worldwide, they would be astounded by the wisdom of the Quran.

It is important to note, however, that if someone is sinful, disbelieving, or hypocritical, wealth and children will become a source of hardship and torment. Even though they may have many such blessings, they will not enjoy them, as these same blessings will serve as a source of punishment and suffering. God’s wisdom transforms sinful wealth into material for torment, becoming a curse upon the one who possesses it.

“43” The System of Usury (Riba)

“Those who consume usury will not stand except as one stands who is being beaten by Satan due to his touch. That is because they say: ‘Trade is just like usury.’ But God has permitted trade and forbidden usury. So whoever is admonished by his Lord and desists shall have what is past, and his matter will rest with God. But those who return to it are the companions of the Fire; they will abide therein eternally.” (1)

Surah Al-Baqarah/275

• Those who consume usury will not stand except as one stands who is being struck by Satan due to his touch. This is because they say: ‘Trade is just like usury,’ while God has made trade lawful and usury unlawful. Whoever receives admonition from his Lord and desists shall have what has passed, and his matter will be with God. Those who return to it are the companions of the Fire, and they will abide therein forever.

Interpretation: The verse condemns usury (Riba) and differentiates it from legitimate trade. While trade involves distributing wealth and enriching others, usury involves hoarding wealth for personal gain, exploiting others.

Usury is a widespread and unavoidable aspect of the global financial system. For instance, the dowry that was once a hundred thousand tomans thirty years ago, now calculated according to today’s value with added interest, exemplifies usury. The calculating mind may claim, “Trade is just like usury,” and see both as types of value-added transactions. However, the Quran clearly differentiates between legitimate trade and usury, forbidding the latter.

Usury leads to a form of wealth accumulation that stagnates production, encouraging financiers to pursue effortless profit rather than engage in productive labor, ultimately draining society of its vitality. God does not oppose wealth accumulation per se, but usury is a form of financial exploitation that harms individuals and society. The Quran warns usury merchants with a particularly severe punishment, akin to those who deny God’s existence or who commit major sins. Usurers are said to corrupt the blood of society, slowly poisoning it with financial disease.

The current banking system, which operates on interest, is deeply flawed and incompatible with the principles laid out by the Quran. While Islamic banking systems theoretically avoid interest, the global economy’s interconnected nature often forces even Islamic institutions to adopt practices that are fundamentally flawed. Although these institutions are active, their methods remain problematic. The gradual acceptance of usury is troubling, as the Quran’s perspective on it remains harsh and unyielding.

“44” Financial Jihad

“Go forth, whether light or heavy, and strive with your wealth and lives in the way of God. This is better for you if you only knew.” (1)

Interpretation: The value of wealth is exemplified in its use for jihad in the way of God. Wealth and material resources are divine blessings given to individuals, provided they do not misuse them through hoarding, extravagance, or waste, causing harm to themselves or their society. Striving with one’s wealth, as mentioned in this verse, is the precursor to striving with one’s life for the cause of God.

“45” Charity and Financial Aid

“Charities are only for the poor and the needy, and for those employed to collect them, and for those whose hearts are to be reconciled, and for the freeing of captives, and for those in debt, and for the way of God, and for the stranded traveler. It is an obligation from God, and God is All-Knowing, All-Wise.” (1)

Interpretation: In Islam, charity (Sadaqah) is not merely a handout to the destitute, but an obligatory act of fulfilling a divine command. It is intended for several groups beyond just the poor, including those who collect and distribute it, those whose hearts are inclined to Islam, the freeing of captives, those in debt, those working in God’s cause, and stranded travelers. Charity is a duty, not a favor or a means of humiliating others.

“Ayīn 48: A Deadly Weapon, Yet Without Destruction”

“فَتِلْک بُیوتُهُمْ خَاوِیةً بِمَا ظَلَمُوا، إِنَّ فِی ذَلِک لاَآَیةً لِقَوْمٍ یعْلَمُونَ”

• “And here are their houses, desolate because of the injustice they committed. Indeed, in this there is a sign for a people who know.”

Explanation: The verse refers to a deadly weapon that annihilates individuals without causing harm to foundational structures or industries. Despite its lethal nature, it is not a tool of destruction in the broader sense. This type of weapon would be crucial for anyone wishing to conquer a nation while preserving its military and non-military infrastructure. Future science is likely to develop such a weapon.

“Ayīn 49: The Rule of the Oppressed”

“وَنُرِیدُ أَنْ نَمُنَّ عَلَی الَّذِینَ اسْتُضْعِفُوا فِی الاْءَرْضِ، وَنَجْعَلَهُمْ أَئِمَّةً، وَنَجْعَلَهُمُ الْوَارِثِینَ”

• “And We intended to bestow favour upon those who had been oppressed in the land, and to make them leaders, and to make them inheritors.”

Explanation: This verse refers to the Children of Israel, who after years of weakness and oppression, were able to overthrow Pharaoh with the help of Prophet Moses (PBUH). When the oppressed become rulers, it is a cause for concern, as they often lack the framework and experience for governance. The verse describes how those who had suffered under Pharaoh’s tyranny were eventually raised to leadership positions. Some interpret this verse as referring to the appearance of the Imam Mahdi (PBUH) in the end times, but this interpretation is not accurate as the verse speaks of a group of oppressed people, not a single individual.

“Ayīn 50: The Fear of the Killer”

“وَنُمَکنَ لَهُمْ فِی الاْءَرْضِ وَنُرِی فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا کانُوا یحْذَرُونَ”

• “And We gave them power in the land, and We showed Pharaoh, Haman, and their soldiers what they feared from them.”

Explanation: This verse speaks of a psychological principle: what a person fears most may ultimately come to pass. God says He showed Pharaoh, Haman, and their soldiers exactly what they were afraid of. Their fear was that the Children of Israel, whom they oppressed, would eventually rise against them. The verse implies that the consequences of unjust actions are inevitable, and one’s fears can often materialise as a result of one’s own actions. In the worldly realm, those who fear poverty, betrayal, or loss may find themselves confronting these very fears. It is a reminder to think positively and place trust in God.

“Ayīn 51: The Dominion of the Jews”

“قَالَ: سَنَشُدُّ عَضُدَک بِأَخِیک، وَنَجْعَلُ لَکمَا سُلْطَانا، فَلاَ یصِلُونَ إِلَیکمَا بِآَیاتِنَا، أَنْتُمَا وَمَنِ اتَّبَعَکمَا الْغَالِبُونَ”

• “He said: ‘We will strengthen your arm with your brother, and We will give you both authority, so that they will not be able to reach you with Our signs. You and those who follow you will be the victors.’”

Explanation: Prophet Moses (PBUH) requested that his brother Aaron be appointed as his companion, as Aaron was better equipped to speak to Pharaoh. God assured Moses that both he and Aaron would be empowered and that no one would be able to harm them. They and their followers would be victorious. The latter part of the verse alludes to the dominion of the Jewish people until the appearance of the Imam Mahdi (PBUH). The verse reflects on the fact that the Jews currently hold significant influence, and in modern times, Israel is considered a dominant power globally.