Islam Leads Life (book): Difference between revisions
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These articles have been written after the victory of the Islamic Revolution of Iran in 1979 upon the request of a group of Lebanese scholars. This collection of articles has been published in the form of a book by different publishers in successive years. A Persian translation of this book has been produced in 2014 (1393 SH) by Mahdi Zandīyi and published by Dār al- Ṣadr publication. About 20 years before writing these articles, a book titled [[Iqtiṣādunā]] was published by the author, in which the economic topics of this book are explained in more details. | These articles have been written after the victory of the Islamic Revolution of Iran in 1979 upon the request of a group of Lebanese scholars. This collection of articles has been published in the form of a book by different publishers in successive years. A Persian translation of this book has been produced in 2014 (1393 SH) by Mahdi Zandīyi and published by Dār al- Ṣadr publication. About 20 years before writing these articles, a book titled [[Iqtiṣādunā]] was published by the author, in which the economic topics of this book are explained in more details. | ||
==A brief jurisprudential look at the Islamic government== | ==A brief jurisprudential look at the Islamic government== | ||
The author believed that [[Sayyid Ruhollah Musavi Khomeini]] was able to create a new era in the Islamic world with his revolution. The selected image that is presented of the Islamic government according to Islamic jurisprudential bases is as follows (p. 24): 1) True guardianship belongs only to God. 2) According to hadith, in upcoming issues, the absolute Mujtahid (religious authority), who is just and in the same level as the Imam, is the Imam’s deputy and the one to whom people refer, to the extent that religion is implemented in life. 3) According to this principle, the [leadership] council acts on behalf of the Ummah (community) and people can intervene in their affairs with the supervision of the Constitution by the deputy of the Imam. 4) Revelation explains the law of human being’s life for man. In addition to the rules of Sharia, including what Islamic laws permit and prohibit, there is also a | The author believed that [[Sayyid Ruhollah Musavi Khomeini]] was able to create a new era in the Islamic world with his revolution. The selected image that is presented of the Islamic government according to Islamic jurisprudential bases is as follows (p. 24): 1) True guardianship belongs only to God. 2) According to hadith, in upcoming issues, the absolute Mujtahid (religious authority), who is just and in the same level as the Imam, is the Imam’s deputy and the one to whom people refer, to the extent that religion is implemented in life. 3) According to this principle, the [leadership] council acts on behalf of the Ummah (community) and people can intervene in their affairs with the supervision of the Constitution by the deputy of the Imam. 4) Revelation explains the law of human being’s life for man. In addition to the rules of Sharia, including what Islamic laws permit and prohibit, there is also a [[The unlegislated zone]] (area without any religious rulings) in the Sharia where the legislator is allowed to issue rulings and to enact laws that are not contrary to the Sharia. This power to legislate and execute that is bestowed on the Ummah is along the power of God (and originates from it). | ||
===Man’s vicegerency === | ===Man’s vicegerency === | ||
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* Holding the highest position of government and supreme command | * Holding the highest position of government and supreme command | ||
* Selecting a candidate or candidates for presidency and signing their candidacy decree, which means giving them the power and legal permission for making decisions and interventions. | * Selecting a candidate or candidates for presidency and signing their candidacy decree, which means giving them the power and legal permission for making decisions and interventions. | ||
* Determining the position of the Sharia in the Constitution and making the final decision about the laws that the parliament proposes to fill the | * Determining the position of the Sharia in the Constitution and making the final decision about the laws that the parliament proposes to fill the [[The unlegislated zone]] (area with no religious rulings). | ||
* Formation of the Supreme Court to monitor violations in the mentioned matters. | * Formation of the Supreme Court to monitor violations in the mentioned matters. | ||
* Establishing a judicial system in every city to follow up on complaints and execute judicial decisions. | * Establishing a judicial system in every city to follow up on complaints and execute judicial decisions. | ||
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* Indicators that are directed toward legislation: for example, 1) the Lawmaker does not accept monopolization of natural resources. Therefore, in order to own these resources, annexation is the condition. 2. Investing should not be with the intention of making a profit, without considering the labor system, the risk of work, and without assuming responsibility for all the negative consequences (p. 45). | * Indicators that are directed toward legislation: for example, 1) the Lawmaker does not accept monopolization of natural resources. Therefore, in order to own these resources, annexation is the condition. 2. Investing should not be with the intention of making a profit, without considering the labor system, the risk of work, and without assuming responsibility for all the negative consequences (p. 45). | ||
* Indicators, clearly written in religious texts, that inform about the Lawmaker’s fixed favorable matters: These indicators mean that if a religious ruling comes within a certain limit for a certain purpose, this purpose is important and the ruler must strive to achieve the purpose even outside that limit. For example, after understanding that zakat has been legislated to eliminate poverty, added to the fact that poverty elimination means reaching the level of prosperity in the life of the non-poor, the ruler does not suffice with the amount of zakat and strives to equalize the level of the members of the society (p. 47). | * Indicators, clearly written in religious texts, that inform about the Lawmaker’s fixed favorable matters: These indicators mean that if a religious ruling comes within a certain limit for a certain purpose, this purpose is important and the ruler must strive to achieve the purpose even outside that limit. For example, after understanding that zakat has been legislated to eliminate poverty, added to the fact that poverty elimination means reaching the level of prosperity in the life of the non-poor, the ruler does not suffice with the amount of zakat and strives to equalize the level of the members of the society (p. 47). | ||
* Indicators that are aimed at reviving and maintaining social values, for which Islam tries, such as brotherhood and justice: These values cause the establishment of laws that enable the ruler to fill the | * Indicators that are aimed at reviving and maintaining social values, for which Islam tries, such as brotherhood and justice: These values cause the establishment of laws that enable the ruler to fill the [[The unlegislated zone]] (p. 49). | ||
===Detailed programs of the full form of the economy of the Islamic society=== | ===Detailed programs of the full form of the economy of the Islamic society=== | ||
Ṣadr believed that the rules of wealth in Islam are stated in the two forms of complete, that is, the social rules of wealth, and limited, which are the individual rules (p. 61). Natural wealth is divided into the two types of natural resources, such as land, mines and rivers, and resources such as plants, stones and animals, and movable properties that people can annex themselves. Islam does not allow individuals to own the first category of resources and they are only under the control of the government. The government, in order to generalize the benefits, provides the resources of the second category to the society only by practice and annexation. This circulates the economy and eliminates monopolization (p. 76). | Ṣadr believed that the rules of wealth in Islam are stated in the two forms of complete, that is, the social rules of wealth, and limited, which are the individual rules (p. 61). Natural wealth is divided into the two types of natural resources, such as land, mines and rivers, and resources such as plants, stones and animals, and movable properties that people can annex themselves. Islam does not allow individuals to own the first category of resources and they are only under the control of the government. The government, in order to generalize the benefits, provides the resources of the second category to the society only by practice and annexation. This circulates the economy and eliminates monopolization (p. 76). | ||