Theological foundations of citizenship in Islam

Citizenship is one of the concepts that especially after the developments of societies in a new era have been considered by Political theorists. In recent years that Islamic religion has offered its Serious and practical application for the political office to the world. The, Ratio of Community members and Islamic State has been considered by Muslim scholars also. In this article the author has tried to Review the realization and the different aspects of citizenship in the sphere of Islamic politics by Looking at the achievements and treasures of Islamic theology.
To examine the citizen in the political system of Islam three approaches can be used: 1. Verbal approach, 2. legal approach, 3. sociological approach. What we will follow in this study, is the theological approach to be able to explain the Infrastructure of citizenship by this approach that includes the basic arguments and also offer For other discussions with other approaches in the political system of the Islamic Republic of Iran. Therefore, in this paper we pay attention to the theological foundations of Islamic citizenship. In this approach, the season or the following topics can be traced:
The first chapter or axis:
- General: In this part explain the concepts of Islam, faith, charity, dar al-kufr and daralayman and etc.

A: Islam;

Are Islam and faith the same? Or what relationship is there between the two? In short
It can be said that faith in terms of logical relationship, is specific to religion. Religion as providing the theoretical and practical teachings and the facts and the practical rules, is the way that people use it for moving within their own faith. According to the idea of Shia, the relationship between Islam and faith is absolutely public and private; it means that Islam is the general of faith. Question: Does this language confession benefit him from Social and political advantages of the Islamic community and can he inter to the Muslim community? While he is not in the circle of the community of believers, as you can see in Quran.

B: faith;

1. The literal definition:
Faith (Iman in Persian) is derived from the safe (A-M-N in Persian) means affirm, convert, etc. And Raghib Isfahani says faith has three components: cardio confirmation, verbal confession and acting in accordance with convictions.
2. Faith in technical term:
Muslim theologians have been paying attention to the faith from cipher of Islam till now, And Quran as the origin of topics of the Islamic theology has referred to the problem of faith, works and its benefits and description of believers In many verses, Therefore, each Muslim sects have a different sense of belief that we will continue to talk about them.
Whatever the literal meaning of faith is, faith has four meanings in the view of the people of the word: 1. rational knowledge, 2. heart authentication without the need to confession, 3. the heart authentication and rational knowledge, 4. heart authentication with verbal confession.
It should be mention that by confining the definition and description of faith in each dimension of behavioral, mental, cardiovascular, the verbal challenge to the definition of faith will not end. If faith and its truth in some people’s view is heart authentication and in some other’s view is behavioral authentication and in other’s view is rational verification, it states that the fact of faith exists in four basic dimensions of human existence, in the individual and in the area of macro-social, with different degrees of position and orientation, individual and consequential.
The second chapter or axis: the historical context of citizenship in Islam:
The question that arises in this axis is that what is the criterion of social and political rights of citizens, Islam or faith? To answer this question we should pay attention to the historical context of this debate as the history of citizenship.

History of Citizenship:

In the history of political thought Two cents of citizenship can be distinguished from one another: One "tradition of civic republicanism" and the other "liberal tradition".
1- The tradition of civic republicanism (civic means the participation of citizens in public affairs, that entails mutual benefit of individuals and society). This tradition dates back to ancient Greece and in the legal system; citizens are active in public affairs. Spartan citizen was obliged to participate in military affairs and Athenian citizen, was obliged to participate in government affairs and justice.
Aristotle says that: “Citizen is a person who has the hearing and the right to express opinions about things of the city where he lives”.
2- Citizenship liberal tradition: Historically, the tradition of liberal citizenship is with the development of the modern state in 16th century and Modern State recognizes the individual person. Therefore, it can be said about Hobbes and liberal citizenship that he set the relationship between the individual and society based on the theory of social contract. The main concern of Hobbes, The provision of government (ruling), so he gave the little rights to the people.
But about John Locke and liberal citizen can be pointed out that they design the egalitarian direct relationship of the individual with the government. Locke were looking for a Citizenship rights-based theory that in it people are not governing, therefore, he says all men are naturally free and equal And no one can be without his consent get out of this situation and assign him in the function of political power of someone, this is possible only with the agreement of all human beings.
Summary of the word is that from the birth of the concept of citizenship in the Greek and Roman law years last and till now it has changed a lot. In modern law, France has been reducing these rights that by publication the Declaration of Human Rights and Citizenship in 1789 revived it. But in our law (Iranians) at least with this title –citizenship- does not have a more history. Only doctor Ghazi in "requisites of the fundamental rights" has referred to the concept and introduced citizenship as People living and residing in a country, both nationals and foreigners that in a territory are under the rule of the country. While in the definition of citizenship it can be said that Citizen is someone who knows his individual and collective rights and defense of them, recognizes the law and acts upon it and demands through it, has certain rights, knows that another person is present and defense of that person’s rights means the defense of his rights.
The citizen does not only mean living in a city for specific period of time but it means a collective of awareness of legal, personal and social. But what is relevant to our discussion, is the citizens from the point of view of Shia, Khavarej, Marja'e, Mu'tazila and poets that in the rest of the article we will talk about the view of each of them. Because we in the studying the history of Islamic thought especially in the field of theological issues, face to sects like Shia, Khavarej, Marja'e, Mu'tazila and poets that they deal with The issue of faith, and faith has been a problem for them and they behave based on that thinking and have created some reactions in the society Because the special definition of faith follows Other disputes including the dar al-kufr and Daralayman, promises, enjoining good and forbidding wrong, leadership, rising Balsyf and ... . In total, "Khawarij" and "Murji'a" was introduced as a symbol and representative of the two extreme and wastage perceptions of Islam and Shiites was presented as the mean and moderation that we first talk about the definition of faith and their points of view about it. But before addressing the above discussions, we expressed some questions in this area and that is “does faith effective in Islamic hierarchy classification or not? Is the faith the source of dignity of the believer? If it is right, what is Privacy and legal that creates this type of venerable? Does it mean that In addition to human rights, there are other Limits and rights in the name of human rights, or the rights of man's faith? It means that we agree that an unitary human or a Muslim or a believer has The special dignity That creates a special right and privacy for him. Does this mean the acceptance of "discrimination" in citizenship and the rights of citizens?”
So the question arises as to which category of rights is placed in Human layer? And which one placed to layer of monotheistic and faith? Have faith among people the same legal effect?
Or it is said that Imam Ali (as) in the division of property of the treasury, did not enter the degrees of faith, and he said: “That does not matter (Of course, some have said about equal division, it should be noted that it is usually about a specific property, Usually Khrajyh properties belong to all Muslims; Like a father who dies, if children are poor neophyte, strong neophyte or moderate neophyte, in inheritance shares, there are no difference between them. This property would be shared between them. Khrajyh land, such as devotion, belongs to all Muslims. About it Literate and illiterate and half devout and believer does not matter But it is not like this for all treasury entries. Therefore the question is that can we conclude that hierarchy of faith is not effective in social rights? This means that if we want to have a social distribution should not we pay attention to faith and lack of faith?
Differences about faith, goes back to the Khavarijies, Because they claim there is no space between Islam and infidels, and whoever said Islam, but does not fulfill what Islam says is an infidel. It should be noted that the Kharijites, at the beginning with political impetus provoked to this debate but gradually by calming the political crisis, The debate took on a concubine of verbal and The researchers began making verbal context.

1-Khavarijies and faith:

Khavarijies considered the operation as the linchpin of faith. She appeared in the first half of the first century and with their various branches scattered across the lands of Islam they can collect non-Arab followers. Backed by the new forces they had maintained their military figure three-century and organized wide uprising against the Umayyad Abbasid caliphs. Some knows Kharijites origins in the era of the Prophet But in fact we should search the root of the Kharijites development as a political movement in the late Osman era and particularly in the stimulation of their participation in his murder, So that they admitted their participating in the murder of Osman. The issue of leadership was one of the first issues that in the Islamic society led to the emergence of various sects, including the Khavarijies. The issue of Imamate and Leadership in the Khavarijies has passed several stages. While the first khavarijies rejected The Imam and leadership principle, the need to rule and individual leadership.
In the community of "Hrvra" near Kufa, they said that; “we covenant to God”. But sometime after in the same community they have chosen some people for commanding the army and guiding prayers. As well as Khawarij’s believes about the property of the caliphate of Abu Bakr and Umar and Confirming the rule of Ali (AS) Before accepting arbitration and suggesting further allegiance to Ali (AS) on the condition that he repent, implies that if the Khawarij denied the principle of leadership, it was just for a short time. Based on the contents of theological resources, all these Khawarij, apart from the cult "Njdat" accepted the imamate (leadership). However, khawarij did not look at the issue of leadership from the religious point of view and they believed that anyone who they choose themselves with their votes he treats people through justice and avoid from tyranny and oppression, that person is the imam.
While all sects of Shiite and majority Sunni somehow knew imam from the Quraysh. The Khavarijies’ idea leadership was not exclusive to Quraysh and even Arabs; leader can be non-Arab and even the servant. One thing that all Khawarij sects accept is the necessity of standing out against oppressive Imam (leader) and fighting against the wicked king.
Most of the Khawarij believed to "reservation" and at any time and any circumstances, knew enjoining good and forbidding wrong as an assumption for themselves and did not accept any preconditions for doing it. Khawarij believed that if repelling of evil is not possible except with the sword, the uprising with sword is obligatory they also often know the perpetrators of grave sins as an infidel and deserving , they insisted on this fact a lot that some of them knows even their opposite children deserve to punishment of hell.
In the aftermath of the death of Yazid there were certain conditions that caused the greatest division in the body of Khawarij and divided into several main groups. Each of these groups in each area and formed an autonomous and seperate government, including "Azarqh" in south of Iran, "Sfryh" in north of Iraq, "Njdyh" in Yamamah and Oman and "Ibadi" in Yemen were active. The most extreme of these groups were Azarqh in the south and southeast of Iran that for 15 years (64-79Q) make Iran as their outlets. Nafi Ibn Azraq (leader of Azarqh) not only knew the Khawarij opponents as infidels and worthy of death, but also believed killing their women and children are permissible. He excommunicated sedentary Khawarij (rule) that refused the war against the pagans and did not immigrate and called the region where he and his followers lived in as “Dar Al Hejrat” and the opposition cities as “Dar Al Kofr”. In his idea Reservation is compeletly forbidden and the criterion of faith, the act of individuals.

2-Murji'a and faith:

Murji'a was one of the first religious-political movements in the Muslim world; the question that is posed at the beginning of this section is that what does Murji’a mean? Does Murji'a mean the "justification" of Umayyad rule by invitation to silence and compromise, surrender to the status quo, promotion the spirit of tolerance, the permissible range of the cast or Murji'a means the different and often conflicting political and intellectual movements? But Nobakhti introduced Murji'a as the masses and ethnic base among the followers of the kings and rulers of the time that were considered as dominant.
Whatever the definition of Murji'a is, but experts believe that Murji'a has two elements and two pillars that on that basis its identity has formed: 1.reference and 2.faith.
Reference means making the sinners hopeful or delaying the arbitration. It could somehow Make the sinners hopeful and purify the oppressors and make tha community to be Silence in the face of them, and ultimately, promoting the carelessness was permissible. Murji'a early in a passive action and because the people may not be aware of inner belief, faith and suffering of both institutions confirmed or at least, the final judgment in this case left to God. Apparently the first founders of Murji'a such as "Hassan ibn Muhammad ibn Hanifeh" who was the first person that attach to "refer", by refer they mean above-mentioned concept, rather than knowing the act later that faith however possibly this peaceful action of Murji'a began with the goal of The restoration of the unity of the Islamic Ummah and to the unity of the faithful in front of the Umayyad, Also brought negative consequences, , So much that in later periods by resorting to this idea and following it, giving Originality to faith without action, In some positions, not only it led to support some of the fans of Umayyads but also it could turned them to the Umavians’ ideological arms and placed Against the anti-Umavians’ movements.
Early Murji'a who by avoiding judging about the two front “Alavi” and “Ottoman” and delaying the sentence about "Ali" (Peace be upon him) and "Osman", proclaimed, gradually applied Good verbal explanation to confirm their silence which ended to their own definition of faith, the point of gravity reference (Marjaei) thinking.
In Murji'a’s idea Daralayman or including circle of Islam is much broader than the tight scope of Arab realistic views of the Umayyad dynasty that virtually saw Islam uniquely in the Arab world and also in opposite to the "foreigners" that has limited Daralayman to their remote and isolated camps and were in the image composed of saints.
Murji'a tried to support and to approve anyone that for any reason, even apparently accept Islam and wanted him to use the rights of a Muslim, including the exemption from tax. Sheikhs and believers of Murji'a who limited faith in confessing to God and His Messenger, disbelief in theism, and worship in faith and knowledge of God and even some of them do not consider prayer as worship, and believed that if a person comes to the knowledge of God and later with deny him with language, he will not be an infidel. How could they be witness of the violence and repression of the Umayyads with the New Muslims that were not accepted in the house of the Muslim due to apparently not being circumcised, but in the fact because of the fear of loss of income of treasury?
2- Faith, second pillar of thinking of Murji'a, the definition that offered by Murji'a of faith and considered faith and Islam the same, would have resulted in resorting the dhimmis to religion of the Muslim. Islam is primarily a very easy and free of hardship reference and in other words it was much religious education.
Peacefulness of the Most Murji'a about sectarian strife in the Muslim community (Even praying behind the imam committed a cardinal sin also considered correct) and also some of their political thinking on the need to obey the ruling would be welcomed by many people in the community. As noted earlier expert do not defined Murji'a in one category and one type, but are sorted in three, for example Baghdadi divided Murji'a into three categories: Murji'a the Qadarites that attaches to a reference in the faith and esteem in action, Murji'a the Jbryh that are believed to refer to the practice and faith, Therefore, it should be noted that the behavior of these three categories of theological issues such as monotheism, prophet hood and enjoining good and forbidding wrong is different.
It was said that the in front of the extremists of Khawarij the sect of Murji'a emerged. They believe that faith includes: Affirmation of heart and confession by tongue and whatever sins are, they do not harm the faith at all. In other words, they were saying that the commission of grave sins does not harm to the faith and faith (heart affirmation) is prior to action and the commandment about that person who does the grave sin should be delayed till God command for him.

3. Shiite and faith (Emamiye or Shia)

The dispute over the issue of succession to the prophet (peace be upon him and his progeny) leads to different ideas about leadership and the caliphate. The first issue discussed in the topic among Muslims, was the "lineage". From the beginning, according to the hadith (quotation) of "alaeme men Quraysh" Abu Bakr was selected as the ruler. During the caliphate of Abu Bakr, by Tergiversating of
Many of the people of the peninsula and the emergence of a great number of people who claimed to be a prophet, the first necessity of a perfect definition of faith was felt to make it clear that a person by compliance which principles is a real Muslim or believer And by committing which sins he goes among the apostates and the infidels. This story after the killing of Osman and after the umpire story in the war Safin became extremely important, and then, the "cardinal sin" was introduced. Talking about this issue that whether a person who committed original sin is believers or unbelievers by Kharijites, caused major developments in the field of theological issues; Because then each different sects of Islam discussed on this topic, and gave different opinions; By introducing this problem and the martyrdom of Imam Ali (PBUH), the belief spread that All people who are from Kiblah with confession of faith are believers and sin does not hurt to faith of them. Those who believed that confession with tongue is sign of faith and about the actions of individuals cannot be ruled were Murji'a of Mjbrh.
In continuation of the Shiite and faith, we will talk about the view of some scholars considering the faith.
A-Khaje Nasire Tusi, as one of Shiite theologians says: “faith means the affirmation by the heart and tongue together”, (because each of them alone is not sufficient he brings audio reason for them).
B-Allameh Hilli, he says; “faith is confirmation and its reason is because of Sunni and religion” – Allameh Hilli also in his book “Allavame Elahiye fi almabahes alkalamiye” about faith wrote: Some people have said about faith that faith means action to the body and some people have said faith means Heart belief and the acknowledgment by the language and practice to its pillars And some have said that faith is the belief in the heart and confession by tongue.
Allameh Hilli after these quotations says his idea about faith something like this: faith cannot become more or less.
D-Sheikh Mofid, He believes that the Shia (Emamiye) believe that Islam is not the faith and every Muslim is a believer while not every believer a Muslim.
H: Imam Khomeini, Imam Khomeini like most Shia scholars have noted the issues of faith and unbelief. It should be noted that they sometimes have seen this issue in the perspective and legal aspects; for example, unclean talk of infidels and ... and sometimes has followed the discussion of the theological and mystical Altlyqh Ali Alfvayd Alrzvyh, and Sometimes the social and political dimension of this issue is examined. From the perspective of speech, Imam Khomeini, knows faith as acknowledging the existence of God and his truth and His attributes, and consequently, a belief in the existence of angels, books and Ruslan God knows no difference between them.
Summary of the word is that the faith is not just acknowledgment as Ash'arites and Murji'a say and is not only act as Mu'tazila is considered. Imam Khomeini considered the faith as spiritual perfection that few people can know the truth of it and even the believers themselves as long as are afoul of nature in this world are not aware of their light of faith and their dignity in the eyes of God.
The important thing that is noteworthy is that Imam Khomeini believed there is a distinction between science and faith. It says the purpose of science is not the faith and every scholar is not a believer; if faith was included of this reason science, so those who have knowledge should be away of devil possession; While that is not the case, Therefore, although the science and scientific conduct is necessary but not sufficient. It is important after that a person inter himself in the sect of believers to be humble and because of this distinction between faith and science it can be said in the view of Imam Khomeini, reason science without obtaining faith does not have practical effect Because faith is interring the intellectual and theological science that are proven by proof into the heart and changing into the inner heart, It is only possible through austerity heart, fighting with your soul and the love of God. Imam Khomeini believed that if faith in God and acting for him inters in socio-political activities and other aspects of human life, most complex problems of the life of today's human can be solved easily.
Allameh Tabatabai also about the relationship between science and faith believes that the faith is not just science; faith is science with its Commitment and expression in the human’s actions and behaviors. He in addition to explaining the Soreh Fath says his idea about faith like this: Faith in anything is a science to it, in addition to adhering to it so that the effects of his actions appear in action and it is clear that each of the knowledge and commitment of these things can come to intensify. Allameh Tabatabai in his book “Almizan” about faith and its intensifying wrote that: “Faith is not only the science, because of following revelations that talks about blasphemy and apostasy people who by knowing their deviation became infidels and apostates. In this verse God says infidels have common knowledge however by denial and obstinacy in front of God their punishment on fire is certain. At the same time they insist on denying their malice, because in the chain of causes that one of its rings is their passion, its Denying is inevitable and like normal science is obligatory act, then as you can see these verses collect , Apostasy, blasphemy, Jewish and error with the science. So it became clear that mere knowledge of the thing and knowing that it is true is not sufficient in gaining faith and the owner of that faith cannot be called as believer to that thing but he must be committed to his knowledge, and in accordance with the requirements of his knowledge has heart contract, so that his knowledge should be clear in his practical work, So someone who knows that God, is a divine and there is not any God except him and has adherence to the requirements of his knowledge as well, it means he does The worship of God and the divinity of God, this person is a believer but if he has the knowledge but not the obligation, such a person is not a believer , instead he is a scholar.
Allameh after talking about the meaning of faith starts criticizing the others view such as the author of the book “Roh Almaani” vol. 26, p. 92 and says: “those who know faith as science or those who believe science is the same as practice, they are wrong and make a mistake because the action collect with dissension We see the hypocrites who truth was practical for them, they act, but yet do not believe.
Because faith includes having knowledge about something plus its requirements, in a way that that science’s effects can be seen in action, and also because science and requirement are both among those things that can accept intensity, asthenia, superabundance, and deficit, so faith that is made from those two can accept intensity, asthenia, superabundance, and deficit, therefore Different levels and different degrees of it are from those essentials that should not be questioned.
Allameh adds that it is that fact that most scholars have accepted it and the fact is the same thing, rational argument says the same thing.
He says some people like Abu Hanifa and Imam Al-Haramain and other than them believed that faith does not accept intensity and have argued that faith is the name of that delineation that reaches to the dogma and cut and the owner of this certification if you obey or attach guilt to the certification, certification does not change. Allameh said in response to the above problem: But we do not accept that faith is the name of Dogmatic affirmations. Because we first say that faith is the name of Dogmatic affirmations with obligation, unless their goal from affirmations is Knowledge of commitment and secondly they said: “this certification does not have great and little, this is a claim without reason but considering the claim itself as reason and its base is that knowing faith as a transverse affair and it is not useful for affirmation of their claim, because there are some faiths that problems do not move and eradicate it and vice versa we see some faiths that a very small problem removes it.
According to the above words there are still some questions that need to be answered on the basis of the Shia term and Shia theology in the rest of the paper we will refer to some examples of them:
1. As Tabatabai said, Annulment of will is cancellation of humanity and in terms of the fundamentals of word "responsibility" is the result of "free will", which reaches to the negation of the disclaimer of responsibility. The humanity of human being and beauty of his good behavior and ugliness of his bad behavior is because of his free choice, there are many verses in the Qur'an denies the faith coercive duress And even has warned the Prophet (pbuh) of such these expectations in order not to force people to believe, because if God wanted people to believe by force, he himself would create them believers. This verse means that for the same reason that God with his genesis will creates his servants sovereign and free, Prophet should leave people free in order to whoever wants he or she believes with his or her appetence and everyone who does not want, he or she is able not to believe. In the book named “Almizan” Tabatabai also pointed out that there is no compulsion in faith.
According to the above discussion, is not taking the responsibility from someone (to elect and be elected) who is not devout a kind of obligation and …?

4. Mu'tazila:

Mu'tazila is an intellectual flow for 30 years (at the time of Ma'mun, MOTASEM and Vasegh) was considered by the Abbasid caliphs. Many Kharijites against what suspected by Shiite believe that every Muslim is a believer, and there is no difference between Islam and faith in the religion. Mu'tazila and their leader -Vasl Bin AtTa- believed that a person who commit a grave sin is a chamberer, it means he is not a devout nor infidel, he has a level between these two levels.
They believe that faith is admits and action and a Muslim is not a believer unless he has these adjectives. Therefore, they do not accept guilty persons as believers and consider this person between these two conditions. The idea of theologians and Mu'tazila is that truth of faith is "act with knowledge," the practice to all the duties that in the prime the reason is put in charge of people and then the prophets express them. Sins committed cannot be a faithful because these sins committed are flagrant violation of the act to the task. Such a man is between faith and disbelief.

5. Poets and faith:

They know faith as affirm of the Prophet (PBUH) in what the Lord has outlined and detailed, they bring Sore Mojadeleh verse 22 and Sore Nahl verse 106 as their witness to their idea. In the idea of poet theologians the truth of faith is: heart acknowledge the existence of God, the prophets and the commandments of God to the Prophet landed and verbal acknowledgment to the heart of these affirmations. They believe the heart authentication happens when prophets come and invite their audiences to acknowledge God and the prophets and commandments of God. According to the invitation, affirmation and faith take place.
This heart acknowledgment is confessing and testifying to the truth that was brought by prophet. If prophets did not come from God, faith would not have any meanings. Because in this way God’s calls did not send to human beings so they did not need hearts acknowledge.
Although wisdom can understand the God's existence, but the nature of this understanding itself is not faith. According to this idea, acting to the religious duties and leave prohibitions do not conclude in truth of believe, so There is not a moderate level of belief and unbelief and the person who committed the deadly sin, if the prophets admit it, so he is a devout person.