Expediency in Prophetic Government

Abstract
One of the concerns of political thought is expedient. In every culture and thought, expedient has been interpreted in different way and According to that, all kinds of oppressions of the rulers of their nation and the other nations have been entered. Only in the light of the teachings of the pure Islam, the real expedients can be detected and only with acting according tothe provisions of the holy religion the expedients can be implemented put to fruition. No rule of Islamic law - what is positive and what is sanction, is not empty from the good or eviland the other hand all individual and social rules needed by humanity is sent downthrough revelation. As a result, all the good and vices in human society are mentioned. The provisions of the Islamic regime benefits from above rule as well and substantially the legitimacy of the government and the worth striving for that will be achieved in the shade of expedients, Otherwise, the soul of governance among Muslim scholars will be worth particle. Of course, the convenience that is approved by Islam not any self- interest things that is an excuse for unlawful acts by rulers. Convenience means the profit and is placed against evil and is said to what is the good and benefits of one person or a group. Expediency is considering the good dimension. And belonging in the good and bad things and conceptually has word-relationship with long-sightedness. Expedient from different directions are divided into different categories. In one aspect, it is divided to individual and typical, another to permanent and temporary, in one to reliable, molqah and expand, and in the other is divided to real, governmental and it means profit. Governance should be task-oriented, because the expediency itself is a means to keep religion and we must not ignore the divine duties under the pretext of expediency because it is a violation of the purpose and the government loses its legal validity Men of religion, never sacrificed their religious for the expedient. They were firmly committed to their main and principled positions. Holy Prophet (peace be upon him and his progeny) tried in different ways to reform the nation and Islamic rule until the end of his honorable life and did not spare no effort. He with his vision had firmly insisted on justice, used the weapon of the peace with the enemy in proper place and considered consultation in making social decisions. In the proper time and place he encouraged those who deserve to be thanked and punish the offending person. He used different methods in confronting with hypocrites that were considered as one of the greatest dangers of Islamic community as a result the root of hypocrisy was eradicated in nine of migration without violence and direct conflict with hypocrites; so-called killed the hypocrisy with cushion.To preserve Islamic rule he signed all sorts of treatiesby various groups. In his management behavior he greatly had the principle of mercy and meek. In facing with pagan enemies he applied the principle of authority and inhibitory. Within the nation of Islam he developed the brotherhood in the interests of the Islamic nation. He made mosque as a spiritual-political base and by this way he created the central government from the very beginning.In dealing with enemies where there was no way except violence, he forced and poweredand He told them where to get off. And at the end by appointment of a successor for the purpose of Consolidation and integration of Ummah, he specified the task of the Islamic nation by the end and ensured its integrity but, regretfully, the nationdid not care about this important issue and experienced disintegration, confusion and backwardness.
Key words:
Expedient, expediency, effects of interest, task-based, prophetic government
Introduction:
One of the most important issues in political philosophy and an integral part of any government is the issue of expediency and profit. Expediency forms the intellectual basis and foundation of many governments. Government programs, mainly, turn around this axis and political laws, generally, located on the axis. But, alas that on the pretext of national interests, what violations have been made to other nations, the blood that has been shed unjustly and how many children, without any logical explanation, have become orphans. With the name of public interests, how many nations have been submitted to tyrants and bureaucrats who humiliated the country and its people in front of arrogant. The Political Thought of Islam could only be based on the real interests of the state and the nation , and since the very beginning of the establishment of Islamic government, in practice , bring the idea to fruition. In the expedient that is introduced in Islam, not blood shed unjustly, not the rights of the oppressed violated, not a dear humiliated, not just disappears and not the violenceinstitutionalized.Whatever, the authorities of the Islamic government, in this issue, determinate and got decision according to the Islam intended expedient and implemented it, the Islamic society went toward progress and stability and whatever took distance from this important point, the people have suffered loss and the society has experienced damage. And now it is unfortunate that, mainly, cowardly and incompetent rulers have taken the control of Muslims affair and day-to- day, they step on the way of the arrogant powers interests and the detriment of the Islamic Ummah, because they prefer their short-term and mortal interests to long-term expedient of world of Islam and permit themselves to betray to Muslims expedient.
Place of interest in Islam:
According to the Shiite scholars belief, no positive rule on Islam, is devoid of interest and no banning rule is empty of evil and all provisions is based on actual expedient and corruption.
On the other hand, all sentences for human beings and human society that is necessary for the welfare and development and sublimationof humanity, is stated by divine legislator and nothing has been spared. Imam Khomeini (God bless him) in this regard, stated that" religious rules, contain various laws and regulations that make up the overall social system. Everything that the human being needs is provided in this legal system: from how to socialize with neighbors and descendants, of the tribe and kindred and Citizen and private affairs and marriage, to the rights of trade and industry and agriculture… Holy Quran and the Sunnah include all commands and decrees that human beings need for their happiness and perfection.
Imam Sadiq (peace be upon him) swore that God has revealed all His people need it:
Verily, God Almighty sent down the Quran to express everything, as far as I swear to God, God has spared nothing of people's needs that they cannot say; I wish this requirement was revealed in the Quran, while the God has revealed the same in the Quran. The God, himself, has mentioned this issue:
And we have sent down to you the book which shows everything
As a result, all individual and social expedient and corruption, in the shade of the descent of the rules of the holy religion of Islam has been considered, and Islamic nation, only in the light of acting according to this provisions, with God willing, are included in both material and spiritual welfare and expedient, and profited by individual and social benefit of this issue. As well, in the Political Thought of Islam, the expedient has a great place and basically the philosophy of government in Islam, is reforming the Ummah, otherwise the soul of government will not have a place among the saints of religion. Imam Khomeini (God bless him) says in this regard: Imams and scholars are obliged to use from the system and the government for the implementation of the divine laws and the establishment of a just Islamic system and serving the people, unless the government itself has nothing for them except pain and suffering.
Commander of the Faithful Imam Ali (peace be upon him) in a speech addressed to God Almighty says:
Oh Lord, indeed you know what we have done and accomplished, desire and competitiveness to seize political power, or to ask what the world’s insignificant property was. So far, it is being talked about the reluctance of the state and political power, But immediately in the following, for the effort and endeavor that he himself and his allies had done in the government bring such a result:
But it was for that to redeem the distinct principles of your religion (and bring it to realization) and make reformation in your towns and cities and as the result of that, your oppressed people survive and your criminal laws (or the laws) being suspended and those without implementation become implemented. In simple terms, and in general: »In Shia jurisprudence everywhere has been talked about The Rule in there it is talked about the expedient too. In the words of Imam Khomeini, the first principle in each Rule is bounding to the expedient. «
In short words, According to Islam, in the government, the expedient has the most essential and important role and without it, essentially the legitimacy of government and the Rule and the community supervision, will be questioned.
The concept of expediency (policy):
The definition of the word expedient is: what brings goodness, benefit and human comfort. And in Moein’s dictionary, is defined as: 1) what is the good and benefit of one person or group in it. 2) Benevolent 3) what is good for you, but it is the disadvantage of other persons or the all community. Expedient, literally, is placed against evil and since evil is the loss, expedient is the profit, gaining benefits and warding off the losses. What is profitable for human is said it has expedient and if it is harmful they say evil, whether this profit and damage is worldly or related to the Hereafter, and whether the income is private or public, material or spiritual. The term is used in the same sense in Islam too. About the idiomatic meaning of the expedient has been said” attract the interest and ward off the losses, to the extent that the religious purposes are retained.
About the concept of the expediency is stated:” considering the good of oneself. Thinking about the good of things and considering the good of yourself. Dehkhoda about the expediency stated that:” think and hesitate on the good and bad of things, seeing and thinking about the good works and situation demand, looking and thinking about the expedient and demands. One has policy who considers oneself welfare. The concept of policy is closed to farseeing and he who is thinking of the sequel, in fact, seeks to find whether his sequel has benefit or loss. The conceptual similarity of the two words can be obtained from the eloquent words of the Prophet (peace be upon him and his progeny), where he says:
Whenever you decide to do something think of its sequel, so if it was the good or guidance, look for it, and if evil or misguiding avoid it.
Types of expedient
Expedient is divided from different aspects. In terms of the scope and extent of the impact, the expedient is divided to individual and typical expedient. In terms of time it is divided to permanent (sustainable) and temporary and variable (unstable). What is meant by sustainable expedient is continual that at all times, its value is preserved and practiced. If expedient is sustainable, its rule is sustainable too, in this way the rules and expedients are not dependent on special time, place and situation. These are just the basic rules that the Prophet (peace be upon him and his progeny) has expressed for people as inspiration and the have eternal expedient, unless they interfere with a more important rule.In this regard, Imam Sadiq (peace be upon him) says:
The Muhammad’s lawful (peace be upon him and his progeny) is always lawful and the unlawful is always forbidden until the Day of Resurrection.
In This type of laws, its lawful, if it would not interfere a greater rule, is expedient forever and its unlawful has corruption forever, as imam Reza (peace be upon him) said:
Surely we found anything that God, the Exalted, has put Halal, then there is good for people and their survival and they need it so that they will not become sufficient of it, and we understand that what is forbidden from objects, people have no need for it and know it as corruption and inviter to annihilation and destruction. In these rules, good and evil, belong to the judgment itself, and God has get its knowledge, and the human reason cannot understand all its Buildings and corruptions. As Imam Sajjad (peace be upon him) said: "surely, the religion of God is not understood by incomplete reasons, false ideas and corrupt analogies, and it can be understood just by surrendering".
From the legal point of view, expediency is classified into three parts:
1. The valid expediency which the reason of its validity was mentioned by an Islamic ruler. Such as retaliation which was established for protecting of human generations.
2. Abrogated expediency which the Islamic rules insists on its abrogation like: lucre.
3. The silent expediency (Sent) which was defined by the Islamic rulers not by its validity and abrogation. According to Shia belief the Sent expediency can cause to be unfaith to the religious texts and the doer of that expediency will act according to his personal vies and may decide a contradicted fatwa. Based on this view the verdict of this expediency is not related to the Islamic rules and it is only a verdict and not a concluded fatwa based on the religious rules, however like other religious verdict, and it is necessary to obey that and governmental verdict is an option that is used by the Islamic rulers it is a guardianship and non-permanent verdict. Basically, the purpose of governmental verdict it is a kind of verdict which an Islamic ruler or the Islamic state which sometimes have distinguished the most important expediency among all of them and judge about that situation.
There is another kind of categorization which was clarified for expediency which includes three parts:
1. The real expediency which is interpreted in the heart of all the conclusive religious rules and was known as the personal expediency and more related to personal life and worship.
2. The governmental expediency which obedience of that is essential and it is based on wisdom. In the Islamic state this expediency and its essentiality should be in harmony with the spirit of the religion. Accordingly, those verdicts which are issued by this way should be judged by a wise man that familiar with the basics of religion from the other hand the expediency of a government can be distinguished by a responsive mind. Perhaps in this issue there are probably several expediency which is the best of them should be selected, by this way a Jihadist should know about the time. In sum, the expediency of a government can be understood only by a religious, responsive, and familiar with the Islamic rules expert and his motivation about the social problems.
3. The expediency as the meaning of benefit: here in this issue there is not any discussion about essentiality but here is talking about existence and non-existence how a professional expert can clarify and what is good or bad for human. This discussion is only for an overall familiarization of reader with the types of expediency and because of the time-consuming, broadened, general and it includes different points of views by the scientists and experts and on the other hand this
Counsel and Task centered
Generally, from the view of whether task centered belongs to counselor not, we must be task centered and consultation of the ideas is necessity and they should be devoted to the general spirit of task and protection of the basics of Islam. “Task” literary was defined as doing an action according to series of legitimated orders and rules and were announced by Islamic rulers and prophets that by doing them we can reach to the happiness of the world and heaven. So, something which matters is acting based on the orders of the religion and obtaining God’s satisfaction but not be power and at the top of government. The other thing is that at the place of ordering specially about the social problem, choosing the expediency often is difficult; therefore, a responsive mind and familiar expert with the basics and principles of jurisdiction issue can be the best choice and make decisions.
In fact, counsel is a device for protection and validity of religion which depends on different situation and times give a kind of flexibility to religion and Islamic rules to protect the principles. So, expediency shouldn’t use as a device for protecting the power and making excuse of its protection causes to damage the religious rules. In Islam legitimacy of a government should depend on operating the rules of Islam but if the government acts as a factor for removing those rules and the religion it would be contradiction and lose its legal validity.
For example, consider the government of Imam Ali (peace be upon him) which was a task centered government and Imam Ali (peace be upon him) did not have any intention to remove the Islamic rules even as the cost of disobedience from piety of God and its protection and used any kinds of devices for protecting the Islamic rules. Imam Ali was pious in governorship that some of unaware people suppose that Moavieh knows about politics more than Imam Ali. He responded to these persons as the following “I swear to God, Moavieh is not a politician as much as I am but Moavieh is a deceiver and a criminal man. If being deceiver was not appropriate, I were the cleverest person but any kinds of deceive is sin and every sins is a kind of infidelity and denying”.
Effects of Counsel on the Prophetic Government
Muhammad the great prophet (peace be upon him and his family) by speech, action, or speech and action expositions which are all of them were emphasized by experts of Shia and Sunni and was known as the documents of Islamic rules and Islamic needs and the prophet moved to the Islamic nation’s expediency until the end of his honored life. He was not heedless and considered expediency.
1. Justice
One of the most important factors of survives and steady of a government is being fair and righteous of the rulers. Imam Ali (peace be upon him) said that “Nothing like justice could keep governments”. Again Imam Ali (peace be upon him) said that “Justice and observing the tradition of God are reason of the permanence and makes the cities rich and unifies the people”. As Imam Ali (peace be upon him) said that “Nothing like justice could make cities and lands rich”. Plus he added that “Justice is the keeper of the people”. The great prophet (peace be upon him and his family) founded his government by justice and was determined until to the end of his life when the Islamic state was new born government or when the Islamic state was at the top of power and richness. Imam Baqir (peace be upon him) said about the prophet as the following “The great prophet (peace be upon him and his family) removed the traditions and ceremonies of the ignorance age and behaved with people based on justice”.
He was fair as much as he divided his looking among the companions equally. Imam Sadegh (peace be upon him) said this issue as the following “the prophet of God (peace be upon him and his family) divided his looking among his companions therefore, he looked to them equally”. Imam Ali expressed the equality of the prophet looking, hints of eyes and etc. “be fair about looking, hints of eyes, saying hello and addressing to the people in order to powerful men do not be greedy about your cruelty and the poor people do not be disappointed from your justice”.
Disappointment from being fair and just of a ruler causes separation and the ruler cannot rule on the heart and life of people anymore and their kindness will be lost as Imam Ali (peace be upon him) pointed out “ being fair makes clear the people’s disapproval and causes kindness and close tie among them”. Justice operates as good as if it performs a society will be needless from bravery and courage because if a society were just about all of the actions they would be needless.
The great prophet of Islam (peace be upon him and his family) in his speech, judgment, dividing salary, being kind and all of his management affairs considered to this issue and acted based on them. After his victory on Mecca, the prophet made a speech in the mosque said that “all the people from Adam’s time (peace be upon him) up to now are equal and same and Arab on Ajam and red people on black people do not have any superiority except being pious and continence”.
For dividing the trophies which Islamic army obtained from pagans of Quraish the great prophet of Islam (peace be upon him and his family) divided the trophies fairly in his army because all of the soldiers had a part in the war and none of the parts of army could be successful without help of other parts for this reason, he divided trophies equally among the army and for those ones who were killed during the war, the prophet separated a portion and payed that to their families. However, dividing the trophies equally mad Sa’ad Vaghas angry and said that “do you think that I am as same as the ordinary and poor people of Medina?”
The great prophet (peace be upon him and his family) became angry and said that “my goal of the war was protecting from these poor people against the cruel people, I became a prophet to remove all of the discriminations and illusive concessions and replace equality of rights among people”. He judged fairly too and did not care about the rich people. The following story is one of the examples of his judgment “it was narrated that after victory in Mecca, a woman from tribe of Bani Makhzoum stole something. Quraish tried to plead from the prophet they asked from themselves: who is going to speak with the prophet of God? Because they knew the prophet, they thought no one except Osama who’s the beloved soldier can do this. Therefore, Osama was the intercessor and talked about that woman with the prophet then he became angry and his face turned to red and said to Osama “Do you intercede about one of the divine’s punishments?” Osama ashamed and became sorrowful. When the air became dark the prophet said “Indeed your ancestors were killed because if an important person (from social point of view) would have stolen something, he would be released and if a weak or poor man would have done it, he will be punished. I swear to God if Fatima daughter of Muhammad would have stolen something, I would cut off her hands. Therefore, he punished that woman from the tribe of Bani Makhzoum”. The prophet by doing these fair judgments, he guaranteed steady of his Islamic government and reduplicated the hope of weak and damaged people against the cruel people.
2. Centrality of the Government
The prophet before doing any actions built a public center which was called “the Mosque” in order to teach, political talks, and jurisdictional affairs. The prophet knew the mosque as his governmental and public center for people because monotheism was his ultimate goal and it was essential to be built and place for Muslims to worship God there at the praying time. Therefore, it was a necessary a center to be built in order to members of the Islamic party gather together weekly on a specific day.
To council about the expediency of Islam and Muslims mosque is not only a place for worship but all kinds of theology and scientific classes were held there and it was effective for Muslims to increase their knowledge and stabilization of Islam and Islamic government. Sometimes, a mosque could change to literature center and Arabs’ literates who their poems were not on contrary of Islam and ethics and they were based on the great prophet (peace be upon him and his family).
As, Kaab ebn Zahir said his famous poem about appreciation from the great prophet of Islam at his presence (peace be upon him and his family) then Zahir received a rope from the prophet. The educational sessions of the prophet on that time were as much as exciting and interesting which representatives of Saghif tribes were amazed by watching this scene and shocked in Medina’s mosque.
The mosque on that time was known as the court which the jurisdictional affairs and removing the disagreements and condemning the criminals were done there. In addition, the exciting speech of the prophet, incitement and excitement of Muslims for dispatching them to jihad and fight against fidelity and paganism were done into the mosque. By this action the prophet mixed spirituality and politics in the other word, the world into the divine affairs. As the result the social center was created for development and progression of Islam and the Islamic political power by the prophet.
3. Brotherhood and Fraternity
Mohajerin and Ansar who were the helpers of the great prophet (peace be upon him and his family) gathered in Medina. These two groups grew up in a different environment and had different ideas and discourse, by the way Osian and Khazarjian who were from Ansar population were fighting for 120 years nevertheless with these disagreements and differences both religiously and politically development of Islam was not possible at all.
Therefore, the great prophet of Islam (peace be upon him and his family) was the representative of God reconcile these two groups at the suitable opportunity and in a public meeting talked with his companions and said that “Become brother two by two for God sake”. He protected the political and spiritual union of Muslims by operating this project. The great prophet of Islam (peace be upon him and his family) after victory in Mecca had speech in Al-Haram mosque near Kaaba.
The speech was about unity and disunity of Muslims and the rights that the Muslim brother has for his another Muslim brother. This is speech caused that the non-Muslim people by seeing such a great kindness and unity became Muslim by their hearts. Muslim is the brother of another Muslim and Muslims are brother each other and they should be united against enemies. There is not any superiority among the Muslims, they are same. The most inferior one (from social point of view) can commitment and afford the others obligations.
4. The Principle of Power
We have a principle which is called “The might and power principle” it means the ability that the enemy does not greed and afraid of invasion and it is not being able to attack on the enemy and fight with them.
As Quran said “Gather all the forces to fight against the enemies and similarly prepare the strong horses for the battle field in order to scare the enemy of God and your enemy by them”.
Motahri the martyr said that “All of the interpreters said that the meaning of “Scare them” is that the enemy cannot invade to the Islamic countries.” This principle does not belong to any specific era but it is always valid while there is enemy and the Muslim should act based on this principle. The different groups of Muslims were dispatched to Mecca’s trade ways and even the prophet took part in expeditionary military commissions and at these expeditions he visited the tribes which lived on the trade ways of Mecca and signed the military treaty and by this way he showed the military forces and the power of Muslims to pagans of Quraish.
The prophet intended to make clear for the government of Mecca that all of the trade ways of Quraish are under Muslims’ control and they can prevent Quraish to trade with other places in order to by the pressure the pagans of Quraish which trading was vital for them and for their economic as well knew that if they’ll be stubborn and prevent from spreading Islam and bother the Muslims of Mecca their trade ways will be closed.
5. Impact with Hypocrisy
The hypocrite division in the Islamic government was a dangerous internal crisis which it was possible to change the destiny of the Islamic government but the prophet’s foresight and tact caused that this phenomenon goes under the pressure constantly and was removed automatically without need of force and violence. The prophet’s position about this movement was a doctor like position which limited the environment from growth bacteria from all directions then the blocked their ways of survivals to prevent any kinds of activities and spread.
This policy was based on the following principle:
1. The prophet of God (peace be upon him and his family) at the early ages of appearance of this phenomenon knew that as a social and psychological phenomenon and observed that from the psychological and social aspects. As a result, to eliminate that he used from the psychological facilities as the sample the prophet’ behavior toward (Abdullah ebn Abi) the chief of hypocrites. The prophet, in spite of the problems that were caused by Abdullah for the new born Islamic government, the prophet asked form Muslims that the hypocrites not to be hurt or bothered.
2. The prophet looked at each level of this phenomenon as an independent issue when the phenomenon became a political movement for example in the war against the Roman empire, group of hypocrites inducted to Muslims that war against Romans is not as same as war against pagans, the Romans will become dominant. The prophet of Islam (peace be upon him and his family) as became aware sent Amar to research about this case. By Amar’s investigations they found out that the prophet knew about this and that’s why Amar came here for researching. For this reason they visited the prophet and were sorrowful about this speech and the prophet forgave them.
3. The prophet was protecting the Islamic society from the effects and results of their movements by the following actions:
The prophet revealed the true identity of hypocrites and showed their tools and strategies and their methods to fight against the Islamic society similarly the hypocrites commentated by the prophet.
4. The great prophet of Islam (peace be upon him and his family) by isolating them destroyed all of their connections and relations as much as the hypocrites had no chance to fight with Muslims face to face and their financial supports which were provided by some of investors were cut off. About this case there were three Muslim survivors from Tabuk war who were affected by hypocrites’ advertisement. The prophet of Islam (peace be upon him and his family) was in touch with the mass of people and removed the negative effects of hypocrites’ advertisement powerfully. He reacted fast about their movement and removed their poisoning advertisement’s ways which effected on Muslims.
For example, while the Muslims were returning from Bani Mostalagh war by the hypocrisy of Abdullah ebn Abi the chief of Medina’s hypocrites, he spread a doubtful news that was so close the Muslims experience chaos in the middle of battle field the prophet aware of that ordered the Muslims move to Medina. According to the order Muslims need to walk constantly without any rest and in the day they had a short break.
The quick reaction of the prophet caused the prevention from spreading the news of hypocrites. This story was called as “Afak” which was encountered by the fast reaction of the prophet. The prophet personally had a speech and by their companions tried to clear all of the doubts.
6. However, the hypocrisy was transformed from a social phenomenon to a political one; the prophet had no option except using violence to neutralize their movements. Although, he didn’t kill and murder anyone and his actions were done for prevention of hypocrisy. For example, in Tabuk war the hypocrites gathered into a Jewish house in Medina to weaken the Muslims’ morale and scare them from Romans. When the prophet heard that the conspiracy the prophet sent Talha ebn Obeydullah with a group of a companion to fire that Jew’s house and separated the plotters similarly when the hypocrites decided to build Zarar mosque by the cooperation of Romans as conspiracy center against Muslims.
The prophet used force without any doubts and sent a group to destroy and fire that mosque but his violent actions were stopped here because the goal of the prophet was that the hypocrisy movement by building team house do not become as a politic movement and become effective. The prophet by these wise actions cleared this movement from the earth face. If at the early steps of that he had not used force and violence perhaps this caused to develop and progression but the prophet did actions that weakens this movement defeats and eliminates internally.
By this way hypocrisy destiny was cleared because with death of Abdullah ebn Abi the chief of Hypocrites, the rest of them were separated and some of them believed in Islam and all of them after death of their chief stopped their activities finally after the 9th year of Hejri there weren’t any sign of them.
6. Consultation
To develop and reform the people’s affairs one of the important affairs for the Islamic ruler which must be place at the top level and do his best is consultation. It was narrated from Islam prophet (peace be upon him and his family) that “No people who haven’t consulted couldn’t be guided and directed to growth and guidance except those ones who did it”. It was narrated from Imam Ali (peace be upon him) “Counselor is safe and secured from making mistakes”. Perhaps a ruler when making decision he’s unaware about some aspects and can find out them by consultation and can effect on his determination. As people said in a more beautiful interpretation “consultation is the best way to share the ideas”.
It was narrated from Imam Ali that “no back up is more trustable than consultation” moreover, it was brought from Imam Ali that “when a person consults with a wise man he will be guided to the true way.” About this issue, there are lots of narrations by Imams and we are satisfied by these wisdom narrations. But the place of consultation in the prophetic government was expressed by Imam Reza (peace be upon him) in this way “Islam prophet had consulted with his companions then he made a decision on what he had supposed to.” This narration is used by citing this issue that during the history of the ages of Islam prophet’s management.
There are several cases that show the great Islam prophet arranged the council for making decisions and consulted with his companions while the prophet didn’t any needs to consultation as Islam prophet addressed this truth because he said that “indeed God and his prophet are needless from your consultation but God made that as a gift for my nation so, any one consults from my nation his growth and guidance will not be removed and if somebody doesn’t consult he will be confused and make mistakes. Because Islam prophet is the person who all of his speech and actions were based on based on God’s revelations and were confirmed and consented by the great God.
However, the great God ordered to the prophet that take advantages from consultation and consult about the affairs as Koran says “And consult with them”. The prophet did not intent to establish the rule that therefore, if somebody who gained the government doesn’t suppose that he’s the superior of all the people and he should just order and others just should obey because first of all the prophet teaches to others how to consult and founded this tradition for his posteriors and secondly, he has individuated his followers and entourages that they do not imagine themselves as the place of soulless people who should be agents of their superiors’ orders of course this point shouldn’t be forgotten that the prophet does not consult only about social affairs but does in the area of human’s society interests however, about worship rules and subjects he didn’t consult with the people.
The following samples, there are the cases that the great prophet (peace be upon him and his family) used from consultation and shared the ideas of others about his making decision. The prophet of God in Badr war asked the opinion of Mohajerin and Ansar about problem war and war with pagans or return to Medina after knowing their ideas the pagans of Quraish united an army and left Mecca for protecting their commercial’s caravan. After announcing the idea of a group of Mohajerin and Medina’s Ansar as well determined to fight against the pagans. After ending the war, the prophet consulted with his companions about the enemies’ plan to attack on Muslims he arranged a military council by the order of God about consultation and he asked their ideas for defending ways of Islamic state.
A group of Muslims suggested defending the castle and staying in Medina but the majority of them knew staying in the city as a vice and dishonor as the result they preferred leaving the city rather than staying in there and the prophet of Islam accepted the majority’s idea as the final idea and determined to leave the city, Although; the personal idea of the great prophet of Islam was to staying in the city.
In Ahzab war based on the consultation the Islam prophet (peace be upon him and his family) decided to entrench a ditch for encountering with the army of pagans and based on the idea of Salman (God rests him in peace) and the prophet encouraged Muslims to dig a ditch and he did this next to the other people.
In the Battle of Bani Quraish and Bani Nazir for encountering with Jewish people the prophet consulted again. In the case of Hodaibeh when the pagans prevented Muslim caravan to keep moving to Mecca when the prophet (peace be upon him and his family) consulted with his companions.
About the victory of Mecca when the prophet of God (peace be upon him and his family) heard that Abu Sufian comes to his camp consulted with his companions. In the battle of Taef after surrounding enemies the prophet consulted about staying and keeping the surrounding. Similarly, the prophet in the battle of Tabuk had consultation with his companions. In the issue of accusing to Ayesha (story of Afak) it was narrated that the prophet consulted with Imam Ali and Osama Ibn Zeid. About dispatching forces for organizing the regional or governmental and administration of a part of Islamic state was consulted.
As it was narrated by the prophet “if it was supposed to replace somebody on my place without any consultation I will choose Ebn Om Abd” these were the samples that the great prophet didn’t determine by his own and consulted with others.
Order and peace
Chaos is one the worst problem of the government that social security and economy will be removed by its shade and gives a chance to opportunists to reach their unfortunate goals to weaken the government by the chaos. The prophet of Islam after victory of Mecca and his glorious speech in Masjid al-Haram because the Arab nation no to war with no reason and calm down the nation that were changed as a hatred nation because of the several civil war and killings and consequently, he makes peace in the country of Islam and asked from the people waive from the people who were killed in the age of ignorance and close all the cases in order to remove the thought of attack, looting, murder and killing that may be used as nemesis or retaliation remove them from their minds and he told them that “I ignore all of the fight about life, wealth, and all of the senseless honors and declare all of them delusive except those who take care the curtain of Kabaa and water suppliers of pilgrims of Kabaa because these two jobs will be returned to their holders.”
8. Punishment and Reinforcement
Among the cases which develop the human society and save it from stagnation and sloth is encouraging people to the effective, profitable, precious and punishing of sinners and violators to the public rights. The human believers can effect on the human rights positively or negatively and this problem is justice. There aren’t any kinds of legal school of thoughts which evaluate the natural human right as an absolute and out of actions and behaviors of human and the equality of the sinner and the benefactor in their all of natural right.
Imposing penalties is one of the obvious examples of punishment of those ones who broke their natural rights’ limitations and reinforcing the best people from any level of society than others. Imam Ali (peace be upon him) in his famous letter to Malik said that “Never regard a sinner and a benefactor similar, because benefactor will lose his motivations and sinners will be encouraged to continue their bad actions so, reward them based on their behaviors”.
Appreciation and encouragement have positive effects on the human’s mind and encourage him to do good actions and strength or reinforce him to do his best and causes the sense of reliability and strength of individuals. God says in Tubeh sura to his prophet “Ask donation from the people (as Zakat) to make themselves clear, develop and pray for them which this pray is the source of your calmness”.
The prophet of God did it and when a person donates he said that “God sends his peace be upon him” and if a tribe donates he says that “God sends his peace be upon them”. God introduced this pray and salutation as their sources of their peace which although, they lost something but they gained something more valuable than money. So, after the event of Ghadir and introducing Imam Ali (peace be upon him) as the leader of the people, by the permission of the prophet Hessan ebn Sabet read a poet about Ghadir and installation of Imam Ali as the leader and caliph of Muslims and the prophet of Islam encouraged Hessan ebn Sabet by his words and said that “Oh, Hessan until you support us with your speech, you will be blessed by the holy ghost”.
Kaab ebn Zahir in his famous ode “BanetSa’ad) which was written for the prophet, it was read at the presence of the prophet of Islam and received a reward and a rope. Malik ebn OufNasri was a thirty year old, fearless, warrior young man and incendiary of Hanin battle and the prophet promised that (peace be upon him and his family) that if he becomes a Muslim the prophet release his men, his wealth will be returned and one hundred camels will be bestowed. He became a Muslim and the prophet of Islam (peace be upon him and his family) abided his promise and in addition, the prophet granted ruling of his Muslim tribe to his own.
The great prophet of Islam (peace be upon him and his family) encouraged Imam Ali about his fairly and justly action about, paying off Khaled’s crimes, killing some of the men of the tribe Bani Jozaymeh and afraiding the men of tribe. The prophet said “well done” and “Oh, Ali your action is more favorable than the red haired camels for me. My father and mother will be sacrificed for you.”
About punishment cases the prophet of Islam acted as the two ways. When the issue was personal for example when a person insulted to the prophet and the prophet acted gently and kindly. For instance, a poor Jewish in the alley stands in front of the prophet and claimed that you owe me and pay my money right now the prophet says that “ first of all, I don’t owe you and your claim is not sensible and secondly, I don’t have money let me go”. But that man says that “I won’t let you go, you should my money back right now”.
In spite of the prophet’s kindness and gentle he became ruder until he hand to handed with the prophet and twisted his rope around the prophet’s neck and pulled until the prophet’s face turned to red. Muslims, who were waiting the prophet, went after him and when saw that scene and wanted to interfere but the prophet said that “do not do anything. I know how to do with my friend”. As the prophet showed his gentle until the Jewish became a Muslim and said the declaration of faith at that moment. However, when somebody violated the Islamic rules then the Islamic punishment was necessary or if somebody violated the others’ right or extorted the prophet acted seriously and inflexible. The great God in Koran says that “Never saying the prays for any of them and don’t stand near their tomb for pray and salvation” this is for punishing violators that be aware that to how much they are out casted from God’s view.
The great prophet of Islam about punishment of hypocrites and toward their archly movement and poisoned propagandas had different methods as it was mentioned before. The other example of examples of these penalties of the prophet was penalizing Samareh ebn Jandab, according to Imam Baqir narration, was the owner of a date tree which the way of reaching to that tree was through a house of an Ansar man.
Samareh whenever, for inspection or using the tree, went to see it without any warning entered the house of the man, in spite of the warnings he insisted on his wrong way and did not want to allow from the man for entering into his house. The man went to visit the prophet and complained from Samareh. The great prophet asked from Samareh to allow from the man firstly. But he did not accept that when the prophet understood that he doesn’t want to allow from the man. He started to negotiation and asked that change the tree with another one but he did not accept. The prophet accepted to change it with ten trees again he did not accept. The prophet guaranteed a tree in heaven for him but he did not accept it. As the result, the prophet ordered that the guards uproot the tree and they dropped that in front of Samareh and by this way the prophet punished that stubborn and stern man.
9. Peace
Imam Ali (peace be upon him) in his famous letter to Malik Ashtar evaluated the result of peace positively and motivates him to do this affair and says that “Never reject the proposal of peace from the enemy because the satisfaction of God is in that affair, the peace of your soldiers, your thought and security of your country depends on that.”
The following story shows the peaceful character of the prophet clearly and it displays that the prophet on the way of the important interests of Islam and Muslims as far as the Islamic principles won’t be damaged and only when there are speak of title and names he tended to how appeasement in front of the pagans and enemies to supply the benefits of Islamic society. In the case of Hodaibeh peace when it was supposed to sign a peace treaty between the great prophet of Islam and pagans of Quraish, it was narrated as the following:
“The prophet of God (peace be upon him and his family) called Imam Ali (peace be upon him) and Imam picked up a red skin and put it on his knee. The prophet (peace be upon him and his family) said that: write in the name of God compassionate and merciful. So, Soheil said that: I do not know who compassionate is… unless I suppose that he is the one who is in Yamameh but write as we write: “oh God, on your call” and Imam Ali did it, the prophet said: write it because this is a compromise that the prophet of God concluded with Soheilebn Omar. Soheilsaid: oh, Mohammad why do we war with you? The prophet said that I’m the prophet of God, Mohammad ebn Abdullah. Soheil said that: I will not accept that treaty with the words of Mohammad the prophet of God and peace be upon him and his family if I knew that you were the prophet of God I wouldn’t fight with you because you were the prophet of God and I prevented you from pilgrim Kabaa, I committed a big cruelty. So, write Mohammad ebn Abdullah to reach an agreement. Ali (peace be upon him) became upset and said that: I swear to God that he is the prophet of God, although you are not agreed. The prophet God (peace be upon him and his family) said that: I’m always the prophet of God and Mohammad ebn Abdullah too and writing my real name won’t deny me from my task so, write it that you are truly predestined to do this and you will do this while you are forced and oppressed. By this way, where the benefits of Muslims were the first priorities to peace out with enemies, the prophet remised that gently.
10. Treaty
The great prophet of Islam in the age of his ruling, signed several treaties such as the treaty of Hodaibeh which was the treaty of prophet with pagans of Quraish. Similarly, signing the military treaties with some of the tribes which were mentioned before. One these important treaties which was happened at the first year of migration, signing the treaty with Jewish people because one of the problems of the new Islamic government was Jewish people of Medina that lived inside and outside of the city and pre-empted the economy the prophet knew that until the situation of Muslims is not stable and organized and the Jewish people doesn’t be unified and make a political coalition with Muslims, Islam cannot develop in Medina and never resolve the pagans of Arabia peninsula problem.
At the beginning of Islam, the prophet knew that there are some commonalities Muslims and Jewish people the agreement about deism and familiarity of Jewish people with Ansar people and needs of Jewish society to be secured from Christian attack of Rome in the shade of Islam’s strength. Based on these results the dear prophet of Islam wrote and signed an agreement about unite of Mohajerin and Ansar and the Jewish people signed it too and the prophet respected to Jewish people religion and wealth by one condition. Based on this treaty “In the name of God compassionate and merciful. This is the treaty between believers and Muslims from Quraish and Yasreb and everybody should obey that so, it was attached and Jihad with that from the other religions like Jew absolutely they’re as one nation and consequently, this treaty is a unified force against foreign attacks and solidity on internal forces were increased”.
11. Kindness and Tenderness
One of the important factors for ruling on the hearts of people is kindness and tenderness toward the people. Tenderness and kindness cause to heartfelt love and endearment and strength the relationship between the ruler and people. Now, the people obey from their ruler by sincerity, interest, and heartfelt desire. As Imam Ali (peace be upon him) said “the heart of people is wild so, whenever somebody loves them, they will love him too”. Plus, he said in his famous letter to Malik Ashtar “Be kind to people and make it to your lifestyle and be tender and friend with all of people”.
The great God, introduced being kindness of people (peace be upon him and his family) and said that “You are kind and tender toward people and if you were violent and cruel, they will leave you alone and scattered from your sides”. Imam Ali described the great prophet of Islam as the following “the prophet of God was the kindest man who I have ever seen”. From Onsibn Malik was narrated that “the prophet of God devoted the most of his mercifulness and kindness to people”.
In the case of Hanin battle after defeating the pagans the army of Islam obtained eye catching spoils and belonged to Muslims, among the spoils there were six thousands prisoners of war from (Bani Sa’ad) tribe from the race of Havazan and the prophet of Islam who has spent his childhood near to HalimehSa’adiehamd in this tribe too. Moreover, the prophet was the kindest, the most chivalrous and the most grateful man. By this way a group of the leaders of the tribe, they were granted to the attendance of the prophet and stimulation the emotions of the prophet and asked for prisoners’ freedom.
The great prophet of Islam waived from his right and the children of Abdulmotaleb and in order to the leaders of the tribe to free the rest of the prisoners without any damages to the rights of others. A series of actions were done to free all of the prisoners of war except an old woman, by the prisoners of war freedom their interests to become Muslim multiplied twice and all of them heartfelt. He caused with his kindness behavior that the Islamic society will be developed and one by one or groups by groups believe in Islam and increase the power and influence of Islamic government daily.
In the case of victory of Mecca the great prophet of Islam said to people of Mecca “oh, people of Mecca you suffered and denied me and out casted me from my city. What do you think that I suppose to do with you?” they answered that they want mercifulness and forgiveness therefore; the prophet referred to the honored Joseph sura about the impact of Joseph (peace be upon him) with his sinners brothers and announced his behaviors based on mercifulness and salvation.
Koran expressed the words of Joseph’s (peace be upon him) brothers and answered Joseph as the following “They said that we swear that God made you the best and we were sinners! Joseph said: today there is not any blame and punishment for you. God forgives you and he’s the kindest.” The prophet of God (peace be upon him and his family) In spite of suffering and pains from the people of Mecca, he told to them in his speech that “Go, you are free.” By this way, the people became their followers and felt in love with him and cared about him.
12. Substitution
Assessment and evaluation of interior and foreign policies of Islam at premier age, choosing a substitution of Islam’s prophet by his own according to God’s order was essential because the Islamic society continuously was threaten by hypocrites at the inside of society and by Rome and Iran outside to war, spoil, and dissension. The interest of the Islamic nation was at choosing a political leader after the prophet and unites of the Islamic nation war against the enemies at one coalition and removes the field of defeats and spoil of the Islamic state.
The prophet of God (peace be upon him and his family) at the premier ages of invitation and before the public invitation when there were not any Islamic governments the prophet took care about this point and introduced his substitution after descending this honored verse “Warn to your relatives.” The mission of the prophet was to invite to his religion by help of Imam Ali (peace be upon him) arranged a meeting and revealed his secret mission after that meeting.
The prophet introduced Imam Ali (peace be upon him) as his substitution and said “this young man is my brother, executor and my substitution hear his orders and follow him.” By this way the prophet at the beginning of his mission while he had less than one hundred followers and there weren’t any Islamic states he introduced his executor and substitution and remove the issue of leadership of the nation’s mind that choosing a leader is “selective” or “voting”. He clarified that Imam Ali (peace be upon him) substitution in the different ceremonies, journeys and attended the Islamic nation attention to him to distinguish the people’ task after the prophet and refer to who’s appropriate for caliphate.
For example it was narrated that ‘when the prophet’s shoe was torn gave that to Imam Ali to repair that. Then while he had one shoe he walked one some meters or about that then looked at his companions and said that: which one of you does fight for the Koranic interpretation as I did for descending Koran…? He’s one who sews the shoes” and the prophet pointed to Ali and said: when my traditions will be disappeared and the book of God will be burned the people talk about the religion that are not appropriate Ali fights for revitalization of the religion of God”.
Of course among the precious speeches of the prophet about substitution no one is more important, greater, clearer and strict and more public than tradition of “Ghadir” the great prophet in front of thousands of people in an area which was known as “GhadirKhom” after descending the following verse and God told the prophet that “Oh the prophet do what your God descended on you and aware the people completely your God’s order which if you wouldn’t do that you haven’t accomplished your mission…”
By the order of God, Ali (peace be upon him) was substituted as the caliph and executor of the prophet and by the way the prophet made his famous speech as “Ghadir” and told to the people “Somebody whose I’m his leader from now on Ali is his leader” and as this way he accomplished one of the basic and important issue and order to prevent the problem of deviation of the caliphate from this way and to prevent from dissension between companions.
He decided to strength the position of Imam Ali as the caliph and his family to write a document about this therefore, when some of the companions which one of them was Omar ebn Khatab came to visit the prophet and after a while the prophet asked from a companion “Bring ink and a paper for me to write something for you that after my death you won’t be confused.” At this moment Omar broke the silence of the meeting and boldly to the great prophet (peace be upon him and his family) that “The book of God is sufficient.”
These words caused to deviation while others agreed a group insisted on operating the order of the prophet while others agree with Omar. The prophet was upset and became angry and said that “Stand up and leave my house indeed you are not deserved to the prophet that sees this deviation. Ebn Abbas after narration of this event says that “Indeed the trouble was happened it means that deviation and struggle of a group of companions who made veil and obstacles between us and the hand-writing of the prophet”.
Anyway, the presence of the great prophet was devoted to reform the nation’s affairs and defended the honor of Muslims and the Islamic government until he passed away and made people upset and sad from his death.
Conclusion
Thinking about the interests of the Islamic nation and to do according to those interests is an inseparable device of government management which if negligence occurs about this point the society will be effected by these spoils. Since a human society has different dimensions and has different individuals’ interests, thought, and behaviors the necessity of this society is thinking about different dimensions of the government and using those thoughts about how do we think or by which way reach to the best conclusion and how and at which situation use that all of them are necessary conditions of a better management.
Now that our Islamic society is under attack by different treats, lies of foreign enemies and hypocrites, being wisdom should be at first priority of the rulers much more than before. The best way, using from the traditions of the prophet and the Imams to by this way we reach to the strongest way and method of governing and reform the affairs which exist and we can’t do that except using the methods of our religious leaders. Because they are connected to the divine world and knew the secrets that are out of human cognition. Infinite peace and hello of God upon the honored ghost of the great prophet and peace be upon somebody who follows the way of the truth.