Islamic Caliphate

Islamic Caliphate

1987 7 July 8-9 Islamic Caliphate (481) There are certain of the basic principles of Islam which can be classed as objectives. While others clearly fall into the category of duties. For instance, no matter what the circumstances, gratefulness to God is placed before man as a definite aim. It is, indeed, man’s purpose in life to be thankful to God. It is a requirement inherent in the Islamic life, a goal to which one must constantly direct one’s’ steps. Charity, however, is an entirely different matter. It is a duty to be discharged only when one has the wherewithal. Man is obliged to abide by the divine law in regard to money only when he is already in possession of a sufficient quantity. An indigent member of the community is not, therefore, expected to make money at all costs simply in order to be able to obey divine commandments.

On the question of thankfulness, the Quran is explicit: “Serve God and render thanks to Him” (39:66).It is nowhere stated, however, that one must make money in order to discharge one’s obligations with regard to alms-giving. On the contrary, it is laid down that when God gives money to the believer, the latter must spend it as enjoined. It follows then that on all occasions and in all circumstances, we must be thankful to God, but that the commandment regarding money will be applicable to us only when God has already granted it.

Political power and government can, on a parallel, be categorised as matters of duty rather than as objectives to be aimed at. That is to say that if we find ourselves, by the grace of God, in positions of power, it is our duty to exercise that power to the best of our ability, always bearing in mind what God desires. But power should never be regarded as a specific target. It should rather be looked upon as a gift from God, bestowed by Him at His own discretion, when and where He wills, Once invested with power, it should be incumbent upon individuals and nations alike to apply to themselves all of God’s commandments on the question of how to rule. It is significant that the verbal forms used in the Quran on the wielding of power are conditional in aspect, whereas those of a purposive nature are unconditional. For instance, worship is enjoined as a categorical imperative: “Worship God till your death.” Nowhere does the Quran proffer conditions such as “If we give them a mosque, then they will worship.” Matters of politics and government, on the other hand, are presented as being contingent upon sets of prevailing circumstances: “Those who, once made masters in the lands, will attend to their prayers and pay the alms-tax, enjoin justice and forbid evil” (22:41).

The mention of power here is in the conditional tense, while worship is clearly referred to as being absolute and unconditional.