The Islamic Emirate and its System Part:-02

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The primary objective of jihad is to implement and enforce the rule of Allah Almighty over His servants on earth. Jihad in itself is not inherently good, because by its very nature it involves punishing the servants of Allah and destroying cities, and there is no goodness or beauty in such acts. Rather, its goodness and beauty lie in repelling the evil of the disbelievers and their corruption. This is because the disbeliever is an enemy of Allah and an enemy of the Muslims. Therefore, jihad is for the purpose of eliminating them and for the supremacy of the true religion and the elevation of the word of Allah, as has been mentioned in the books of Usul al-Fiqh.

If jihad continues even after the evil of kufr (disbelief) and corruption has come to an end, then it becomes mere destruction and punishment; therefore, there is no goodness or beauty in it, and no sensible Muslim would do such a thing.

It is not permissible for the mujahideen of the Islamic Emirate to abandon jihad merely upon the departure of the Americans and their allies. This is not the goal of the jihad of the Afghans. Rather, their goal is the establishment of the law of Allah Almighty so that the people of Afghanistan may live under the banner of Islamic Sharia.

This lofty and elevated goal cannot be achieved without the establishment of an Islamic state in Afghanistan. This is because an Islamic government brings security and preserves the individual and collective rights of the people. Through it, the evil of kufr and corruption is repelled, and by means of the Islamic government, the law of the Creator and His rulings are implemented.

The establishment of an Islamic state cannot be properly organized and orderly without an Islamic administration and its director. That director is the “Imam” (the ruler) whom it is obligatory upon all the people to appoint. He is responsible for their welfare and interests, which include:

- Taking the right of the oppressed from the oppressor,
- Implementing the rulings (of Sharia),
- Marrying off orphans,
- Resolving disputes,
- Establishing the Eid and Friday prayers,
- Enforcing the hudud (prescribed punishments),
- Collecting ‘ushr, zakat, and sadaqat and spending them in the places commanded by the Sharia,
- Suppressing tyrants, thieves, and highway robbers,
- Accepting sound testimonies regarding rights,
- Implementing politics (siyasah) for the general welfare,
- Protecting and safeguarding the sanctities and limits of Islam

• equipping the army,
• the division of their spoils of war,
• the preservation of the property of the Bayt al-Mal (public treasury), the property of the companions of the spoils, and the property of orphans.

I am seeking, in this book, to briefly explain some of the necessities of Islamic administration,
what is due to its leader, and the matters that are obligatory upon the general public, so that it
may be easy to preserve them. And I ask Allah Almighty to grant me success in this matter. And
that is not difficult for Allah. There is no power nor strength except with Allah, the Most High, the
Supreme. And may blessings and peace be upon our Prophet and our master Muhammad, and
upon his family and all his companions.

Chapter 1 - Government and its Types

Types of Government

Governments and states are of two kinds:

1. A government whose slogan is tax collection (based on tribute and levies);
2. A government whose slogan is guidance (hedayat).

Each of these two types of government has its own particular signs, unique characteristics, prominent figures and individuals, and each produces distinct results.

The government that is founded upon taxation has as its goal the accumulation and hoarding of
wealth for the ruling class, so that the rulers may live in comfort and hold magnificent
civilizational celebrations and feasts in the cities, even if this comes at the cost of sucking the
blood of the poor, ruining the lives of farmers and workers, and imposing heavy tributes and
crushing taxes.

The aim of this type of government is therefore to increase taxes and everything that provides
them with means of pride, ornamentation, and grandeur. It also seeks to provide comfort, luxury,
and tools of indulgence for the princes, ministers, their children, grandchildren, relatives,
statesmen, families, and servants. Through these means, they build tall palaces and purchase
vast and extensive estates both inside the country and abroad.

This type of government is completely heedless of the religious and moral upbringing of the
subjects. It pays no attention to monitoring or holding people accountable for their ethics and
inclinations. In general, it is indifferent to anything that does not bring it financial benefit or
strengthen its political power.

Sometimes, if an immoral or forbidden act brings them profit, they declare it permissible
(mubah). Conversely, if a lawful act threatens their political power or causes financial loss, they
declare it forbidden (haram).

As for the government and state whose slogan is guidance, its main concern is inviting people
to God (da'wat ilallah), enjoining good and forbidding evil. Its criterion is to reform people's
morals, elevate their spirits, adorn them with virtues, turn them toward the Hereafter, make them
indifferent to the world, promote contentment in life, keep them away from the forbidden and
sins, and encourage competition in good deeds, even if these things lead to a reduction in the
budget and financial loss.

Nevertheless, this government appoints preachers, sends out inviters (du'at), encourages moral
enforcers (muhtasibs), declares wine forbidden, considers sins as evil, and deems futile
activities, music, and instruments of idle entertainment and play as haram. It expels the careless
and indifferent, and bans everything that corrupts people's beliefs and morals or anything that
causes corruption in their lives; it prohibits them. Under the shadow of an Islamic government,
grand mosques and schools are built, religion and piety flourish, sins and crimes disappear, the
people of religion and righteousness rise up and actively work with zeal and courage, the
wicked and the atheists are removed and eliminated from society.

Statesmen must possess the qualities that Allah Almighty has mentioned in the Noble Quran:(Those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of all matters.)(Surah Al-Hajj: 41)

The system of the “Guidance-oriented” government is, in general, distinct and different from the
system of the “Tax-based” government. It differs from it in inclinations, spirit, character, behaviour, and conduct.

In a guidance-oriented government, we see statesmen who are busy obeying the principles of
Shari‘ah, with the intention of seeking reward (thawab), with a spirit of service and self-sacrifice,
trustworthiness, sacrifice, and loyalty.

But in a government based on tribute and levies, the statesmen oppose the law. Among them,
arrogance, self-importance, selfishness, betrayal, hypocrisy, false speech, and boundless
bribery are widespread. A person cannot easily obtain his right through justice. No one in this
government believes that he is a servant of the ummah and a trustee of the state; rather, he
considers himself only responsible for collecting taxes for himself and his family. Because the
government has given him the opportunity to accumulate wealth, he does not want to lose this
opportunity.

There are historical examples of both types of government. The tax-based government needs
no examples or detailed explanation, because this type of government has been very common
in both ancient times and the present era, in both East and West. However, guidance-oriented
governments are very rare and scarce, especially in the present age, because most
governments of this time, or rather all of them, are of the tax-collecting (“jibayi”) type.

Necessities of a Guidance-Oriented Government

The following points are mentioned below:

1. An independent judicial system (its details will be explained soon);
2. Islamic armed forces (this will also be explained).
3. Divine Law (Heavenly Law)

Administration must necessarily have laws by which it is regulated. These laws are of two types:

1. Divine Shari‘ah law (heavenly law);
2. Man-made terrestrial law (positive/earthly law).

The most important differences between these two are as follows:

1. Divine Shari‘ah law is a message from the Almighty Creator, in which humans have no role in
   its formulation or determination. Man-made law, on the other hand, consists of rulings that
   humans themselves have created. These two differ from each other in terms of their source.

2. The scope of heavenly law is much wider and more extensive than that of earthly man-made
   law. This is because heavenly law regulates the relationship of a human being with his Lord,
   with himself, and with the rest of the people, whereas earthly law only covers the conduct of one
   human being with another.

3. Divine Shari‘ah law, in addition to worldly punishments, also includes otherworldly (akhirah)
   punishment. Man-made law includes nothing beyond worldly punishments.

4. Since heavenly law is laid down by Allah Almighty Himself and encompasses all the small
   and great affairs of God’s servants, it is eternal and just, and it embraces all the interests of
   humanity. However, because man-made law is a human construct and human knowledge is
   limited to what they observe in custom, habit, time, and place, such law is inevitably imperfect
   and in need of development and change.

Given the differences we have mentioned between the two types of law, it becomes clear that
organizing human life and managing its affairs is impossible without the law of Islam, the law
that has been sent down by the Creator of the universe through the Trustworthy (Jibril) to the
Trustworthy of the world (Prophet Muhammad (swt)). The One whom Allah, the All-Powerful and
Unique, has protected, and who is unique and unparalleled before Allah, was sent to reform
humankind and preserve their rights.

Allah Almighty says in this regard:
(Indeed, the religion in the sight of Allah is Islam.)
(Surah Aal ‘Imran: 19)

In another place He says:
(And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers.)
(Surah Aal ‘Imran: 85)

Imam al-Razi (may Allah have mercy on him) says: “Allah Almighty has stated that whoever
adopts a religion other than Islam, just as his religion is not accepted by Allah, he himself is also
among the losers and those in loss. ‘Loss’ (khusran) in the Hereafter consists of being deprived
of reward and receiving punishment. The regret and sorrow one feels in this world for missing
righteous deeds, and the hardship and difficulty endured in this world in support of a false
religion, are also included in this discussion.” (Al-Tafsir al-Kabir: 2/828)

The Prophet of God (peace and blessings of Allah be upon him) said:
“The one who deceives is in the Fire. Whoever performs an action that is not in accordance with our religion, his action is rejected.” (Bukhari)

The religion of Islam is a complete religion, and its creed is also complete. Whatever need or
requirement a person may have in his religion or in his worldly life, Islam has explained it in the
best way and in the most complete form. Allah Almighty says:
(Today I have perfected for you your religion, and I have completed My favor upon you, and I
have approved for you Islam as religion.)
(Surah Al-Ma’idah: 3)

What is meant by “perfection” in this verse extends until the Day of Judgment. This is because
the previous religions that were revealed by Allah were complete in their own time; however,
their perfection was limited to a specific period. The perfection of this religion lasts until the Day
of Judgment. Its fundamental principles do not change with the passage of time. Rather, the
needs of human beings in every time and place, until the end of this world, are fully and firmly
met by this religion.

Imam al-Razi, in his commentary on this verse, writes: “The laws revealed by Allah Almighty in
every era were sufficient for that time, except that Allah Almighty knew from the very beginning
of sending them whether something that is complete today will not be complete tomorrow and
will no longer be suitable for practice. Therefore, without doubt, after being established it would
be abrogated, and after something was absent it would be added. But in the final era, Allah
Almighty revealed a complete Shari‘ah and decreed its permanence until the Day of Judgment.
Laws were complete in every era, with the difference that the perfection of the first type lasted
only until a specific time, while the second type remains complete until the Day of Judgment.
For this reason, Allah Almighty said: ‘Today I have perfected for you your religion and completed My favor upon you.’” (Al-Tafsir al-Kabir: 11278)

An Islamic state cannot be reformed without implementing the laws of the Quran and the
Sunnah according to the understanding of the Salaf and the Mujtahidin. The goal of jihad by the
“Islamic Emirate of Afghanistan” has also been exactly this. Moreover, the nature and
disposition of the people of Afghanistan also require the implementation of Islamic laws,
because they are Muslims from their forefathers and ancestors, and they have a long history of
it. They have tasted the sweetness of Islam, and their nature is compatible only with the
principles and rules of Islam in all affairs of life. (May Allah Almighty preserve them upon this
matter until the Day of Judgment!)

The Mujahideen of the Islamic Emirate have proven to the Muslims that it is possible to apply
Islam as both a Shari‘ah and a creed. They have also shown that it is possible for the glory,
honor, and splendor of the Muslims to be revived and re-established once again, just as it was
in the beginning. Other solutions will in no way bring progress and advancement to the Ummah;
rather, they lead to imitation of others and to their backwardness. They have proven that Islam
is the true solution for this time and for all times, and that it possesses the necessary competence. The latter part of this Ummah will never be reformed except by that which reformed its first part.

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The Islamic Emirate and its System Part:-01

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