The Philosophy of Human Existence Part Four - Heavenly Politics

The general outlook of politics is as defined by the academic construct of politics, associated with ‘governments’, ‘civil strife’ and ‘statesmanship’. Outside this, it is associated with ‘manipulation’, particularly to individual or wholesome principles, with regards to power, control, and status. As a noun, the word originates from Greek, Politiká, which means ‘affairs of the cities’. This is what we refer to as ‘Human Politics’.



Ibn Khaldun famously stated, مؤسسة تمنع الظلم بخلاف ما يرتكبها “(government is) an institution that prevents injustice other than what it commits”, which elaborates how wrongdoing can eventually be justified by a ‘government’ that turns Haraam into Halaal, such as the consumption of Riba or Homosexuality, both of which defy religious law, and even go against morals and virtues, and yet are ‘permitted’ by secular law under the false pretense of ‘freedom’, ‘liberty’, and the confounded perception of ‘Justice’. If you oppress your fellow man, you will be charged for illegal activity, but if the oppressor is wearing a government-sanctioned badge and uniform, no harm no foul. This is the justification of falsehood by manipulating Logic and Rationality, even when the act is illogical and irrational by all accounts. Ibn Khaldun further said, الظلم مؤذن بخراب العمران “injustice denotes the ruin of civilization”. This is a distinction he makes between the governance founded on the ideology of man, and the governance descended from the Heavens.

A core component of politics is speech and how it is used. Logic and rhetoric play a crucial role in relaying a personal ideology so that it can be convincing enough to change the other’s ideology. But it can also be applied in lessening the credibility of the opposition, granting oneself victory over the other. Take, for instance, the conversation between Nabi Musa and Nabi Adam, mentioned in the previous article. Note the choice of words. Neither Nabi would speak a lie, of course. Nabi Musa’s claim was just as justified and truthful. It was indeed Adam’s mistake that led to disbandment from Paradise. But it was Nabi Adam’s application of intelligible logic and rhetoric that gave him triumph in the debate. As such, it was Nabi Adam’s politic that won over the ultimate philosophical argument as to man’s existence on earth. The fundamental structure of all ‘politics’ is equivalent to the fundamental structure of the ‘civilization’. The hierarchy eventually leads back to ‘two’ primary candidates, and which one will succeed over the other. Civilizations stem from nations, which stem from tribes and clans, which stem from families, which stem from man and woman. It all boils down to the core of a relationship between two beings, and ultimately it boils down to the core of a relationship between man and God. As man is the Vicegerent of God, the Supreme. Here, we will not be looking at ‘Political Philosophy’, or what can be understood as ‘Political Science’, the push and pull between opinionated philosophies of governance, or what is idealized as the ‘perfect system’. Our focus is on understanding the essence of Politics, as the Philosophy of Politics. The descent of rightful governance, with both law and supremacy from the Throne of Allah. To gain a deeper understanding of how things transpire between the Heavens and the Earth. In the rightful context, Almighty Allah sends down the structure of governance to Nabi Ibrahim, blessed be he. (Baqarah 2:124)

وَإِذِ ٱبۡتَلَىٰٓ إِبۡرَٲهِـۧمَ رَبُّهُ ۥ بِكَلِمَـٰتٍ۬ فَأَتَمَّهُنَّۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامً۬اۖ قَالَ وَمِن ذُرِّيَّتِىۖ قَالَ لَا يَنَالُ عَهۡدِى ٱلظَّـٰلِمِينَ

And when his Lord tried Ibrahim with His commands, and he fulfilled them, He said, ‘Verily! I appoint you as the Leader of all mankind’. Ibrahim said, ‘And of my progeny?’ He Allah said, ‘My covenant does not extend to the wrongdoers (those who do injustice).’ Likewise, Almighty Allah also made a similar delegation of governance with Nabi Da’ud. (Saad 38:26)

يَـٰدَاوُدُ إِنَّا جَعَلۡنَـٰكَ خَلِيفَةً۬ فِى ٱلۡأَرۡضِ فَٱحۡكُم بَيۡنَ ٱلنَّاسِ بِٱلۡحَقِّ وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمۡ عَذَابٌ۬ شَدِيدُۢ بِمَا نَسُواْ يَوۡمَ ٱلۡحِسَابِ

O’ Da’ud, verily we have placed you as a Vicegerent on earth, so judge between the people with truth, and do not follow desire for it will lead you away from the path of Allah. Surely, those who go astray from the path of Allah will suffer a heavy punishment for neglecting the day of reckoning. The key components of ‘Truth’ and ‘Justice’ against ‘Falsehood’ and ‘Injustice’ are a highlight of Ibn Khaldun’s thoughts, and of countless others, who affirm that governance by rightful attribution of Allah as Sovereign is a governance everlasting. The politics conveyed here is what one could term as ‘good politics’ or ‘good relations’ where the law, the enforcement of the law, and the enforcers of the law, are all in agreement of the same ideology. But what happens when there is a difference of opinion? What happens when man chooses to enact his own laws by virtue of fulfilling his own ideology. In other words, how do we define ‘bad politics’? Dirty politics? An impasse of relations? It cannot be denied that politics is part and parcel of religion, just as it is part and parcel of worldly coexistence with the Heavens. We find a unique structure of governance where Allah sends forth His emissaries with His edicts, depicting how things should be run. These policies are contained within the religious structure, from inter-human relations to education, health, trade and finance, legislature. This dynamic of Truth and Justice is like the dynamic of body and soul— neither can exist without the other. For there is Truth in Justice, and there is Justice in Truth. This is an absolute concept in all of existence, and it cannot be challenged on any level. After all, who can challenge, and succeed, the sovereignty of Almighty Allah? There is someone who attempted… and failed miserably. Let us see what unfolded, how it unfolded, and why it unfolded in the manner that it did. (A’raf 7:12-13)