Politics in Islam (24): Two Rulings, One Truth: Why Islam Must Govern
Islam: A Religion and a State
Islam, as we have discussed in previous articles, is inherently both a religion and a state. The evidence supporting this is abundant, from the Prophet Muhammad ﷺ establishing the first Islamic state in Madinah, to the Constitution of Madinah, which he ﷺ crafted with the Jews of the city, serving as a framework for governance. We also explored how the fundamental acts of worship—prayer, fasting, zakat, and hajj—require a governing structure to be carried out effectively. Furthermore, Islam’s detailed guidance in matters as specific as how to eat, drink, and enter the restroom underlines its comprehensive nature. How, then, could such a complete system leave something as critical as governance and politics to secular or external systems?
In this article, we focus on a unique and profound aspect: every legal ruling in Islam carries both a worldly and an otherworldly consequence. This undeniable reality underscores that Islam was never intended to be a mere religion of spiritual reminders but a system that necessitates the existence of a state for its implementation.
A Dual Consequence: Worldly and Otherworldly
Islamic rulings (Ahkam) in the Qur'an are not merely exhortations or advice meant for individual reflection. They are commands, and every command comes with two distinct consequences:
- Worldly Punishments: These are legal, enforceable penalties that require an authority to implement.
- Otherworldly Punishments: These are reserved for the Hereafter and are administered by Allah ﷻ.
If Islam were merely a religion focused on spiritual growth, there would be no need for worldly punishments or legal rulings. The inclusion of such provisions highlights that Islam is designed to be implemented as a comprehensive system under a governing authority.
The Necessity of a State for Enforcing Rulings
For worldly consequences to be effective, there must be a system capable of enforcement. Without an Islamic state, these laws would remain theoretical, and their deterrent purpose would be nullified. This need for governance is inherent in many Qur'anic verses, as we will now explore through examples.
Examples of Dual Consequences in the Qur’an
1. Punishment for Corruption and Mischief
“Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world, and for them in the Hereafter is a great punishment.” (Surah Al-Ma’idah, 5:33)
This verse explicitly mentions both consequences. The worldly punishment is severe and requires an authority to enforce it, while the otherworldly punishment serves as a reminder of ultimate accountability.
2. Punishment for Public Indecency
“Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows, and you do not know.” (Surah An-Nur, 24:19)
Here, the emphasis on worldly punishment shows the need for laws that curb the spread of immorality. This cannot be achieved without a governing body responsible for upholding such laws.
3. Punishment for False Accusation
“Indeed, those who falsely accuse chaste, unaware, and believing women are cursed in this world and the Hereafter. And they will have a great punishment.” (Surah An-Nur, 24:23–25)
This example shows that Islam not only legislates laws to protect individuals from harm but also provides consequences for those who violate these laws, both in this life and the Hereafter.
4. Punishment for Murder
The Qur'an explicitly demonstrates the dual nature of rulings—worldly and otherworldly—when addressing the crime of murder. Allah ﷻ states in Surah Al-Baqarah:
"O you who have believed, prescribed for you is legal retribution for those murdered..." (Surah Al-Baqarah, 2:178)
This verse outlines the worldly punishment for murder: qisas (retribution). It establishes justice within society by deterring potential crimes and providing a system for equitable retribution. Such a ruling necessitates the presence of a state authority capable of enforcing it.
On the other hand, the Qur'an also warns of the severe punishment awaiting a murderer in the Hereafter. Allah ﷻ says in Surah An-Nisa:
"But whoever kills a believer intentionally—his recompense is Hell, wherein he will abide eternally..." (Surah An-Nisa, 4:93)
This verse makes it clear that the sin of murder is not only a violation of worldly laws but also a grave offense against Allah ﷻ, with eternal consequences in the Hereafter.
This duality reinforces the argument that Islam is not just a religion of personal spirituality but one that requires governance to uphold divine justice in both worlds.
Why This Proves Islam Is Both Religion and State
If Islam were merely a religion, it could have left worldly consequences to human-devised laws, relying solely on spiritual accountability. However, the explicit mention of worldly penalties highlights the Qur'an's focus on establishing justice through a governing authority. This authority cannot exist without a state built on Islamic principles.
Without such a state, these laws remain unenforced, and society becomes vulnerable to the chaos of human desires and man-made laws that often fail to achieve true justice.
Conclusion
The Qur'an provides a clear and rational framework for societal governance. Its rulings are not limited to spiritual reminders but include enforceable laws that require a state to implement. From the punishments for corruption and indecency to the safeguards against false accusations and murder, every ruling reflects Islam’s dual focus on worldly justice and otherworldly accountability.
This dual nature of Islamic rulings affirms that Islam is not merely a set of spiritual guidelines but a comprehensive system designed to govern all aspects of life. It is a reminder that a true Islamic state is not a theocracy but a balanced and just system, rooted in divine guidance, that ensures the well-being of individuals and society as a whole.
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