Governance in the Qur'an and Sunnah
Year:2024 | Volume:2 | Issue:2|Papers Count:6

Patience (ṣabr) is one of the key concepts in the Quran, mentioned 103 times across 93 verses. This frequent repetition highlights its significance. Although it is primarily discussed within the realm of ethics, the repeated emphasis in the Quran raises the question: can the concept of patience be applied beyond the ethical domain, particularly in governance, and in the managerial, social, and political spheres? This article, based on a three-stage policy-making model (formulation, implementation, and evaluation), library research, and content analysis of Quranic verses focused on the theme of ṣabr, investigates the process of revelation and the points raised in Shia exegeses of the Quran. The article adopts an inductive approach to reading the concept of ṣabr in the Quran from the perspective of Islamic governance. In this study, using the method of content analysis, the policy-related insights derived from the concept of ṣabr in the Quran are extracted and explained from the perspective of Islamic governance. A total of 159 basic themes, 62 organizing themes, and 11 overarching themes were identified from the verses containing the word ṣabr or its derivatives. Ultimately, the overarching themes were categorized under the three stages of "formulation," "implementation," and "evaluation" based on the three-stage policy-making model.

The primary aim of this article is to examine and compare two significant theories within socio-civilizational structures: the nation-state theory and the ummah-civilization theory. The main question of this research is: what are the differences between these two theories in terms of social structure, and on which social theories are they founded? The research methodology is designed to be qualitative and analytical, enabling an in-depth exploration of the concepts and principles underlying each theory. To this end, data has been extracted from credible religious and historical sources, and various dimensions of these theories have been analyzed and explained. The key findings indicate that the nation-state theory is based on sovereignty, geographical boundaries, national identity, and citizenship rights. Its roots trace back to European history and the emergence of centralized states, with its foundation built on the social theory of the "market man." In contrast, the ummah-civilization theory is rooted in revelatory knowledge and the traditions of the prophets, focusing on the relationship between the "ummah" (community) and "civilization" as a religious and cultural society. This theory is founded on a religious social framework emphasizing concepts such as brotherhood (ukhuwwa), intercession (shafāʿa), and self-sacrifice as key values for shaping Islamic societies and fostering social and cultural cohesion. Moreover, the role of the Imam, as a central pillar in shaping the ummah and Islamic civilization, diverges from modern notions of dominance and governance. Instead, the Imam acts as a compassionate and guiding figure, akin to a nurturing parent, providing leadership and fostering scientific and spiritual growth within the community. The final conclusion is that the ummah-civilization theory can serve as an effective model in the contemporary era, contributing to the creation of sustainable societies committed to humanistic and Islamic principles. This theory not only addresses the social and cultural challenges of the modern world but also offers a framework for realizing a new Islamic civilization and establishing a novel global order.

Through reflection on the verses of the Quran, it becomes evident that the divine discourse on justice goes beyond mere recommendations or exhortations for justice. It also delineates the attributes and characteristics of a social system founded on justice. Accordingly, the objective of the present study is to elucidate the vision of a just social order as depicted in the Meccan verses of the Quran. The central question is: What components underpin a just social life as portrayed in the Meccan verses of the Quran? By examining the Quranic text and authoritative socio-political exegeses, and employing a descriptive-analytical method, the study finds that the vision of a just society, as outlined by God for Muslims prior to their migration to Medina and the establishment of an Islamic state, is a society free from poverty and hunger, hoarding of wealth, monopolization of production tools, fraud in transactions, and usurious practices. This ideal just society, which the Prophet and the Muslim community were tasked with establishing in Yathrib, is characterized first and foremost by the elimination of poverty and hunger, ensuring that all individuals have access to basic life necessities. To realize such a society, rulings such as feeding the poor, almsgiving, and zakat were legislated, binding Muslims to these principles. The financial system of this ideal society is based on the equitable distribution of wealth and resources, rejecting the accumulation of stagnant capital and excessive hoarding. The tools and means essential for life are not monopolized by the wealthy but are made accessible to all for the benefit of the broader community. This society is free from economic corruption such as fraudulent practices in trade and ensures respect for the rights of others in economic transactions. Redistribution of wealth occurs not through exploitative or usurious practices but through obligatory financial duties such as “prescribed rights” (hāqq maʿlūm) and zakat. Such a just society serves as a desirable religious model for achieving the ideal of social justice.

The name of Sayyid ibn Ṭāwūs is often associated with his renowned "Maqtal," famously known as Luhūf, or with Shiite prayers and Ziyarat (pilgrimage or visitation) texts. However, other dimensions of his practical and theoretical contributions have not received as much attention or analysis. His life and era, on one hand, and his unique and thought-provoking socio-political views, on the other, merit closer study and consideration. This article aims to examine the political thought of Sayyid Ibn Ṭāwūs with a focus on the "theological" foundations and the historical and social context in which he lived. While it is possible to attribute a "political theology" to Ibn Ṭāwūs’s the influence of historical and social conditions on his ideas cannot be overlooked. The research method employed is analytical, interpretive, and text-based, relying on library resources. The central focus of this article is the book Kashf al-Muḥajjah li Thamarat al-Muhjah, which encapsulates Ibn Ṭāwūs’s theological and socio-political views and is considered his most significant work on these topics. In this book, the author first elucidates his theological foundations and then presents his political and social recommendations. Sayyid Ibn Ṭāwūs's political thought is not easily separable from his theological thought. According to his theological principles, governance is the rightful domain of the infallible Imam (Maʿṣūm) or those who act in accordance with the principles and guidelines set forth by the Imam. Nevertheless, Ibn Ṭāwūs does not ignore the exigencies of his time. Even when pragmatism or considerations of expediency appear in his political thought and practice, they remain rooted in his sense of "duty-based" ethics and his commitment to seeking divine satisfaction and proximity.

The governance process refers to the management of societal affairs through the exercise of power, the adoption of policies, and the making of decisions. The functions within this process are shaped to meet the needs of the system, ensuring its survival. Identifying specific functions is important because, based on these, distinct roles will be created within each society. The value system in society determines the specifics of governance functions. In a religious society, the identification of these functions is derived from religious texts. The question then arises: what are the functions of the ideal governance model from the perspective of the Quran? The answer to this question is derived by analyzing the general characteristics of governance and using the method of thematic, interpretive exegesis. The research findings indicate that general governance functions such as the rule of law, transparency, accountability, participation, and justice can be inferred from the Quran. Thus, the major difference between the Quranic model of ideal governance and other prevailing governance models lies in their objectives and ultimate goals.

Decision-making is the essence of management and a key factor in the success of individuals, organizations, and societies. Moreover, unlike many managerial and governance issues that are purely procedural, decision-making is directly influenced by doctrinal and value-based teachings. While numerous studies in the fields of Islamic management and governance have addressed this area, the lack of a holistic and structured perspective has led to fragmentation and a lack of synergy among these studies. The primary aim of this research is to meta-study previous studies to present a comprehensive and integrated depiction of the dimensions of Islamic decision-making, thereby identifying the major trends within this knowledge domain. Based on this objective, the central research question is: how can the dimensions and themes of Islamic decision-making be systematically categorized to clearly identify the strengths, weaknesses, opportunities, and threats of these studies and uncover gaps in this research field? The methodology of this study is grounded in a systematic review. To this end, the researcher, along with a team of experts, first developed a systematic review protocol. Peer-reviewed scholarly articles in Persian, English, and Arabic were selected as the scope of the review. Two search strategies were employed: a keyword-based strategy and a source-oriented strategy. For the keyword-based strategy, a set of terms related to Islamic decision-making, including religious decision-making, was selected and searched in the three target languages across eight relevant academic databases. For the source-oriented strategy, seven journals focused on Islamic decision-making were comprehensively examined. As a result of these two strategies, a total of 11,159 scientific works were reviewed. After removing duplicates, invalid, or irrelevant works through several stages of screening, 395 scientific works remained within the scope of the study. The findings indicate that the body of knowledge on Islamic decision-making consists of ten fundamental themes: critical meta-paradigmatic foundationalism, affirmative theorizing, refinement of intra-paradigmatic theories, limitation of applied theories, commercialization of theories, stylistics of Islamic decision-making, operational biography research, community-nation experience documentation, and the integration of these axes. The key results show that each theme plays a distinct role in explaining and advancing the paradigm of Islamic decision-making. Strengths of these studies include linking Islamic theories to contemporary scientific theories, laying the groundwork for applied research, and developing Islamic decision-making knowledge at the international level. Conversely, notable weaknesses include insufficient focus on theory-centric approaches, repetition of topics, and a lack of robust methodology in applied studies. Finally, the research offers a conceptual model for the synergy and integration of these works. Using interpretive structural modeling, the relationships and roles of each trend within the framework of Islamic decision-making knowledge were clarified. This model emphasizes the foundational role of critical meta-paradigmatic foundationalism and affirmative theorizing, highlighting their prevalence in the pre-scientific stage of Islamic management knowledge. It also identifies four practical axes—commercialization of theories, stylistics, operational biography research, and community-nation experience documentation—as pivotal in making Islamic decision-making knowledge more applicable. In conclusion, theoretical and practical recommendations aligned with systematic review standards were provided.