مسار ممارسة السلطة في النظام السياسي من منظور القرآن الكريم؛ مقاربة اجتهادية في العلاقة بين الدولة والشعب

This article aims to explain the process of power in the Islamic political system from the perspective of the Holy Quran, employing an ijtihad-oriented method and the method of implication or signification to examine the nature, necessity, models, and flow of power. The main research question concerns how to regulate the flow of power between rulers and the people within this system so that it aligns with divine will. The present study investigates this issue by focusing on the discourse of the flow of power. In the Quranic view, power is defined as "action upon intention." Intention, as a
key component, determines the direction and nature of power, dividing it into two fundamental types: transcendent power, which is oriented towards reason, revelation, and divine values, and base power, which is oriented towards worldliness and carnal desires. This definition serves as the basis for analyzing the nature of power in the Quran. Considering the direction of intention, which can be divine, non-divine, or anti-divine, power in the Quranic system is divided into three types. Examining this process is essential because it addresses fundamental questions of political philosophy—such
as the legitimacy of obedience to power, the reason for such obedience, and the qualifications of the power-holder. The Holy Quran, in verses such as "Obey Allah and obey the Messenger" (Surah Al-Imran: 132), outlines the general framework for answering these questions. The main innovation of this article lies in elevating this relationship from a merely legal, contractual, or functional level to a "relationship of the lover and the beloved" and a "relationship of guardianship (wilaya)" based on faith and righteous deeds. In this view, the ultimate goal of the power process is not merely the administration of society, but rather paving the way for the spiritual proximity (qurb) of individuals to God.
The research findings identify and delineate four models of power in the Quran:
1) The Ṭāghūt (Tyrannical) Model: This model represents the absolute deviation of power. It is a completely despotic, top-down model based on domination, force, and fear, establishing a master-slave relationship. In this model, the ruler considers himself in a lordly (rububi) position (like Pharaoh) and views the people as humiliated instruments. Here, power is a means for arrogance and oppression. 2) The Conventional Democratic Model: This model represents the conventional, secular (earthly) form of regulating power. The relationship is of the servant-master type, and its legitimacy derives from the will and vote of the majority. However, its focus is primarily on securing material interests and worldly pleasures, lacking a transcendental and stable ethical orientation. This directionlessness exposes it to short-term populism. 3) The Islamic Democratic Model: This model redefines power within a divine-popular framework. At the macro level, the relationship between the Imam (leader) and the Ummah (community) is a guiding, educative relationship based on wilayah (guardianship). At the executive level, the relationship between government and people is reciprocal, involving mutual rights and duties. Legitimacy is derived from commitment to the revealed framework, while acceptability is derived from popular support (through consultation/shura).
4) The Model of the Lover and the Beloved (The Loving Wilayah Relationship): This model represents the highest level and the spirit governing the ideal system of power, serving as an upgraded version of Islamic democracy. Here, the relationship transcends legal and political interactions, elevating to a fraternal, emotional bond based on faith and righteous deeds. The axis of this relationship is mutual love, affection, and compassion between the leadership and the Ummah, which itself is a manifestation of divine love. This is the ideal goal of the Islamic political system, transforming the function of power into service for divine proximity. Historical examples include the governments of the prophets and divine saints, such as Prophet Solomon, Prophet Joseph, Prophet Muhammad, Imam Ali, and Imam Hasan (peace be upon them all).
From the Quran's perspective, the ideal process of power transcends dry legal
and contractual relations or mere service exchange; it is a dynamic, ethics-centered relationship. God Almighty desires that the relationship between the people and the leaders and officials of the Islamic system—especially the Imam of the Muslims at the head of society—goes beyond a purely political relationship based on citizenship and mere economics focused on meeting people's needs, or a military/police relationship aimed at establishing order and security. He desires it to transform into a relationship of wilayah (guardianship). Or, in other words used in the Quran, to elevate to a relationship of the lover and the beloved. Essentially, the Quran seeks to remove the factors of love from mere emotional and sentimental affairs and embed them within rational, logical, and faith-based matters, so as to reach the ultimate goal: proximity to God.