GoodGovernance, IslamicProjectFuture

The concept of "righteousness" represents achieving integrity, and conducting affairs in the most upright manner in managing people, wealth, and the resources of the nation.

In reality, delving into the components of righteous governance depends on elucidating the concept of righteousness in Arabic lexicography and particularly in the Quranic context. In this context, Arabic lexicography defines righteousness as goodness, integrity, aligning with truth, guidance, knowing the path, moderation, economy without extravagance, rationality, maturity, good conduct, mental and psychological abundance, and harmony.

All these linguistic connotations indicate that managing people's lives and administering them is the essence of governance. Its objectives in nurturing societies will not be achieved unless accompanied by these connotations driven by the substance of righteousness in the Arabic language.

Righteous Governance: Traditional Concepts

The nation possesses a distinguished array of authoritative sources that represent its guiding reference in charting its course and directing it towards serving the domains of life. In this context, revisiting the Noble Quran as the supreme reference in the nation that has produced civilization and sparked knowledge represents a pivotal methodological point.

Allah Almighty Named Himself 'Al-Rashid' and Attributed Governance to Himself

Allah Almighty named Himself 'Al-Rashid' and attributed governance to Himself, as He said: “All authority belongs to Him. And to Him you will (all) be returned.” (Quran, Surah Al-Qasas, 28:88). This means that He has the authority and management over people's affairs, and the seriousness of the matter is evident from its linkage to the creedal realm of monotheism at the outset, and its association with the ultimate destinies and human outcomes. This is the first important issue in this context, where it is established that one of the first signs of righteous governance, as traditional concepts affirm, is its emergence from a monotheistic vision, which leads to nurturing and generates within the community the civilization derived from the applications of purification fostered by the belief in monotheism.

Furthermore, guidance is added to understand the essence of righteous governance in Islamic civilization through examining the implications of the name of Allah, Al-Rashid, as the one who guides creation to the path of rectitude and correctness, thereby attaining success and fulfilling the desires of Allah from His creation.

Reflecting on the actions of survivors in the history of Islam in every era on Earth reveals the recurrent pursuit of guidance in all contexts and stages, especially in turbulent and challenging phases. In Surah Al-Kahf, Allah clarifies the behaviour of the believing youth in the face of political storms and dangers: “Our Lord! Grant us mercy from Yourself and guide us rightly through our ordeal.” (Quran, Surah Al-Kahf, 18:10). This means providing the ability to achieve righteousness, rectitude, and sound conduct to attain salvation. The response came in line with their request, as Allah said: “take refuge in the cave. Your Lord will extend His mercy to you and accommodate you in your ordeal.” (Quran, Surah Al-Kahf, 18:16).

This reflection on this triad has fundamentally generated a field of utmost importance known in the history of science in this civilization as the field of Sharia politics. Its diverse accumulated literatures were able to extract the characteristics of mass governance through rule, dissect them, and establish them in stable rules and laws, expanding on the following:

Firstly: The characteristics of righteous governance and its establishment on the principles of the methodology outlined in the Noble Quran, as a law for people aiming at a set of laws and outcomes, include: nurturing monotheism, nurturing purification, and nurturing civilization.

Managing People's Lives and Administering Them is the Essence of Governance Top of Form

Secondly: The characteristics of the righteous ruler, and what qualifies him for the governance of people, are the qualities that must be present in his body, soul, mind, and ethics.

Thirdly: The characteristics of institutions and functions that achieve the objectives of Sharia in the governance of creation, to the extent that it reached the classification in explaining the functional description of various positions in the nation. Some of its titles reveal the goals of targeting righteous governance, such as the book "Ma'id al-Ni'mah wa Mubid al-Niqam" by Al-Sabki, the Shafi'i jurist from Egypt (d. 771 AH / 1369 CE). It elaborates in detail on what is necessary for each position and institution in the nation for those responsible for them to fulfil their duties.

Good Governance: Contemporary Features

The advancement of knowledge, and the development of political, social, and administrative sciences, have added various contributions and refinements to this issue, making wise governance a subject that receives a significant amount of service and intellectual attention.

Various literatures have established a number of criteria and standards for achieving this desired form of governance in the politics of people and the leadership of societies, including:

Firstly: Stemming from a sense of responsibility and promoting it. Responsibilities have diversified to encompass scientific, ethical, professional, and national aspects.

Secondly: Operating on the basis of transparency and clarity in leading the masses and carrying out actions.

Thirdly: Embracing the principle of accountability, which necessitates the establishment of monitoring mechanisms.

Fourthly: Emphasizing the principle of participation between leadership (government) and the masses.

Fifthly: Responding to the aspirations and needs of people, including their biological, mental, psychological, and social needs.

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Awareness of Human Dignity and the Will to Safeguard it: The Path to Establishing Wise Governance

A number of international institutions, foremost among them the United Nations High Commissioner for Human Rights, have pointed out that righteous governance is characterized by a set of standards that make it "a process whereby institutions and individuals facilitate public affairs and ensure human protection." The High Commissioner itself has decided that for righteous governance to fulfill its duties and achieve its goals, and in line with its designation, it must adhere to the following established criteria:

Firstly: Full respect for human beings and their dignity, which is an ancient and noble principle mentioned in the supreme reference for the nation when the Noble Quran stated: "And We have certainly honoured the children of Adam." (Quran, Surah Al-Isra, 17:70).

Secondly: Complete adherence to the rule of law and non-discrimination among people on any basis in rights and duties.

Thirdly: Nurturing political pluralism and allowing power rotation based on competence, qualifications, and popular consent.

Fourthly: Conducting action based on values that promote responsibility, solidarity, mutual support, and tolerance, rejecting exclusion or marginalization.

Fifthly: Operating on the basis of fulfilling various economic, cultural, educational, political, and expressive rights.

Sixthly: Acting to ensure the right to health, housing, food, education, justice, security, and other essentials in line with the human dignity guaranteed by Islam.

In truth, each of these criteria and standards has visible supporters for achieving righteous governance, and these two reinforcing supporters are:

1- The sound and consistent methodology outlined in the Noble Quran, which guided the applications of the state of prophecy and the rule of the rightly guided caliphs.

2- Repeated practical experience in local, regional, and global history.

It remains clear that the presence of awareness of human dignity and the will to safeguard it is the path to establishing righteous governance in this troubled world!

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Khaled Fahmy, Professor of Linguistics at the Faculty of Arts - Menoufia University.

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