Politics from the Perspective of Imam Hasan al-Mujtaba (as)

The concept of politics in Islamic thought differs significantly from its understanding in Western thought. This distinction is evident in the teachings of prominent Islamic political thinkers. For example, Al-Farabi (872–950) emphasises the primacy of ethics over politics, viewing the relationship between command and obedience and the pursuit of good governance as the true essence of politics in Islam. Al-Ghazali (1058–1111) explains politics as a science that encompasses all aspects of human existence, both material and spiritual, in this life and the hereafter. Shaheed Al-Sadr (1935–1980), suggested that politics should be rooted in truthfulness and honesty, serving as a means to guide humanity towards both worldly and spiritual goals.

A key takeaway from these definitions is the inseparable link between religion and politics in Islam. Politics is considered an integral part of religion, with its ultimate goal being to guide humanity towards eternal happiness and salvation. This is achievable only under a government that seeks to lead people towards both material and spiritual perfection.

Islam, as a religion with its own unique political and legal system, has always intertwined with politics. From its inception, Islam has fostered religious development, alongside political consciousness and activity. From a Shia perspective, studying the political thought as understood by the Imams (as) and observing their political conduct is of great importance. This is because in Shia thought, following and obeying the Imams in all human and social matters is seen as necessary and obligatory.

However, discussing the political conduct of the Imams (as) presents challenges. The limited references to their actions, compared to the more extensive documentation of their sayings, among other challenges that won’t be mentioned in this writing, make it difficult to provide sociological analyses of their political behaviour. Despite these challenges, scholars have tirelessly studied the political conduct and behaviour of the Imams, especially in relation to politics.

One notable example is a saying of Imam Hasan al-Mujtaba (as) that reflects his political conduct. In a reliable tradition, when asked about the meaning of politics, Imam Hasan (as) highlighted a fundamental teaching that shaped his legacy:
“Politics is that you observe the rights of God, the rights of the living, and the rights of the dead.”

Observing God’s rights means fulfilling one’s responsibilities towards God, such as performing obligatory acts and avoiding prohibited ones. The rights of the living, which cover a broad range of rights, include not only human rights but also the rights of other living beings, such as animals and plants. This encompasses prohibitions of torture and harming or killing innocent people, unnecessarily slaughtering animals, and damaging the environment.

What sets the words and conduct of Imam Hasan (as) apart from other political theories is his emphasis on the rights of both the living and the dead. Legal scholars usually categorise rights into “the rights of God” and “the rights of people.” However, Imam Hasan (as) adds that the dead also have rights that must be respected. He considers anyone who neglects these rights as lacking true political understanding.

According to this tradition, a politician cannot be indifferent to these various categories of rights. From Imam Hasan al-Mujtaba’s perspective, true political wisdom requires a comprehensive understanding of these three types of rights when managing individual and social affairs, such as governance, judiciary, and providing religious and social guidance.

Imam Hasan al-Mujtaba (as) was exemplary in his devotion to prayer, which is among the greatest rights of God over humans. During prayer, he demonstrated profound humility and submission before God. It is narrated that when he performed ablution, his body would tremble, and his complexion would turn yellow. When asked about this, he replied: “It is appropriate that anyone who stands before the Lord of the Throne should have a yellow complexion and trembling joints.”

His conduct extended to others, including animals. Allamah Muhammad Baqir Majlisi, in his book Bihar al-Anwar, narrates an incident where Imam Hasan (as) was seen eating while a dog sat in front of him. The Imam would offer a bite of food to the dog for every bite he took himself. When someone suggested removing the dog, the Imam replied, “Leave it alone, for I would be ashamed before God Almighty to have a living being look at my face while I eat, and I do not feed it.”

In a world that often lacks compassionate leadership, the example of Imam Hasan al-Mujtaba (as) stands out. His commitment to observing the rights of others, whether human, animal, or even the deceased, serves as a timeless model for ethical governance and political conduct.