Discussion on the importance of the Imam carrying out internal and external governance.

The Shaykh : ... So the Imam must be one who carries out governance, and governance means doing whatever rectifies the people, doing whatever rectifies the people. It is either internal or external. As for internal governance, it is ruling his subjects with justice, avoiding injustice, acting based on evidence and clear proofs, and so on. The important thing is that he rules his subjects with justice. For example, he does not distinguish between the near and the far, the rich and the poor, the noble and the lowly, or the like of that, unless the public interest requires it. If the public interest requires, for example, that he pardon a man of high status and influence, and that he establish this within these limits, and that he impose a discretionary punishment on another criminal who constantly aggresses against people, where pardoning him would be of no benefit, then he does so. For this reason, Allah the Exalted said: . The Caliphs divided into three categories regarding governance. One group adopted a policy of injustice; a policy of injustice. Whenever it occurred to them that something would rectify the people, they did it, even if it contradicted the Shari'ah, like the unjust rulers who aggress against people with beating and imprisonment in trivial matters where the Shari'ah does not permit such discretionary punishment. Another group neglected governance entirely; they did not act based on the indications of circumstances, nor did they act based on the public interests that the Shari'ah has established. The first group went to excess, and the last group fell short. A third group adopted governance, which is caring for the interests that do not contradict the Shari'ah. Although we say that nothing called an interest can contradict the Shari'ah, and that everything that contradicts the Shari'ah is harm, we say this from the perspective that it appears to the observer to be an interest, while it is hidden from him that it falls within the Shari'ah. So internal governance requires the Imam or Caliph to look at what is in the public interest and follow it. What is in the public interest cannot contradict the Shari'ah, but it may appear to a person to be an interest while it contradicts the Shari'ah, and in reality, it is not an interest. As for external governance, it is dealing with non-Muslims. Dealing with non-Muslims, dealing with non-Muslims. He has four positions with them: a treaty, safe conduct, dhimmah, and war. As for the people of war, their matter is clear. He must fight them until the religion is for Allah, by their submission to Islam or their payment of the jizyah (tax on protected non-Muslims) from the hand while they are humbled. There is no difference in this, according to the stronger position, between the People of the Book and others. As for His saying, the Exalted: , this does not prevent the ruling from extending to others, especially since it is established in Sahih al-Bukhari that the Prophet (peace and blessings be upon him) took the jizyah from the Zoroastrians of Hajar. And it is established in Sahih Muslim that the Messenger (peace and blessings be upon him), when he appointed a commander over an army or a detachment, would advise him to treat the Muslims with him well, and he mentioned the hadith. In it, it says that if he meets his enemy, he invites him to Islam. If he refuses, he takes the jizyah from him. If he refuses, he fights him. And this is general. In fact, he said, "If you meet your enemy from among the polytheists." And this is the correct view: that the jizyah is taken from every disbeliever, taken from every disbeliever. So these people of war, regarding them, we have only two states: fighting or submission to the jizyah, unless they become Muslims. Second: The treaty-makers. The treaty-makers are those with whom we make a treaty that they will not aggress against us and we will not aggress against them, and that they will not aid against us and we will not aid against them. Their matter does not escape three states. If we make a treaty with them, their matter does not escape three states. Either they remain steadfast on the treaty and carry it out completely. In this case, we must be steadfast to them, by His saying, the Exalted: . Fulfilling their treaty is undoubtedly one of the beauties of Islam. The second state is that they betray and break the treaty. In this case, they become people of war, they become people of war, meaning their treaty is annulled. The evidence for this is what happened to Quraysh when the Prophet (peace and blessings be upon him) made a treaty with them at al-Hudaybiyyah. Among the conditions of the treaty was that they would not aid anyone against his allies, that they would not aid their allies against his allies. They broke the treaty by aiding their allies against the allies of the Prophet (peace and blessings be upon him). The third state is that they do not break the treaty, but we do not feel safe from them; we fear that they will break the treaty. We deal with these people with a middle approach by throwing their treaty back to them. We say, there is no treaty between us and you, and the treaty between us and you is annulled and thrown back. The evidence for this is His saying, the Exalted: . These are the three states of the treaty-makers. The people of dhimmah are those with whom we have made a dhimmah that includes their protection and giving them their legal rights, on the condition that they pay us the jizyah. The jizyah means something that the Imam imposes on each of them, and its details are known in the books of fiqh (Islamic jurisprudence). We must give them every right that the contract of jizyah or the contract of dhimmah requires, according to the third or fourth view. The fourth: The musta'min (non-Muslims granted safe conduct). These are those who requested safe conduct for their persons and their wealth for a specific period. These are below the treaty-makers and below the people of dhimmah, and above the people of war. For this reason, safe conduct is valid even from someone other than the Imam, even from someone other than the Imam, by the saying of the Prophet (peace and blessings be upon him): . Any person can bring a disbeliever into the lands of Islam with safe conduct. As long as he is safe for him, it is not permissible for anyone to aggress against him. The evidence for this is His saying, the Exalted: . The important thing is that the Imam carries out these four matters: knowledge, action, da'wah (calling others to Islam), and governance. And you mentioned what branches off from da'wah.