The nature of
authority in Islam has usually been misunderstood by non-Muslims and also by
many Muslims. The former tend to get their impression from the behaviour of Muslims
who do not have any excuse for their ignorance. But the cause of this lies in
habits of thought based on partial knowledge of the Quran. Emphasis has been
placed on certain parts of the teaching while other parts have been ignored. The
Quran itself contains a warning against this (15:89-93, 5:13). This, when
different sections are selected by different people, is also the cause of
conflicts between them.
A more correct
view can be obtained by examining all the verses of the Quran which deal with
this subject.
"There is no compulsion in religion. The
right direction is henceforth distinct from error. And he who rejects false
deities and believes in Allah has grasped a firm handhold which will never
break. Allah is Hearer, Knower." 2:256
"And if thy Lord willed all who are in the
earth would have believed together. Wouldst thou compel men until they are
believers? It is not for any soul to believe save by the permission of Allah.
He hath set uncleanness upon those who have no sense." 10:100-101
"O ye who believe! Ye have charge of your
own souls. He who errs cannot injure you if you are
rightly guided. Unto Allah will you all return, and then He will inform you of
what you used to do." 5:105
"Whosoever goes right, it is only for the
good of his own soul that he goes right, and whosoever errs, errs only to its
hurt. Lo laden soul can bear another's load. We never punish until We have sent
a messenger." 17:15
It follows that
Authority should be accepted voluntarily, when and because it is to their own
advantage. However, this advantage must also be correctly understood. It is to
their spiritual advantage not necessarily to their physical or social
advantage, though these may also be involved.
Human beings,
though they have a degree of autonomy do not exist in isolation. There are
three aspects to them :-
(1) They depend
firstly on the materials, energy, forces, laws, genetic information,
experiences that are supplied by their environment, the planet and the rest of
the Cosmos. These are external Environmental Factors.
(2) They live in
families and communities with which they interact and are inter-dependent.
These are Social Factors.
(3) They have an
inner life where they process data and possess a degree of independence and
self-determination. Here we are concerned mainly with consciousness
(awareness), conscience (or feelings such as compassion, sympathy etc.) and
will (capabilities, skills, the ability to coordinate and act purposefully.
These are Psychological Factors.
All these, in so
far as they constrain, enable or activate us, are sources of power or
Authority.
These three
factors are also inter-dependent. The social conditions, for instance depend on
what the individuals in the society collectively do and also on environmental
factors such as natural resources, climate, the terrain. The Society, in order
to function, has to be organized. There is a history of development that
determines its present state in any particular place. From this point of view
Society is also partly independent of the individuals which form it at any
given time. It is a wholeness having an existence apart from the people in it.
It forms the character of the people brought up in it and it also modifies the
environment by creating cities, farms, transport networks etc.
Since these
three are interdependent, they also form a single over all system and the power
or Authority is then attributed to Allah. That is: (1) Heaven and earth and all
that exists in them was created and is controlled by Allah (7:54). (2) The
faculties within man are provided by the divine Spirit (32:9). (3) And Allah is
represented in the Society by the Messenger.
Thus Allah is
the ultimate Authority, and this shows itself in these three forms.
"And unto Allah falls prostrate whosoever
is in the heavens and the earth, willingly or unwillingly, as do their shadows
in the morning and the evening hours." 13:15
We are governed
by the materials, forces and laws of nature, inner and outer, whether we like
it or not. Though from the cosmic point of view it does not matter whether we
are willing or not, we are required to accept this Authority consciously also
for our own good. We have to seek and conform to objective truths. If we do not
then we only harm ourselves, and because we have a built-in need to pursue,
maintain and enhance our welfare, not to do so is a contradiction of our own nature.
The natural punishment for this is conflict, disintegration and suffering.
"..Whoso judges not by what Allah has
revealed, these are the wrong-doers." 5:45 Also 5:44, 5:47
"Follow what has been revealed to you from
your Lord, and follow not beside Him other patrons; little is it that ye remember."
7:3
"And obey Allah and the messenger, that ye
may find mercy." 3:132
"Whoso obeys the messenger obeys Allah,
and whoso turns away, We have not sent thee as a warder over them." 4:80
"Whosoever obeys Allah and His messenger,
he verily has gained a signal victory." 33:71
"Say: Obey Allah and the messenger. But if
they turn away, lo! Allah loves not the disbelievers (in His guidance)."
3:32
"Obey Allah and obey the messenger, and
beware! But if ye turn away, then know that the duty of Our messenger in only
plain conveyance of the message." 5:92
"And the saying of true believers when
they appeal to Allah and His messenger to judge between them is only that they
say: We hear and we obey. And such are the successful. He who obeys Allah and
His messenger, and fears Allah and keeps duty unto Him, such indeed are the
victorious...Say: Obey Allah and obey the messenger. But if ye turn away, then
it is for him to do only that wherewith he has been charged, and for you to do
only that wherewith ye have been charged. If ye obey him, ye will go aright.
But the messenger has no other charge than to convey the message plainly."
24:51-54
We are also told
:-
"Lo! Those who disbelieve in Allah and His
messengers, and seek to make distinctions between Allah and His messengers, and
say: We believe in some and disbelieve in others, and seek to choose a way
between, such are disbelievers in truth; and for disbelievers We prepare a
shameful doom." 4:150-151
This verse tells
us not only that we should make no distinction between Allah and Messengers,
but also that we should make none between the Messengers. The phrase "Messenger
of God" is used in the Quran not only to refer to human beings but also to
angels as in the case of those sent to Abraham and Lut (11:68-71,77, 15:61) and
the Spirit Gabriel (19:19).
"Allah chooses from the angels
messengers, and also from mankind; verily, Allah is Hearer and Seer."
22:75
Strictly
speaking a human being becomes a messenger when he is informed by the Spirit.
This was so in the case of Muhammad (16:102) as well as Jesus (Quran 2:87, 253
and Matthew 3:16) .
"He sends down the angels with
the Spirit at His command upon whom He will of His servants, saying, "Give
warning that there is no God but Me; therefore, fear (do your duty to)
Me." 16:2
It is not
difficult to see that the requirement not to make a distinction between God and
the Messenger could have been misunderstood by Christians - they could have
interpreted it as an identity of substance between Allah and the Messengers
rather than as an identity of purpose. On the other hand since a Messenger is
one who is led by the Spirit of Allah and has surrendered himself wholly to
Allah so that none of his own ego remains, one could certainly say that the
Prophet is the representative of Allah, or "the manifestation of
Allah" on earth, - not Allah but "God-on-earth". The Messenger,
in so far as he demonstrates the Message in his life, becomes himself the
message.
According to
some other sects all Messengers are considered to be the same Messenger. Each
is a reincarnation of previous Messengers. Muhammad, for instance was Jesus
returned and he was Moses returned. They obviously have something in common -
they are Messengers sent by Allah. One could say the Messengership is
reincarnated. There are many phenomena in the world that repeat themselves as
the Quran points out, including the day and night and the seasons. In so far as
all have surrendered, then it is the same spirit which is in them all. But they
do have different roles and their souls are distinct from one another. Thus,
when it is forecast that Jesus will return, this may well refer to
Messengership or Prophethood rather than a particular person. In so far as
someone who has been inspired through a Messenger comes into a community
bringing the message of that Messenger, it is also possible to say that that
Messenger has come to the community, specially when the message has been
understood also through inspiration. The truth or falsity of a statement
depends on how things are understood.
Besides Allah
and His messenger, there is a third authority: -
"O ye who believe! Obey Allah, and obey
the messenger and those of you who are in authority; and if ye have a dispute
concerning any matter, refer it to Allah and the messenger if ye are in truth
believers in Allah and the Last Day. That is better and more seemly in the end.
Hast thou seen those who pretend that they believe in that which is revealed
unto thee and that which was revealed before thee, how they would go for
judgment in their disputes to false deities when they have been ordered to
abjure them? Satan would mislead them far astray. And when it is said unto
them: Come unto that which Allah hath revealed and unto the messenger, thou
seest the hypocrites turn from thee with aversion." 4:59-61
Some people
think that this third authority refers to the descendants of the Prophet, the Ahl-ul-Bayt
or Imams. But this is not specified in the verse. This may refer to those who
have been appointed by the Prophet to fulfil certain functions. It may refer to
people who have received certain gifts from Allah, perhaps as a reward for
their efforts. They might be inspired people, people with a high degree of
knowledge, righteousness, ability and expertise. It is these who are worth
following, and ought to be taken as leaders or Imams by Muslim communities for
their own sake. Obviously, this does not exclude the Ahl-ul-Bayt if they have
the above qualifications, but it cannot apply to those who do not have them. It
refers to spiritual descendants of the Prophet, not the physical descendants,
those who follow the Prophet. The recognition of this would go a long way in
removing the controversy between Sunni and Shiah.
“And remember when his Lord tried Abraham with
words, and he fulfilled them, He said: Verily, I will set thee as an Imam (
high priest, leader, model, example, guide) for the nations. Said he: And of my
seed also? Allah said: My covenant touches not the evildoers." 2:124.
“Verily, the people who have most claim to (or
are nearest of kin to) Abraham are those who follow him, and this prophet
(Muhammad), and those who believe. Allah is the patron of the believers.” 3:68
One of central
themes of the Quran is that though man was made perfect he disobeyed Allah and
was expelled from Paradise and was reduced to
the lowest of the low except for the few righteous people (95:5-7). This refers
to the Prophets and saints who continue to obey Allah. The implication is that
the faculties given to man by Allah, Aql (Intelligence) became corrupted owing
to attachments such as greed, lust, pride and other subjective desires and the
fantasies and rationalizations based on this. Prophets were, therefore, sent
with a discipline whereby man could again be regenerated and ascend to Paradise. The sequence of development is therefore:- (1)
first to follow this religious discipline or law (49:14). (2) The exercise and
experiences so gained would restore Aql to correct functioning. (3) The correct
functioning of Aql should then lead to the transformation of man. It is the
transformed person who is perfected and enter Paradise
(89:27-30). These three cannot be completely separate – each depends on the
other to some extent and all develop together.
Aql or
intelligence itself consists of three aspects: – (a) personal capacities,
effort and responsibilities, (b) the recognition and authority of objective
truths and (c) communication and interaction with other people – the individual
in isolation has only limited experiences and abilities and his perceptions and
opinions are not independent of those with whom he interacts. This is also why
a Muslim is required to select the friends and company he keeps with care
(3:28).
Authority, Community and Personal
responsibility form a Unity.
There are,
therefore, three ways or aspects by which spiritual development can be
obtained: - (a) the way of discipline, law and action, (b) the way of devotion
which involves faith, love and hope, and (c) the way of knowledge,
understanding, meditation. Islam is, or ought to be (d) a combination of the
three because a man is a unity of the three faculties and its aim is to achieve
full inner integration or wholeness. The first by itself can, and does, lead to
mere ritualism or institutionalism without understanding. The second by itself
can, and does, lead to mere sentimentality, emotionalism and hysteria. The
third by itself can, and does, lead to illusions, delusions and even
hallucinations. As human beings, in order to live, require consciousness (and
knowledge), conscience (motivation) and will (ability to act), and these
cooperate and are also inter-dependent, then the result of unbalanced
development will, clearly, limit or even disable them. What benefit has the
ability to do things if motives are immature or knowledge is lacking? Or vice
versa?
We could,
therefore, conclude that there are three kinds of people:- (1) Those in whom
Aql is quite naturally functioning more or less correctly and they have been
protected from the corrupting influences or have some kind of immunity from
such corruption. This includes the Prophets and Messengers and perhaps saints.
This depends entirely on the Will of Allah and is not under human control. (2)
Those that understand and independently apply the religious discipline with
intensity and devotion and are gradually transformed. This can be a lengthy and
hazardous path because undeveloped Aql can mislead them. They may accept what
they like or desire rather than what is true, good or useful (3) Those who
follow a teacher from the other two categories. The teacher is one who knows
the path and produces a course that is suitable for the pupil. He is himself a
pupil of a teacher who has his own teacher. This produces a cable or ladder and
is like the educational system with many classes or levels. This is obviously a
deliberate and conscious method unlike the first category, and it is intensive,
controlled and a much faster and surer method than the second category.
“Hold fast, all together, to the cable of
Allah, and do not separate (divide or part in sects)....” 3:104
The title "Ahl-ul-Bayt"
should, therefore, be understood as spiritual rather than biological
descendants of the Prophet, those to whom his light has been transmitted -
those whose candle is lit from the flame of the Prophet which is the light of
Allah.
"Allah guides unto His light whom He
will.." 24:35.
So we take the
Spiritual descendants as leaders. The term "spiritual descendants" is
used in the sense of the righteous who follow the Prophet according to the verse:
-
"The
Prophet is closer to the believers than their selves, and his wives are (as)
their mothers. .." 33:6
"Whoso obeys Allah and the messenger, they
are with those unto whom Allah hath shown favour, of the Prophets and the
saints and the martyrs and the righteous. The best of company are they."
4:69
Note, however,
that this third authority is not the one to whom disputes about the ultimate
truths can be taken. They must operate within the guidelines revealed to the
Prophet.
"And if any tidings, whether of safety or
fear, come upon them, they noise it abroad, whereas if they had referred it to
the messenger and such of them as are in authority, those among them who are
able to think out the matter would have known it. If it had not been for the
grace of Allah and His Mercy ye would have followed Satan, save a few."
4:83
Further
clarification is provided by the following verses: -
"And he commanded you not that ye should
take the angels and the prophets for lords. Would he command you to disbelieve
after ye had surrendered (to Him)" 3:80
"They took their rabbis and their monks to
be their lords besides Allah, and Messiah, son of Mary, while they were
commanded to worship none but one Allah. None is worthy of worship but He.
Praise and glory be to Him, free is He from having the partners they associate.
" 9:31
"And they say: Our Lord! Lo! We obeyed our
princes and great men, and they misled us from the Way." 33:67
The personal
responsibility of the Muslim, therefore, remains intact.
"O
man, follow not that whereof thou hast no knowledge. Lo! the hearing and the
sight and the heart - of each of these it will be asked to give an account. And
walk not in the earth exultant. Lo! you can not rend the earth, nor can you
stretch to the heights of the hills. The evil of all this is hateful in the
sight of Allah." 17:36-38
It has to be
remembered that we are required to follow the religion of Abraham because he
was an upright man, one who obeyed his own inherent nature. We are required to
do the same.
"They say: Become ye Jews or Christians
then shall ye be guided by Abraham. Say: Not so! But we follow the religion of
Abraham, the upright; he was not of the idolaters." 2:135
"Abraham was not a Jew, nor yet a
Christian, but he was a "Hanif" (an upright man) who had surrendered,
and not of the idolaters." 3:67 also see 3:95, 4:125, 16:120, 22:78
"Then We inspired thee (Muhammad) saying:
Follow the religion of Abraham, as one by nature upright. He was not of the
idolaters." 16:123
So, it is clear
that Muslims are to follow the religion of Abraham who was a Muslim, an upright
man. And what does this involve?
"Then set your purpose for religion as a
man upright by nature - the nature made by Allah in which He has made men;
there is no altering (the laws of) Allah's creation; that is the right
religion, but most people do not know - turning to Him only, and be careful of
your duty to Him and keep up prayer and be not of those who ascribe partners to
Him (polytheists), of those who split their religion and became schismatic,
every sect rejoicing in its own tenets. " 30:30
It is true that
Allah placed the Prophethood into the family of Abraham:-
"Surely Allah chose Adam and Nuh and the
descendants of Ibrahim and the descendants of Imran above the nations.
Offspring one of the other; and Allah is Hearing, Knowing." 3:35
But not in all.
"And (remember) when his Lord tried
Abraham with (His) commands, and he fulfilled them, He said: Lo! I have
appointed thee a leader for mankind. (Abraham) said: And of my offspring (will
there be leaders) ? He said: My covenant includes not wrong-doers. 2:124
Apart from
excluding the wrong-doers, there must be millions of descendants of Abraham and
we do not know who they are. The blood line must also be very thin owing to
inter-marriages. If we find someone who is upright and righteous we can take
him to be of the family of Abraham:-
"Verily,
the people who have most claim to (or are nearest of kin to) Abraham are those
who follow him, and this prophets, and those who believe;- Allah is the patron
of the believers." 3:68
These verses and
the verses below, contain a warning. Though the individual must use his
God-given faculties, he must beware of distortions created by selfish desires,
passions, greed, prejudices, fantasies, and speculation etc., the mechanization
of Satan. This is why we need experts and men of knowledge and righteous people
who have undergone a spiritual discipline to purify themselves from the lower
impulses.
"And obey not him whose heart We have made
heedless of Our remembrance, who follows his own lust and whose case has been
abandoned." 18:29
"Keep your duty to Allah and obey me (the
messenger) and obey not the command of the prodigal. who spread corruption in
the earth and reform not." 26:150-152
"Whoso intervenes in a good cause will
have the reward thereof, and whoso intervenes in an evil cause will bear the
consequences thereof. Allah oversees all things." 4:85
"We have enjoined on man kindness to
parents; but if they strive to make thee join with Me that of which though hast
no knowledge, then obey them not. Unto Me is your return and I shall tell you
what ye used to do." 29:8 and 31:15
"Obey not thou the rejecters who would
have had thee compromise that they may compromise. Neither obey thou each
feeble oath-monger, detractor, spreader abroad of slanders, hinderer of the
good, transgressor, malefactor, greedy, therewithal intrusive." 68:8-13
"If you obeyed most of those on earth they
would mislead you far from Allah's way. They follow naught but opinion, and
they do but guess....But lo! Many are led astray by their own lusts through
ignorance...Id he who was dead and We have raised him unto life and set for him
a light wherein he walks among men as him whose similitude is in utter darkness
whence he cannot emerge." 6:117, 120, 123
It follows that
the people one takes as leaders should be those who have undergone a discipline
to purify themselves from these subjective factors in thought, motive and
action, and have developed objectivity and discernment. This is much wider than
what is usually understood under the word 'education', and includes the social
system, its ideology, ethics and culture. In short they must have applied the
Islamic discipline intensively and effectively.
Apart from
personal responsibility, discipline and social authority, mutual consultation
and agreement is also recommended. This allows a democratic organization within
the framework of a constitution.
" It was by the mercy of Allah that thou
wast lenient with them, for if thou hadst been stern and fierce of heart they
would have dispersed from around about thee. So pardon them and ask forgiveness
for them and consult with them upon the conduct of affairs. And when thou art
resolved, then put thy trust in Allah. Lo! Allah loves those who put their
trust in Him." 3:159
"And those who answer the call of their
Lord and establish worship, and whose affairs are a matter of counsel, and who
spend of what We have bestowed on them." 42:38
"And there is no sin for you in what you
do by mutual agreement after the duty has been done." 4:24
The making of
treaties, contracts and promises are also mentioned. 2:177, 8:56,72, 9:4 etc. Although
people are free to enter contracts with each other, they are bound by these.
Islam does not, however, allow contracts to be made freely - they must be just.
It is not permissible, for instance, to take advantage of the feeble minded,
and people with disadvantageous circumstances in order to exploit them by a
legal document. On the other hand a person who enters a community of Muslims by
reciting the Shahadah may be regarded as having undertaken to live by its rules
including the acceptance of the authorities which the community agrees to.
Thus we have a
hierarchy: - (1) Allah (2) Messenger (3) Authorities. (4) Discipline (5)
Agreements (6) contracts (7) Individual initiative and responsibility. And yet
there is no absolute distinction between these and each is connected with the
others - Individual initiative, for instance, depends on the divine spark
within man and this also enters into the other factors.
It is usually supposed that because the
Messenger has died then we are left only with the Quran and the Hadith as the
first two Authorities. But there is another way of seeing things :-
It is true that
since the Quran is the Word of God, it must be obeyed. It is the criterion by
which all things are judged:- (4:105, 5:44)
"Unto thee (Muhammad) have We revealed the
Scripture with truth, confirming whatever Scripture was before it, and a
watcher over it. So judge between them by that which Allah has revealed, and
follow not their desires away from the truth which has come to thee. For each
We have appointed a divine law and a traced-out way. Had Allah willed He could
have made you one community. But that He may try you by that which He has given
you He has made you as you are. So vie with one another in good works. Unto
Allah will ye all return, and He will then inform you of that wherein ye
differ. So judge between them by that which Allah hath revealed, and follow not
their desires, but beware of them lest they seduce thee from some part of that
which Allah has revealed unto thee. And if they turn away, then know that
Allah's will is to smite them for some sin of theirs. Lo! Many of mankind are
evil-livers." 5:48-49
This, as several
other verses, indicates that Islam recognizes more than one Messenger and more
than one Scripture and religion. There is, therefore, something much more
Universal behind these several particularities. The Messenger teaches as well
as demonstrates the Scripture. When, therefore, one speaks of the Sunna or
traditions of a Prophet, this refers to these Scriptures.
They are the
Word of Allah.
But we are also
told of a much more direct communication with Allah, namely revelation or
inspiration. It is this common factor which makes Prophets. Islam is surrender
to Allah, not to the Quran. It refers to the religion as taught by all Prophets
and Islam makes no distinction between them (4:150, 2:136,285 3:81,84
4:163-164, 10:48).
Inspiration is
also possible for others. The Prophet is merely one through whom others are to
be spiritually regenerated.
"O ye who believe! Obey Allah and the
messenger when He calls you to that which quickens you, and know that Allah
comes in between the man and his own heart, and that He it is unto Whom ye will
be gathered." 8:24
"The Exalter of Ranks, the Lord of the
Throne, He casts the Spirit of His command upon whom He will of His servants,
that they may warn of the Day of Meeting." 40:15
"He sends down the angels with the Spirit
of His command unto whom He will of his servants."16:2
"And the Jews will not be pleased with
thee, nor will the Christians, till thou follow their creed. Say: Lo! The
guidance of Allah Himself is sufficient Guidance." 2:120
Indeed, it is
written about the Quran itself:-
"It is clear revelation in the hearts of
those who have been given knowledge, and none deny Our revelations save
wrong-doers." 29:49
We must,
therefore, distinguish between those who understand the Quran (or the Commands
of Allah) inwardly through inspiration from Allah into their hearts and those
who understand the Quran indirectly through their minds.
Islam places
responsibility on the individual, but also requires the formation of a
community, the Umma, in which cooperation and unified action prevails. This
brings us into the realm of politics.
The central
ideas on which an Islamic Political system is or should be based are as
follows:-
1. Allah alone
is the Head of the people. An Islamic Political system is a Theocracy. This
does not mean that it is run by a class of Priest, or any human individual or
group, or by a rigid system of Laws or even by an Ideology, but that it
recognizes that Allah, Objective Reality is greater than man, his knowledge,
works or opinions. While Allah is recognised as the supreme ruler, the Prophet
is a mediator who represented Allah on the one hand, and the people on the
other, since he ruled on their behalf and in their interest and by their
acceptance and consent.
2. Secondly,
That there is a Divine Law, inherent in conscience, and which has been revealed
for human guidance. This is represented by the Prophet. The moral law is
supreme. All human beings including the Head of State and authorities are
subject to it. The Quran and other religious scriptures provide the Constitution.
It offers guidelines, a flexible structure which is open to interpretation in
accordance with changing circumstances.
3. Thirdly, Man
is the Vicegerent of Allah. He is the representative and the agent for Allah,
not the master. This implies: - That man is not the owner but the administrator
of the world; that he is subject to the restrictions of the Owner through the
Divine Law; that he is given appropriate powers and abilities and he must
maintain, exercise, protect and cultivate them. He has been given the divine
Spirit, which bestow the divine powers of Creativity, Initiative and
Responsibility. He has been given consciousness, conscience and will,
intelligence, talents and knowledge; that he must use these powers on behalf of
Allah. That these powers be exercised only for the purposes of Allah. That is,
his actions must be objective, not subjective.
This vicegerency is bestowed on all humanity,
and therefore, on a community as well as the individuals in it, but only as
long as they fulfil its requirements. Each man is responsible for his own
actions. But as human beings are inter-dependent and affect each other, they
are responsible for and to each other. The Agency is not confined to particular
persons, dynasties, groups, organizations or classes. Good and evil are defined
in terms of this Agency and human welfare and development is connected with the
fulfilment of this Agency.
People should
organize, consult one another and act collectively through representatives in
whom they vest their agency.
These
representatives recognize that:- (a) Their position and authority is derived
from those they represent. (b) They are accountable to those they represent.(c)
Their duty is to fulfil all that which is understood by vicegerency. They are
not there either as the masters or the servants of the people. (d) They have a
duty to inform and educate those whom they represent.
4. The purpose
of the Vicegerency is spiritual, social and environmental development. That man
is required to care for himself, the community and the world and its contents.
The purpose of Government is to facilitate the fulfilment of this Vicegerency,
to maximize the ability of all human beings to fulfil their real inherent
nature rather than their fantasies and whims. That a Way of Life should be set
up according to religious principles known as Din. The greater his abilities,
knowledge and motivations the more will he be able to fulfil himself and his
functions.
5. All actions
are to be carried out in accordance with Justice, Compassion and Truth. It
means that Government is created and carried out by consultation, agreement and
consent of the people concerned and the principles of morality, not through
oppression and compulsion. This implies:-
(a) That the
people be well educated in the principles of religion and living.
(b) That they be
well informed about their affairs so that they can make rational decisions and
control their affairs
(c) That they
develop appropriate abilities and the capacity for thinking and making
decisions.
(d) That they
accept the Authority of those who have greater knowledge, ability and
excellence of characters, as it is in their own interest. Such authority cannot
be imposed from outside, since this would deny their vicegerency, and
contradict the purpose of government as understood by Islam.
(e) That they
have the duty to provide the information, education and help to each other.
The organization
should be such that the most knowledgeable, able, and virtuous should have the
greatest authority and that they should facilitate the development of others
who accept this authority for their own development. The community should
become a single organism. Humanity arose by differentiation from a single soul
and ought to reunite into a single soul. This is to be achieved not by the use
of external compulsion as in dead rigid machines, but through inner forces as
in living intelligent organisms.
A real Theocracy
has the potentiality of providing a better Democracy than a secular system can
provide. This is because all are equal under Allah, the concept of Allah is the
unifying force, and the system concerns itself with the real welfare of people.
If we remove Allah then either disintegration of the community must follow or
else some externally imposed coercive power must dominate. These will be human
beings, individuals, groups or classes. There will be kings, dictators, or as
in most countries, those who hold the commercial and political power. Indeed,
it is such self-seekers who always try to destroy theocracies (striving to
dethrone God within societies) and have succeeded in the past because the
general level of appropriate education was too low and kept deliberately low.
Thus to control the people they build rigid organizations, States and
governments as distinct from Communities (Ummas), with bureaucracies which acts
as unintelligent machines. These, though restricted by formal rules and
regulations are still unable to remove injustice but themselves becomes
oppressive. There is a pretence that the people control the government, and
have the knowledge and ability to do so. So, no question is asked about how
this can be achieved or the purpose of the government.