Islam is a
teaching about a complete Way of Life designed to serve Allah, the Lord of the
Universe, for the welfare and spiritual growth of the people. It is not
primarily a Political theory or system, but it includes aspects upon which
these can be built. In order that the religious life should be possible, the
Prophet (saw) established a community, and by applying the Quran, a system
which would regulate its worldly affairs - its cultural, social and
environmental interactions. This created the Islamic Political system which is,
as far as possible, what is known by the phrase "The Kingdom of God on
Earth". The existence and activities of hostile communities around them
also required the defence of this Way of Life.
This system did
not, however, last very long owing to the fact that the quantitative expansion
of Islam was faster than the qualitative transformation of people to higher
spiritual states. Nevertheless, it did allow Islam to exist until this day and
affect the gradual spiritual development of at least a small percentage of the
peoples of the earth who could beneficially influence still others. Even 1% of
the Muslim population amounts to many millions over the centuries. Apart from
periodic reformation movements in Islam itself, it also caused reformations in
other religions including Hinduism, Buddhism, and Christianity and caused the
arising of other religions such as Sikhism and Baha’i.
This Islamic
political system has been named and described in various often conflicting
ways. It has been called a Theocracy, but it is not governed by an organized
Priesthood or Church and does not, in fact, legitimately have them - every
Muslim is responsible for his own salvation. It has been called an Ideology
like Communism for instance, but Islam is not an ideology but a submission to
Allah, which is a state of being. It has also been regarded as the first true
Democracy because it regards all men as equal regardless of race and wealth -
all other so called democracies were based on slavery. It is a true Democracy
also in the sense that it exists for the true welfare and development of the
people and engages their responsibility. It has been called the first true
nation because it is based on a community with common values and culture, but
it is not based on territory with boundaries.
In fact the
Islamic Political system differs from all others that exist or have existed,
and though there are some resemblances with existing systems, it should not be
confused with them. Indeed, its principles are not the same as those which
define what "Politics" and "political systems" mean in the
West where the spiritual, moral, environmental and cosmological dimensions are
excluded and it is separated from religion, science, art, ethics, but not
economics. It is a political system only in the Islamic sense, which includes
all these. But there are in it no notions of State, Bureaucracies, and
Political Parties.
It is necessary
to understand (1) the purpose of the Islamic system (2) its main
characteristics (3) the conditions of the environment in which it exists.
(1) The main aim
of Islam is :-
(a) Service to
Allah as a Vicegerent and this has three inter-connected aspects:- (i)
spiritual development - the development of consciousness, conscience and will
which also implies inner integration, social unity and harmony with the cosmos.
(ii) service to the community (iii) responsibility towards the environment.
(b) A social
system is to be created which will facilitate the above aim, including the
culture, social interactions and commercial and other practices.
(c) The physical
environment must be managed to facilitate the above.
(2) The main
characteristics of the system are as follows:- (a) There is a general structure
based on objective and natural principles which like the laws of nature cannot
be altered. (b) Within this human faculties, given by Allah, have to be
exercised. This is also natural. (c) All affairs are to be conducted by mutual
consultation. It is not only the case that in reality it is interaction between
the parts which determines the overall state of the whole and vice versa, but
this is to be done deliberately, consciously and intelligently. This means that
only guidelines have been given which makes the system flexible and adaptable.
It allows for evolution just as in the rest of the Cosmos. Humanity is, in any
case, a part of the processes of the Cosmos, but it is to become so consciously
(3:83, 13:15).
(3) The
Conditions include the times, the place and the level of development of people,
and the physical, political and cultural environment in which the Muslim
peoples are surrounded. The Prophet (saw) certainly took these into
consideration in his policies and actions and so did the Caliphs who followed
him.
The following
verses provide a basis for the Islamic political system :-
"Fear not men, but fear Me, and sell not
My Signs (or revelations) for a miserable price. Whoso will not judge by what
Allah has revealed, these are the misbelievers." 5:44
"Whoso judges not by what Allah has
revealed, these are the wrong-doers." 5:45
"O ye who believe! Obey Allah, and obey
the Messenger and those in authority amongst you; and if ye dispute about
anything, refer to Allah and the Messenger, if ye (in truth) believe in Allah
and the Last Day; that is better and fairer in the end." 4:59
"We know best what they say, and thou (O
Muhammad) are not one to compel them; but admonish by means of the Quran him
who fears My warning." 50:45
"If thy Lord willed, all who are in the
earth would have believed together. Would you compel men until they are
believers? It is not for any soul to believe save by the permission of
Allah." 8: 100-101
"There is no compulsion in religion. The
right direction is henceforth distinct from error. And he who has rejected
false deities and believes in Allah hath grasped a firm hand hold which will
never break. Allah is Hearer, Knower. Allah is the protecting friend of those
who believe. He brings them out of darkness into light. As for those who
disbelieve, their patrons are false deities. They bring them out of light into
darkness. Such are rightful owners of the Fire. They will abide therein."
2:256-257
"We have not sent you as a warder over
them. Your duty is only to convey the message." 42:48
"It was by the mercy of Allah that you
were lenient with them (O Muhammad), for if you had been stern and fierce of
heart they would have dispersed from around you. So pardon them and ask
forgiveness of them, and consult with them upon the conduct of affairs. And
when you are resolved, put your trust in Allah. Lo, Allah loves those who put
their trust in Him." 3:159
"And those who respond to their Lord and
establish prayer, and who conduct their affairs by mutual consultation, and who
spend out of what We have given them." 42:38
"Hold fast, all together, to the cable of
Allah, and do not separate (divide or part in sects); but remember the favours
of Allah towards you, when ye were enemies and He made friendship between your
hearts, and on the morrow ye became brothers , by His grace. Ye were on the
edge of an abyss of fire, but He rescued you therefrom. Thus does Allah show to
you His revelations, perchance ye may be guided;" 3:103
"And that there may spring from you a
nation who invite to goodness, and bid right conduct, and forbid what is wrong;
these are the successful." 3:104
"Verily, Allah bids you repay your trusts
to their owners, and when ye judge between men to judge with justice. Verily, excellent
is what He admonishes you; verily, for Allah is both Hearer and Seer."
4:58
"But if you held command, would you make
mischief in the land and cut off the ties of kinship? These it is whom Allah
has cursed so He has made them deaf and blinded their eyes." 47:22-23
"There is no good in much of their secret
conferences; save in his who bids almsgiving, or kindness, or reconciliation
between men; and whoso does this, craving the good pleasure of Allah, we will
give to him a mighty reward." 4:114
"Secret counsels are only the work of
Satan that he may cause to grief to those who believe, and he cannot hurt them
in the least except with Allah's permission, and on Allah let the believers
rely." 58:10
The main
principles on which the Islamic Political system is based are as follows:-
(1) The Head of
the Islamic Community is Allah alone without partners. This implies that:-
(a) Ultimately
Reality, as created by Allah, is not only the supreme arbiter but is recognised
as such. That which comes into conflict with the real will inevitably perish.
The welfare of a people depends on their adjustment to Reality. The individual
has allegiances not to a territory or to some person such a King or President,
nor to a race or people or even an Ideology, but to Allah.
(b) The people
are to be governed by Objective Principles such as Truth, Goodness, Justice,
Compassion, principles which describe the attributes of Allah, rather than
human whims, desires or opinions. Inspiration, scriptures, study, observation,
research, calculation is needed not speculation and opinion. People differ in
their opinions and desires, and in what they think is true or good and this
causes conflict. But truth is everywhere the same and produces no conflicts.
Humility, the willingness to give up personal, subjective motives, is necessary
for adjustment to Reality. It is also necessary for the stability of the
community
(c) If the
people do not know these principles then they have a duty:- (i) to try to
discover them. (ii) to follow those who have superior knowledge, ability,
wisdom and virtue. (iii) to accept a common set of criteria and principles. To
consult with one another and reach a consensus of opinion. (iv) to migrate to a
place or community where these principles can be upheld.
(d) Since Allah
is Unity, then everything is subject to an ultimate Unity. All aspects of life,
political, economic, social, spiritual, and cultural, form an integrated whole.
The individuals, too, are part of a family, which is part of a community, and
the community is part of humanity. Humanity is part of the totality of life and
that is part of the whole Universe. This principle is known as Tawhid. For Islam life is a single
system in which all aspects are inter-dependent and its political system must
reflect this and create a self-consistent and comprehensive wholeness.
(e) The Universe
has a purpose as represented by its direction of development. The significance
of life is integral to this. This purpose transcends the life of the individual
and the community. It must inform all aspects of life. The purpose of political
organization is to maximise the ability of all human beings to fulfil their
real inherent nature rather than their fantasies and whims. And this is not a
static condition but should allow for development and growth. In order to do
this Politics has to address itself to three inter-dependent factors: - (a) the
physical environment, (b) the social structure and relations, (c) the
psychological or spiritual conditions, and this included knowledge, ability and
motivation.
(2) 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, all rulers and authorities are
subject to it. This principle is known as Risalat.
The Quran provide the Constitution. (Other religious scriptures are also
recognised though they have to be interpreted by means of the Quran). This
differs from both the written constitutions such as those of the United States
which are explicit and, therefore, inflexible, and the unwritten ones such the
British which are vague and possess no stability. The Islamic one offers
guidelines, a flexible structure that is open to interpretation in accordance
with changing circumstances. The Law based on it is supreme. It affects all aspects
of life. It is not based on the whims of legislators or the expediencies and
vagaries of the struggle for power between parties. It is, therefore, outside
the realm of politics as understood in the West. It is based on sober research
by specialists. Ideally, this should not only mean a search and interpretation
of the Quran and Hadith in the light of current circumstances, but also into
Nature and History to which the Quran is constantly pointing. The Scholars need
to have a wide knowledge, ability and piety. It is not possible for people to
be objective if they are unaware of their own motives and defects and have no
self-control over them.
(3) Man is the
Vicegerent of Allah. He is the representative and the agent for Allah, not the
master. This principle is known as Khalifat
or Agency. This implies:-
(a) That man is
not the owner but the administrator of the world.
(b) That he is
subject to the restrictions of the Owner through the Divine Law.
(c) 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.
(d) 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.
(e) That the
Agency is bestowed on the whole of mankind, and therefore, on a community as
well as the individuals in it, but only as long as they fulfil its
requirements. It is not possible to sacrifice the individual to the community,
the community to individuals, or one section of the people to another. However,
individuals or groups should make sacrifices for the general good.
(f) That each
man is responsible for his own actions. But that human beings are
inter-dependent and affect each other. They are, therefore, responsible for and
to each other. The Agency is not confined to particular persons, dynasties,
groups, organizations or classes.
(g) That good
and evil are defined in terms of this Agency. That human welfare and
development is connected with the fulfilment of this Agency.
(h) The purpose
of the Agency is spiritual, social and environmental development. That man is
required to care for himself, the community and the world and its contents. In
particular man is required to cultivate awareness, seek correct knowledge and
understanding, develop correct motives and appropriate skilful actions.
(i) This status
implies freedom and power. But freedom and power implies both the possibility
of doing greater good and greater evil. The increase in the good is worth the
risk of increased evil. But the risk of evil should be reduced. Therefore:- (i)
There is an increased need for self-discipline. (ii) Guidance, knowledge and
education must be emphasized. (iii) The increased need for social vigilance and
the development and application of methods for the prevention and eradication
of evil, and establishment of what is good.
(j) There are
three interconnected concepts:- rights, duties and privileges.
Rights mean (i)
that people should not be forced to do, (ii) that they should not be prevented
from doing or obtaining self-fulfilment, and (iii) that things should not be
done to them that are harmful.
Duties include
(i) respecting the rights of oneself, others, other creatures and the
environment (ii) preventing harm to oneself, others, other creatures and the
environment. (iii) helping oneself, others, other creatures and the environment
to fulfil their needs and potentialities. Duty involves being aware of the
situation one is in, assessing its needs, and acting accordingly.
Privileges
differ from rights in that they consist of enabling resources that are not
equally distributed. These may derive from material wealth, social position or
power, or physical and mental talents, knowledge, or the opportunities provided
by circumstances. The greater the privilege the greater is the responsibility
deemed to be. Conversely, the privileges bestowed by the society should be
proportional to the responsibilities (duties). This would ensure that the
utility (the good) which resources can do is maximized. This is clearly
consistent with the Universal Purpose. The Privileges should also be
proportional to the duties fulfilled. Justice implies that rights are
proportional to duties fulfilled
The relationship
between people should, therefore, be governed by the principles of unison,
cooperation, help, advice, guidance, and mutual consultation and Agreements
(exchange, contracts, treaties etc.) rather than formal Law. Unison implies
that each person voluntarily does what is good or prevents what is harmful for
others, the community or the environment as he does for himself. An agreement
bestows rights, duties and privileges. An agreement is made when it is
beneficial to all parties concerned, but it involves some kind of restriction
or obligation. Those making the agreement consider that the benefit is greater
than the sacrifice they make.
Agreements are
binding, and therefore, enforceable. That is, in so far as the duty is not
fulfilled rights are suspended. When ever a person enters into a situation
which has been created by dint of the efforts of other people in order to avail
himself of its privileges, that person is deemed to have accepted the
obligations which the situation demands.
No agreement is
valid in Law which are not freely entered into, with reasonable knowledge and
understanding of the implications and consequences; which have ulterior motives
or conceal relevant information; which are not beneficial but disadvantageous
or harmful to one of the parties or others, the community or the environment or
go against its purposes or previous agreements, or flout the Quran. No one may,
therefore, take advantage of someone else's mental, physical or circumstantial
disabilities. Guardians must be appointed for those who are immature or
mentally disadvantaged.
Since coercion
and mental conditioning or manipulation is disallowed, except where necessary
under the principle of retaliation and justice, these methods should be reduced
as far as possible. It is important, instead, that these values should be
inculcated through an adequate educational system. Education is the most
important aspect of Islam, though one would hardly believe this from observing
contemporary Islam. The fact is that the greatest part of the life of the
Prophet as a leader of his people was spent in educating the people. The
purpose of education should be to stimulate, actualize and refines inherent
potentialities. The educational system should not, therefore, concentrate on
the mere inculcation of facts, or even on merely intellectual or physical
skills, but on cultivating awareness, conscience, fellow feeling, compassion,
and self-control, on the cultivation of character and a set of high moral
values, purposes and goals; to fire enthusiasm for the search and application
of truth; to enhance the essentially human characteristics, respect for these,
and for those who have them to the highest degree.
It is not a
system confined to classrooms but covers the whole of domestic life, society
and its culture. This educational system would differ from that existing in the
West which appears to be concerned with creating cogs in the economic machine.
Studies show that most of those who achieve excellence are persons who fail or
under achieve in Western schools and colleges. These systems and their methods
have a disabling or conditioning effect, which obstruct development. In Islam,
Law and coercion should be required only in so far as the social system is
threatened with a break down. Its purpose is to providing a supporting
framework, a skeleton as it were, to prevent a downward slide and as an educational
aid.
In Islam all
rights should flow from these principles. It includes the right to life, to the
resources on which life depends (light, air, water, food), to making a living,
to shelter, health and security, to family and friends, to privacy, to dignity
and respect, to justice, to the fruits of labour, to knowledge and information,
to self-determination and self-fulfilment, to freedom of movement, of
association, of thought, of motives and of action, to freedom from injury,
insult, coercion and restraint. But this does not imply license or
self-indulgence. Freedom is not itself the goal but is good or evil according
to whether it facilitates the Good. Freedom is increased by the privileges. The
Quran does not speak about rights as such but condemns oppression and injustice
and instructs against certain acts such as theft, murder, backbiting and so on.
It is these that provide the rights. It is not necessary, therefore, in Islamic
Law to wait for governments to Legislate against or for certain specifics.
(k) That people
should organize, consult one another and act collectively through
representatives or leaders (Amirs) in whom they vest their agency by an oath of
allegiance. These may in their turn elect leaders of their own or select
candidates to be elected by the rest of the community. The Caliph is the
Supreme leader of the whole Muslim community.
These
representatives or leaders recognize that :-
(i) They
represent the Word or Authority of Allah or the Prophet for the people.
(ii) They do not
canvass for power, but are chosen according to certain criteria by the people
or their representatives for certain responsibilities.
Suggestion - A National Assembly should be established
consisting of persons appointed by the various regional Assemblies, organized
in the same way. As Islam is not territorial but based on the Community, each
member should be the choice of at least 1% of the population it represents The
actual number appointed being as nearly proportional to the number supporting
them as possible. This does not mean that there are only 100 members. People
may support more than one cause and each cause may have its own organization.
All tendencies whereby the leadership appoints a set of yes-men to keep the
unity of a party should be abolished. This requires that all those appointed
have the attitude of seeking and respecting truth and virtue and do not have
fixations on their own opinions and prejudices. Research is done not only on
questions of facts and values, but also on the needs, aspirations and opinions
of the people. Not that these are necessarily indulged if they are harmful or
frivolous, but that it may indicate where the educational or information system
needs improving.
The appointment
of the Head of the State should take place as follows:- The Assembly may, after
discussion, put forward a short list of candidates who are offered for general
election. A certain period is set aside in which all relevant information about
the candidates is made available by impartial and unbiased journalists and
others. Public discussion takes place on the basis of this soberly and without
propaganda and expenditure of money by self-interested rich men. The ballot
paper may also contain a blank space into which voters may place their own
choice. The voters vote according to an order of priorities, giving points from
1 to 5. All, or most of those on the ballot paper may be given a range of
offices according to the number of votes. Those with the highest points becomes
the Head of State, Caliph or Amir. The others are his deputies and form
Cabinet. He can also, in consultation with others, ask others to join the
Cabinet. It seems a case of hypocrisy or cynicism that the Western Political
system professes to believe in the right of self-determination of the individual,
but the political campaigns are designed to negate it in all kinds of ways.
(iii) They have
special responsibilities and are accountable to Allah.
(iv) Their
position and authority is derived from those they represent.
(v) They are
accountable to those they represent.
(vi) Their duty
is to fulfil all that which is understood by Agency. They are not there either
as the masters or the servants of the people.
(vii) They have
a duty to inform and educate those whom they represent and the citizens have a
right to question them.
(viii) The
leader may be assisted and advised by a Council of members also elected.
(ix) The
responsibility of the Head is to implement the purposes and laws of Allah; to
coordinate all aspects of life and unify the people; to educate, lead and
inspire; to oversee that Justice is done; to gather information and make it
available to the people, to determine what the needs and benefits are; to
consult with appropriate people and experts in order to plan and execute what
is in the communal interest; to create the necessary organizations and appoint
suitable officers; to listen to complaints and grievances and rectify these; to
give the stamp of official authority to all legitimate communal decisions; to
make decisions on behalf of the community and order their implementation. All
these duties may be carried out through different kinds of representatives, but
the leader remains responsible for them.
(x) The leader
or the member of Council should be removed at any time when the Council or
Assembly determines that he is not performing his duties or that he is abusing
his position. There is predetermined time period for elections during which
irreversible damage can be done. The notion of Vicegerency defines both human
rights and duties in Islam and these two notions are inter-dependent. The
individual has been given self-determination and his Vicegerency should be
respected ("Ye have charge of your
own souls" 5:105 “Whoso does right it is for his
own soul, and whoso does wrong it is against it.” 41:46)
Coercion is,
therefore, forbidden. This is oppression, against which retaliation is
recommended (2:193,217). Coercion includes any kind of manipulation by one
person of another, including restraint, mental conditioning, deceiving,
controlling of resources and information. Consent is, therefore, an important
requirement. People can be held responsible only when there is conscious
consent. This requires the existence of awareness, knowledge and the capacity
to understand. But the individual obviously does not exist in isolation.
Therefore, he also has duties. This includes respect for the rights of others.
The rights depend on the fulfilment of the duties, and the duties depend on the
rights - people cannot do their duty when either forced or prevented.
In general,
political decisions should be left to (a) research (b) experts in various
fields (c) those in whom the vicegerency has been placed (d) those who have
been appointed by the head of State or his representatives for certain
functions (e) referendum.
(4) The Islamic
Political system is based on a Community of Muslims (Umma), like-minded people
who have consented to give their entire allegiance to Allah, and therefore, to
the Prophets sent by Allah and to each other. It has a common value system and
culture by which mutual reinforcement and cooperation is achieved.
A community can
be regarded as a living organism which is self-regulating, grows and develops.
But an organism does so because of an inbuilt objective pattern to which all
the cells and organs conform though they also have some autonomy of their own.
The society must also have such a pattern, which gives all members of it a
function and direction. It creates an inner order and unity. This is quite
different from a State with a Bureaucracy. The State is a machine, regulated by
rigid unintelligent formal rules and regulations imposed upon the community. It
functions by its own momentum with little control by people. This creates a
tension between the State and the Community. The people in such a system,
though they have the right to elect their representatives, do not govern
themselves and have no say in the making of the policies or even in the
selection of candidates. These are chosen by the political parties not for
knowledge, virtue or ability but conformity with the interests of the leaders.
Since each party is elected to the exclusion of the others there is a struggle
for power in which all kinds of immoral and irrational methods are used to
persuade the electorate. It is in the interest of these parties that people
should be dull of mind and diverted into alcohol, sport, sex scandals and other
trivialities so that they can ply their own interests unhindered and with
impunity. Once elected, often on the basis of a minority vote, the rest of the
population is, in fact, quite powerless having no one to represent them.
Therefore, when the widespread suppression and manipulation of information
fails to hide malpractice, this often leads to mass protests, demonstrations,
civil disorder and riots.
Western systems
create pockets of power, political ones such as various government agencies and
pressure groups, police forces, militaries, commercial ones such as large
companies and unions, and also cultural ones such as scientific, research and
other societies, institutions and groups which practice secrecy. It is these
pockets of power which attract psychopaths, who tend to ply their own
interests, act independently with little social control, and do great harm to
the community by their irresponsible practices. It is not unknown that the
citizens have been exposed to, or experimented on with, poisons, radioactive
materials, drugs, bacteria etc. Deceptions, treachery, atrocities, intrigues,
destabilization of regimes, murders, insurrections, civil wars, mass
sterilization without their consent or knowledge, widespread pollution,
adulteration and contamination of foods and water supplies, and criminal acts
of all kinds have been done secretly or in a moral garb on behalf of citizens
by Governments and by Companies in their own interests. These organizations are
growing steadily stronger, more tyrannical and dangerous to humanity because of
sophisticated technologies. This trend may soon become irreversible.
All this should
be impossible in an Islamic system where the citizens control their affairs
through Assemblies or Councils (Shura) where discussion and mutual consultation
takes place without division into political parties. All have a right to attend
these and all are responsible to it. No secret intrigues may be practiced here
and much of what passes for politics in the West would be regarded as criminal
and severely prosecutable.
(5) That the
purpose of Government is to facilitate the fulfilment of this Agency, 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.
It is not
necessary for a civilization to advance that all the people should reach he
highest level of spiritual excellence and virtue - this may even be
disadvantage because a certain amount of tension is required to produce energy.
This requires opposition and controversy in order to stimulate consciousness
and effort. There must also be persons who can devote their attention and time
to other things. A human body cannot consist entirely of heart or brain, but
must have arms and legs and other organs too. People do vary in the
distribution of talents and characteristics. Only a certain percentage of
people of the highest quality is required to spread their influences into the
rest of the society The rate of development and the level of civilization
depends on the average level of spiritual excellence. It is, therefore,
integral to a political system that it should create conditions where such
excellence can arise and be cherished and nourished. It is necessary to
emphasize, in case there is a misunderstanding, that "spiritual
excellence" does not refer to adherence to religious rites which are a
means to an end, nor merely to morals, but to heightened consciousness,
conscience and will, to a high sense of responsibility and self-control, to
ability, compassion and wisdom. Those who are higher up the ladder of
development should help those below to climb and those below should seek the
help of those above. The whole community would then belong perpetually to a
universal School or College.
(6) That all
actions should be carried out in accordance with Justice, Adl. 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.
Although Islam
creates a Theocratic Political system, this does not imply rule by Priest or
Church (Islam has none). There is to be no compulsion because this simply
produces robots, whereas man is to be more conscious, self-reliant and
responsible. The Quran is a Guidance neither a straight jacket nor a suspension
of reason. A religion or regime which becomes compulsive, obsessive or
oppressive is counter productive. It creates reluctance, negativism, suffering,
abhorrence and opposition. But that which a person accepts and intends
voluntarily is enjoyable and enables him to make positive efforts which are
wider in range and much more effective. It is also the only way in which
personal spiritual transformation can be achieved.
As Truth and the
distribution of information is most important if people are to be
self-determined, then the deliberate suppression and distortion of information
and knowledge are serious crimes. The distortion of information, however, could
also happen because it is given to those who cannot understand it. The
journalists and reporters are usually the conveyers of information to the
public. It is necessary that they be specially educated and licensed. They must
be able to distinguish between things of public importance from personal
details, trivialities, and scandals, between truths and opinions and
speculation, between facts and their interpretation, between what is really
beneficial and what is harmful. They must be wholly accountable for what they
publish and should, therefore, be owners of the newspaper, magazines, and other
media, responsible only to the community. They can be prosecuted through the
courts for deliberate biased reporting, deception, lying, whipping up
emotionalism, sensationalism, prejudice, perversity, depravity etc. But there
cannot be any ban on any kind of truth which is factually presented and
provision is also made that other facts and points of view are indicated,
invited and presented.
(7) Certain
important characteristics of this political system need to be pointed out:-
(a) It is open-ended
and expandable. This means that any number of new Muslim communities can be
organized and join the man body. They can send their leader or representative
to the next higher Assembly or Council, and the Caliph or Head of the higher
Council can send a representative or governor to the new community for mutual
consultation.
(b) Since there
are no political parties there is no split in the community and no
sub-loyalties and conformity to particular policies. There is no alternation
between governments that undo and reverse what previous governments do. There
is continuity. In general the new Leader is chosen out of the members of the
Supreme Council who reach that position owing to their abilities, sense of
social responsibility and achievements. Information about this should be
generally available when everyone belongs to the Assemblies at various levels.
(c) Since it is
based on communities it is not necessarily attached to any territory.
Communities can interpenetrate. Indeed, it is possible to create communities or
societies based on some common sub-interest such as a Science or Law or a
social concern etc. A community can be a network of such sub-communities and a
person may belong to more than one of them. This ensures that the greater the
talent and versatility of the person the greater will be his influence.
(d) The above
indicates that there need be no clash between an Islamic system and existing
political systems. The Islamic system can penetrate and diffuse through the
various nations to form an international body in the same manner as
International Commercial Companies do. These organizations would control all
their own economic, social and cultural affairs.
(e) In so far as
Islam is based on respect and love of Truth rather than opinion, fantasy and
expediency, it requires scholars and experts in all fields. The politicians in
all present systems are not experts in any field. The coming world will
increasingly require the application of science in all fields, including the
social and the psychological ones. This makes existing political systems
already obsolete. Something like an Islamic system will be required if a
dictatorship of experts is to be avoided. Only Islam allows a political system
and Government run on objective, scientific principles.
(f) Human beings
are certainly diverse in nature. The same conditions of life are not suitable
for all. The same system which allows the self-fulfilment for some people may
be oppressive to others. In so far as the aim of a political system is the
self-fulfilment of all human beings, then it must provide sufficiently flexible
conditions to accommodate all types of people or allow them to create
conditions suitable for themselves. Indeed, variety is absolutely essential for
adjustment and evolution in that it ensures that superior characteristics will
arise, and those characteristics which are most useful will exist and multiply
when conditions of life change. This does not, of course, refer to things that
are clearly harmful to the community. The only political system which allows
the coexistence of many different systems each with its own set of laws is the
Islamic one. To some extent the United
States also allows this in that the
different States have their own laws, and people could migrate from one to
another as may suit them. But examination shows that they are different only
superficially and not because of convictions and ideologies, and the
territories are completely separate rather than interpenetrating.
In so far as
States require a uniform political system, a World Government is likely to be
oppressive to many people. This will also create opposition, conflict, and
disintegration. Or else it will create global stagnation and degeneration
because there will no longer be any alternate systems which can take up the
vicegerency.
It is not
difficult to see that all these ideas flow from the first, are inter-connected
and form a self-consistent whole. The Islamic Political system assumes the
existence of these principles and requires their maintenance. It cannot work
without them. It may, therefore, be supposed that it cannot be applied to
peoples other than Muslims. This, however, is not the case. Islam recognizes
the validity of all genuine religions and regards these principles to be
fundamental to them all. It allows the existence within the Islamic community
of other religious communities who obey their own laws provided they respect
the laws of the Islamic community. Thus we get religious tolerance without
secularization by which spiritual values are ignored and atrophy, thereby
corrupting the society.
The Islamic
system differs from the Western or Communist ones in certain basic ideas:-
(a) Human beings
were made perfect but reduced to imperfection because of sin. They are not
regarded either as intrinsically good or evil. They have to undergo a
discipline in order to develop.
(b) Human beings
are not independent individuals nor a cog in the society. Each is responsible
for his or her own actions but they have a duty towards the rest of the
community.
(c) Humanity is neither
the Lord of all creation nor merely just another phenomenon of the Universe. As
a vicegerent he has responsibilities towards the Cosmos but can use all things.
(d) The Laws of
the Universe ensure that man has a certain nature, which require fulfilling, is
interdependent with the environment and other people, and that all his actions
have consequences good or bad. Therefore, man has limited freedom and power. If
his welfare and development is to be achieved freedom has also to be limited.
Ultimately, it
is human beings who have the responsibility to decide and carry out what is
true or good. The concentration of power to decide this into the hands of the
few is the formula for oppression, persecution and tyranny. The vicegerency,
however, is not given to the few in Islam and everyone is accountable to the
community and the law. There is also a great difference between the attitude
that a person has the right to his own arbitrary opinions and desires and to
impose these on others on the one hand, and the attitude that he has the duty
to search for that which is impersonally true and good and recommend these to others.
Humility is required according to which he admits that he may be wrong and that
his knowledge is certainly limited. The Learned are likely to be less wrong.
Everyone has the duty to seek knowledge. Islam does not admit an infallible
priesthood. Unfortunately, Muslims have not yet learnt this tolerance and the
punishment for this is that they remain divided and weak. The cause is simple
arrogance, the opposite of humility and surrender.
Persecution and
oppression are regarded as worse than killing (2:191), and therefore,
retaliation is not only allowed but recommended (2:179). This may take several
forms, preventative measures, defence, resistance or attack. Freedom is
essential for the correct functioning and development of the potentialities
placed in man. Since everything which is not expressly forbidden is allowable
(5:87), Islam not only favours freedom, but demands it, and oppression refers
to attempts made to curtail this freedom. Freedom was given to man in Paradise, but actions still lead to lawful consequences. It
is arrogance that leads to oppression. The law exists to curtail any excesses
that minimize this freedom. But freedom does not refer to self-indulgence and
license. It refers to the possibility of welfare and development.
Freedom may be
classified as that of action, movement, choice, speech, thought, discussion,
association and gathering, organization, consultation, making transaction and
agreements, seeking to fulfil ones needs, defence of ones interests, seeking
knowledge and cultivating ones abilities, utilizing ones talents, creativity,
initiative and enterprise. These can, however, be used for beneficial or
harmful purposes and the later are forbidden. As long as an individual is
isolated this freedom can neither be curtailed nor presents any problems to
others. It is only because people are inter-dependent that the question of
rights and duties has arisen, and these two are inter-connected. The question
of freedom has become a problem particularly because of the unjust distribution
of power and wealth, which also leads to unjust distribution of information.
And this depends on the way the society is organized. We say unjust, not
unequal. This is because different people have naturally different capacities
to generate it and to use it usefully. In a political system organized on
Islamic principles there should be no such problem. The fact that all the
States in Muslim countries are tyrannical to various degrees merely shows how
far the Muslims have strayed away from their true path. But it is impossible
that political conditions will change for the better unless spiritual
regeneration occurs.
"Verily, Allah changes not the condition
of a people until they change that which is in their hearts (or in their souls
or change it for themselves). And when Allah wishes misfortune for a people
there is no averting it, nor have they a protector beside Him." 13:11