Islam & Politics: An Unholy Mix?

Peace of God and His mercy to you.

Read what Muslims think about politics and Islam:

Let us start by defining what we mean by 'Islam' when we talk about politics. In the area of politics, 'Islam' could only mean general guidelines and principles, rather than specific rules and detailed fatwas about specific political matters.

And let us look at man-made democracy in politics according to Islamic values:

... if the Prophet (peace be upon him) had consulted his companions in a direct and oral way (as narrated about the battles of Badr and Uhud, for example), this does not mean that 'Islam' prefers or encourages some sort of 'direct democracy' over other types of polling systems or political systems. Any type of democracy, or even a different political theory or system, is approved in Islam only as long as it is compatible with the principles of consultation, justice, equality of human beings, and the other Islamic principles and values.

And we should not forget about the great system of Shura, a part of Sharia:

... when it comes to political participation, the Quranic verses that apply here are the verses that talked about shura (consultation), which is a general and guiding principle. The mechanism of how this consultation should take place is meant, in Islam, to be changeable and to be left for people to define according to their own time and circumstances.

Many people think Islam is only concerned about imposing a set of rules. Islam, amazingly, is a way of guiding the people in most facets of life. Not only concerned about rules, but Islam is also concerned about making the people follow the guidelines and principles of justice, patience, truthfulness, care, peace, wisdom and piety in their life.

The Relationship Between Islam & Politics
From Reading Islam:

The relationship between 'Islam' and politics is not a simple relationship that could be explained in one statement such as either statement mentioned in your question. So, 'Islam cannot mix with politics' is not an accurate statement. Nor is 'political matters cannot be dissociated from Islam' an accurate statement either.

Let us start by defining what we mean by 'Islam' when we talk about politics. In the area of politics, 'Islam' could only mean general guidelines and principles, rather than specific rules and detailed fatwas about specific political matters.

In other words, the part of Islam that deals with the ever-changing area of politics is the part that is about its fixed universal values and principles, and not the part that is about its details and instructions.

For example, when it comes to political participation, the Quranic verses that apply here are the verses that talked about shura (consultation), which is a general and guiding principle. The mechanism of how this consultation should take place is meant, in Islam, to be changeable and to be left for people to define according to their own time and circumstances.

Thus, if the Prophet (peace be upon him) had consulted his companions in a direct and oral way (as narrated about the battles of Badr and Uhud, for example), this does not mean that 'Islam' prefers or encourages some sort of 'direct democracy' over other types of polling systems or political systems.

Any type of democracy, or even a different political theory or system, is approved in Islam only as long as it is compatible with the principles of consultation, justice, equality of human beings, and the other Islamic principles and values.

For another example, the issue of wars (or jihad al-qital) is also a political issue that should only be based on the general guidelines of Islam and cannot have one and only rule for every place and time.

In this area, what is required is to balance two objectives (maqasid): (1) to promote and protect peaceful co-existence, which is one of Islam's higher principles, and (2) to promote and protect Muslims' lives and wellbeing, which is also one of Islam's higher principles.

The default and ideal situation in Islam is peace and peaceful co-existence, and directing the Muslim struggle (jihad) to bettering themselves and improving their morals and spirituality (jihad al-nafs), thus giving a chance for (1) and (2) to be fulfilled together.

This is proven by numerous traditions of the Prophet. One such tradition is 'The Scroll of Madinah' (Sahifat Al-Madinah), in which the Prophet and the Jews of Madinah wrote a 'covenant' that defined the relationship between Muslims and Jews living in Madinah. The scroll stated that, "Muslims and Jews are one nation (ummah), with Muslims having their own religion and Jews having their own religion." (Refer, for example, to: Burhan Zuraiq, Al-Sahifah: Mithaq Al-Rasoul, 1st ed., Damascus: Dar al-Numair 1996, p. 353).

However, if that peaceful co-existence is betrayed by others and Muslims are 'killed and driven out of their homes,' as the other verses say, then fighting is sanctioned in order to protect Muslims' lives.

The problem with many of these militant groups that you mentioned is that they misinterpret the verses of the Quran to mean one choice for all time: war! They, surprisingly, forget about the higher objectives of prosperity and cooperation of human beings.

For example, the verse, which has come to be named 'The Verse of the Sword' (ayat al-saif), according to some scholars, states: *{But when the forbidden months are past, then slay the pagans wherever you find them, and seize them.}* (At-Tawbah 9:5)

The historical context of the verse, in the ninth year of Hijrah, is that of a war between Muslims and the pagans of Makkah. The thematic context of the verse in chapter nine is also the context of the same war, which the Chapter is addressing.
However, the verse was taken out of its thematic and historical contexts and claimed to have defined the ruling between Muslims and non-Muslims in every place, time, and circumstance. Hence, it was perceived to be in disagreement with more than two hundred other verses of the Quran, all calling for dialogue, freedom of belief, forgiveness, peace, and even patience.

Conciliation between these different evidences, somehow, was not an option. To solve the disagreement, based on the method of abrogation, some exegetes concluded that this verse (9:5), which was revealed towards the end of the Prophet's life, abrogated each and every verse that was revealed before it.

Therefore, the following verses were considered abrogated: 'no compulsion in the religion;' (Al-Baqarah 2:256) 'forgive them, for God loves those who do good to people;' (Al-An`am 6:13) 'repel evil with that which is best; (Al-Mu'minun 23:96) ' 'so patiently persevere;' (Ar-Rum 30:60) 'do not argue with the People of the Book except with means that are best;' (Fussilat 41:46) and '(say:) You have your religion and I have my religion.' (Al-Kafirun 109:6)

In addition, a large number of prophetic traditions that legitimize peace treaties and multi-cultural co-existence, to use contemporary terms, were also abrogated.

What we need in today's world, other than cases of self-defense of course, is to spread a culture of mutual co-existence and multi-faith dialogue and cooperation.

This is what Muslims need to give priority to in your country and other countries where Muslims and non-Muslims have co-existed peacefully for centuries.