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.

Democracy And Rights In Islam

Peace of God and His mercy to you.

The talk about democracy in the media and between common people is very vague. The term is used to generally refer to elections and rights. But, what is the origin of democracy and what does it mean? And what are rights?

Does Islam Allow Democracy?
Democracy as a name looks very nice and seems beneficial. Democracy in the West is a system. Shari'a is a system. The difference is that in democracy people are free to do what they want while Shari'a is a system of guidance. And with guidance there are rules:

Democracy is a Greek word composed of two words "Demos" (people) "Kratos" (rule). It means the government run by the people of the country. It is a Western system that emerged in the wake of the tyranny practised by the monarchs with the support of church. So, the people staged a revolution against this system and called rule by the public. Therefore, democracy is contrary to Islam because Islam insists on the fact that Allah alone has the right of legislation while democracy means that the public has the right of legislation. Allah Says (interpretation of meaning): {… and He makes none to share in His Decision and His Rule."}[18: 26].

Allah also Says (interpretation of meaning): {… The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), …}[12: 40]. The Almighty also declares: {Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith.}[5: 50]. There are many other verses that prove the same fact.

If it is said that there is no difference between democracy and the Islamic advisory system the response will be that the basic difference is that in Islamic system the advise is taken only in the incidents where there is no clear ruling of Shariah while democracy means that the public may cancel anything: well-established facts, rulings of Shariah, etc. In democracy the public is the highest authority to act as it wills.

Moreover, the members of an advisory board have certain characteristics while there is no difference between people in the democracy system; everyone is entitled to give his opinion.

Here, some people raised the following question "Why we should not take the merits of democracy and modify them to suit Islam and make it an Islamic democracy". We say that such claims are not correct and any benefit democracy could offer our religion possesses it perfectly and in a higher degree. However, if any democracy changes to suit Islam then it no longer will be a democracy, but a new system.

For more details in this subject, please read the book "The reality of democracy" written by Ahmad Shakir. Source: IslamWeb

So, is Islam oppressing the people? What is the purpose of Islam? Why Allah guided the people of Moses, Jesus, Mohammad and other Prophets? Why is there religions? Is the religion spiritual or life-guiding or both?

Islam is a religion that well guided its followers in many issues of life, such as marriages, divorces, trades, crimes, etc. No person can give a fair decision or system to control an issue. No collective group of people can give the best rule to an issue. The Creator, nevertheless, can. He created the people and knows the best for them:

Lo! ye are those who argue about that whereof ye have some knowledge: Why then argue ye concerning that whereof ye have no knowledge? Allah knoweth. Ye know not. (66) Al Imran 3:66

What Is The Islamic State Form Of Government?
This is a broad topic. It can be summarized as:

In general, nomination of a ruler in Islam is based on al-Shura (mutual consultation). Allah Says (interpretation of meaning): {…, and who (conduct) their affairs by mutual consultation, …} [42: 38]. He also Says: {…, and consult them in the affairs. …} [3: 159].

So, ahl-al-Hal wal 'Aqd (Influential people, those in power as representatives of the people) meet and consult and then nominate a ruler whom they think is qualified to the position of Khilafah (Caliphate). After that, they pledge allegiance to him and urge the Muslim Ummah to pay homage to him. So, he becomes entitled to manage all affairs, inner and outer, provided that he sticks to Shari'a and never violates its rulings.

Since most affairs of al-Siyasah al-Shar'iyah are subject to Ijtihad (independent judgment that is controlled by Shari'a in general), the ruler can compare between what is good and bad for the Muslim public, and then, choose what is better and more beneficial for the Ummah.

Here, we state that forming a government is subject to the principle of "To choose what is better and more beneficial for the Ummah". Thus, the Muslim ruler can form the government and choose the best people to be ministers. At the same time, the ruler may deputize ahl-al-Hal wal-'Aqd (The Islamic parliament) to form the government. In fact, there are many choices. Source: IslamWeb

Does Parliament Have Similar Characteristic With Shura?
The difference between governing the issues of the country in Islam and in other systems is:

• Islam gives the governing authority to the experts.
• Other non-Islamic systems give the governing authority to people elected whether they are experts or not.

Shura is the Islamic system of choosing the right people by the right people:

Al-Shura (Mutual consultation) is a pillar of ruling and governing in Islam. So, all decisions that are made by the state should be through Shura; decisions relative to war, peace, duties towards other countries, establishment of Hudud and amassing armies. In addition, organizing all the affairs of the state should all be made following the consultation of the responsible people of the Muslim community.

Muslims nowadays however do not apply this principle in their lives because of the wide gap existing between those times where the right application of Islam and the present influence of the culture of their enemies.

The Shura that was practised during the rule of the four Caliphs is different from a democratically elected Parliament. First, in Shura no one has the right to go beyond the texts that are in the Qur'an and the Sunnah or legislate something that does not conform to them.

The modern Parliaments make their own texts and have the right to pass legislation.

Second, in Shura only the scholars and experts are asked to give their opinions over a given issue while in Parliaments anyone who is elected has the right to participate in passing laws. In those procedures there is no difference between the opinion of a scholar and that of an ignorant person, or the opinion of an expert to that of a novice in the matter.

In Parliaments heads (votes) are counted but not weighed while in Shura they are weighed according to their knowledge and savoir-faire. This is the right logic.

No matter how many inexperienced people you put together, they won't be able to give the same valuable opinion as an expert and a scholar in the field.

There are many other differences between the Shura and the modern Parliaments. But it is sufficient that Shura is the way Allah has chosen for His servants. He is the one who knows His servants and creatures and what is good to them Allah Says (interpretation of meaning): {Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).} [67: 14]. Source: IslamWeb

So, the Parliament system is based on votes. What is important in this system is the quantity not the quality of the decisions. This can be very harmful since the decisions always affect different groups. In the other hand, Shura is a system that seeks justice for the most.

What Is The Political Side Of Islam?
In Islam, the rights of the Ummah (the Muslim community) as well as the rights of the non-Muslims living with Muslims are ensured to be fairly secured. The most important thing in Islam that deals with the life of the community is justice:

First, Muslim jurists are fully aware of the importance of politics in Islamic Shari'a so, they compiled many books dealing with this subject and this subject is discussed extensively in Fiqh books. Some books are as follows:
a) al-Siyasah al-Shar'iyah, written by Ibn Taymiyah.
b) al-Ahkam al-Sultaniyah, written by al-Mawardi.
c) al-Ahkam al-Sultaniyah, written by Abu Ya'la.
d) al-Turuq al-Hukmiyah Fi al-Siyasit al-Shariyah, written by Ibn al-Qayyim.
e) Giyath al-Umam, written by al-Juwany.

Second, politics in Islam is not isolated from faith and good character.

Third, Islamic politics assures the rights of individuals and society as well; it maintains the rights of both of them as long as there is no contradiction between them. In the case of contradiction between the right of the individual and that of the society, the general benefit will be preferred to the private one and the one who suffers damages will get compensation for that. Imam Shatibi said in his book 'al-Mufaqaat', 'the priority is given to public interest' .

Fourth, the system of ownership in Islam is very moderate. On one hand it approves the ownership of an individual with certain conditions. This is contrary to socialism. On the other hand it approves common property. This is contrary to capitalism.

Fifth, Islamic politics relies on the ways of consultation in opposition to 'dictatorship'. It also sets the basics for consultation, i.e. consultation would be limited only to the people concerned unlike democracy that takes the opinion of every person even from the rabble.

Sixth, Islamic politics emphasizes establishing the Caliphate; for Muslims that is the highest authority in the Muslim Ummah. The Prophet (Sallallahu Alaihi wa Sallam) was not buried after his death till Abu Bakr (Radiya Allahu Anhu) was made the Caliph of the Muslims. For more details, please read the book "Dirassat wa Buhooth Fi al-Fiker al-Islam", written by Dr. Fathi al-Darini. Source: IslamWeb

Since these topics are very specialized to be answered by an inexpert Muslim like me, you can always ask expert Muslim scholars about matters you do not know if you searched and did not find any answers for them. I recommend the fatwa (Q&A) service provided by the Islam Web Network. You can find this service here.