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Understanding Politics in Islam - Fiqh al Siyasah
1. What is the aim of politics in Islam?
According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah,
it is hirasatud din wa siasatud dunya - to uphold the religion
and administer the world. Politics is not munkar - is not a
depravity - real politics is noble virtuous because it
administers the affairs of all creatures, bringing man closer to
good and away from fasad - evil. According to Ibn al-Qayyim,
politics is really the justice of Allah the Almighty and His
Prophet (peace and the blessings of Allah be upon him).
The Prophet Muhammad s.a.w. was a politician as well as the
messenger conveying the risalah, murabbi - teacher, Qadi - Chief
Justice, Head of the nation and Imam of the ummah. The Khulafa'
al Rasyidun - the rightly guided leaders who succeeded him were
also politicians following the Sunnah - way of the Prophet,
establishing just administration, practising ihsan - the
betterment of good and providing the leadership of 'ilm -
knowledge and Iman - belief.
However in the present time, due to 'politics' man faced
suffering as a result of deceit and political ploys and scheming
and devious politicians, whether in the form of past
colonialists, treacherous rulers, tyrannical leaders and regimes
preaching Machiavellian philosophy (the ends justifies the
means!).
It became common to label and describe committed Muslims as
'political' so that they are regarded warily and wickedly for
the purpose of disassociating and furthering apart the people
from them, intending that society will shun and hate what is
called 'political Islam'. It has been such that symbols of Islam
like the headscarf, the proper attire and congregational prayers
- Salat jama'ah are attempted to be labelled 'political'.
It is a blatant lie for those who say that there is no religion
in politics and that there is no politics in religion. This
deceit was once tried in the form of an attempted fatwa - a
decree while the members of the Ikhwan al-Muslimun were
imprisoned in the detention camps in Egypt in the 50's. The
regime wanted to influence the masses to regard the activists
and the Dai' (the very people who wanted to uphold the Syari'ah,
Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by
using corrupted 'ulama - paid scholars.
2. The Fight against Fasad and Zulm (Evil, Transgression and
Tyranny) is the utmost in Jihad
From the understanding of the Prophet's tradition (mafhum hadith):
Munkar (transgression) is not limited to khamr - liqour,
gambling and zina - - unlawful sex but degrading and defiling
the honour and dignity of the people and citizens is a major
transgression, so is cheating in the elections, refusing to give
testimony - neglecting to vote, letting government be in the
hands of those who are not deserving and undesired, stealing and
squandering the nation's wealth and property, monopolising the
people's needs for personal gains or cronies' interests,
detaining people without crime or just cause, without judgement
from a fair court, torturing human beings in prison and the
detention camps, giving, accepting and mediating in bribes,
cowering up to, praising evil rulers, allowing the enemies of
Allah and the enemies of the Muslim community to be leaders and
shunning the believers - the mu'min.
These are all grave transgressions!
When a Muslim remains quiet upon seeing all of these it means
that he or she does not deserve to live (is not alive) from the
mafhum of al-ayat and al-hadith.
Islam requires that every Muslim has political responsibility. A
Muslim is required by his Iman - faith to be truly concerned
with the affairs and problems of the ummah - community, helping
and defending the meek and the weak, fighting tyranny and
oppression. By retreating and abstaining oneself, it will only
invite divine retribution and being seized by the flames of hell
(mafhum ayat).
3. Political Freedom is Our Utmost Need Today
Islam is always rejuvenated, its message spread across, its
resurgence, its reverberating call heard by all even if it is
given some limited freedom. Therefore the first battle is to
obtain freedom to deliver the message of da'wah, the risalah of
tawhid (Unity of God), spread consciousness and enabling the
existence of Islamic movements.
True democracy is not the whims and desires of the tyrannical
rulers or their cronies, it is not the place to jail and
incarcerate its fighters and not the place to torture its
proponents.
Democracy is the simplest and proper way to achieve the aims of
a noble life, to be able to invite all to Allah and Islam, to be
able to call others to Iman without having our souls being
imprisoned and our bodies sentenced to be executed by hanging.
It is the space for a free and honourable nation to have the
right to choose, evaluate the ruler, change governments without
coups and without bloodshed.
The theory, way and system which looks alien maybe adopted if it
benefits us and as long as it does not contradict clear Islamic
edicts and the rules of Syariah. We appraise, amend according to
our spirit, we do not adopt its philosophy, and we do not allow
what is forbidden and vice versa. We do not relinquish or
compromise what is ordained or compulsory - the wajib in Islam.
The gist of democracy is that the public, the people can choose
the rulers who are going to administer them; the people having
the right to select, criticise and terminate; and the people are
not forced to accept systems, trends, and policies which they do
not agree to and they are not abused. They are free to hold
elections, referendums, ensuring majority rights, protecting
minority rights, having opposition, have multi parties, have
press freedom and safeguarding the independence of the
judiciary. But once again to constantly uphold and safeguard the
principles of Islam, the firm rulings, the al-thawabit: the
determined laws - hukm qat'i, the daruri - the essentials of
religion and the non-ijtihadiy must not be compromised or
neglected.
Syura:
Syura or consultative decision making must be followed and not
just as a debating factor. By practising syura, it is closer,
hence even better than the spirit of democracy. It is but the
lost jewel found, the lost wisdom - al-hikmah which has been
rediscovered.
Syura enables musyawarah to be conducted, obtains views and
opinions, becomes the responsibility of the people to advise and
counsel the government (ad-dinu nasiha) and establish amar
ma'ruf nahy munkar - enjoining good and forbidding evil. Among
the obligations of amar ma'ruf nahy munkar is the highest jihad
(struggle) that is to voice out the truth in front of the unjust
tyrant.
The State of Politics in the Ummah:
The musibah or calamity of the ummah then and now is the absence
and the abeyying of the system of syura and the adoption of an
oppressive dynastical ruling system. In the modern era,
dictators stay in power by the force of arms and gold - power
and wealth resulting in the syariah being hindered, secularism
being forced upon and cultural Westernisation being imposed.
Islamic da'wah and the Islamic movement being victimised,
brutalised, imprisoned and hounded viciously.
4. Qur'anic Examples of Tyrannical Rulers
The Al-Qur'an denounces all powerful rulers such as Namrud,
Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the
transgressor who enslaves the servants of Allah as his serfs.
There is the pact or collaboration of three parties:
Fir'aun - he claims to be God, carries out tyranny and
oppression throughout the land, enslaves the people
Hamaan - the cunning politician, experienced, having self
interest, in the service of taghut, propping up and supporting
Fir'aun and cheating the people, subjugating them.
Qarun - the capitalist or feudalist who takes opportunity from
the unjust and oppressive laws, spending fortunes for the
tyrannical leader in order to profit and amass more vast
returns, bleeding and exploiting the toils of the people. The
origin of Qarun was that he came from Prophet Musa's own clan
who colluded with Fir'aun due to the love of worldly life and
materialism.
The combination of taghut and Zulm results in the spread of
mayhem and the destruction of the community, subjugating man by
force and degradation.
The People:
Al Qur'an denounces the people or citizens who are obedient and
loyal to their oppressive rulers. The people who remain under
the tutelage of taghut are fully responsible and accountable
because it is due to their attitude that brought forth these
fir'auns and taghuts.
Al-Junud (the collaborators):
These are the armies and enforcers of the rule and order of the
taghut. They use force, fear and repression to eliminate and
subdue all opposition and dissidents of the tyrant.
5. An Example of Leadership
Balqis, the Queen of Saba' as told in the Qur'an was a woman who
lead her people well, just and administered them with
intelligence and wisdom saving her people from a war that was
destructive and made decisions by syura-consulting them. Alas,
the story ended with the acceptance of Islam. She led her people
towards the goodness of the world and the hereafter.
Leaders like her are much more capable and qualified with
political acumen and wise administration than most of the
present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi
purposely avoided the term 'al-rijal')
6. Pluralism and Multi Parties in Islam
The existence of various parties or movements is not forbidden
as long as unification is not achievable due to differences over
objectives, approaches, understanding and the level of
confidence and trust. Variety and specialisation are allowed as
long as they do not become contradictory and confrontational.
However everyone has to be in one united front when facing the
challenges to aqidah - belief, syariah, ummah and the survival
of Islam. Relations between parties and groupings should be in
the atmosphere of non-prejudice, forgiveness, nobleness,
counselling truth and steadfastness, wisdom and engaging in
healthy cordial debate.
Even when the Islamic State is established there is no reason to
feel distraught at the existence of pluralism and differences.
7. Counselling and Corrective Participation in Politics
Without the shedding of blood, the most effective way as the
outcome of long and painful struggles is the existence of
political forces which the government in power is unable to
contain or eliminate: that is presence of political parties. The
ruling regime can get rid of individuals and small groups of
opponents but it is difficult for them to defeat or wipe out
larger organisations which are well structured, organised and
rooted in the masses of society. Political parties have the
platform, machinery, newspapers and publications as well as mass
influence.
Political parties or political movements are necessary to fight
oppression, to enable criticism, bringing back the government to
to uphold truth and justice, bringing down or changing the
government. These parties are capable of monitoring and
appraising the government, offer advice and criticism.
8. Voting
Voting in the elections is a form of testimony. A just testimony
is considered as long as one is not convicted of crime. Whoever
so votes or abstains from voting in the general elections
causing the defeat of a trustworthy and deserving candidate but
on the other hand allows the candidate who is less trustworthy
and undeserving to win, one has gone against the command of
Allah concerning giving testimony.
Adapted and rearranged from the book Fiqh al-Dawlah written by
Professor Yusuf al Qaradawi.
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