Islam's Concept of Politics and Its Significance in the Modern Era
Muaz Haider Kalkatavi
Student, Darul Uloom Deoband
The endeavor to establish order and administration in collective life and to strengthen the national system is called "politics." It holds great importance in Islam. And why shouldn't it, when it is a complete and perfect way of life? There is no aspect or detail of life in which it does not provide guidance. On one hand, it encompasses worship and spirituality, and on the other, governance and politics. Its political system surpasses the systems of all other religions. Its ideology is superior and more elevated compared to other ideologies, and it is perfectly in accordance with sound nature.
In short, Islam's political system is a complete and perfect system. In this regard, Sheikh-ul-Islam Allama Ibn Taymiyyah (may Allah have mercy on him) (661-728 AH) states: "Indeed, that which is in accordance with the Sharia is the clear intellect, the correct taste, and the complete politics. And that which contradicts it is from the affairs of the ignorant and the unjust." (That which is in accordance with the Sharia in theory and practice is complete politics, and that which opposes the Sharia is injustice and ignorance.) [Dara' Ta'aruz al-'Aql wa al-Naql, al-Wajh al-Tasi', 5/319, as referenced in Darul Uloom Deoband aur Siyasat, pp. 85-86]
Therefore, it is not correct to consider politics as contradictory to the Sharia or the Sharia as opposed to politics. This is because such a view necessitates considering Islam as dependent on other false religions, which is incorrect. Allama Ibn Qayyim (may Allah have mercy on him) (691-751 AH) has expressed great astonishment at the person holding this view and has called him lacking in understanding. He states: "So how can one think that his complete Sharia, which no Sharia more complete than it has ever traversed the world, is deficient and needs a politics outside of it to complete it? And whoever thinks that is like one who thinks that people need another messenger after him. And the reason for all of this is the obscurity of what he has brought upon the one who thinks that and the lack of his share of understanding." [A'lam al-Muwaqqi'in, al-'Amal bil-Siyasah, 2/286, as referenced in Darul Uloom Deoband aur Siyasat, p. 86]
When it has become clear that the purified Sharia includes refined politics and is an excellent means of facilitating the performance of all direct and indirect acts of worship, and even of expanding their scope of action, then it is necessary to understand its concepts and theories.
Islam's Concept of Sovereignty
The most important foundation of the concept of Islamic politics is that the ultimate degree of sovereignty in this universe belongs to Allah Almighty. That is, power and government, status and position, and the authority to legislate belong solely to Him. These are all divine matters, and interference in these matters is contrary to the position of humanity. This concept has been stated in numerous places in the Holy Quran, such as:
(1) "Unquestionably, His is the creation and the command." (Al-A'raf: 54)
(2) "Unquestionably, His is the judgment." (Al-An'am: 62)
(3) "And to Allah belongs the dominion of the heavens and the earth." (Aal-Imran: 189)
(4) "Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will.'" (Aal-Imran: 26)
All of these verses are clearly stating the fact that sovereignty in this universe belongs solely to Allah Almighty. And the meaning of sovereignty is "having the complete right to issue commands and make decisions without being bound by anyone else" (Islam aur Siyasi Nazriyat, p. 174). And it is obvious that no one other than Allah Almighty possesses this right. To declare someone else as sovereign in this sense is like associating him with the Lord of the Universe, which is a major sin and a great crime, as it is stated in the Holy Quran: "Indeed, association [with Allah] is a great injustice." (Luqman: 13)
Therefore, divine commandments are the fundamental sources of Islamic politics, in which there is no room for change or alteration until the Day of Judgment. In short, the acknowledgment of the Lord of the Worlds is the very foundation that distinguishes Islamic politics from other religions and separates it from democracy and secularism. This is because in them, the concept of sovereignty is established for someone other than Allah. In some of these ideologies, the degree of sovereignty has been given to religious leaders, whose condemnation is mentioned in the Quran: "They have taken their scholars and monks as lords besides Allah." (Tawbah: 31)
In some ideologies, this status has been given to the parliament, due to which its members pass whatever bills they want, amend whatever clauses they want, which is causing the system to become more disrupted instead of organized. The elimination of oppression and tyranny is far away; rather, it is increasing rapidly, as well as the loss of human rights, the prevalence of rape, and the abundance of looting.
Therefore, in order to eliminate these evils from the face of the earth, to bring spring back to this garden, and to make the abode of darkness a cradle of mercy, the implementation of divine commandments is very necessary, and its most fundamental condition is "the acknowledgment of the sovereignty of Allah Almighty."
The Caliphate is Actually a Vicegerency of Allah
When Allah Almighty's command is the original command and His law is the original law, then the Caliph will be the deputy of the Lord of the Worlds and will be subject to Him in the matter of the Caliphate. In the Quran, Allah Almighty, while mentioning Prophet Dawood (peace be upon him), said: "O Dawood, indeed We have made you a vicegerent upon the earth." (Saad: 26)
The definition of the Caliphate that Allama Ibn Khaldun (may Allah have mercy on him) (732-808 AH) has mentioned fully highlights its main purpose: "To carry the masses according to the requirements of Sharia-based consideration in their worldly and other-worldly interests that return to it." [Muqaddimah Ibn Khaldun, al-Bab al-Thalith, al-Fasl al-Khamis wal-'Ishrun, p. 189; as referenced in Islam aur Siyasi Nazriyat, p. 180] (To guide people according to the Sharia-based way of thinking, which fulfills their interests in the Hereafter, as well as those worldly interests whose result ultimately leads to the betterment of the Hereafter.)
In any case! The performance of the affairs of the state by the Amir in the vicegerency of Allah Almighty is one of the fundamental concepts of Islam, which is absent in other systems. Rather, in those systems, the affairs of the state are the fiefdom of the king, who disposes of them as he pleases, due to which "rights" are violated, and "freedom" is replaced by slavery, whereas the matter is not like that in Islam. Rather, in it, the Caliph is bound in the implementation of commands and the disposal of the affairs of the state; he is not absolute.
Objectives of Islamic Politics
No aspect of the Sharia is devoid of good purposes. Therefore, its politics is also full of excellent purposes and great objectives, such as: the prevalence of good, the prevention of evil, and the reformation and training of the subjects, etc. Whereas in other systems, the concept of these things is merely as an additional term; at most, their purpose is to provide happiness and to provide things.
The reason for this is that there is no standard for "good and evil" here. The same thing seems good in one era and bad in another. They do not have any concept of "absolute good and absolute evil." (Islam aur Siyasi Nazriyat, p. 181)
Whereas in Islam, there is a standard for "good and evil." Its primary purpose is the prevalence of good, as Allah Almighty states in the Holy Quran: "Those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters." (Hajj: 41)
These are the excellent objectives on which the politics of Islam is based. Each of them is of great importance, includes its purpose, and is a factor in proving the superiority of the Islamic system. Some details of this are being written in the following pages.
Establishment of Prayer: In Islamic Politics
The basic pillar of Islamic politics is the establishment of prayer. Since the purpose of politics is training, and "mental training" is essential in it, and prayer is very effective in this regard, therefore its establishment is necessary for the stability of "political affairs." Since the obedience of the subjects is the basic condition for stability, and the perfection of obedience is not achieved without training, for this reason, "prayer" has been emphasized, so that along with mental training, the training of the entire limbs and organs takes place, the effects of which are observed in an opposing environment. Allah Almighty says: "Indeed, prayer prohibits immorality and wrongdoing." (Al-Ankabut: 45)
Also, in the era of the Companions, special attention was paid to it, and it was given precedence in training, and along with governance, the responsibility of leading the prayer was also taken. Therefore, Imam Malik (may Allah have mercy on him) (d. 179 AH) has narrated this narration in his Muwatta: "From Nafi', the freed slave of Abdullah bin Umar, that Umar bin al-Khattab (may Allah be pleased with him) wrote to his governors that the most important of your affairs to me is prayer. So whoever protects it and maintains it, protects his religion, and whoever neglects it, is more neglectful of what is besides it." (Hazrat Abdullah bin Umar (may Allah be pleased with him) wrote this letter to his governors that the most important thing in all your works to me is prayer; therefore, whoever protects it and adheres to it, will protect his religion, and whoever wastes prayer, his other works will be more wasted.) [Muwatta Imam Malik, Waqut al-Salat, p. 6, vol. 1; as referenced in Islam aur Siyasi Nazriyat, p. 182]
Payment of Zakat Guarantees Prosperity
The benefit of a particular class is not intended from the Islamic government. Rather, its purpose is to help the weak, take care of the poor, spread prosperity, and eliminate adversity. "Zakat" is a wonderful method and the best means for the completion of these matters, whereas the concept of these things never comes to mind in other prevailing systems. Rather, instead of thinking of measures to eliminate adversity, policies are being made to exterminate and uproot the generations of people in adversity.
Therefore, great emphasis has been placed on Zakat in Islam, and it has been mentioned along with prayer. If the economic system of the whole world is reviewed today, there is a clamor of "cheapness and distress" on all sides. To remove it, the same thing will have to be done that Islam has said: one is "the end of the interest-based system" and the other is "attention to the payment of Zakat." Compliance with these things guarantees that our economic system will reach the peak of perfection. So let the workers work.
Enjoining Good and Forbidding Evil is an Important Duty
In Islam, the standard of good and evil is fixed, and the basic purpose of the establishment of government is also "to promote good and eliminate evil." Therefore, the government has been made responsible for its highest standard (enjoining with the hand and changing with the hand), as it is stated in Fatawa Alamgiriyah: "And it is said: Enjoining good with the hand is for the rulers, with the tongue is for the scholars, and with the heart is for the common people, and it is the choice of the Zandawisti, as it is in al-Zahiriyah." [Al-Fatawa al-Alamkiriyah, Kitab al-Karahah, Bab: 17, 5/353; as referenced in Islam aur Siyasi Nazriyat, p. 187]
In contrast to this, the system that does not have an absolute concept of good and evil, nor does its aim include promoting virtues, then how can its supporters have the right to govern? And the matter is up to you, so consider!
The Purpose of Government is to Establish Justice and Equity
The basic purpose of Islamic government is "the establishment of justice." Allah Almighty said to Hazrat Dawood (peace be upon him) regarding this: "O Dawood, indeed We have made you a vicegerent upon the earth, so judge between the people in truth and do not follow [your] desire, as it will lead you astray from the way of Allah." (Saad: 27) This also includes judicial decisions and administrative and collective affairs being based on truth. However, the standard that is intended is the one that Allah and His Messenger have set. Therefore, the decision that is not in accordance with this standard is not justice; rather, it is injustice, as Allah Almighty says: "And whoever does not judge by what Allah has revealed - then it is those who are the wrongdoers." (Ma'idah: 45)
Therefore, when you study Islamic history, you will find examples that highlight the bright chapter of justice and equity in "Islamic politics," that judges not only prosecuted leaders but also ruled against them, as it is famous that Qazi Shuraih (may Allah have mercy on him) ruled against Amir al-Mu'minin Hazrat Ali (may Allah be pleased with him), while his opposing party was a Jew. But in today's democratic system of government, let alone ruling against leaders, they are further given so much authority that they can have the punishment of any criminal pardoned, even if his conviction has been agreed upon from the lower court to the Supreme Court, due to which the rate of crime is increasing day by day. In addition to this, Islam gives every religious person the freedom in its government to act according to his religion in marriage and divorce and inheritance and will. Therefore, it has been said: "Leave them and what they believe." (Al-Taqrir wal-Tahrir, Fasl fi Shurut al-Rawi, Mas'alah Takhsis al-Sunnah bil-Sunnah, vol. 2, p. 310, as referenced in Islam aur Siyasi Nazriyat, p. 195)
In addition to this, there is a claim of freedom in other systems; but in reality, freedom is not given. Rather, in matters that are related to belief, they are forced to act according to the laws of the country, as we are observing this in our land.
A Standard Concept of Qualification for Leadership in Islam
In order to implement these good purposes, it is necessary to have a system and an administrator for it, and it is necessary for him to have competence in it. Islam has set an excellent standard for this, which is listed below:
(1) Being Sane and Adult: It is necessary for the head of sane and responsible people to also be responsible for the Sharia commandments, because the non-responsible is of a lower rank than the responsible, and the sane is higher and of a higher rank than the insane. Therefore, both sanity and adulthood have been made a condition for leadership.
(2) Being Muslim: It is necessary for the ruler to be obedient and submissive himself in order to implement Islamic objectives, because not being obedient is "foolishness," while Islamic commandments are based on justice. Therefore, a "foolish" person cannot be just, and justice cannot be conceived with foolishness, and the Quran has also called it injustice: "Indeed, association [with Allah] is a great injustice" (Surah Luqman: 13). Therefore, darkness will prevail from injustice, not light, while Islam has come only to take people out of the abode of darkness: "He brings them out from darknesses into the light" (Al-Baqarah: 257).
(3) Being Male: Masculinity is necessary for government in Islam, because the ruler has the responsibility of both leadership and leading the prayer, and leadership has been called "major leadership" and leading the prayer has been called "minor leadership." When "femininity" is unanimously a barrier to minor leadership, then it will be a barrier to major leadership to a greater extent, and it has also been declared a "barrier" in the narration. The Prophet of Allah (peace and blessings of Allah be upon him) said: "Never will succeed such a nation as makes a woman their ruler." [Sahih al-Bukhari, Bab Kitab al-Nabi (peace and blessings of Allah be upon him) ila Kisra wa Qaisar, Hadith 4425 as referenced in Islam aur Siyasi Nazriyat p. 210] And on one occasion he said: "When your leaders are the best of you, your rich are the generous among you, and your affairs are decided by counsel among you, then the surface of the earth is better for you than its belly. And when your leaders are the worst of you, your rich are the stingy among you, and your affairs are entrusted to your women, then the belly of the earth is better for you than its surface." [Jami' al-Tirmidhi Bab 78, Hadith 2266 as referenced above]
(4) Being from the Quraish: The Prophet of Allah (peace and blessings of Allah be upon him) said: "This matter (Caliphate) will remain in Quraish as long as two people remain among them." [Sahih Bukhari, Bab Manaqib Quraish, Hadith 251, as referenced above] And in another place he said: "This matter is in Quraish, no one will oppose them except that Allah will throw him on his face as long as they establish the religion." [Sahih Bukhari, Bab Manaqib Quraish, Hadith 3500, as referenced above] There is detail in this chapter, which this article cannot bear.
(5) Knowledge: Familiarity with the nature and quality of Islamic commandments, harmony with its benefits and subtleties, is necessary for the ruler, and this cannot be achieved without depth in Islamic sciences. Therefore, along with the ability to manage and administer, scientific competence is also necessary for the ruler and leader, because it is not possible to do this important task with "ignorance."
(6) Being Just: The decisions being based on justice depends on the justice of the judge, because justice and equity cannot be established by the hands of the unjust, and the standard of justice is obedience to Allah, and the purpose of Islamic government is the establishment of justice, as Allah Almighty says in the Quran: "And when you judge between people, judge with justice, so judge between people with truth." [Surah Saad: 26]
Method of Election in Islamic Politics
Ever since the light of Prophethood has set, the responsibility of electing the leader has been placed on the Muslims. Therefore, the master, my Lord (peace and blessings of Allah be upon him) did not nominate anyone in this regard. Rather, he left this matter to the Muslims. Therefore, the election will be by mutual consultation of the people of opinion (and their affair is [determined by] consultation among themselves [Surah Shura: 38]). Therefore, an election without consultation will not be valid, and the right to vote will be for the people of the Shura. Everyone will not be authorized to participate in it, as this method is adopted in the democratic form of government that the opinion of all kinds of people is counted in it, and the election is held by adult suffrage. This method is not correct. The correct method is the one that was in practice during the era of the Caliphate.
Membership of the Shura Council
Only those people will be authorized to be members of the Shura Council who have political insight and who have integrity. However, the election in it will be based on adult suffrage, and when the people of insight understand any suitable form in this regard in accordance with the political and educational awareness of their country, then the election should be held accordingly.
The Caliphate is a Great Responsibility
The Caliphate and leadership is a great responsibility. It is neither anyone's fiefdom nor is it anyone's right. It has been forbidden in Islam to covet it. On one occasion, Hazrat Abu Dharr Ghifari (may Allah be pleased with him) expressed his desire for it to the Prophet (peace and blessings of Allah be upon him), so he (peace and blessings of Allah be upon him) said: "O Abu Dharr! You are weak, and it (government) is a trust, and on the Day of Resurrection it will be a disgrace and regret; except for the one who takes it with its right and fulfills what is due on him in it." [Muslim, Bab Karahat al-Imamah bi-ghair Darurah, Hadith 4683, as referenced in Islam aur Siyasi Nazriyat p. 196]
This is the pure theory of Islam, which is a means of destroying many virtues, while the biggest defect in the current concept of democracy is that they present themselves for representation, which causes great harm to the society, such as "sectarian clashes and disputes, an endless series of constant political wars, electoral conflict between two parties, sedition and corruption, destruction and waste of wealth, very ruthlessly targeting one party to blame the other, making very vile attacks, opening bags of gold and silver, and sometimes reaching the point of murder and bloodshed." Due to these and similar reasons, it is very unlikely in Islam for a person to rise up with a claim to government; let alone that thousands of tricks and propaganda of encouragement and incitement are adopted in it. The era of the four Caliphs and the Caliph Arshad Hazrat Umar bin Abdul Aziz (may Allah have mercy on him) after the Prophet (peace and blessings of Allah be upon him) is a guide and ideal for Islamic government. In this entire era, not a single example can be shown that any Caliph or ruler was handed over the government on the basis of his desire. (Monthly Darul Uloom, Issue: 10-11, Volume: 89, Ramadan - Shawwal 1426 AH corresponding to October - November 2005 AD)
Therefore, it has become clear to us that the world needs the Islamic system in every situation, so that all aspects of life are protected from disruption and due to which the face of the earth becomes like paradise and those positive results are achieved which are the aim of the Islamic system. And Allah knows best what is right, and His knowledge is most complete and wise.
Sources and References:
(1) Islam aur Siyasi Nazriyat by Mufti Muhammad Taqi Usmani, Publisher: Kutub Khana Naeemia Deoband, April 2011.
(2) Darul Uloom Deoband aur Siyasat by Maulana Muhammad Ishaq Bajauri, Maktaba Umar Farooq Karachi, 2018.
(3) Islami Nazriya Siyasat by Maulana Haider Zaman Siddiqui, Maktaba Deen wa Danish, Makhniyan Kunwan, Bankipur, Patna, 1947.
(4) Monthly Darul Uloom Deoband, October - November 2005.