Understanding Politics in Islam - Fiqh al Siyasah
Adapted and rearranged from the book Fiqh al-Dawlah written
by Professor Yusuf al Qaradawi.
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.