Government and politics exercise a profound influence on the life of a
people. It could, therefore, not be that God excluded a subject of this
magnitude from the range of his guidance and gave men a free hand to conduct
themselves as they pleased in the organization and control of their political
and administrative needs.
As Islam has prescribed for our benefit a precisecode of behaviour in
all other domains of our existence, in the sphere of government and politics,
too, it has furnished us with full guidance and enjoined on us to pursue
the correct and the godly course in affairs relating to it as well. It
is as much our duty to abide by the constructions laid down by God and
the Prophet (Peace be upon him) in respect of political matters as in
matters of belief and worship, social intercourse and practical and monetary
dealings, and the service and assistance of the Faith.
It was quite natural for communities that did not possess a complete program
of individual and social existence like Islam which could show them the
way, or, at least, march hand in hand with them in the highly advanced
and complicated business of modern politics to draw a destinction between
religion and the management of political affairs. They had no other choice
open to them. But if the Muslims, too, are getting increasingly inclined
towards that mode of thinking, it is not because they have honestly come
to the conclusion, after examining the political teachings and principels
of Islam in the light of the current needs and conditions, that the processes
of government and politics now be ordered according to the guidance of
God. The truth is that they could not being themselves to accept the restrictions
imposed by Islam in the political field on the sefish pursuit of power
and on yielding to the temptations of ease and comfort; they felt that
they did not have the moral strength to live up to the Islamic ideals
of selfless service and sacrifice; they took refuge behind the slogan
that religion and politics were two separate things and devorced Islam
from the science and art of the management of the affairs of the state.
Otherwise, even today if the rulers of any of the Muslim States can have
the spiritual courage to chose for themselves a life of piety and dedication,
in the footsteps of Omar bin Abdul Aziz, (and God may also have blessed
them with insight into the faith or they may be enjoying the confidence
and support of men of religious vision and insight ), they can prove to
the world that the political structure inspired and regulated by the ideals
of islam is still the best among all the political systems and ideologies
and it is through it alone that the different problems plaguing the existing
tmes, both at the national and the international levels, can be happily
resolved.The greatest misfortune with Islam in the contemporary world
is that its followers, more specially those that make the top layers of
the society, are, on the whole, more faithful to their personal ambitions
and sensual appetites than to the precepts of their faith.
We will restrict ourselves here, as in the previous chepters, only to
an examination of the basic principles. For a wider study of the subject,
the reader will have to turn to books written specifically on Islamic
theocracy. The cornerstone of the political philosophy of Islam is the
principle, or rather, the belief, that sovereignty belongs exclusively
to God, the Lord Creator and the Cherisher of the universe, and all men,
everywhere, are his subjects.
"To God belongs the dominion of the heavens and the earth."
(Quran : Fath',2)
"To him belongs the dominion of the Heavens and the earth."
(Quran : Hadid,1)
"For the earth is God's to give as the heritage to such of his servants
as he Pleaseth." (Quran : Airaf, 15)
In Islamic Polity, the Head of the State is called the Caliph (meaning,
successor, deputy representative), and the Govenment, the Caliphate and
those are no empty terms. They derive their origin from the fact that
in Islam that position of the ruler is nothing more than that of a superintendent
or an administrator. He cannot rule according to his sweet will, but in
compliance with the obligations placed upon him by God. He is compelled
to function, as the successor of the Prophet (Peace be upon him) and of
his true successors and deputies of the former days, within the limits
of the Divine law. He is not above reproach; he is answerable for his
actions to fellow-men in this life, and to God in the Hereafter.
Furthermore, these terms help to remind us of the truth that the scope
of governmental activity in Islam is not confind only to political and
administrative matters. The real duty of an Islamic Government lies, as
we have stated a few pages earlier, in the promotion of the work of human
reform and guidance that was entrested by God to the Prophet (Peace be
upon him). The more will a Caliph depart from the way of the Prophet (Peace
be upon him), the more will he be considered to have failed in the discharge
of the duties of his office.
The office of the Caliph is not a hereditary one, going down from father
to son. The Caliph is chosen by the people; its procedure may, however,
very with the changing pattern of time.
The Caliph does not act independently but through mutual discussion, consultation
and advice. The Prophet (Peace be upon him) himself was required to seek
the advice of his Companions in matter in respect of which no guidance
was available to him in the form of a Divine revelation.
"And consult them in affairs (of moment)" (Quran : Aal-i-Imran,
17)
The Quran indicates as a characteristic feature of Islamic polity and
the Muslim method of conducting business that the Muslims are the people.
"Who (conduct) their affairs by mutual consultation." (Quran
: Shura, 4)
(In exceptional circumstances, however, if the Caliph honestly feels that
he is in the right he can insist on his own judgement as against the advice
by the popular assembly).
Power, in Islam, is desirable solely for the reason that it can be of
great help in the establishment of God-worship and righteous living in
the world. We have just seen how in sura-i-Haj it was said of the Companions
while they were granted the permission to take up aims against the pagan
oppressors that:
"(They are) those (of our servants) who, if we establishment them
in the land, will establish regular prayer and give regular charity and
enjointhe right and forbid the wrong. With God rests the end (and decision)
of (all affairs). (Quran : Haj, 6)
This verse, as one would say, constitutes the political manifesto of Islam.
The Caliphat is expected to make it its foremost duty to take all possible
steps for the furtherance of the aims enunciated in it. All its policies
and activities should be addressed to these ends. Its edicational program
must, for instance be pressed in the same direction; it should have a
permanent ministry of moral and spiritual guidance and suprintendance:
If the need arose it should have to hesitation in proclaiming Jehad with
in the conditions prescribed for it. As an institution of Divine trusteeship,
the Caliphate, further, is responsibile for providing all the citizens
irrespective of their race or religion with the necessities of life and
with peace and security of person, honor and property. It has to assure
that no undue burden tax, duty, charge or obligation is imposed on any
section of the people. Justice, under it, should be within the reach of
everyone. It should be just and impartial and be administered without
fear or favour. The Quran says:
God doth command you to be just.
And :
God do'h command you to render back your trusts to those to whom they
are due: and when he judge between man and man that yeh judge with justice:
verily, how excellent is the teaching which he giveth you. (Quran : Nissa,
8)
In the foregoing verse, a part from the dispensation of justice, fairly
and impartially, it is also ordained that the trusts should be rendered
back honestly and to whom they rightfully belong. In the Arabic language,
specially in the usage of the Quran, the term "Trust" conveys
a wide range of meaning. Here, in this verse, the command: "Render
back your trusts to whom they are due". also implies that a charge
or responsibility should be entrusted only to a person who is most worthy
of it. It, thus, becomes a major obligation with an Islamic government
that public offices are granted to alone who are deserving of them, also
from the point of view of piety and righteousness.
Yet another Quranic proclamation on the subject of justice, fairness and
equity reads:
"Oh ye who believe! stand out firmly for God, as witness to fair
dealing. and let not the hatred of others you make you swerve to wrong
and apart from justice. Be just: that is next to Piety : and fear God.
For God is well-acquainted with all ye do." (Quran : Maida, 2)
It is related by Abu Saeed Khudri (Razi Allah-o-Ta'Ala) that the Prophet
(Peace be upon him) once observed: "On the day of Reckoning, nearer
to God and more cordially beloved of him will the just ruler, and, on
that day, the most detested and the recipient of the severest chastisement
will be the ruler who ruled with oppression and injustice.
Hazrat Omar bin Khattab (Razi Allah-o-Ta'Ala) has related from the Prophet
(Peace be upon him) that :
"On the LAST Day the most eminent among men will be the just ruler
(or officer) who was also kind and compassionate, and the worst among
men on that day will be the ruler (or officer) who ruled with tyrany and
injustice". It follows, therefore, that justice should also be sympathtically
alive to the needs of the people and activity solicitous of their welfare.
Hazrat Anas (Razi Allah-o-Ta'Ala) reports that when the Prophet (Peace
be upon him) appointed a Companion as a governor and sent him off to the
place of this duty, he used to advise him to act as the harbinger of hope
and good cheer to the people (arousing in them sentiments of courage and
confidence) and refrain from things that may be hateful to them and cause
public resentment, and to create comforts and facilities for them and
refrain from putting up difficulties and impediments in their path.
It is, thus, a part of duty of the government to the people to see that
its officers are not there to boss over them, flaunting masterful and
over-gearing airs and making things harder for them. The officer should
strive to strengthen the moral of the people and provide opportunities
for their betterment and progress. The Purpose of the law is not to be
an instrument of harassment of the people. It is instrument for the removal
of hindrance to good life and the creation of conditions favorable to
the peace and prosperity of the land. Thus, it is said of the Prophet
(Peace be upon him) in the Quran that:
"He release them from their heavy burdens and from the yokes that
are upon them." (Quran : Airaf)
The real sources of legislation in Islam are God and the Prophet (Peace
be upon him), or, in other words, the book and the Sunnah. The laws that
have been permanently enumerated in them are absolute and cannot be repealed
or amended. But there are various needs and situations arising of life
concerning which no clear instructions are found in the Quran and the
Sunnah. For these, fresh legislation has to be brought out from time to
time, but here, too, the guidance principle will be the path shown by
the twin sources of law-making indicated above and the practice of Khulafa-i-Rashideen
togather with the considerations of public welfare.
Another prominent feature of Islamic theocracy is that solicitation for
an office of the state is a positive disqualification. Abu Moosa Ashari
relates that two of his relations had approached the Prophet (Peace be
upon him) for some post in the government upon which the Prophet (Peace
be upon him) exclaimed, "By God, we do not appoint a person to a
public office who makes a request for it, or shows his longing for it
in any other way, "
The officers are required to live simply. During the Caliphate of Hazrat
Omar (Razi Allah-o-Ta'Ala), when an officer was appointed he was warned
to shun luxury and ostentation or he would be dismissed. The exact words
of the warning were: "Do not keep a Tarkish horse or eat fine bread
or wear and expensive dress made of delicately woven fabric or shut your
doors on the petitioners; should you indulge in any of these, you will
have to bear the penalty." Austerity for the government officers
was. thus, not a matter of persuasion or moral exhortation in the days
of that renowned Caliph but a part of their service regulations.
The cardinal responsibility for putting in the practice the doctrines
of Islamic polity rests naturally with Muslims who are in power in countries
in which they live. So far a Muslims living in non-Muslim countries are
concerned, they can only make a sincere and well-meaning effort, within
the limits of practicability, of course, to persuade the ruling community
or communities there to incorporate as many teachings of Islam as possibile
in their political systems.
The first step in the revival of Islamic theocratic structure in the so-called
Muslim States will have to be a religious reorientation of the lives of
their Muslim inhabitants. By this we mean the Subordination of worldly
interests to the interests of the life hereafter in order that it may
become easy for them to forego material pleasures for the higher ideal
of winning the approbation of God. There can simply be no other way. History
underlines this truth and the innate spirit of Islam also demands it.
Unless a religious reawakening is worked up among the Muslims the elevation
of Muslim countries into genuine Islamic political societies will remain,
at leas t in our present age, an empty dream. This is a hard and painstaking
process, but there is no help to it. There is no alternative route, no
short-cut to an Islamic government. And, even if, by a stroke of good
lick. The Islamic system came in to being somewhere, it would be impossibile
for it to function successfully unless the intellectual and emotional
mechanism of the Muslims living under it and their practical behaviour
were dominated by considerations of high piety and moral rectitude. It
would be torn into shreds by the Muslims themselves.
So much for Muslims living in their own independent countries. Now we
will address ourselves to the problem of Muslims who belong to countries
where they are in a minority, as in India and China. Since the conditions
in these very greatly from one to the other a single code of conduct cannot
possibly be evolved in the light of Islamic teachings for the political
guidance of their Muslim citizens. We can only enumerate the board principles
that can be taken recourse to the circumstances permit or require.
(1) A time was that when the truth of Moses was revealed to the prestidigitators
of Egypt and they bowed in obedience to the Divine faith and entered into
its fold, the pharaoh felt so greatly outreged that he immediately pronounced
a most brutal death on all of them. The tyrant did not spare even his
wife the consequences of his wrath.
In the same way, the pagans of Mecca practiced such ghastly atrocities
on the poor, weak people who were the first to respond to the call of
the Prophet (Peace be upon him) and embrace Islam that a recounting of
them can even today make the eyes of the most stout-hearted among us well
up with moisture.
That age of savage cruelty and bestial oppress on is now perhaps, a thing
of the past, It is not likely to return before the appearance of the imposter,
Dajjal. But, should the situation in any country become, by any chance,
so flagrantly unbearable for Muslims, it will be open to them to migrate
to another land, even though it be a non-Muslim one, where they can live
peace-
fully as Muslims, as their co-religionists had done by moving away to
Abyssinia at the Prophet's (Peace be upon him) advice, or, if it be not
possible, to tread the path of the martyrs and lay down their lives gallantly
in the cause of Allah every drop of their blood will Insha Allah lend
new life and vitality to the faith and be the cause of its resurgence
in that very land and for those to whom this too should not be possibile
due to want of sufficient courage, there is the permission to concern
their faith and continue to live in that country, hoping for a happier
turn of events and making humble entreaties to God.
"Our Lord; rescue, us from this town, whose people are oppressors;
and raise for us from these one who will protect, one who will help."
(Quran : Nissa, 10 )
(2) To the best of our knowledge, a situation as grievously dismal as
that does not obtain anywhere in the world today. There are, nevertheless,
states which aspire not through the crude methods of old but through newer
and more subtle ways to the Muslims away from Islam (or, rather, all God-abiding
peoples from their spiritual moorings) without placing a legal ban on
religion or God-worship.
The Muslim citizens of these states should resolve to make undivided allegiance
to God and the Holy faith and constancy of purpose and patient perseverance
the spearheads of their policy and do whatever lies in their power to
keep the spirit of Islam warm in their homes by imparting to them an aver-all
atmosphere of religiousness. They should leave nothing undone on their
part to arrange for the religious instruction and training of their rising
generations. (It is our considered opinion that all this can be done if
the right and the will to do it be there). Judicious and well-meant steps
may also be taken. As far as they are possible, to make the powers that
be realise the folly of their ways. these steps can be of a political
as well as a non-political nature and they can produce results beyond
all expectations. The might of the Lord is supreme: His way are beyond
our understanding, and it is an unchanging habit of his and a firm, definite
promise that he will make his aid available to those of the faithful who
will remain steadfast in his cause dating times of trial and suffering,
and instead of giving way to despair, persevere in their efforts as they
can in the circumstances. Situations will arise and factors will emerge,
as if from nowhere, that will alter the course of things and remove the
difficulties in their path.
With most of the non-Muslim countries the position is that they are not
antagonistic to Islam or harbor a fundamental prejudice against God or
religion. Their Muslim inhabitants enjoy full freedom of religious belief
and practice under the constitution along with the other communities.
But since the ideological climate and the sociopolitical structure there
are un-Islamic and wholly materialistic, some of their laws come into
conflict with the tenets of Islam, or it becomes very difficult to fashion
one's life according to the teachings of Islam in their presence. In some
of these countries the population of Muslims runs into several crores.
Take our own homeland, India, the Muslim population lies between four
to five crores. These Muslims, naturally, have got to live in the countries
of their birth. The question of migration does not at all arise for them
as no Muslim country can afford to accommodate so many people within its
frontiers. In these circumstances, it is absurd to suppose that they can
live permanently in isolation from the governments of their lands nor
does the Shariat require them to adopt such an impossibile and unnatural
course. At the same time, it is impossibile for them to participate freely
in the government and politics of their countries like any other community,
telling themselves that religion had nothing to do with politics and that
they could render to God the things that are God's and to Caesar the things
that are Caesar's, and still remain good Muslims. that would entirely
be opend to the purpose and meaning of Islam. It would mean that althought
God was the Lord and sovereign of the universe, government and politics
did not fall within his jurisdiction,
Such being the case, what the Muslims of these countries can and should
do is to chalk out a positive program of action for themselves with reference
to their particular needs and conditions. This program must, however,
be inspired by a twofold conviction: firstly that they have to stay Muslims
first and last, unflinching in their loyalty to the commands of Godand
the Prophet (Peace be upon him) as far as the circumstances allow and
valuing that loyalty above everything else; and, secondly, that they have
to confirm to the best standards of citizenship and render unstinted allegiance
to their homelands. But it can be achived only when the Muslims are absolutely
clear and their minds on these two points and it is their collective decision.
To produce the requisite collective consciousness, it may be necessary
for them to launch an educative campaign among themselves so that once
the decision is taken it may hold good for the entire community functioning
as a unit.
Another matter of crucial importance to the Muslim minorities in non-Muslim
states is that, togather with their coreligionists in all other parts
of the world, it is a question of faith for them too to believe in Islam
as the Ideal program of life, both individual and collective. As against
it, all other programs are false and worthless. In consequence of this
convction, as from the humanitarian point of view also, It should be their
sincerest desire to see that the other communities also adopted it as
their own. and the Holy law, as revealed by God in his infinite Mercy,
reigned supreme all over the world. But, with all this, that cannot manage
to ignore the realities of the situation as prevailing in their countries.
They will have to determine their attitude after giving the most careful
thought to all the aspects of the problem and with this dictum of the
Shariat as their guiding principle: "Wherein lies most of good and
least of evil. " In the light of this dictum they can also decide
whatever to offer loyal support and co-operation to the governments of
their lands in a particular situation or not.
Aliving faith in God and a life wedded to the ideals of virtue and service
to mankind are equally necessary for all Muslims irrespective of the lands
to which they belong. The real reward for these high moral and spiritual
qualities lies in the Hereafter, but for Muslims living in non-Muslim
countries they are of the greatest advantage in this world as well. They
are the safest surest and the most universally effective means for the
covercoming of their difficulties and for ensuring for them a place of
honor in society. It is absolutely imperative for them to strive to their
utmost to cultivate these qualities and to propagate them in the circle
in which they move. If they can bring themselves to it, they will see
that sccess beyond their fondest dreams will kiss their feet. God has
held out a promise to this effect at various places in the Quran, as in
this verse:
"Those who believe and (constantly) guard against evil; for them
are glad tidings in the present and in the Hereafter : No change can their
be in the Words of God. This is indeed the Supreme Felicity." (Quran
: Yunus, 7)
Muslims, who in the modern world, are feeling despondent and frustrated
at their lot of being placed in the positionof a weak minority in the
countries of their birth have for them a special message of courage and
hope in Sura-i-Yusuf in the Quran.
The story of Hazrat Yousuf (Alai-hi-Salam) teaches us the moral that however
weak be the numerical or political position of Muslims in a country they
may even be in the minority of one and isolated completely from the rest
of the people, religiously as well as racially, if they are true in their
faith and righteous in their habits and are also ready to render whatever
service they can to fellow citizens and to the State, they are bound to
carve out a position of honor and trust for themselves and win the respect
and admiration of its inhabitants for their religion. On being questioned
by his brothers how a person whom they had pushed into the well could
come to rise to such great heights, Hazrat Yusuf (Alai-hi-Salam) offers
this explanation:
"Behold, he that is righteous and patient, never will God suffer
the reward to be lost, of those who do good. (Quran : Yusuf, 10)
So, this is the unfailing Law of God never to suffer the reward of one
who believes and does good to be last and that we have said in the preceding
paragraph was only an elucidation of this truth. It may not be very easy
be convinced logically of its effectiveness in the political field, yet
it should also not prove so very difficult, specially in the modern world
of democracy and liberalism. But, alas, the aspectacle that Muslims are
presenting is that while they are eager to take recourse to all sorts
of agitational methods for the solution of their political difficulties
methods which are totally the product of the materialistic frame of mind
and from which no good has ever accrued or can ever accrue, they are not
prepared to give a trial to the remedy prescribed by the Quran. Indeed,
it would seem that their state of mind today was identical to that of
the unenlightened group among the Israelites of old as portrayed in the
Quran in these words:
"And if they see the way of the right conduct, they will not accept
it as the Way; but if they see the way of error, that is the Way they
will adopted." (Quran:Airaf,17)
Muslim minorities in non-Muslim lands can also draw a most valuable lesson
from the episode of Hudaibiyah in the life of the holy Prophet. The treaty
of Hudaibiyah had apparently been contracted by the Prophet (Peace be
upon him) on such weak and humiliating terms that it had become impossibile
even for a Companion of the unbounded devotion and loyalty of Hazrat Omar
(Razi Allah-o-Ta'Ala) to suppress his disappointment and resentment against
it. But the point is, why had the Prophet (Peace be upon him) agreed to
a humiliating arrangement like that? It was because the Prophet (Peace
be upon him) had wanted channels to contact of be established between
the Muslims and the people of Mecca who were then in the fore-front of
the compaign of war and hatred against Islam so that the Meccan polytheists
could get an opportunity to observe the Muslims and their their religion
at close qurters and to ponder, in a peaceful atmosphere, over the all-important
question of faith he had posed before them. History records that it was
this very treaty, shameful and degrading as it looked at first sigt, that
paved the way for the Meccans to embrace Islam. It was as a consequence
of it that out standing leaders of the Quraish of the caliber Khalid bin
Valeed and Amr bin el-Aas (Razi Allah-o-Ta'Ala), entered into the foldof
the Divine faith the biographers of the Prophet (Peace be upon him) and
the early historians of Islam are agreed that far more persons accepted
the Faith of their own choice and voilation within a few years of the
singing of the Treaty than during the whole of the preceding 19 or 20
years of the minstry of the Prophet (Peace be upon him). That is why,
the Quran has spoken of it as a "Manifest Victory."
"Verily, We have granted thee a manifest Victory."
The unique advantage to which the Prophet (Peace be upon him) had turned
the seemingly hopeless treaty of Hudaibiyah is today within the reach
of the Muslims populations of most of the non-Muslim countries. But the
Muslims themselves are so utterly laking in that life of faith, Islamic
morality and devotion to mankind, and that unselfish religious enthusiasm
and solicitude for the Hereafter without which they can have no complaint
if they fell forlorn and abandoned. If they want to seek an answer to
their ills and problems in Islam and the Quran, it is this: "Become
Muslims : produce in yourselves the fire of conviction and adopt a life
or faith and virtue and an earnest love for humanity and paths will be
opened up for you that you cannot conceive of."
Besides this fundamental principle, a passing reference may also be made
to certain question of detail. as we have said before, it is essential
for Muslim minorities everywhere to get it into their heads, clearly and
once for all, that they have to live and die in the lands of their birth,
and, at the same time, stay true to their faith. This is a matter about
which a government, in spite of its being a non-Muslim one, can be most
sensible and co-operative if it just and liberal, but if it is otherwise,
it can also put all sorts of impediments. Should it, therefore, be possible
for Muslims to be helpful in bringing more enlightened and broadminded
sections of the possibilities that may be open to them. In a democratic
set-up, at the time of elections, for instence, there should be nothing
to prevent them from offering support to a political party that may be
expected to safeguard their religious and other interests more justly
and fruitfully than the other contesting parties. They can also participate
in the government of it is felt that they can server their interests better
that way.
This is the verdict of common sense as well as that of the Shariat. In
our support we can cite an instance from the conduct of the Holy Companions
who had migrated to Abyssinia at the time of the Prophet (Peace be upon
him). During the period of the stay of the Companions in the country,
Abyssinia was attacked by a foreign invader, and the Companions prayed
more earnestly to God for the victory of the Negus. Their leader, Zubair
(Razi Allah-o-Ta'Ala) is also reported to have performed some highly meritorious
service for the emperor on the battlefield. explaining their conduct,
one of the immigrant Companions, Umm-i-Salama, has stated that it was
because they felt that if the enemy won he would not treat them as generously
as the Negus had been doing.
Finally, Muslim personal law is a part of the religious structure of Islam
and no non-Muslim government has the right to interfere with it. Muslims
living under non-Muslim system are, as such, required to make every possible
effort for the recognition of this principle by their governments. They
may also take steps to setup, under the aegis of the Shariat, a separate
arrangement of their own for the management of such problems of their
individual and social concern as cannot otherwise be taken care of adequately
in a non-Muslim State.
Before concluding, we would like to repeat that the Muslims falling in
the category of a minority in a country should keep before them for their
guidance the Story of Hazrat Yusuf (Alai-hi-Salam) which has been narrated
in the Quran in proper detail. There is not an iota of doubt that Muslims
cannot fail to secure a position of honor and trust for themselves and
their religion my country they live in provided that they possess real
faith, and lead a clean life a life illumined with God-consciousness and
show proper discretion and prove their usefulness to their countrymen
and the State. This is the way of God, and " No change can there
be in the way of God."
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