“And those who obey their Lord and establish the Salat (prayers), and conduct their affairs by mutual consultation…” [Qur’an, 42: 38]
The essence of democracy is the representation of the members of a political or social unit in managing its affairs. Essentially, a simple majority, by head count of those who participate in the process, constitutes that representation and legitimizes all policy formulations and actions thereupon on behalf of the entire unit. Most contemporary democracies are built on this model. Despite the nobility of its concept and many of its virtues, a major weakness of the model is that an individual considers himself minuscule in the big picture and feels ineffective in influencing the behavior of those who are charged with the responsibility of leading the constituency. Thus, the apathy factor keeps a significant segment of the population from participating in the process. Overall and by default, it is a small (often no more than 20% of the electorate) yet organized minority of hard core interest groups, political activists, lobbyists, and opinion spinners plus, of course, those who take their civic duty real seriously makes decisions for a disenchanted majority segment and reshapes its future irrespective of its perspective.
Islam, however, is the pioneer in introducing the widely cherished concept of consultation in conducting common affairs. But the applications of this concept are broad. The Qur’an highlights this concept and recognizes and commends those who follow the process: “… those who… conduct their affairs by mutual consultation…” [Q, 42: 38]. The consultation has been mentioned here as one of the most significant characteristics of the believers and pivotal to the Islamic way of life. The emphasis on consultation is obvious from the name given to this particular sura (chapter) of the Qur’an as “Ash-Shura,” which means ‘The Consultation.’ Conducting the affairs of collective life without the facilitation of this discourse is not just a way of ignorance, rather sheer injustice, a violation of human rights, and out right immoral.
Intentionally, perhaps, the context of ‘affairs’ referred to in the quote is unspecified, providing flexibility for a broader platform rather than limiting it to a particular environment. In principle, any decision that has implications for others and is likely to have impact on their lives must be made in consultation with them. The smallest social congregation of humans comprises of two individuals, husband and wife, for example. Accordingly, the process of consultation in Islam, as practiced by the Prophet Muhammad saw at various occasions, begins at the family level and rises to the highest level of national affairs and international diplomacy. In all open matters, where no specific or implied directives have been enunciated by Allah saw, the obligation of engaging in consultation even by the Prophet saw is clearly sanctioned in the Qur’an: “…(O’ Muhammad)…consult with them (followers) upon the conduct of affairs…” [Q, 3: 159].
Obviously, the consultation with interested parties is a wise approach for at least three reasons: First, it is unjust to decide a matter by using personal opinion and ignoring those whose interests are on the line. Justice demands that all parties concerned be consulted; and in the case of a large group of people, their trusted representatives should be part of this process. Second, a person deprives others of the benefits of a dialogue because he selfishly wants to seize the rights of others, or he is simply an arrogant creature. Morally, both conditions are repugnant in Islam. Third, and most importantly, it is a grave responsibility to make decisions in matters where others’ interests are at stake. No conscientious person, who fears accountability, can dare carry this burden all by himself. He would meticulously deploy the means of consultation for reaching a decision based on consensus, rather than a simple majority, that would have everyone on board and serve their interests. Should a judgmental error occur, no one alone would be to blame.
These considerations enable one to fully understand that consultation is a necessary demand of morality included in the teachings of Islam. A departure from it is an act of immorality; it is unwise and contrary to justice. Islam requires that opinions of all members should be solicited in every collective affair, big or small. This rule applies to family, tribe, community, civic society or organization, city, and country as a whole. Head of a unit and public leader must be chosen by the consent of people. Authentic head of government must conduct public affairs in consultation with credible opinion leaders, who the citizens regard as people of integrity, vision and wisdom.
The principle of consultation as enshrined in the quote of the Qur’an [Q, 42: 38] by itself demands several things. People whose rights and interests relate to collective matters should have freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted. The leaders must be accountable to those they serve and people should have the power to change their rulers anytime if found incompetent or unreliable. The person, who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by people’s free consent, and not through self-promotion, coercion, suppression, temptations, frauds, deceptions or false expectations. The election processes of the contemporary democracies are plagued with such tactics. The advisers to the head of the state should be from those who enjoy the confidence of the nation and speak without fear or favor. Their opinions should be based on their knowledge and must conform to their faith and conscience. For consultation to have any meaning the advice which has consensus or public support must be accepted by the leaders and followed through; otherwise, the process would just be a cosmetic exercise for deception.
With all the significance placed on consultation in any social setting, caution must be exercised that this consultation is not open ended nor is it autocratic in nature. Within Islamic context, it must be consistent with the Shari’ah (rules derived from the Qur’an and the Sunnah) and the general parameters legislated by Allah swt: “It is for Allah to give a decision in whatever you differ…. “ [Q, 42: 10] and “…if there arises any dispute among you about any thing, refer it to Allah and the Messenger…” [Q, 4: 59] According to this general principle, consultations can be held in Shari’ah matters with a view to determining the correct meaning of a text and finding the ways of implementing it so as to fulfill its requirements in letter and spirit. Consultation in order to render an independent judgment in a matter which has already been ruled by Allah swt and His Messenger would, on the contrary, constitute defiance to Allah’s ruling.
Just as consultation is required in mutual affairs that affect collective life, imposition in any matter on people against their will is also prohibited with equal force. It is unequivocally declared: “There is no compulsion in Deen (Islamic system of life)…” [Q, 2: 256] In other words, people cannot be forced to live against their will, including religion and government, and they cannot be denied their right to choose either. This is the ‘Islamic vision of democracy’ instituted by the Prophet saw himself. He established the first pluralistic Islamic State in Medina and governed it as its head by virtue of being a Prophet. Despite ample opportunity, he passed away without naming his successor. There cannot be a more striking example of implementing the democratic traditions than this particular practice of the Prophet saw. He set the record and gave a clear signal to his followers that, in Islam, leadership is neither hereditary nor an appointed position. He left that office open intentionally, allowing people to exercise their right to choose their own leader. This precludes any form of government as un-Islamic and illegitimate in character which is based on the demise of the doctrine of consultation, such as monarchy, dictatorship or self-imposed rule.
After the death of the Prophet saw, a government was constituted on the principle designed for a democratic Islamic State. The Prophet saw himself had nurtured a society of righteous people. Each individual had full understanding of the system of government that would meet the criterion of such a state and fulfill the needs of a Muslim community. As generally kwon, the Prophet saw had not provided any specific instructions for his succession. The members of the society had already developed the vision during his life that Islam demands a government with the features of governing by consultation. The four Caliphs, who successively followed the Prophet saw, reinforced his tradition (with variation in mechanism) during their periods as the central pillar of the Islamic system of government.
Two major features of the Islamic system distinguish it from all other democracies. The first difference is in the area of legislation. A general rule is that: “Allah does not burden any human being with a responsibility heavier than he can bear…” [Q, 2: 286]. Formulating laws for own kind is a responsibility that no human being, however genius or genuine – even a Prophet, is capable to fulfill; absolutely none. Among the categories of leaders that masses either faithfully or involuntarily follow is that elite class of people in power that lays down the laws for others to follow. Ironically, they all suffer from the same gamut of human weaknesses as those they aspire to lead. None is above the fray of his personal desires and predilections, or possesses the breadth of vision necessary for taking into account the whole range of issues relating to human life and a union of diverse people. These human limitations inevitably lead to the conclusion that the need of an impartial and balanced legislation can be met only by the one who is free even from the perception of such flaws and has sufficient knowledge, power, and in-depth vision of the entire humanity – generation after generation. Legislating cannot be by trial-and-error; it is just too serious and consequential.
Essentially, the political system of Islam is based on its concept of the universe itself. Briefly, Allah swt is the Creator of the universe and life and all things in it man benefits from. He defines Himself as: “He to Whom belongs the kingdom of the heavens and the earth…Who created everything and then determined its destiny.” [Q, 25: 2]; and demands: “O mankind! Fear your Lord who created you from a single soul and from it created its mate and from them spread a multitude of men and women…”[Q, 4: 1] This sets the stage for legitimacy of authority.
By virtue of this authority, the Qur’an asserts that Allah’s sovereignty extends over humans as well and, consequently, the true ruler of man is the same as the ruler of the universe: “Say: Shall I seek another besides Allah for Lord, when He is Lord of all things…?” [Q, 6: 164] The authority to legislate and rule belongs to Allah swt alone; man must submit to Him; and that’s the right way: “…The authority rests with Allah alone, Who has commanded you that you worship (obey) none but Him. This is the right religion (way), but most people do not know.” [Q, 12: 40]
For these reasons, the legislative sovereignty rests with Allah swt alone Who frames laws for all in the universe, most importantly the man who has the freedom of choice. None else has the legitimacy to regulate others. Freedom comes with responsibility and, therefore, requires higher level of discipline and structure for exercising it beneficially with caution. The Qur’an demands that the obedience must be to Allah swt alone: “Say (O’ Muhammad): Lo! I am commanded to worship (obey) Allah, making religion (way) pure for Him. And I am commanded to be first of those who surrender (unto Him).” [Q, 39: 11-12] Obedience to others is acceptable in-so-far as it is not contrary to Allah’s dictates and does not undermine Shr’ah’s precepts.
Thus, in an Islamic system, the basic legislative framework has been provided by Allah swt and it cannot be augmented or tempered with under any pretext. With this major source of political corruption and suppressive practices closed, people need only to choose a person who can implement those laws that govern a Muslim community. Hence, as the second highlight of the democratic system of Islam, such a person is not sovereign; he is subservient to Allah swt, conforming to the meaning of Allah’s vicegerent on earth. He must meet the criteria of demonstrated leadership qualities, unyielding loyalty to Allah swt and His Messenger, and commitment to the Shari’ah. Without artificial divide of public and private behavior, the personal character driven by the fear of Allah swt is the primary qualification for being a leader in Islam.
Among the disqualifications, on the other hand, is the desire to seek a leadership position. Leadership is not a job to apply or compete for. It is an honor granted by peers in the society in recognition of demonstrated leadership qualities and trust. It entails enormous responsibility that nobody should be yearning for to lead others as a role model of character, competence, service, and sacrifice. Once elected, the constituents must support their leader as instructed by the Prophet saw: “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader…” [Dawud, Tirmidhi] In turn, he is answerable to them for his actions and must relinquish power when asked. Once in place, overthrowing a legitimate government is a crime in Islam punishable by death.
Full obedience to a leader, who meets the criteria as described, is an Islamic obligation: “O’ Believers! Obey Allah and obey the Messenger and those from among you who are invested with authority…” [Q, 4: 59] The reason is simple: All his decisions and actions are based either on guidance directly from the Shari’ah or by consensus with the learned in the society. Actions outside these parameters are not even contemplated. To ensure the legitimacy of his actions, he establishes a Majlis-e–shura (Council of advisers possessing best talent, vision, and scholarship). As a result, the collective decisions and policies endure Islamic character that others must follow.
According to the Qur’an, the judgment of Allah swt and His Messenger is the Supreme Law that the believers conform to. When called to duty, they promptly respond: “The attitude of true believers, when they are called toward Allah and His Messenger to judge between them is to say: we hear and we obey; and such are successful.” [Q, 24: 51] In an Islamic society the state recognizes the Legal Sovereignty of Allah swt and His Messenger and surrenders its authority to the Supreme Law. It accepts the role of vicegerency under the True Ruler. In that capacity, man is Prophet’s deputy under Allah’s Sovereignty; not an independent entity: “O Dawud! Lo! We have set you as a viceroy in the earth; therefore judge aright between mankind, and follow not desire that it leads you astray from the way of Allah…”[Q, 38: 26]
Overviewing, the politics as generally practiced is an art of skillful maneuvering to manage public affairs with full energy often devoted to stay in power. The goals justify the means; in the name of national interests no tactics are off-limit. Secrecy is practiced under the cover of various classifications to conceal wrong doings and avoid scrutiny. After getting elected, the agenda of most politicians is to get re-elected. Toward this end, all efforts are directed to keeping the base in line and the donors happy. The public time and tax-payers resources are mostly consumed chasing this goal. Despite dismal record of performance, most incumbents manage to get marginal vote to get back into the ring for another round. The winning prize is not for character or competence. It is about shrewd campaign and crafty financing. Corrupt mechanism has defaced otherwise a noble concept. In every democracy, people are divided into in-power and out-of-power constituencies at the expense of inclusivity and national interests.
On the contrary, politics in Islam is a noble concept of the highest sensitivity. It is an uppermost commitment to ensure national security and conduct public policy thoughtfully with wisdom and diplomacy within the legal framework already in place. Transparency is the hallmark of public service to maintain trust and sense of accountability. Competence and personal character marked with selflessness and spirit of sacrifice are the qualifications of public officials. The parable that the Prophet saw used to describe a ruler is a shepherd who looks after his cattle like the one fully invested in his family: “…The leader of people is a shepherd and is responsible for his subjects…” [Bukhari, Muslim] At the very top of the list of seven people, the Prophet saw identified to be under the Shade of Allah’s Throne on the Day of Judgment, is a just ruler. [Bukhari, Muslim] Thus, the leadership and politics are not about clinching the power and clinging to it. A political office is for public service of the highest order subject to the severest scrutiny by the Supreme Ruler. The reward for performing dutifully is but the highest place under the Shade of Allah’s Throne.
Sadly and ashamedly, despite so many Muslim countries, a model Islamic State is non-existent anywhere in the land today. The reasons, excuses, and allegations and their dynamics are complicated and debatable. However, as a principle in science, when facts are compelling, the simplest answer is the correct one. In the legal discipline, thing speaks for itself. The burden of this lapse squarely rests with Muslims alone, especially the leadership at every level in each category across the board. They are guilty of depriving the world of the benevolence of a just and peaceful society it once enjoyed. Their worldly indulgence with its obsession is no longer different from the rest. In his landmark Final Sermon, the Prophet saw had tied their glory to their knot with the Qur’an and Sunnah. Tragically, also, he had forewarned them of their demise from a formidable moral and political force to just floating trifling foam on the surface of water, as evidenced today, because of their “Lust for this world and hatred of death.” [Dawud]
But this is not the end, as it is never in Islam until the end itself: “Do not lose heart or grieve: for you shall surely gain the upper hand if you are true believers.” [Q, 3: 139] The original sources that had transformed the believers into moral leaders who elevated the society are still in place with full force. If they reconnect, the inner light will glow the path again to the promised destiny: “Allah has promised those of you who believe and do righteous deeds that He will surely empower them as vicegerents in the land as He empowered those that preceded them…” [Q, 24: 55]
Islamic Point of View 