Author: Muhammad Dawood Yusufi Eshaqzahi
Islam and Democracy (Part 32)
Principles of the Islamic Political System
The foundations of every system of thought acquaint its followers with the path and direction they should pursue and, at critical junctures, guide them toward their desired objectives. Unless the reader and researcher properly understand these foundations and deeply reflect on their various dimensions, any judgment or viewpoint they present may be accompanied by shortcomings and deficiencies. In view of this, when discussing the foundations of the Islamic political system, and given the breadth of the subject, greater attention will be given to those principles that have a direct and fundamental role in understanding this field. [1]
Knowledge of Allah (SWT) is the most important pillar of Islamic political thought. In the Islamic political system, the foundation of all matters rests on the question: What is the position of Allah (SWT) in the exercise of power? Any understanding of the concept of Allah (SWT) inevitably affects all other principles, such as the understanding of Islam and the understanding of human nature.
The principle of the Islamic political system is that absolute sovereignty, supreme authority, and the ultimate source of power belong to Allah (SWT). This is the dividing line between Islam and Western democracy. Democracy is founded on the separation of religion from politics, and the nation is recognized and accepted as the source of sovereignty, authority, and legislation. This is also what distinguishes it from Western theocracy, in which religious leaders, clergy, and kings rule in the name of Allah (SWT), legislate in His name, and declare whatever they wish lawful or unlawful. In reality, religious authorities are regarded as the source of absolute sovereignty and holders of ultimate authority. Therefore, the principles of the Islamic political system will be discussed below:
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Divine Sovereignty
In political science, sovereignty refers to the exclusive right of the state to exercise power within a defined territory. Such sovereignty grants the supreme authority the ability to legislate and enforce laws.
Throughout history, the question has been raised as to who possesses the right to exercise power and sovereignty. Can someone who possesses no inherent right transfer the right of sovereignty and rule to others, or must it originate from a source that is itself the source of all rights?
In Islamic political thought, absolute and complete sovereignty over existence and the political life of human beings belongs solely to Allah Almighty. At first glance, no one other than Allah has the right to exercise sovereignty over human beings, because He created all people free. Therefore, if anyone wishes to rule over human beings, he must have permission from their Creator, for the following reasons:
First: The right of sovereignty belongs exclusively to Him.
Second: He is fully aware of all the interests and harms related to human life.
The Holy Quran explicitly declares that all authority and judgment belong to Allah: 1. «إِنِ الْحُكْمُ إِلاَّ لِلَّهِ» Translation: “Judgment belongs only to Allah (SWT).” [2]
2. «وَمَنْ لَمْ يَحْكُمْ بمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ» Translation: “Whoever does not judge by what Allah (SWT) has revealed—they are the disbelievers.” [3]
3. «وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ» Translation: “Whoever does not judge by what Allah (SWT) has revealed—they are the wrongdoers.” [4]
4. «وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ» Translation: “Whoever does not judge by what Allah (SWT) has revealed—they are the defiantly disobedient.” [5]
According to the Quran, those who turn away from Allah’s judgment enter the domain of false authorities and oppressors who consider every action and behavior toward their people permissible, deny their rights, and create the conditions for tyranny and despotism in society.
Ijma (Consensus)
Another important basis for establishing the legitimacy of the Islamic political system, particularly the institution of the Rightly Guided Caliphate, is Ijma (consensus), which is regarded as one of the strongest principles used to substantiate the Islamic political system. The strongest and highest form of consensus is the consensus of the Companions, because they were the first generation of Muslims who lived alongside the Messenger of Allah (PBUH) and participated with him in jihad and other activities. They witnessed and heard the words and actions of the Prophet Muhammad (PBUH) and were more knowledgeable about the rulings and deeper dimensions of Islam.
It is well known regarding the consensus of the noble Companions that after the death of the Messenger of Allah (PBUH), they reached a consensus that someone must necessarily succeed the Prophet. For this reason, they endeavored to select a caliph. It has not been reported that any companion rejected the Imam or Caliph or objected to the necessity of appointing one. Thus, the consensus of the Companions establishes the obligation of the existence of the Caliphate, and this constitutes a basis for establishing the legitimacy of the Caliphate.
In any case, the role of Ijma in the Islamic political system does not concern the person of the Caliph alone. Rather, it refers to the consensus of the Companions and Muslims on the obligation to establish the Caliphate as a political system. In light of the principles of Islamic jurisprudence and Ijtihad, the principle of Ijma is itself grounded in the Holy Quran and Sunnah.
To be continued…
References:
[1] Fiqh-e Siyasi, p. 51.
[3] Surah al-Maidah: 44.
[4] Surah al-Maidah: 45.
[5] Surah al-Maidah: 47.
