Author: Muhammad Dawood Yusufi Eshaqzahi
Islam and Democracy (Part 14)
Majority Rule: The Struggle for Minority Rights from the Perspective of Islamic Scholars
In the preceding pages, we examined the definition, explanation, methods of governance, and the false nature of democracy, or what is otherwise referred to as a republic. We will now present the views of several prominent Islamic scholars regarding democracy:
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Shaykh al-Hadith Mawlana Muhammad Zakariyya and the great Islamic scholar Mawlana Mufti Sayyid Mukhtar al-Din Shah [1]
They wrote: “The republican system is entirely a system of following desires and has no compatibility whatsoever with Islam; it does not make a human being truly human.” [2]
Elsewhere, they wrote: “Republicanism refers to a law established on the basis of the wishes of the majority of the people. Clearly, considering such a tyrannical system, which is entirely contrary to Islam, as part of Islam is a grave offense.” [3]
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Mawlana Ashraf Ali Thanawi
They further wrote:
Hakim al-Ummah Mawlana Ashraf Ali Thanawi (RA) did not accept, even for the blink of an eye, that Islam is a guide to republicanism or that republicanism is identical to Islam. Instead, in his sermons, lectures, and various books, he strongly criticized republicanism and explained its shortcomings from the perspective of Islamic law.” [4]
In reality, there is a separate philosophy underlying the republican system that is not compatible with religion even by a single step, and embracing secularism is almost a prerequisite for it.
Republicanism has, in effect, elevated the numerical majority of votes — God forbid — to a position resembling divinity.
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Mawlana Muhammad Yusuf Ludhianvi
In Sha’ban 1410 AH, Mawlana Muhammad Yusuf Ludhianvi (RA) wrote a significant article on republicanism entitled “Republicanism: The Great Idol of the Modern Age.”
He wrote in detail: “Some incorrect ideas become so widespread that even highly intelligent people accept them, fail to recognize their error, or, even when they understand the error, lack the ability to oppose them. Today, republicanism has received precisely this kind of widespread acceptance. Republicanism is the great idol of our age. Western intellectuals were the first to begin worshipping this idol. Deprived of divine guidance, their weak intellects fashioned this idol in opposition to other forms of government. They then presented it as the ideal model of government and promoted it so extensively that its voice reached every corner of the world. Muslims eventually followed the West and began beating the drum of republicanism, sometimes even claiming that ‘republicanism exists in Islam’ and at other times using the term ‘Islamic Republic.’ Yet while the West may worship whatever idol it chooses, Islam has not only no connection with such an idol, but it is also fundamentally opposed to it in its political thought. Therefore, linking republicanism with Islam and attempting to make republicanism Islamic is an obvious mistake.”
Everyone knows that Islam calls people toward the concept of the Khilafah, in which the caliph, as the successor to the Messenger of Allah (PBUH), is entrusted with establishing the commands of Allah on earth.
Shah Waliullah al-Dihlawi (RA) defines the Khilafah in Hujjat Allah al-Balighah as follows: “Khilafah is general leadership established for the purpose of upholding religion through reviving religious knowledge, establishing the pillars of Islam, establishing jihad and matters related to it such as organizing armies and paying the salaries of the mujahidin from the public treasury, administering judicial affairs, implementing the prescribed punishments, removing oppression, and commanding what is right and forbidding what is wrong, on behalf of the Messenger of Allah (PBUH).” [5]
In other words, Khilafah means that Muslims appoint a ruler on behalf of the Messenger of Allah (PBUH) to implement the teachings and laws of Islam. His responsibilities include:
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Reviving religious knowledge.
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Establishing the pillars of Islam.
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Establishing jihad and organizing its affairs, such as forming armies, paying the salaries of the mujahidin, and distributing spoils.
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Establishing a system of judicial justice, implementing the prescribed Islamic punishments, and eliminating oppression.
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Commanding what is right and forbidding what is wrong. [6]
The Difference Between the Islamic System and the Republican System
As discussed above, republicanism or democracy has no compatibility whatsoever with Islam. We now examine the claim that the Islamic system was sent by Allah Almighty for the benefit of His servants and was implemented by the Messenger of Allah (PBUH).
In contrast, republicanism is based on the concept of representation of the people. It is defined as “A republican system is a system of government in which the majority political party of elected representatives administers the affairs of government and is accountable to the people.”
It appears that the paths of the Islamic Khilafah and the Western republican system diverge from the very first step:
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Representation
Khilafah is based on the concept of representing the Messenger of Allah (PBUH), whereas republicanism is based on the concept of representing the people.
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The Purpose of Government
Khilafah places upon the caliph the responsibility of establishing religion—that is, establishing Allah’s religion on Allah’s earth and implementing the divine system.
Republicanism, however, has no connection with Allah or the Messenger of Allah. Its objective is neither religion nor the establishment of religion; rather, its purpose is to fulfill the wishes and desires of the people and formulate laws according to those wishes.
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Qualifications of the Ruler
Islam has established specific qualifications for the position of caliph, including being a Muslim, sane, mature, possessing sound faculties, male, just, and knowledgeable about Islamic rulings.
In republicanism, however, such requirements do not exist. Anyone who can make attractive promises to the people may obtain a seat in parliament. Republicanism does not concern itself with whether a person is Muslim or non-Muslim, righteous or wicked, pious or sinful, knowledgeable about Islamic law or completely ignorant of it.
In summary, under republicanism, the principal criterion is the satisfaction or dissatisfaction of the people. The qualifications that Islam requires for a ruler become meaningless and insignificant once a person has secured popular support, while the political system of Islam is regarded by republicanism as unnecessary.
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The Highest Authority
Under the Khilafah, the Qur’an and the Sunnah stand above the ruler. If a dispute arises between the people and the ruler, reference is made to the Qur’an and Hadith, and judgment is issued accordingly. That judgment is binding upon both the ruler and the people.
In republicanism, however, the constitution of the country is regarded as the highest and most authoritative document. All disputes are referred to it, to the extent that courts cannot issue judgments contrary to the constitution.
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Consultation and the Selection of the Ruler
All thinkers agree that in every important matter, consultation should be sought from specialists and people of expertise. Islam also follows this principle by entrusting the responsibility of selecting the caliph to the Ahl al-Hall wa al-‘Aqd—people qualified to resolve affairs—who understand the interests of the country and know who is most suitable for leadership.
As Ali (KW) said: «إِنَّمَا الشُّورَى لِلْمُهَاجِرِينَ وَالْأَنْصَارِ» Translation: “Consultation in this matter belongs to the Muhajirun and the Ansar.”
However, the advocates of republicanism argue that specialists do not have the exclusive right to choose the ruler; rather, this right belongs to the people.
In conclusion, the claim of “government of the people, by the people, for the people” under the title of republicanism is merely a deception, and attributing it to Islam is completely incorrect.
Islam has no connection with modern republicanism, and republicanism has no connection with Islam. [7]
To be continued…
Previous Part
[1] Asrar al-Urūj, p. 12.
[2] Asrar al-Urūj, p. 12.
[3] Asrar al-Urūj, p. 12.
[4] Asrar al-Urūj, p. 12.
[5] Izālat al-Khafāʾ ʿan Khilāfat al-Khulafāʾ, p. 2.
[6] Asrār al-ʿUrūj, pp. 25–27 (Dār al-Īmān, Karbughah)
[7] Asrār al-ʿUrūj, pp. 27–30.
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