CHAPTER-25
POLITICAL
SYSTEM
In the system of politics, government and
constitution, following concepts have been highlighted by the
Qur’an:
Sovereignty
belongs to God
The word Sovereignty is derived from the
Latin word ‘Supernus’ which means supreme. Although the political
scientists do not agree on one definition of sovereignty yet they
recognize it as the supreme political power in a state which is
absolute, permanent, exclusive, indivisible, all-comprehensive and
subject to none. Despite its importance, there is also no unanimity
of opinion about the locus of sovereignty. According to some Roman
Jurists of old, the emperor was sovereign; according to British
jurists, Parliament is sovereign being representative of people;
according to socialists, sovereignty lies in proletariat class; but
many modern political scientists place sovereignty in the whole
people.
Islam has solved this controversial issue
of sovereignty very amicably. Islam does not place sovereignty in a
king or parliament, in an individual or people, in bourgeois class
or proletariat, but in God who is Absolute Sovereign being Lord of
the whole universe. According to Islam, Allah alone is Sovereign and
Absolute Ruler of the whole universe. He is the Creator, the
Sustainer, the Cherisher, the Nourisher, the Regulator, the
Perfector, the Law-Giver, the Supreme Judge, the Supreme Lord and
the Most powerful. Sovereignty in all its dimensions is for Allah
only. Power of command and rule in the heavens and the earth, in
state or society, indeed in the whole of universe belongs to Him and
Him alone. The totality of power and authority in all aspects is
God’s right and none is His partner in this right.
The Islamic concept of sovereignty, as
propounded by the Qur’an, is a fundamental principle of Islamic
political system. From sovereignty of God, the Qur’an means that
Allah must be recognized as the Sovereign, the Ruler, the Judge and
the Law-Giver in the moral, social, cultural, economical and
political life. In other words, the Divine Law or the Qur’anic Law
is supreme.
Some of the verses of the Qur’an which
highlight Islamic concept of sovereignty of God are:
·
Knowest thou not that it is Allah unto Whom
belongeth the sovereignty of the heavens and the earth; and ye have
not, beside Allah, any friend or helper? (2:Al-Baqarah:107)
·
Say: O Allah! Owner of sovereignty! Thou givest
sovereignty unto whom Thou wilt, and Thou withdrawest sovereignty
from whom Thou wilt. Thou exaltest whom Thou wilt and Thou abasest
whom Thou wilt. In Thy hand is the good. Lo! Thou art to do all
things. (3:Al-Imran:26)
·
Unto Allah belongeth the Sovereignty of the
heavens and the earth. Allah is Able to do all things.
(3:Al-Imran:189)
·
Blessed is He in Whose hand is the Sovereignty,
and He is Able to do all things. (67:Al-Mulk:1)
Man is viceroy on
earth
The Holy Qur’an says: “And when thy Lord
said unto the angels: Lo! I am about to place a viceroy in the
earth, they said: Wilt Thou place therein one who will do harm
therein and will shed blood, while we, we hymn Thy praise and
sanctify Thee? He said: Surely I know that which ye know not.”
(2:30)
From this verse of the Holy Qur’an it is
abundantly clear that the position of man on earth is not that of a
sovereign but it is that of a Caliph. Allah has appointed man as
caliph on earth. Caliph generally means one who succeeds after the
other. In this sense man cannot be called as caliph of Allah because
God is ever-living and man cannot succeed Him. Caliph also means a
deputy, a delegate, a viceroy or a vicegerent. Since man is the
holder of delegated powers, he is caliph in the sense of a deputy or
viceroy.
Allah appointed Adam a caliph or
vicegerent on earth. Adam being the caliph, the notion of
vicegerency is applicable to every human being of whom Adam is the
father. The descendants of Adam as a whole are therefore caliphs or
vicegerents on earth. Thus the vicegerency or viceroyalty is not
vested in one individual or family or tribe or race, but in the
whole Muslim community in an Islamic state. It means Islamic concept
of vicegerency is that of ‘collective’ or ‘popular’ vicegerency.
Islamic concept of ‘popular vicegerency’ has led to the
establishment of perfect equality of all citizens in an Islamic
state. A society in which every member of community is a caliph of
Allah and equal participant in caliphal responsibilities, can hardly
afford any discriminations based on race, colour, wealth, place of
birth, language, class or social status. No individual in an Islamic
state feels any disability on account of any prejudice based on
birth or social position. He is equal to any other member of the
community and enjoys equal opportunities for progress. The criterion
of superiority in the Islamic social order is personal merit and
pious conduct. The revealed book of Islam says: “O mankind! Lo! We
have created you male and female. And have made you nations and
tribes that ye may know one another. Lo! The noblest of you, in the
sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware”.
(Al-Qur’an 49:13). The Prophet of Islam repeatedly and explicitly
asserted this point on every occasion and especially on the occasion
of his Farewell pilgrimage when he declared: “No one is superior to
another except on the basis of pious conduct. All human beings
descended from Adam and Adam was made of clay. “Therefore, in an
Islamic state, all the members of Muslim Ummah (community) have
equal socio-political rights. They can equally participate in
governmental matters because every one is caliph of God having equal
constitutional rights. Everyone has the right to vote, the right to
contest elections, right to seek for public or representative office
and right to become even head of state. No inherent privilege or
vested right on the basis of any discrimination or prejudice is
available to anyone under an Islamic constitution. All the citizens
are granted basic human rights including the right of freedom of
expression.
Supremacy of the
Qur’an and the Sunnah
The Holy Qur’an enjoins upon the
believers to obey God and His messenger. It says: “And obey Allah
and the messenger, that ye may find mercy” (3:Al-Imran:132) “O ye
who believe! Obey Allah and obey the messenger, and render not your
actions vain”. (47:Muhammad:33)
The Holy Qur’an also enjoins upon the
Muslims to refer their disputes regarding any matter for decision to
God and His messenger i.e. to the Qur’an and the Sunnah. It says: O
ye who believe! Obey Allah, and obey the messenger and those of you
who are in authority; and if ye have a dispute concerning any
matter, refer it to Allah and the messenger if ye are (in truth)
believers in Allah and the Last Day. That is better and more seemly
in the end. (4:An-Nisa:59)
The Qur’an further commands the believers
to accept decision of Allah and His apostle as final and binding. It
pronounces: “But nay, by the Lord, they will not believe (in truth)
until they make thee judge of what is in dispute between them and
find within themselves no dislike of that which thou decidest, and
submit with full submission”. (4:An-Nisa:65) “And it becometh not a
believing man or a believing woman, when Allah and His messenger
have decided an affair (for them), that they should (after that)
claim any say in their affair; and whoso is rebellious to Allah and
His messenger, he verily goeth astray in error manifest”.
(33:Al-Ahzab:36)
The above
mentioned injunctions of the Qur’an establish beyond any doubt that
in an Islamic system supremacy of the Law of Allah and of the
Prophet is ensured. This means that the legislature has no right to
make laws, the executive has no right to issue orders and the law
courts have no right to decide cases in contravention of the
teachings of the Qur’an and the Sunnah. Where a matter has been
decided by the Holy Qur’an or Sunnah of the Prophet, that decision
must be complied with. The Muslims have no authority to differ with
that judgement. That is final for them and they have no right of
appeal against it. In case of their disputes and differences, the
Muslims are required to refer them to God and His apostle (Qur’an
and Hadith) and if they find decision in Qur’an or in Hadith, they
are bound to accept it.
The Qur’an is the
written constitution of the Islamic State. It is the word of God and
is the fundamental law for all believers. It is a source of law in
all fields of human life and provides the essential guidance about
religion, morality and mundane affairs. In an Islamic State, no
constitution, manifesto, law, ordinance, rule, regulation or decree
can be issued by any authority which is in contradiction to any
express provision of Quranic law.
Principle of
Consultation (Shura)
Foundation of Islamic political system is
governance by consultation. The institution of consultation is so
important in the body-politic of Islam that one of the Chapters of
the Holy Book of Islam, al-Qur’an, has been named “Shura”. Following
verses of the Qur’an and traditions of Prophet Muhammad (PBUH)
provide sanction for this institution:
·
It was by the mercy of Allah that thou wast
lenient with them (O Muhammad), for if thou hadst been stern and
fierce of heart they would have dispersed from round about thee. So
pardon them and ask forgiveness for them and consult with them upon
the conduct of affairs. And when thou art resolved, then put thy
trust in Allah. Lo! Allah loveth those who put their trust (in
Him). (3:Al-Imran:159)
·
And those who answer the call of their Lord and
establish worship, and whose affairs are a matter of counsel and who
spend of what We have bestowed on them. (42:Ash-Shura:38)
·
Ali asked the messenger of Allah: O Messenger of
Allah! What should we do if, after your demise, we are confronted
with a problem about which we neither find anything in the Qur’an,
nor have anything from you? He said, “Get together the obedient
people (to Allah and His law) from amongst my followers and place
the matter before them for consultation. Do not take decisions on
the basis of any single person.” (Alusi quoted in ‘Concept of the
Islamic State by Encyclopedia of Seerah’)
·
Ali reported that the messenger of Allah said:
“The man who gives counsel to his brother knowing well that it is
not right does most surely betray his trust.” (Abu Daud quoted in
‘Concept of Islamic State by Encyclopedia of Seerah’)
·
It is reported on the authority of Ali-bin-Abu
Talib that when the Messenger of Allah was asked to explain the
implications of the word ‘azm’ which occurs in verse 159 of al-Imran
referred to above, he said: It means taking counsel with
knowledgeable people and, thereupon, following them therein.” (Ibn
Kathir quoted by Muhammad Asad)
·
Umar-bin-al-Khattab declared: There can be no
khliafat except by consultation.
·
The Prophet is reported to have said to his two
illustrious companions, Abu Bakr and Umar: “If you two agree on a
point, I shall not differ with you.” (Ahmad, Ibn Khathir)
Acting upon the
command of Allah contained in verse 159 of Chapter 3 of the Holy
Qur’an, the Prophet of Islam always consulted his companions on all
important issues regarding which he did not receive any guidance
through revelation. For example on the occasion of the Battle of
Badr, the Prophet (PBUH) selected a certain place for his army which
was not suitable in the view of his companions. When he was asked
whether his decision was according to revelation or according to his
own opinion, the Prophet replied that it was his own opinion. Then,
he was advised by the experienced persons like Al-Hubab Ibn Mundhir
to change his decision in favour of a more suitable place which the
Prophet readily did. On the occasion of Battle of Uhud, the Prophet
wanted to defend the attack of Quraish while staying in Madinah, but
majority of his companions, particularly the youth among them wanted
to come in the open and fight against the enemy. He accepted the
opinion of majority and came out of Madinah for the battle which was
fought at Uhud. In the Battle of the Allies (Ahzab), the Prophet
accepted the advice of Salman the Persian and defended Madinah with
the help of a trench which was dug around the city. These are few
examples of the consultation of the Prophet with his companions. He
used to hold such consultative deliberations with his companions and
tribal chiefs or representatives not only on the issues of war and
peace but also on other socio-economic issues of importance arising
before the government.
The Prophet did
not nominate his successor. After his demise in 632 A.D., the
companions elected their senior and most pious colleague, Abu Bakr,
as Caliph. Election took place in an open place with mutual
consultation and was confirmed with general Bai’at (allegiance) of
the Muslim community. Three other righteous caliphs, Umar, Usman and
Ali were also elected by the people with mutual consultation
although each time the election was held in a different way.
During the reign
of the pious caliphs, the institution of consultation was gradually
formalized and the concept of standing advisory council (Shura)
emerged. The caliph used to consult his advisory council on every
important issue confronting the Islamic state.
It is unfortunate
that after the death of Ali, the fourth and the last righteous
caliph, the republic was transformed into absolute monarchy and
institution of consultation also lost its importance.
Concept of Islamic
Democracy
The doctrines of sovereignty of God and
vicegerency of man coupled with the principle of consultation give
to the Islamic political system a form of perfect democracy. The
doctrine of sovereignty of Allah ensures the supremacy of divine law
in an Islamic state. No ruler or legislature can issue an order or
ordinance or can frame a law which is repugnant to any injunction of
the Qur’an and Sunnah. The ruler is required to obey Islamic law as
much as an ordinary citizen of the Islamic state. He is neither, in
his official capacity, above law, nor he can violate the religious
and moral code of Islam in his personal and private life. Therefore,
the possibility of a ruler becoming a despot, a tyrant or a
power-hungry man indulging in unlawful acts, is ruled out.
The doctrine of vicegerency of man is
another strong blow to a ruler who tries to harbor any dictatorial
tendencies. The doctrine of vicegerency of man makes every human
being vicegerent or deputy of Allah. According to it, vicegerency or
caliphate is not vested in any individual, family, tribe, class or
race. Rather everyone is caliph and an equal participant in the
caliphal functions as a deputy of God. In an Islamic society where
the idea of popular vicegerency prevails, there is no room for the
dictatorship of any person or group of persons. The position of a
person who is selected or elected to conduct the affairs of the
government is no more than this: That all the citizens of the
Islamic State who are, technically speaking, caliphs of Allah, have
delegated their caliphate to him, as a matter of administrative
convenience, to act and administer Divine law for the common benefit
of all. He is answerable to Allah for his acts on the one hand and
on the other hand he is responsible to his fellow citizens who have
trusted him by delegating their rights of Caliphate in his favour.
Thus, in no way, he can assume the position of an absolute ruler. If
he does so, then he would be a usurper and the citizens of the
Islamic State would be within their right to depose him. (Syed
Abul’ Ala Maududi)
The principle of consultation helps the
smooth running of democracy as envisaged by Islam. According to this
principle, the citizens of an Islamic state are required to conduct
their mutual and collective affairs by consultation. Al-Qur’an, the
revealed book of Islam, while discussing the good qualities of the
believers, especially mentions their attribute of mutual
consultation. The Holy Qur’an says: “... They conduct their affairs
by mutual consultation.…” (42:38). This description of the Qur’an is
not merely a statement of fact, but has been regarded by many
jurists as an obligatory injunction. The command regarding mutual
counsel embraces in its fold all collective affairs from family
matters to socio-economic and political issues. It also applies to
the selection (or election in the modern sense) of the head of state
or the ruler and to the conduct of government affairs by the ruler.
Thus, the ruler of an Islamic State is appointed by mutual
consultation and he conducts the affairs of the state in
consultation with people or the representatives of the people. The
principle of government by consent and counsel is so important in
Islamic political system that even the Prophet of Islam, who was not
likely to make any mistake being directly guided by revelation, was
required as head of Islamic state, to consult his followers in the
conduct of mutual affairs. The Qur’an addresses the Prophet on this
issue and says: “….. So pardon them and ask forgiveness for them and
consult with them upon the conduct of affairs. And when thou art
resolved, then put thy trust in Allah…..” (3:159). This ordinance of
the Qur’an, although addressed in the first instance to the Prophet,
is binding on all Muslims and for all times.
The Prophet did not leave any
instructions regarding the selection of his successor. The silence
of the Prophet on this issue was not without wisdom. The principle
of mutual consultation helped the companions after the death of the
Prophet in selection of the most pious and the most capable person
(Abu Bakr) as successor of Muhammad, (PBUH). His selection or
election, though originally made by few leading persons was ratified
by all the Muslim Ummah through Bai’at (oath of allegiance) of the
caliph.
Thus, the system of government
established by the successors of the Prophet in the Islamic State of
Madinah was not that of monarchy or despotic kingship. It was a
republic and is known in the history of Islam as a pious or
righteous caliphate. The system of the election of the caliph
followed by oath of affirmation (Bai’at) of the whole Muslim
community continued during reign of the four right guided caliphs
(Abu Bakr, Umar, Usman and Ali). The caliph was not an autocrat or
dictator as he was bound to decide and conduct the affairs of the
state in consultation with the Consultative Council (Shura) and was
accountable for his actions to the people. Full freedom of
criticizing the government and opposing the caliph in various
policies of his government was available. Since the social justice
of Islam formed the basis of economic system and effective measures
were taken for fair and equitable distribution of wealth, the
foundations of Islamic welfare state were properly laid down.
Therefore, the right-guided caliphate can be considered rightfully,
without any fear of contradiction, as a republic with consultative
democracy as its form of government and welfare of the people as its
policy. No doubt, this republic still remains a model for the
followers of Islam even today.
Dictatorship
rejected
Dictatorship is a form of government in
which a person or group possesses absolute power without any
effective constitutional checks. The term ‘dictatorship’ is derived
from the Latin title dictator, designating a magistrate who is given
extra-ordinary powers for a limited period to steer the state in an
emergency. But in modern times the meaning of the term has changed.
In modern usage, dictator is an absolute ruler possessing
extra-constitutional powers without any limitation of period, while
a national emergency may or may not exist. A dictator behaves in an
authoritarian manner and uses his powers most oppressively.
Absolutism, despotism, authoritarianism, autocracy, tyranny,
totalitarianism, etc. are some of the terms which are either used as
synonymous with dictatorship or used to describe various features of
dictatorship.
Islam not only rejects dictatorial,
despotic and totalitarian system of rule but also severely condemns
those who establish such rule and reduce the human beings from their
dignified status of caliphs of God to the hapless condition of serfs
and slaves. The rule of Pharaoh of Egypt who was tyrant and despot
has been severely condemned by the Holy Qur’an in its following
verses:
-
But none trusted Moses, save some scions of his
people, (and they were) in fear of Pharaoh and their chiefs, that
they would persecute them. Lo! Pharaoh was verily a tyrant in the
land, and lo! He verily was of the wanton. (Yunus 10:83)
-
Lo! Pharaoh exalted himself in the earth and made
its people castes. A tribe among them he oppressed, killing their
sons and sparing their women. Lo! He was of those who work
corruption. (Al-Qasas 28:4)
It is because the
rule of the Pharaohs and despots is based on cruelty, oppression,
autocracy and injustice. Such despotic and arrogant rulers have no
place in an Islamic system and, according to a saying of the
Prophet, to utter a word of truth in the presence of such rulers is
a great jihad. Thus those who struggle against such rulers to save
the people from their oppression would be great warriors
(Mujahideen) in the path of God and they would be blessed with
immense rewards.
As mentioned
earlier, the teachings of Islam regarding sovereignty of Allah,
vicegerency of man and mutual consultation in conduct of collective
affairs establish a true representative and democratic form of
government. Hence tyrannical and absolute rule is implicitly
excluded by these teachings.
In a true Islamic
society, there is no room for tyrannical rule, dictatorship or
despotism. Since the ruler or the head of state is one of the
caliphs of Allah (i.e. one of the members of Muslim community) and
is the representative of other caliphs (other members of the Ummah),
he is one of them. He therefore, cannot be a dictator or despot
because he has no power to deprive the other citizens (who have
surrendered their right to caliphate in favour of him) of their
politico-legal rights. In the words of Maulana Abul’Ala Maududi:
“The position of a man who is selected to conduct the affairs of the
state is no more than this: That all Muslims (or technically
speaking, all caliphs of God) delegate their caliphate to him for
administrative purposes.” It is perhaps on account of this fact that
a Muslim ruler is required to conduct governmental affairs in
consultation with the people. The Qur’an addresses the Prophet of
Islam and says: “….. And consult with them upon the conduct of
affairs …..” (3:159). No doubt the citizens of an Islamic state have
been directed by the Qur’an and Sunnah to obey their ruler, but this
obedience is available to him only if he behaves in accordance with
the Islamic injunctions.
Concept of nation
Concept of
nationhood or nationality in Islam is based upon religion. A common
religion is the basis of nationality among the Muslims and Islam is
that religion. The Qur’an says: “Thus, We have appointed you a
middle nation, that ye may be witness against mankind. And that the
messenger may be a witness against you ……” (2:143). At another
place, the revealed book of Islam calls the Muslims the best
community of the world that has been raised for the guidance of
mankind. It says: “ye are the best community that has been raised up
for mankind. Ye enjoin right conduct and forbid wrong; and ye
believe in Allah ……” (3:110).
Among the other
people, basis of nationality is blood or race, language, colour, or
place of birth. These notions provide a very weak basis as they make
the problem of assimilation of foreigners very difficult rather
impossible. For example if society were to group itself solely on
the basis of blood relationship, naturalization would be out of
question for ever. The same would be true if the basis were the
colour of the skin which cannot be concealed. Language as a factor
of social unity requires long years for a veritable assimilation.
Place of birth is even less perceptible in a stranger; and ever
since man has crossed the horizon of city-states, not much
importance is attached to this factor. However, one would remark
that in all these various conceptions of social unity, the basis is
a mere accident of nature, and belongs mere to the animal instinct
than to the rationality of man. Thus, if nationality is based on the
identity of language, race, colour or place of birth, it will make
the problem of aliens or strangers exist perpetually and such a
nationality will be to narrow, ever to be able to embrace the
inhabitants of the entire world; and if the aliens are not
assimilated there will always be risk of conflicts and war. It is
common knowledge that Islam has rejected all these notions of
nationality, and selected only the identity of ideas – a thing which
depends upon the choice of man and not upon accidents and hazards of
birth – as the basic tie of society and the factor of union.
Naturalization and assimilation in such a society is not only easy
and accessible to all human races in their entirety, but is also
closer to reason and more practicable, showing how to live one’s
life in peace and tranquility.
Concept of a State
Although the
political thinkers do not agree on a unanimous definition of state,
yet the state is generally considered to posses four elements,
namely; population, territory, government and sovereignty.
The Qur’an and the
Sunnah, the two primary sources of Islamic law and constitution do
not define state. But the Prophet of Islam (PBUH) did practically
establish the first Islamic state at Madinah in the year 1 A.H. (622
A.D.) under his leadership. The state of Madinah possessed all the
elements of state as defined today such as population, territory,
government and sovereignty from external control. However, this
simple statement of fact may not satisfy the curiosity of a reader
unless we explain the Islamic concept of state in a bit detail.
According to
Islamic concept, a state inhabited predominantly or even intirely by
Muslims may not necessarily conform to the definition of an Islamic
state. It may, no doubt, be a Muslim state but it would not be an
Islamic state unless it is based on the ideology of Islam. Islam
conceives state as an instrument to enforce the law of Islam and,
thus, to establish kingdom of God on earth. Sovereignty in the
Islamic State belongs to Allah, the Supreme Lord of the universe,
besides Whom there is no god and Who Alone is to be worshipped.
Consequently, Divine Law is supreme law in this state while no other
law can be made or practiced in violation of the injunctions of the
Qur’an (the revealed book of God) and the Sunnah (the sayings and
the traditions of the Prophet of Islam). This state is to be run and
administered, predominantly, by the Muslims who testify that there
is no God but Allah and Muhammad (PBUH) is the messenger of Allah
and who also believe in and practice the tenets of Islam. The
Muslims citizens of this state lead their lives in accordance with
the teachings of Islam while the non-Muslim minorities living in
this state are allowed all the human rights and civil liberties,
like their Muslims compatriots, including full freedom of religion.
Religious and moral code of Islam is implemented in this state while
socio-economic and political system of Islam provides the basis of
state economy and state constitution.
Islamic state, in
its true prespective, is a Qur’anic state. It is not like communist
or totalitarian states which restrict or suppress individual
liberties and have established the worst type of totalitarian rules.
It is neither like a capitalist state which believes in total
freedom for the individual to do anything or commit any exploitation
at the cost of public interest. The Islamic state believes in
moderation and occupies rather moderate or middle position between
the two extremes. It combines the best of every system while
avoiding their evils.
The political
system of Islamic state is based on justice, fairness, equality and
the Islamic ideal of democracy. The concept of sovereignty of Allah
and vicegerency of man forms the core of this system. In an Islamic
state, al the people, collectively, are responsible to conduct their
governmental affaris under Divine law. The head of an Islamic state
is neither a despot nor an absolute ruler but a servant of the
people who conducts public affairs in consultation with the people
or the representatives of the people. Thus, an Islamic state is
distinguishable from the secular democratic states of the modern
world who divorce religion from politics and place sovereignty in
the people. Islamic state is also not a theocracy wherein a priestly
class exercises unbridled power and rules in the name of Deity.
Islam does not create any priestly class neither it encourages
sacerdotalism in any form. Islamic state is not, thus, ruled by any
particular religious class but by the whole Muslim community.
The aims and
objectives of the Islamic State include: to create an ideal Islamic
society, as conceived in the Qur’an and Sunnah, based on
brotherhood, equality and tolerance; to enforce Islamic consultative
democracy as form of its government and to achieve the goal of
social justice through equitable distribution of wealth.
The Holy Qur’an
sums up the aims of an Islamic state in one of its verses. It says:
Those who, if We give them power in this land, establish worship and
pay the poor-due and enjoin kindness and forbid inequity…… (22:41)
Islamic state is a
welfare state
The idea of
welfare state has become very popular in recent times so much so
that every state now likes to call itself welfare state. Although
welfare as a purpose of government is not an invention of this
century, yet the term ‘welfare state’ came into wide-spread use only
after the Second World War.
The term ‘welfare
state’ has not been clearly and exactly defined with the result that
welfare programes almost differ from country to country and place to
place. However, generally understood meanings of this term are that
it is state in which the government assumes responsibility for
minimum standards of living for every citizen. But the welfare state
bases on the materialistic philosophy of the west gives emphasis on
the material welfare of the people to the neglect of spiritual and
moral one.
Islam, as
universal religion for humanity, believes in the well-being of
mankind in this world as well as in the next world. The Qur’an, in
one of its very popular prayers, teaches its believers to ask God:
“Lord! Give unto us in the world that which is good and in the
Hereafter that which is good ……” (2:201). The primary objective of
an Islamic state is, therefore, to establish an ideal society
wherein the welfare of the individual in this world (which is
material and economic prosperity) and the welfare of the individual
in the Hereafter (which is spiritual and religious betterment) is
ensured by the state. So the Islamic state not only establishes the
system of Allah’s worship (i.e., Salat or Prayer) but also
establishes system of Zakat which is collected from the rich and
distributed among the poor. Thus, both the spiritual and material
well-being of the individuals is aimed at by the Islamic state. In
other words, the Islamic state is a welfare stare which performs a
number of functions, in addition to the traditional functions of a
state, for the socio-economic welfare of its citizens in this world
and for their religio-spiritual welfare in the Hereafter. Its
functions aimed at material welfare of its people include provision
of basic necessities of life for all, ensuring of a comprehensive
social security system and establishment of social justice, whereas
its functions for the spiritual well-being of its people include
establishment of Islamic system of life for the Muslims and full
religious freedom for the non-Muslims.
In the light of
the teachings of Islam, the right-guided caliphs established welfare
state of Islam at Madinah. During the caliphate of Umar (may Allah
be pleased with him) an ideal welfare state of Islam existed wherein
the basic needs of the poor and the destitute were properly looked
after and stipends and pensions were given to orphans, widows and
needy persons.
Ruler of the
Islamic State
1- The Qualifications of the ruler of Islamic state,
who is traditionally called caliph or sultan or imam or
amirul-mumineen, as prescribed by the Muslim jurists in the light of
the Qur’an and the Sunnah are briefly described as under:
i). He should be a Muslim as the Qur’an says: O you
who believe! Obey Allah, and obey the Messenger and those of you
(i.e. the Muslims) who are in authority ……(4:59). He should not only
believe in fundamental articles of Islam and in all Islamic
teachings, but also practice them as a devout Muslim. Since he is
not only a temporal head but also a religious head and is obliged to
lead the Muslims in congregational prayers, he should possess all
the virtues of character and qualities of head and heart which are
required to make a good imam (leader).
ii). He should be a citizen of the Islamic state as
the Qur’an says:….. And those who have declared their belief in
Islam but have not left their homes (and migrated to Islamic state
to become its residents and citizens), you have no duty to protect
them till they leave their homes….. (8:72). From this Quranic
injunction it is clear that a person living in another land is not
entitled to even protection of the Islamic state because of not
being its citizen, what to speak of becoming its ruler.
iii). He should be sane, adult, man of sound physical
as well as mental health. The Qur’an (4:5-6) forbids the guardians
of the property of the orphans to hand over the property to them
till they reach adult age and attain sound judgement. When the
minors and the persons lacking sound judgement cannot be handed over
their own property, then how the minors and the insanes can be
selected for the post of the head of Islamic state which carries big
responsibilities? Similarly the Qur’an mentions abundant wisdom and
stature (physical health) as qualifications of Saul for eligibility
to the post of king of Isreal (2:247). So the ruler of Islamic state
is also required to possess these qualifications.
iv). The head of Islamic state should be a pious
Muslim with excellent character, as in Islamic state and society the
positions of dignity and nobility are not assigned on the basis of
sex, race, colour,tribe, wealth, language, etc, but on the basis of
piety and excellent conduct.
v). He should be a trustworthy person as power (and
government) in Islam is a great trust and it can be assigned to a
responsible person capable of holding the trust. The Qur’an says:
Verily Allah commands you to make over trusts to those who are
trustworthy ……. (4:58).
vi). Another condition for the post of the ruler is
that he should not be greedy for it, he should not seek it even by
fair means what to say of foul and unfair means. The Prophet of
Islam discouraged his companions to seek for positions of
responsibility in the Islamic state, as such posts will become a
cause of regret on the Day of Judgement. Once he told Abu Bakr when
the latter asked him about appointments of persons to posts of
trust: They are for those who donot aspire for them and not for
those who are greedy after them. They are for those who run away
from them and not for those who scramble for them; they are for
those to whom they are offered (without asking) and not for those
who claim them as their right. The Prophet once discouraged Abu
Dharr when the latter asked him to make him a governor saying: I see
that you are weak and I wish for you what I wish for myself. Donot
accept rule over two people and do not become guardian of an
orphan’s property (Muslim).
2- The appointment of the head of state is a very
important question. Islam favours election instead of designation
through nomination or hereditary principle. To understand Islamic
view point, let us have a look at the injunctions of the Qur’an and
the early history of Islam.
The Qur’an, while discussing the good
qualities of Muslims, especially mentions their attribute of mutual
consultation when it says: They conduct their affairs by mutual
consultation …… (42:38). The selection and appointment of the head
of state is of course the most important public affair of the
citizens of the state, and thus it is needless to say that it should
be conducted by mutual counsel. Again the Qur’an tells us that Allah
appointed Adam as caliph on earth which means that all the children
of Adam are equal inheritors of this honour. But the problem is that
if all the children of Adam are caliphs then how the functions of
the caliphate would be performed? Of course some person should be
assigned the responsibility to do it on behalf of all, and the best
way is to select such person by mutual counsel. This view is
approved by the early history of Islam.
The Prophet Muhammad (PBUH) migrated to
Madinah in the year 622. A.D. and established Islamic state making
that city capital of it. He did not appoint himself as the head of
that state, rather the Mahajreen (the emigrants), the Ansar (the
natives of Madinah) and the Jewish tribes of Madinah, who were the
three parties to the Charter of Madinah, reposed their confidence in
him electing him to the post. The Prophet died in the year 632 A.D.
without nominating his successor thus leaving this important matter
to the discretion of the community. The Muslims of Madinah used
their discretion most judiciously and wisely and elected Abu Bakr as
the caliph or head on the basis of his seniority in Islam, excellent
conduct, merits and wisdom. Abu Bakr, before his death, nominated
Umar as his successor after having lengthy discussions with the
companions (of the Prophet) and with their approval. When Umar was
mortally wounded, he discussed the matter with the people and
appointed an electoral college consisting of six leading companions
of the Prophet to select the next caliph. The choice of electoral
body was Usman. The caliph Usman died without nominating any
successor and the Muslims of Madinah elected Ali as the caliph. It
is interesting to note that each time the appointment of the caliph
was followed by general allegiance of Muslim community (called
Bai’at) although the selection or election of the caliph to the post
was made only by the few elders of the Muslims community of the city
of Madinah.
Today the method of direct election of
the head of Islamic state by all citizens on the basis of adult
franchise can be adopted or he should be elected by the electoral
college comprising the elected representatives of the people.
3- The ruler should be obeyed. The Qur’an says: O you
who believe! Obey Allah and obey the Messenger and those of you who
are in authority…..(4:59). Thus the Qur’an makes obedience to the
rulers second only to the obedience to Allah and His messenger
(Muhammad). The Prophet of Islam is reported to have said: Whoso
obeys me, obeys Allah; and whoso disobeys me, disobeys Allah; and
whoso obeys a ruler obeys me; and whoso disobeys a ruler, disobeys
me…… (Bukhari and Muslim). He is also reported to have said. If a
slave who has been mutilated is made your commander and leads you in
accordance with Allah’s Book, listen to him and obey.
Thus the followers of Islam are obliged
to obey their rulers and stand united with them through thick and
thin. However, there are limits to this obedience: Firstly that the
rulers should be from among the Muslims and secondly that they
should not be transgressors and disobedient to God and God’s
messenger. If the rulers transgress the limits of God and openly
disobey rather ridicule the injunctions of Islam, they need not be
obeyed. The Qur’an and the Prophet have prohibited the Muslims to
obey those rulers who transgress the limits and are rebellious to
God. Following are the verses and the Traditions.
1). And obey not
the command of the prodigal who spread corruption in the land …..
(26:151-152).
2). So submit
patiently to your Lord’s command and obey not of them any guilty one
or disbeliever (76:24).
3). Ali reported
that the messenger of Allah said: There is no obedience in
transgression. Verily obedience is in good deeds (Bukhari, Muslim).
4).
Nawas-bin-Samwan reported that the Holy Prophet said: There is no
obedience to the created in disobedience to the creator (Shari
Sunnat).
5). Abu Bakr,
when he was made the first caliph of the Islamic state, explained
this point. He said; “If I am right, help me. If I am wrong, correct
me. Obey me so long as I follow the commandments of Allah and the
Prophet (PBUH), but turn away from me when I deviate.”