Treading the Beaten Path

Treading the Beaten Path

Freedom and the Disconnect

The late Aliya Izetbegovic related a conversation he had with Dr. Sali Berisha who was the first democratically elected president of Albania. Albania had joined the other Eastern nations of Europe riding the winds of change which brought down the old communist regimes. With the demise of the paranoid isolationist and iron fisted dictator Enver Hoxha, freedom did not fully provide the aspired results of change. Berisha described it as treading a beaten path and he himself is accused of being complicit. A quarter-century after Hoxha’s death and two decades after the fall of communism, Albania is still struggling to complete its democratic transition. It is this debilitating road to transformation that makes the common people wonder aloud whether things were not better during those authoritarian days.

Anwar Ibrahim cautioned this phenomenon which he described as a disconnect. Political ideals and postulations may not become realities on the ground leading to such disconnect.  It does not reflect the hopes and wishes of the people. Therefore there is the need for serious discourse in upholding principles expounding knowledge and illuminating liberating education. There has to be a juxtaposition of values and ideas. There is disillusionment with capitalism, the immorality with the complicity of the rich with elite politicians. Markets that only measure growth without justice cannot be accepted anymore.  It is how freedom and justice can be translated into caring and socially conscious market economies which remain true to acknowledging the people’s suffering, that is prerequisite.  Change in this aspect means that it cannot be regarded as business as usual anymore.

Freedom and Empowerment

Egypt’s first freely elected president Dr Morsi faces a huge task in translating liberation which carried a heavy price in lives and sacrifices into meaningful deliverables. The old paranoiac facade of the regime may have collapsed but its corrupt remnants are engaged in strong and powerful rearguard action. What prevents and stands in the way of a coup or an army takeover is the people’s resistance and great resolve to protect their newfound freedom. The people have had enough of dictatorship.

Egypt’s new leaders as well as others in the aftermath of the Arab Spring or the People’s Revolution have to remain resolute on freedom, liberation, enlightenment and to bring the people to empower themselves, to recover the people’s self esteem, to set them free from holding themselves in contempt anymore. Never to be fooled again by the cunning ways of the old regime and its benefactors. In the past and in recent history many great revolutions were hijacked by scoundrels and impostors posing as agents of change coming from the same regime as had happened in the miserably corrupt Central Asian countries.

In order to sustain the rise of people’s power and capacity to carry on meaningful transformation, Dr Siddiq Fadil offers the story of Prophet Musa and the model of Dhul Qarnayn.

The Children of Israel long under the enslaving spell of Pharoah, manifests the loss of human dignity, low self respect, loss of nerve and no fighting spirit until they accept as perfectly natural the state of slavery generation after generation sheepishly. This adverse condition comes from corruption of faith causing amnesia, forgetfulness, then turns man into being arrogant, tyrannical, brutal and a transgressor unleashed. Man puts his selfish desire as his devotion. From self corruption (fasad al nufus) it extends into social corruption (fasad al mujtama). Relationships between people are broken; a loss of mutual respect, brotherhood, altruism, togetherness and cooperation. On the other hand, mutual hatred, self interest and eternal enmity become the norm. Those derailed from the limits of humanity, some becoming like demigods while others are weak slaves to be exploited and manipulated.

So it was for Prophet Musa a.s. in facing the intransigence of the Children of Israel. For 40 years they were made to wander in diaspora in the desert trying to survive harsh conditions.  Hearts and minds should not be self destructed by stagnation and self contempt (al fikr al mumit) or that of hopelessly possessed slave ('abdan mamlukan).  The fighting spirit is part of a nation’s character. It does not develop in an instant especially after much rot and decay over generations. Devoid of profound awareness, thoughtfulness and absence of a fighting spirit, communities quickly degenerate being afflicted by corruption of the self (fasad al nufus) to become cowards (al jubn) infected with the excessive love of the material world and the fear of death (al wahn). We can never imagine the situation of a generation of Muslims who are forced to accept Islam devoid of the dimension of jihad.

Dhul Qarnayn showed transformational leadership in changing the way of a nation which was beset by the threat of terror from Yajuj Majuj.  Dhul Qarnayn was a towering global leader exemplary in governance. In one of his adventures, he encountered an ignorant, lazy and weak nation facing imminent danger. The people offered to pay him tributes as reward but Dhul Qarnayn refused to exploit the meek and the weak. He did not ask for his services to the nation to be recompensed. In empowering them, he engaged them to participate in the defence project. By doing so, it was an educative-sharing process which raises their own potential to perform. Together they built an engineering solution, resolving their inherent weaknesses and countering their external threat.

Freedom and the Moral High Ground

There was an online debate between two friends concerning Somalia. One advocated peace between the warring parties, to come to terms with each other, to act on the urgent need to save people suffering severe malnutrition and to hold off a grave humanitarian disaster. The other simply towed the hard Shabab line to fight to victory or death no matter how much the population suffers. In his banter, he ridiculed and belittled the Rice for the Needy Campaign undertaken by the local Islamic movement as if it was not worth it. The problem here is a huge contrast between killing and saving lives. Shabab’s struggle seems to be about taking lives but the local agenda here is to save lives. It is so distant and surreal. In order to follow the footsteps of the Prophet s.a.w., then it is not only about dying in the path of Allah s.w.t. but also to lead a life living the path of Allah s.w.t. – al mawtu fi sabilillah and al hayatu fi sabilillah. There is a major concern that if unchecked the radical young may be hijacked by extremism in the aftermath of freedom.

The scholars are influential in winning the hearts and minds of the masses, as well being important opinion makers even as symbols in the corridors of power and authority. Many have been principled and outspoken, some of them have been mute while there those who seem to be working towards maintaining the old corrupt regime’s status quo. There are those who pronounce rulings and support for dictatorship, tyranny and blind loyalty based on their religious understanding. They seem to choose to abdicate the truth. Professor Yusuf al Qaradawi has come out strongly against this deviation of perceiving fiqh – religious comprehension - and he has assailed such compromising opinions. He made clear Muslims can never be associated with evil, immorality and injustice. Islam can never side with tyranny and the oppressor. Again, following the footsteps of the Prophet clearly shows that there can be no loyalty or trust due to wrongdoers and the corrupt. Dr Wan Salim Mohd Noor has backed this position in the context of democracy by referring to the freedom and ability to choose a moral and just leadership instead of the immoral and the unjust, a choice which is only natural and definitely Islamic.

In what is supposed to be the exemplary cultural Muslim ethos of peace and justice, there are internal challenges and threats leading to such divergence in understanding and positions. In order to bridge the disconnect, Muslims have to retake the high moral ground where their centre, the principles and their ethics rise and thrive nobly above the clamour of error and confusion.

Freedom and Democracy

Some observers and skeptics seem eager to portray Islam in a bad light, to ignore or to dismiss its role in the emergence of freedom and the fledgling democracy. The term post Islamism has again coined up to intellectualize the discourse in such a manner which is highly debatable.

Professor Tariq Ramadan stresses that it would be a mistake to overlook or downplay the impact that Islam has as a source of political inspiration and mobilization in Muslim countries. The question therein is not if Islam is present in politics. Rather it is how Islam is interpreted and positioned to match challenging times.

We need not only celebrate democratic principles but look for a new model – where duties and rights of citizens matter, for economic and strategic reasons, models for societies in politics and in freedom. Without economic parameters, of stability and economic independence, there is no democracy. Without economic autonomy, there is no freedom. It is democracy under control and this is a disconnect.

This means there is no dignity in decision making and policies. It adds complexities to social justice because without freedom of opportunity, there is no social justice which is an economic reality. We have democratic principles but are not consistent in the daily realities and experiences of the people.

Dr Ramadan suggested several critical democratic principles be implemented. Education is of prime importance because ignorance and illiteracy are not possible for a thriving democracy. More is needed in education, to generate dignified citizens and not only to produce efficient workers for there has to be know how as well as dignity. Nations impoverished by war, poverty, neglect and ethnic repression fail miserably in meeting even the basic educational needs. Whilst the richer countries which fail to raise their educational standards remain mediocre at best being merely poor carbon copies of the advanced nations.

Concerning the cultural dimension, the globalization of culture rather presumptuously assumes the universalization of Western, more precisely American social order and value-systems. It considers history has ended and there are no more ideological evolutions. Other civilizations or cultures which are seen supposedly to be in the way of homogeneity are rashly predicted to be headed towards clashing with Western and US dominance. Islam is regarded as the unwitting adversary against a higher world order.

To subscribe to this narrow cultural hegemony would be to betray humanity which can be seen from the loss and crisis of values, immorality, the demeaning and degrading of the status of common man. There is no democracy without cultural independence. To have intellectual independence is to resist such global culture. It should not be seen only as protective culture because having a defensive culture is opposite to that of having a free mind.

Freedom of speech and freedom of expression based on principles and ethics shall provide check and balances to the well being of the state. They represent avenues for people to pose views and opinions freely with responsibility. They would keep tyranny and corruption at bay. Freedom should not infringe on the rights or others or to force the adoption of deviation from human norms, family values and the quality of life. Stifling freedom would curb creativity and exploration.

More are for changing the present economy because markets do not have intrinsic morality. It is the men in governance who preserve the good in society. Finance has become detached from public interests. Instead, banks and the like pursue self interests resulting in regulatory capture whereby banking and regulators interests are aligned at the public’s expense.

A just economy is not a rehash of the old neo-lib model but faith and value based, favouring common man, committed to equitability and distribution – a fair share of the nation’s cake and with the goal of achieving sufficiency and free from fear of insecurity. What is desired is not liberalization but equity and balance – tawazun – of the markets, government regulators and the people.

  

Endnote

These are only some of the strands of challenges and sprouts of ideas brought by newly acquired freedom and change. The path of the old regime has been so trodden on and so damaging that those reformers who follow risk being dragged by blights in the remnants of the past.

Leaders need to be steadfast, attain higher competence and remain credible, and the people need to maintain their strong faith and transform themselves to sustain support for the movement for change and attain the goals of the revolution. Human transformation is achievable but remains an enormous task.

Trends and internal forces of radicalism tend to cloud and agitate the situation. Pliant regime scholars send out contrary messages to the masses adding to the seemingly endless confusion. Foreign forces lay in the background deep in intrigue and menacing. There is no room for complacency.

To embark upon democracy means to be able articulate the rightful and meaningful positioning of Islam. Democracy should ensure justice and a life of quality for all.

A new and just economy should safeguard equity, manage scarcity and achieve freedom from fear of want.

Those activists and fighters for freedom in their fight in sustaining achievements may also result in another disconnect. Freedom activists and leaders can become problematic agitators if they neglect the spiritual dimension which is a potential ruinous deficiency. It comes back to a balance of things – reforming themselves internally and enjoining others externally - and a commitment to persistence and self actualization.

(This article appears in the September 2012 issue of PENCERDASAN published by WADAH Pencerdasan Umat)

Tariq Ramadan: Islam, Democracy and Human Rights

Professor Tariq Ramadan, Penang in Asia Lecture III

 

The Arab Awakening and Democracy

Concerning the Arab Awakening, media is not shedding enough light. Media is supporting some uprisings but not in others. I am cautious about what is happening in the Arab Spring if we were to look at it only from the political side. The awakening is not only about political reasons but socio economic as well. It is not the right picture if only viewed from geo politics.

I am cautiously optimistic. With the energy of the grassroots people, the young, from over half a century of being impossible to happen, but something has changed in the minds, the mindsets. It is still too early to assess, so the caution.

Europe, the old continent celebrates the old democratic model which was historically much earlier than the USA. We should come with a deeper understanding of democracy, being very much aware that everywhere democracies are in deep crises. The people have seen economic institutions, multi national corporations (MNC’s) and technocrats taking over countries.  Celebrate democracy but do not be too naive.

We need not only celebrate its principles but look for a new model – where duties and rights of citizens matter, for economic and strategic reasons, models for societies in politics and in freedom. Without economic parameters, of stability and economic independence, there is no democracy. Without economic autonomy,  there is no freedom. It is democracy under control. 

This means there is no dignity in decision making and policies. It adds complexities to social justice. Without freedom of opportunity, there is no social justice. Social justice is an economic reality. We have democratic principles but are not consistent in the daily realities and experiences of the people.

Islam and Democracy

We have to admit that Islam is not well perceived. Muslims are on the defensive and a lot of time is wasted on trying to portray its openness and suitability. How do we implement its principles when there are those who are playing and pushing the ground. Concerning the Western complex, we say we do not care but we care about what they think.

There is no democracy without cultural independence. We know that world culture is Western culture. To have intellectual independence is to resist such global culture. Having a defensive culture is opposite to that of having a free mind.

Even some leading Muslims are populists. If you lose your principles, you become populist. For instance, be ready look at immigration, identify the problems, deal with it beyond being emotional but based on just democratic principles.

As Muslims, we do not have a problem with democracy but democracy has problems.

Before the 80’s, many Islamists insist that we already have the syura system for consultative process. In the heat of the polemics concerning democracy, Mahmud Nahnah even invented another name “syuracracy” .

Terminology does matter, is important in a situation of power where the powerful determine its use. In some instance the term “resistance” is used but when its suits them, resistance becomes “terrorists”.

Qaradawi and Ghanoushi have said that they have no problem with democracy. But actually much earlier, Muhammad Abduh had said that we have no problem with the British Westminster system. Hasan al Banna in the 40’s said that we can use the British parliamentary system.

So, principles are Islamic but models and systems are historical, are open. The idea of parliament is not from a Muslim mind but it is not against it. We uphold and establish principles, then lay the models. Literalists would want the 7^th century models but if we were to follow the footsteps of the Prophet s.a.w. , we stick to Islamic principles and find the  models.

Concerning the opinions of Maududi and Qutb, they were in the position of a minority facing a majority. They were rejecting the terminology of the majority. It was termed then as jahiliyyah vs. Islam – ignorance vs. Islam. It was the psychology of their position at that time. They were facing persecution, severe repression by the regime, by their own Muslim leaders.

But things have changed with history. As in Turkey, Tunisia and Egypt, we do not have problems with democratic principles but not all of the models offered.

What are the  main principles of governance of the democratic models? Ethics should be governing the models as enjoined b y Islamic tradition. Muslims should respect the principles, layout the models which should fit the reality of their country, their narrative, their history, their culture, their citizens. Every country is different, has its own diversity, its own collective psychology.

Let us go beyond simplistic terminologies and principles, a liberating process from imposed terminology, looking at the substance of the word.

There are six critical principles of Islam in governance:-

1. Rule of Law

Whether in legal, fiqh, relationships are based on contracts, agreements and rules. As citizens we work within the system. Within the system, we may struggle for more justice, go for law reform, in order to improve the dignity of the country.

Philosophically, we need the presence of a counter power, for that is the way for principled human beings.

2. Equal Citizenship

Equality for every single citizen of whatever background. We are a pluralistic society, which we must be willing to accept and realise. A society with diverse cultural and religious background, politically as well. Every citizen of any origin should be equated by law.

Upon his arrival in Madinah, the Prophet s.a.w. addressed the Jews by saying, “You are part of us (our community – ummah), you have rights as we have”.

There should be no discrimination. We have to unify in a nation. Get a Malaysian narrative, a common history, everyone must be part of the narrative, everyone must be a citizen and be part of the nation. This binds us.

3. Universal Suffrage

The right to vote, the right to determine that the one who leads has the support of the majority.

4. Accountability

This is best shown by the example of the first caliph Abu Bakr who enjoined the people to follow him if he was right but to correct him if he was wrong.

It means that the mandate belongs to the people, the leader has to go back to the people. There cannot be just passive citizens waiting for leaders to die, only to have leadership inherited by their children in waiting, but by active citizens who make leaders  accountable.

5. Separation of Powers

This is well illustrated by the example of the fourth caliph Ali losing his case (property claim) in front of a truly independent judge.

6. Proper Structures of Authority within the State

Secularism was bad experience for colonised Muslim countries. Colonizers came to divide and rule. In the Arab states, secularism was used to control freedom and repress people. The state decides the religion and thus controls religion and suppresses religious resistance to colonisation and then onto the autocratic regimes that came later.

We have to differentiate the authority of the fundamental pillars, the qat’iy, aqidah, ibadah and the prohibitions which are not disputed and of authority on high. Then there are the masalih, which needs consensus, syura, which are the challenged and contemporary models in the public sphere.

Anything in the public sphere must be dealt with an ethical position. In secular models, there can be immorality in politics. We want ethics in politics, a moralising economy – we cannot accept Machiavellian models in politics. We have common and contemporary values – a common ground with everyone in ethics. These values can be shared with everyone. We need to reconcile ethics and democracies. Religious principles are connected but are not to be  confused.

We do not want to divorce state and ethics. We do not want religion  to be replaced by economic powers who then make decisions for the nation. We do not want lobbyists, MNC’s and those with money to determine the state.

Islam and Human Rights

In the beginning, Muslim countries and Islamist parties are dismissive of the discourse on human rights. But the principles of karamah insan is itself a declaration of human rights. Muslims are apprehensive of the intention of human rights declarations which infringe religion.  But we have to look at the substance.

Take the example of Gandhi, when he was asked to support the Universal Declaration of Human Rights, he took some time to reply, and in replying said, “ my mother reminded me that for every right, there is a duty”.

We are the vicegerents on earth, we do not own it, we only are representatives. We have responsibilities and rights. We have commitments and obligations to society. We have to have dignity and respect for humankind. In upholding our rights, we should not impose and infringe upon others.

I tell you, you have to start with yourself and your duties. As an example. It is totally unacceptable to allow the detentions in Guantanamo to go on. And how come it is ok when Arabs are killed but not acceptable when it is an American. These are double standards. We must be serious with humanity. This is the problem of the human rights philosophy and we should not be apologetic about it.

Conclusion

We need to come with a vision for the future. It should not be a defensive discourse only in saying that we are OK with democracy and human rights. As one Turkish politician was once asked whether he was an Islamist, he cleverly replied that he was a Muslim democrat.

How do we truly implement critical democratic principles?

1. Education

Ignorance and illiteracy are not possible for a thriving democracy. We need to do much more in education, to generate dignified citizens and not only to produce efficient workers. There has to be know how and dignity.

2. Cultural Dimension

In terms of empowerment, for instance, women are not asked the dress they are wearing but the level of education they achieve.

3. Freedom of Speech and the Freedom of Expression

4. Changing the Economy

Changing the way we deal with the economy. We need to be aware of the changing shift of the economic gravity to the East. It is going to be a multipolar world economically.

(sketch notes by abuomar_asia@yahoo.com, Traders Hotel 17/7/2012)

Egypt: Staying the Course for Freedom

For far too long the Egyptians and the Arabs of the region have held themselves in contempt. The Arab people cowered under the tyranny of the nizam – the regimes. The regimes ruled by fear and favour. Eradicating opposition and dissidents while pouring out gratifications to supporters, fattening first families and cronies, and ensuring strong military support. The regimes kept a false facade of resistance and confronting imperialism in the guise of Western and Israeli designs but kept back channels open to enrich themselves and their cronies extending their life support system for their misrule. The poorer regimes were funded and sustained by funnels of money, aid and other means by those they declared as enemies of Arabs.

The military which should be safeguarding defences and borders were busy suppressing the population, deeply involved  in politics and enriching themselves.

The regimes stifle freedom, progress and creativity of their own nations. The intelligentsia ,  people possessing cultural and political influence are driven away migrating mostly to the West. They include professionals, academics, businessmen and clerics. These are welcomed by their host countries but are sadly rejected by their own regimes. The Arab people on the street could only grumble and murmur in their disappointment.

Every Arab knows the mukhabarat, the feared gruesome secret police, the state intelligence operatives who spy and spook their own citizens into submission. Their dark cells and dungeons are filled with those who oppose, who seek freedom, who question corruption and anyone the regime simply has suspicions. In these dark cells of Egypt many were tortured, which some believe to have led to those few emerging from them bringing radicalism and extremism to the fore. 

But out of these tormenting prisons also came the resilient Muslim Brotherhood, who persevered and maintained their principles and their moderation even under the most extreme provocations and persecution. They were driven underground but still managed to sustain their organization, their resolve and their commitment to the cause. They attracted a large pool of professionals as well as keeping in touch with people on the streets with their projects and their welfare. Their movement and their programs kept people aware, informed and above all, having hope, faith and belief in themselves,  and in a higher order of life much more distinct then living under a crooked regime.

When Morsi became president of Egypt, he immediately laid the gambit. He called for  parliament to convene. By doing so, he is establishing that he is not a stooge nor a stool pigeon of SCAF or the former regime. He is not double dealing with the intransigent military chiefs who have had good lives and all the privileges that common Egyptians never had. Detractors of Ikhwan would use doublespeak to accuse the parliament of being “stacked” with Ikhwan members but these were freely elected MPs who deserve to be in the assembly.

Every commentator on Egyptian affairs predicts a stand off between Morsi and Ikhwan vs SCAF and the old institutions packed with regime appointees. But it is actually the Egyptian people against all those who stand against freedom and liberation. It depends on whether more and more Egyptians are enlightened and liberated in sustaining the cause of freedom. After all these difficult months, whether the people are already tired of walking and demonstrating in Medan Tahrir, the freedom square. Whether they have the will to stay the cause, to overcome their own debilitating regard to determine their own lives and to shake off fully away from the clutches of the old decrepit regime.

Understanding Politics In Islam: Fiqh al Siyasah

Adapted and rearranged from the book Fiqh al-Dawlah written by Professor Yusuf al Qaradawi.

1. What is the aim of politics in Islam?

According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - it is not a depravity - real ethical politics is noble and virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is in reality, the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).

The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah - the message of Islam, a murabbi - teacher, a Qadi - Chief Justice, head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing a just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.

However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophies (where the ends justifies the means).

It became a common theme to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled as 'political'. (recently described as Islamophobia post 9/11)

It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun (Muslim Brotherhood) were imprisoned in the detention camps of Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid compromised scholars.

2. The Fight against Fasad and Zulm (Corruption. Evil, Transgression and Tyranny) is the utmost in Jihad

From the understanding of the Prophet's tradition (mafhum hadith):

Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression; so is cheating in the elections; refusing to give testimony - neglecting to vote; letting government be in the hands of those who are not deserving and undesired; stealing and squandering the nation's wealth and property; monopolising the people's needs for personal gains or cronies' interests; detaining people without crime or just cause; arbitrary arrests without judgement from a fair court of law; torturing human beings in prisons and in the detention camps; giving, accepting and mediating in bribes; cowering up to and praising evil rulers; allowing the enemies of Allah and the enemies of the Muslim community to be leaders and in turn shunning the able believers - the mu'min.

These are all grave transgressions!

When a Muslim remains quiet upon seeing all of these it means that he or she "does not deserve to live" (is not alive) in the sense of the mafhum of al-ayat and al-hadith - the true understanding of Qur'an and Sunnah. Islam requires that every Muslim has to have political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and has been described as possibly being seized by the flames of hell (mafhum ayat).

3. Political Freedom is Our Utmost Need Today - huriyya

Islam is always being rejuvenated, its message spreading across the globe, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah - the call to good, to excellence, to prevent evil and corruption; the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements and civil society - mujtama' madaniy.

True democracy is not for the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.

Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the rulers, change governments without coups and without bloodshed.

The theory, the way and the system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam.

The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, have referendums, ensuring majority rights, protecting minority rights, having a sound opposition, have diversity and representation through multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected.

Syura:

Syura or consultative decision making must be followed truthfully and not just used as rhetoric or as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the jauhar, the lost wisdom - al-hikmah which has been rediscovered.

Syura enables musyawarah - mutual representations, debate and consultations to be conducted, obtains views and opinions, empowers the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest form of jihad (struggle) that is to voice out the truth in front of the unjust tyrant.

The State of Politics in the Ummah:

The musibah or calamity that befell the ummah then and now is the absence and the abeyance of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the combining force of arms and gold - power and wealth resulting in the syariah being hindered, extreme secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah , personalities with leadership potential and the Islamic movement become victimised, brutalised, imprisoned and hounded viciously.

4. Qur'anic Examples of Tyrannical Rulers

The Al-Qur'an denounces all-powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is the culminationof  taghut - the transgressor who enslaves the servants of Allah as his serfs.

There is the pact or collaboration of three parties:

Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people.

Hamaan - the cunning politician, very experienced, having self interest, loyally in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them.

Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism.

The combination of taghut - trangression and Zulm - oppression results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.

The People:

Al Qur'an denounces the people or citizens who are obedient and remain loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their own attitude and capitulation that brought forth these fir'auns and taghuts.

Al-Junud (the collaborators):

These are the armies and enforcers of the rule and order of the taghut. They use force, fear, brutality  and repression to eliminate and subdue all opposition and dissidents of the tyrant.

5. An Example of Leadership

Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting her able counsellors. Alas, the story ended with the acceptance of Islamby her and her people. She led her people towards the goodness of the world and the hereafter.

Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal')

6. Pluralism and Multi Parties in Islam

The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety, diversity and specialisation are allowed as long as they do not become contradictory and confrontational or lead to strife. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.

Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.

7. Counselling and Corrective Participation in Politics

Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.

Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to  uphold truth and justice, bringing down or changing the government that does not perform in its trust. These parties are capable of monitoring and appraising the government, offer advice and criticism.

8. Voting

Voting in the elections is a form of testimony. A just testimony is considered valid as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, he or she has gone against the command of Allah concerning the giving of testimony.

(first written in 1999 for ABIMLINK and BICNews, Belfast Islamic Centre)

(edited 2012)