RELIGION AND POLITICS FROM ISLAMIC PERSPECTIVE BY

0 RELIGION AND POLITICS FROM ISLAMIC PERSPECTIVE BY ABDUL MAJEED HASSAN BELLO (Ph. D) +2348037199987, +2348022121928 E-mail [email protected] DEPARTMENT OF RELIGIUS AND CULTURAL STUDIES FACULTY OF ARTS UNIVERSITY OF UYO UYO AKWA IBOM STATE NIGERIA 1 Abstract It is generally believed that Islam and politics seem inseparable. The Extremists believe that a true Muslim cannot subscribe to any system of government other than Islamic law the Shari`ah- that this requires an Islamic state and that to establish and protect the state may require fighting (Jihad). On the other hand some Muslims have argued that Islam is compatible with democracy. The paper contends that from the definition of politics the prophet of Islam was the best politician that made a practical demonstration of religion and politics with neither hindering each other. The paper proves that while Islam does not prescribe any particular name for country form of government, it robustly provides for the political system of administration, economic systems, social order and means of peaceful co-existence by residents of any country. It further provides guidance and prescriptions on the values the government should conform with and seek to establish. The paper further argues that when Muslims established their rule in any territory they never imposed shari`ah on non-Muslims. According to the true teachings of Islam, Muslims should live peacefully under any state that provides freedom of religion. The paper thus concludes that politics in Islam is not do or die affairs, that politicians should carry out their duties with strict impartiality and absolute justice. Keywords: Shari'ah, Jihad, Ijma, Ulama, Ummah, Al-Qaeda Introduction The most common point about Islam and politics is that unlike the West, where there was a separation of politics and religion, Islam and politics seemed inseparable. The extremists believe that a true Muslim cannot subscribe to any system of government other than Islamic law the -Shari`ah-, that this requires an Islamic State and that to establish and protect the state may require fighting (Jihad) ‫ جهاد‬means, exerting one's utmost power in contending with an object of (1) with a visible enemy disapprobation; and this is of three kinds, namely, (2) with Satan, and (3) with one's self. According to Abi Zayd Al- Kairawani jihad is to fight the enemy until they are called to the religion of Allah (The exalted and almighty), either embrace Islam or pay Jizya (tax), and otherwise they are fought (F. Amira Zrein Matraji, 1994: 132). On the other hand some Muslims have argued that Islam is compatible with democracy, in that the concept of consensus (Ijma) in public affairs is ingrained in the Qur’an, as is concept of debating assembly 2 (the Shura) (M.A. Ashraf, 2004: 42). The main objective of the paper is to identify that salient feature of Islamic politics which are distinct from the Al-Qaeda concept of political thought based on the Holy Book of Islam and the practice of the Prophet of Islam. Thus the paper focuses on the definition of terms, role of religions in politics, Alqaeda concept of politics, secular and religious authorities, basic principle of government, Muslims in a secular state and conclusion. Definition of Terms Religion: We may find many different definitions but let us propose that a true religion represents a set of God’s given regulations which govern human conduct. If followed carefully, then it can enable a human being not only to acquire moral and spiritual values but also to be raised from the actual animal state to a state of spirituality (Nusrat Ullah Mir, 1993: 39). Thus it is religion that sets for society rules of love, mercy, forgiveness, justice, patience and endurance. These are immutable laws framed by a Being who knows the hidden and the future and who has based them on truth and wisdom (Abdul Wahab Adam, 2004: 24). Religion should therefore be an instrument for the mental, social, moral, and spiritual development of a nation. Politics: The meaning of the word “Politics” at first glance, is apparently a simple term. Most of us encounter it nearly everyday; it is applied in common parlance to the affairs of Political parties and politicians, of party conventions for partisan advantage. Certainly these are all familiar political activities and they are part of the politics (David Fallman, 1996: 4). Thus it is correct to say that “politics is an activity within a particular group or organisation by which some members of the group try to gain an advantage over others (Randolph Quirk, 1987: 716). Secularism: The word secularism literally means “worldly “, not connected with religion, the belief is that religions, should not be involved in the organisation of society (A.S. Hornby, 2000:1063). In secularism, that authority to run the state is derived from the people. People are regarded the fountain head of power and their representatives rule the country by obtaining a mandate from them. Secularism is generally understood as separation from religion for religion has no place in the legislative process, Constitution or law of a country. This is completely opposite to a theocratic state in which the authority is derived from God through a dominant religious body (Khalid Saifullah Khan, 2005: 52). Role of Religion in Politics 3 From the religious perspective, it is easy to discern why God, in His infinite wisdom, planned that the organization of human societies needs to revolve around leaders. The scripture of all religions reveal that their founders did not only provide moral leadership through preaching moral values and spiritual verities which aim at transforming the societies to which they were sent, they also offered leadership in secular matters that advanced the material conditions of those societies. But even more importantly, these religions leaders lived by the teachings they sought to inculcate. The teachings of the Prophets exemplified all that is good and noble and radically influenced their peoples in a positive direction. Therefore, the application of their unadulterated teachings can produce a leadership which cannot but bring about good governance so lacking in many countries of the world today (Abdul Wahab Adam, 2005: 41). Therefore, the society that isolates itself from religion and ignores the immutable laws of God cannot stand. Similarly, a religion that alienates itself from the society and adopts un-solicitous attitudes towards community relinquishes the right to be called a religion (Abdul Wahab Adam, 2004:24). In the Qur’an Chapter 6 verse 39 Allah says: We have left out nothing in the Book. This is to say that Religion of Islam is not silent on any aspect of all the events which are taking place in the world, politics or polity being one of those events. From the definition of politics, it is almost axiomatic religion any religion ought not to interfere with politics. The Holy Prophet of Islam was the best politician the world has ever witnessed. He made a practical demonstration of religion and politics with neither hindering each other ( Ahmad Olayiwola Jegede, 1983:4), thus justifying the adage” give unto God what is God’s and give unto Caesar what is Caesar’s. “Therefore Islam is indeed a most potent and living force, well capable of producing among countless millions of peoples that supreme effort of the heart and the mind which can sway the destinies of nation's politically (Jegede, 1983:4). It is common knowledge that in the political sphere, everybody guards its own interest first, and above other considerations. It is also natural that interests of different people may be different. Vital interests may sometime be climacterically opposite and antagonistic. They may result in conflict from time to time. In such a case, Islam has shown a very reasonable and justified method of settlement (Maqbul Ahmad Khan, 1966:219). Al-qaeda concept of Politics Analysis of statements made clearly shows the development of Al-Qaeda's strategic objectives in response to external political threats. The Afghan war's strategic objective 4 was merely to remove the communist government. This needed only the declaration of a Holy war (jihad). The establishment of Shari`ah was no more than aspiration in a few Mujahidden`s minds. The first Gulf war and subsequent US "occupation" were crisis that demanded a change in Islamic States (M. A. Ashraf, 2004:42). This required the establishment of an alternative system and shari`ah which requires jihad to establish and protect was considered the solution. Bin Ladin believes that ultimate political vision, direction and power should rest with religious rather than secular leaders is articulated on several occasions. In 1996 he said, our trusted leaders, the `ulama` (religious authorities), have given us a fatiwa (religious verdicts) that we must drive out the Americans (Ashraf, 42). As far as he is concerned, secular regimes are working towards the interest of Western governments whilst suppressing their own people (Ashraf, 42). Many of Al-qaeda's affiliated groups did not give the Quranic limitations of jihad to a struggle restricted to the establishment of freedom of conscience. They have concocted elaborate arguments to expand the very narrow rules of engagement which forbid attacking non-combatants, property etc. Similarly, they have overcome the prohibitions to justify the use of suicide bombers and weapons of mass destruction (Ashraf, 43). Maududi initiated the contemporary jihadi doctrine. His writings influenced Sayyid Qutb and many subsequent jihadi movements including Al- Qaeda. At the same time, the political abuses of the monarchy in Iran led the prominence of the Shia leader Khumeini. It is not clear if Maududi or Qutb directly influenced Khumeini but he certainly shares some basic beliefs with them. For Maududi, Qutb and Khumeini, conflict was not necessary to preserve the freedom of conscience and worship; rather it was necessary for the freedom to govern (Ashraf, 34). Since the mid-nineties, the debate on Jjhadi to establish shari`ah state has been dominated by Al- Qaeda`s thinking. Osama BinLadin exploited the apparent success of the jihadi in Afghanistan to call for jihad against the West (Ashraf, 35). Initially the objective was to repel the American forces from Saudi Arabia. Very soon the objective became a direct attack on the West, particularly the USA, in order to weaken the West's support for Muslim governments so that they could be overtaken by Islamist regimes (Ashraf, 35). Bin Ladin's shariah state concept traces its precedence to the Shari`ah State theory of ibn Tiamiyah, Maududi and sayyid Qutb. In the light of the book Al- siyasal alshari`ah, it is not difficult to conclude that Ibn Taimiyah was primarily concerned with the problem of enforcement of the shari`ah in the community. Therefore, according to 5 him, in substance, the major purpose of the public authority was to ensure the establishment of religion, and shari'ah in the community (Manzoorudeein Ahmad, 2006:127). Maududi states: Islam is not merely a religious creed or compound name for a few forms of worship, but a comprehensive system which envisages to annihilate all tyrannical and evil systems in the World and enforces own programme of reform which it deems best for the well being of mankind……In this manner, an international revolutionary party is born to which Qur'an gives the title of 'Izb Allah' and which alternatively is known as Islamic party….. As soon as this party is formed, it launches the struggle to obtain the purpose for which it exists. The rationale for its existence is that is should endeavour to destroy the hegemony of an un-Islamic system and establish in its place the rule of that social and cultural order which regulates life with balanced and humane laws….if this party does not strive to effect a change in the government and establish the Islamic system of government, the very basis on which this party exist is knocked out….Hence this party is left with no other choice except to capture State Authority, for an evil system takes root and flourishes under the patronage of an evil government and a pious cultural order can never be established until the authority of Government is wrested from wicked and transferred into the hands of the reformers… it is impossible for a Muslim to succeed in his intention of observing the Islamic pattern of life under the authority of a non-Islamic system of Government (Abul A'la Maududi,1977:17-19). Sayyid Qutb states: Whenever an Islamic community exists which is a concrete example of the divinely-ordained system of life, it has a God-given right to step forward and take control of the political authority, so that it may establish the divine system on earth… ( Abul A'la Maududi,1977:139). From all the above, one may easily say that, though many see Osama bin Ladin as a religious mentor, but the scriptural justification for his use of force traces its precedence to the writings of Ibn Taimiyyah, Abul A`la Maududi and Sayyid Qutb, and their opinions are not final authority in Islam . Secular and Religious Authorities Islam does not prescribe any particular form of government. Rather it merely provides guidance and prescriptions on the values the government should conform with and seek to establish. Nowhere in the Qur’an or tradition is the concept of Monarchy or totalitarian 6 rule is expressly forbidden. However, both scriptures indicate a clear preference for consultative and representative administrations. Muhammad Asad states: If we examine objectively the political ordinances of Qur'an and Sunnah, we find that they do not lay down any specific form of state: that is to say, the Sahr`iah does not prescribe any definite pattern to which an Islamic State must conform, nor does it elaborate in detain a constitutional theory. The political law emerging from the text of Qur'an and Sunnah is, nevertheless, not an illusion. It is very vivid and concrete in as much as it gives us the clean outline of a political scheme capable of realization at all times and under all conditions of human life. But precisely because it was meant to be realized at all times and under all conditions, that Scheme has been offered in outline only and not in detain. Man's political, social, and economic needs are timebound and, therefore, extremely variable. Rigidly fixed enactments and institutions could not possibly do justice to this natural trend toward variation; and so the shari'ah does not attempt the impossible (Muhammad Asad, 2001:22-23). Thus Islam provides only, the ethical and moral basis for the government. It places a burden of responsibility on the rulers to provide for their subjects’ material and spiritual needs. Above all, it charges them with ruling with absolute justice (Ashraf, 43). God is the real and ultimate master of the universe and that he had, within certain limits entrusted mastery over the universe to man as such. The Holy Qur’an says that before the creation of man God proclaimed: “I have decreed the coming into being upon the earth of one who should be my vicegerent and should manifest my attributes in himself” (Qur'an, 20:30). A Prophet, who is directly elected and appointed by God thus become the vicegerent of God and derives his authority directly from God. God reveals His will and laws through a Prophet who in him, communicates and interprets it to the people. All systems of culture which base themselves upon a religion revolve round the status, personality and character of the Prophet who was the principal exponent of that religion. A Prophet is the ideal that a religion presents to its adherents to look up to and to imitate. The culture based upon that religion will thus reflect in all its aspects the personality and the character of his Prophet (Muhammad Zafrullah Khan, 1991:33). On the other hand, the head of a state in whom may be vested the authority, for purpose of administration, with which man has been entrusted over the universe, is appointed by the people and is only a representative of the people (Muhammad Zafrullah Khan, 1993:12). 7 A study of the Holy Qur’an reveals that it contemplates two types of states, having the same ideals and objectives, but differing with regard to the scope of the authority of the state and the manner of its establishment. The first is a state in which the head of state exercises authority in both secular and spiritual spheres. The Holy Qur’an states: Allah has promised to those among you who believe and do good works that He will, surely, make them successors in the earth, as He made successors from among those who were before them; and that He will surely, l establish for them their religion which He has chosen for them (Qur'an, 24:56). The institution of Caliphate thus partakes of both a secular and religious character. The Caliph is a representative of the people, and he has promised Divine support so long as the institution maintains the character with which the Qur’an invest it, and does not merely bear the title, as has so often happened in the history of Muslims ( Muhammad Zafruallah Khan, 1993:12). The other type of State is that in which also the Head of State is a representative of the people, with duties and responsibilities corresponding to that of the Caliph; but with regard to his tenure of office the scope of his authority, and the limitation upon it, he is bound by the provisions of the constitution in conformity with which he is elected to office and which he must uphold. In his case, also the emphasis is laid upon his role as a representative of the people (Muhammad Zafrullah Khan, 1993:13). The Holy Qur’an states: “Allah commands you to entrust authority into the hand of those who are best fitted to discharge it” (Qur'an, 4:58). It is clear that sovereignty in its context is vested in the people. They are commanded to entrust it to those who are best fitted to discharge the responsibilities attached to it. The exercise of the franchise for the purpose of electing representative for the discharge of the various responsibilities of the state is thus elevated to a sacred trust (Maulana Muhammad Ali, 1973:401).,Allah says: "And when you are called upon to judge between, or exercise authority over the peoples you should do so equitably and with justice" (Qur'an, 4:58). This verse contains two obligations, the one laid upon the people to choose their representatives wisely, and the other lay upon those who are chosen to exercise their authority equitably and with justice. These two obligations are the very essence of good administration. Basic Principle of Government 8 According to Islam, the basic principle of government should be absolute justice. After migration from Mecca to Medina, the Holy Prophet concluded a written agreement with the Jews and the Pagan allies of Medina, which holds a very important position in the history of Islam, it is called Covenant of Medina. A very early book of Islam’s history – Seerat Ibn Hisham has recorded its complete text. It was as it were, the constitution of the first ever through Islamic government and was based on absolute justice to all (Khalid Saifullah Khan, 2005:53). The whole population of Medina comprising tribes of different religions, traditions and customs were declared as one Nation (Ummah). All citizens of medina (men and women) had equal rights and responsibilities and freedom of religion was assured to all. All of them accepted joint responsibility of defence against outside aggression. Islamic Law Shari’ah was not to be imposed on Non-Muslims and their affairs were to be decided according to their own law or custom as they like (Khalid Saifullah Khan, 53). It was thus in essence a pluralistic society based on justice that protected the fundamental rights of all, these rights include, the protection of lives, properties, places of worship and the right to religious freedom. They were all equal citizens forming one nation, and they were never considered non-Muslims living under the protection of a Muslim government. Instead being Dhimmi they were Muahid, i.e. equal partners made under an agreement. Indeed, all the modern concepts of justice, human rights, religious freedom and pluralism found their most solemn application in Medina during the Prophet’s time (Khalid Saifullah Khan, 54). According to Islamic teachings and overriding concept of there being no compulsion in matter of faith, religion does not need to be the predominant legislative authority in the political affairs of a state (Mirza Tahir Ahmad, 1993:197).The Medina covenant states: '' And the Jews of Bani Auf will be one nation with the Muslims; for Jews will be their religion and for Muslims will be their religion'' (Ibn-Hisham, 2003:112). This clarified the point that in a Muslim state, though Muslims and non-Muslims would be two nations religiously, they would be one nation politically. This is because of the freedom of religion and Islamic Law (Shari’ah) would not be imposed on any citizen. Allah says: “There is no compulsion in matter of faith” (Qur'an, 2:256). The word “Deen” used in the Holy Qur’an according to Arabic language connotes religious tenets, 9 social system, political behaviour and selected way of life chosen by a people under specific conditions (J.M. Cowan, 1960:306). According to the true teachings of Islam, religion has no right to interfere in areas exclusive to the state nor has the state any right to interfere in areas commonly shared by them. Rights and responsibilities are so clearly defined in Islam that any question of clash is obviated. Unfortunately there is a tendency among many secular states to sometimes extend the dominie of secularisation beyond its natural borders. The same is true of theoretic state unduly influenced by a religious hierarchy (Mirza Tahir Ahmad, 1993: 199). A complete disregard for any religious or moral restraint becomes a key factor in a society being torn apart from the chaos within. It leaves legislation as the only basis of control thus replacing the self-discipline derived from individual accountability to a supreme being with an ever increasing set of complex laws that seek to keep a check on the consequences of the moral decline that takes root (Khalid Saifullah Khan, 58). Therefore, indeed, many factors that have contributed to the decline of moral values in the contemporary society, such as excessive love for worldly things, individualism, decline of religion, promotion of sex and violence in all forms of Media. However, this decline is further aggravated when secular governments promote godlessness in the form of right to a carefree society in which religious and moral value are completely ignored ( Khalid Saifullah Khan, 53). Muslims in a Secular State There are many action of man, which are simultaneously crimes under secular law and sin attracting punishment in the hereafter under religious laws, such as murder, theft, damaging property, slandering, fabricating lies, embezzlement and numerous other social vices, which are condemned by all religions alike (Khalid Saifullah Khan, 59). Secularism and religion even moving within their own orbits can cooperate with each other in eradicating such evil which disturb the peace and tranquillity of society. The maintenance of social and moral help is the joint responsibility of State and religion must play an active role in promoting peace and harmony in society Secular or otherwise (Mirza Tahir Ahmad, 1993:98-99). Muslims thus should live peacefully under any state that provides freedom of religion. Islam makes it clear that citizens have a primary role in promoting peace in their society. There are no exceptions to this general principle. Provided the state does not dictate matter of faith, individuals are required to obey the laws of the land and serve their 10 country diligently. Once a government is elected wether in an Islamic state or otherwise it is binding on every Muslim to obey it (Jegede, 1983:4). On this Allah says: O ye, who believe, obey Allah and obey His messengers and those who are in authority among you. And if you differ in anything, refer it to Allah and His messenger if you are true believers in Allah and the last day. This is the best and most commendable in the end (Qur'an, 4:60). The verse tells us that if it is an Islamic state, the ruler must rule according to the injunctions of the Holy Qur’an and that of the practice of the Prophet of Islam. However if the Qur’an and tradition of the prophet of Islam are silent on any particular aspect it should be left to those in whom is vested the authority to manage the affairs of the country. But in a secular state like Nigeria, this must be thrashed out in accordance with the laws of the country. If Muslims partake in the election of a government and such government invariably becomes tyrannical or oppressive, there is no justification for such Muslim to embark on coercion to change the government, rather all constitutional means must be applied to effect the change having rest assured in the words of Allah as thus: "Allah, Lord of Sovereignty, He gives sovereignty to whomsoever He pleases, and He takes away sovereignty from whomsoever He pleases” (Qur'an, 3:27). The truth is that according to the Holy Qur’an it is forbidden to go to war against a government which does not interfere in any way with Islam or its practices, nor uses force against us in order to promote its own religion (Malik Ghulam Farid, 1988: 2610). Allah says: Allah forbids you not, respecting those who have not fought against you on account of your religions and who have not driven you forth from your homes, that you be kind of them and act equitably towards them; surely Allah loves those who are equitable (Qur'an, 60:8). Allah only forbids you, respecting those who have fought against you on account of your religion, and have driven you out of your homes, and have helped others in deriving you out, that you make friends of them, and whosoever makes friends of them, it is these that are the transgressors ( Qur'an, 60:9). From all these facts, it is difficult for the extremists of opposing ideologies to live in harmony. But there should be no problem to do so by the enlightened moderates, who respect the ideas and faiths of others. Absolute justice is the cornerstone of every civilized and good government. On grounds of absolute justice Islamic Law Shari’ah 11 cannot be imposed on non-Muslims anywhere. Otherwise the same right would have to be conceded to non-Muslims over their Muslim subjects (Khalid Saifullah Khan, 60). The punishment of common crimes should be dealt with separately from the crimes committed under religious laws. For example drinking of alcohol is no crime for Christians and Muslims have no right to punish them under Islam law, if there is any such law similarly, the Jurisprudence (Fiqh) of one sect of Islam cannot be imposed on persons belonging to other sects ( Khalid Saifullah Khan, 61). Conclusion Politics according to the teaching of Islam is not do or die affairs, The Holy Qur’an dictates the moral basis of politics and states that no one as any inherent, personal, intrinsic, or independent claim of sovereignty. Allah is the King of kings, Master of masters. He bestows sovereignty and kingdom upon whomsoever He deems fit and takes away kingdom upon whomsoever He pleases. So when power falls to the lot of anyone, it bestows upon him only a mandate, not a right, of absolute ownership. No matter what form authority takes, no matter in what shape the instruments of control are fashioned, empires, kingdoms, democracies or dictatorships. Whatever usages or laws are established by such agencies, they remain answerable and accountable to God for putting them into operation. If their laws create unrest, discord, strife, and unhappiness or if they fail to make a positive contribution to the common objective of human civilisation these agencies expose themselves to indictment before the throne of the Divine Maker and Master of the universe. Another important principle of politics is the requirement that politicians carry out their duties with strict impartiality and absolute justice. They should not attempt to pervert the course of justice for any reason. Allah commands: O ye who believe: Be strict in observing justice, being witnesses for the sake of Allah, even though it be against yourselves or against parents and kindred. Whether he be rich or poor, Allah is more regardful of them both than you are. Therefore follow not low desires so that you may be able to act equitably, and if you conceal the truth or evade it, then remember that Allah is well aware of what you do (QUR'AN, 4:135). 12 Note and References Abdul Wahab Adam, (2004). ''Religious Tolerance,'' in The Review of Religions, Vol.99, (3), 24-36. _________________ (2005). ''Peace and Governance,'' in The Review of Religions, Vol. 100 (9), 52-63. Abul A'la Maududi, (1977) ''Jihad in Islam'', (Damascus: The Holy Qur'an publishing House. Ahmad Olayiwola Jegede, (1983). ''The Concept of Islam on Politics'', in The Truth, Vol. XXXI, (19), 4-8. A.S. Hornby, (2000). Oxford Advanced Learners Dictionary of Current English (Oxford: University Press David Fallman, (Ed), (1996). 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