Islamic Political Ideology

1. World Political Ideologies

2. Forms of Government
3. Islamic Political Ideology
 Islamic form of government
 Concept of Khilaafah
 The Electoral Process (Shura or consultation system)
 Objectives of Shariah
 Ultimate goal of Islamic Republic
 Islamic Constitutional values
 A- World Political Ideologies

Absolutism Liberalism Conservtism

Anarchism

belief that a single belief in stability,

Belief that the best Liberal democracy is concreteness,
ruler should have a political ideology
government is human fallibility &
absolutely no control over every & form of gov. in
aspect of the unique
government which circumstances of
government & the representative
e.g. Somalia 1991- people's lives. each society
2006 democracy is
e.g. Byzantine operated under the Authoritarionism
empire principles of
liberalism.
belif in
individualism,
freedom, equality,
rationalism
 B-Forms of Government

Democrac
Theocracy Monarchy Oligarchy y Republic

a form of a representative
A form of government in
a government in democracy in
government in which the which the people's
which a Deity is which the supreme
power is lodged in a government in supreme power elected deputies
recognized as the hands of a which control is is retained by (representatives),
the supreme monarch who exercised by a the people, but not the people
ruler, the Deity’s reigns over a state themselves, vote
small group of which is usually on legislation.
laws are or territory, usually
individuals exercised
interpreted by for life and by
hereditary right whose authority indirectly
religious generally is through a
authority based on wealth system of
(bishops etc) or power. representation
and delegated People
authority
Ruler periodically
Religious renewed.
Figure
Elite
People
 C-Islamic Political Ideology

1. Islamic form of Government:

 According to Hamilton, “in any Democracy--either a Direct or a
Representative type--as a form of government, there can be no legal
system which protects the individual or the Minority (any or all minorities)
against unlimited tyranny by the Majority..... Such a form of government is
characterized by The Majority Omnipotent and Unlimited. This is true, for
example, of the Representative Democracy of Great Britain; because
unlimited government power is possessed by the House of Lords, under
an Act of Parliament of 1949--indeed, it has power to abolish anything and
everything governmental in Great Britain.
 In contrast to ‘Democracy’, “a Republic is: a constitutionally limited government of the representative
type, created by a written Constitution-adopted by the people and changeable (from its original
meaning) by them only by its amendment--with its powers divided between three separate Branches:
Executive, Legislative and Judicial. Here the term ‘the people’ means, of course, the electorate. The
people form their governments and grant to them only ‘just (limited) powers’, in order primarily to
secure (to make and keep secure) their God-given, unalienable rights.
 Put in simple words, in a Democracy the Majority can make or abolish any law whatsoever without any
restrictions. The legislative power of the Majority is not limited by any constitution. The parliamentary
system of Great Britain is a perfect example of this form of government. On the other hand in a
Republic, the legislative power of the Majority is limited by a constitution. The Majority cannot make
any law against the basic principles enshrined in the constitution. This is the form of government that
was envisaged by the American forefathers and the United States of America was meant to be a
Republic rather than a Democracy.
 Now the question remains that what is the basic difference between an ordinary (secular) Republic and
an Islamic Republic? A short answer to this question is that in any Republic, the Majority cannot do any
legislation against a constitution that is framed by their founding fathers based on the collective human
wisdom. In an Islamic Republic, the Majority cannot do any legislation against the Quran revealed by
the Almighty God or against a constitution derived from the Quran. In a Democracy, the Majority can do
any legislation whatsoever without any restrictions.
 In other words, in a Republic the power of the Majority is limited by a man-made constitution derived
from the collective human wisdom; in an Islamic Republic the power of the Majority is limited by the
Word of God (the Quran), or limited by a constitution derived from the Quran (the Divine Book), (or
Sunnah of the Prophet S.A.W); and in a Democracy the power of the Majority is not limited by anything.
 The form of government envisaged by the Quran is not a pure democracy or theocracy or constitutional
theocracy or constitutional monarchy but a constitutional republic, with the Quran being the basis of
the constitution.
 2. Definition of Khilaafah
 The Islamic Republic is based on Divine sovereignty or Will of the
Almighty, wherein the Almighty God is the ultimate source of (legislative)
power and authority.

 The will of the majority is to be subservient to the will of the Almighty. Any
laws made by the legislative body are subject to judicial review and
possible invalidation by the judiciary if a law is against the Word of God
given in the Quran.
 Concept of Khilaafah

Soveirgnity
Allah Almighty

Vicegerency
of
Mankind

Individual Khilaafah Collective Khilaafah

Prophets People
 2. Concept of Khilaafah
 The entire concept of Khilafah is based on the rejection or negation of
human sovereignty. The Holy Qur’an repeatedly proclaims that absolute
sovereignty belongs to Almighty Allah (SWT) alone. Since human beings
cannot claim to be sovereigns, all they are left with, therefore, is
vicegerency. Man is not sovereign in his own right, but he is the khalifah of
Allah — the vicegerent of God. The Holy Qur’an describes the status of
Adam (AS) in these words: “And (remember) when your Lord said to the
angels: Verily, I am going to appoint a vicegerent in earth…” (Al-Baqarah
2:30).
 The relationship between Divine Sovereignty and human vicegerency can be
easily understood by means of the following example. Under the Colonial Raj
in India, sovereignty belonged to the British King or Queen, but there was
always a viceroy present in India whose duty it was to implement the orders
that he would receive from His Majesty’s or Her Majesty’s Government. In
matters concerning which there was no express order from the sovereign,
however, the viceroy was free to evaluate the situation himself and, keeping
the fundamental aims of his Government in mind, to take a decision using
his best judgment. This is precisely the relationship between Divine
Sovereignty and human vicegerency
 Khilaafah Institution

Legislative Executive Judiciary

to implement the to interpret the

to make laws law and the laws and decide
decisions thereby matters accordingly

Parliamentarian: a government
Presidential - a system of in which members of an
government where the executive branch (the cabinet
executive branch exists and its leader - a prime
separately from a legislature minister, premier or
(to which it is generally not chancellor) are nominated to
accountable). their positions by a legislature
or parliament, and are directly
responsible to it
 Quranic foundation of Islamic political khilafah system:

 Three essential powers for running a state are the legislative power (to make laws), the
judicial power (to interpret the laws and decide matters accordingly) and the executive power
(to implement the law and the decisions thereby).
 Quran clearly states the basis of these three powers as below:
• Basis of Legislative Power:
‫ول إِ ْن ُك ْنتُ ْم ُت ْؤِمنُو َن بِاللَّ ِه َوالَْي ْوِم اآْل ِخ ِر‬ َّ ‫ول َوأُولِي اأْل َْم ِر ِم ْن ُك ْم فَِإ ْن َتنَ َاز ْعتُ ْم فِي َش ْي ٍء َف ُردُّوهُ إِلَى اللَّ ِه َو‬
ِ ‫الر ُس‬ َ ‫الر ُس‬ ِ ‫َطيعوا اللَّه وأ‬
َّ ‫َطيعُوا‬ ِ
َ َ ُ ‫آمنُوا أ‬ َ ‫ين‬
ِ َّ
َ ‫ياأيها الذ‬
)4:59( ‫َح َس ُن تَأْ ِوياًل‬ ْ ‫ك َخْي ٌر َوأ‬ َ ِ‫ذَل‬
‘O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among
you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe
in Allah and the Last Day: That is best, and most suitable for final determination’.

• Basis of Executive & Judicial Power:

‫ص ًيرا‬ َ ً َ ْ َ َ ُ ِ ‫َى أ َْه ِل َها َوإِذَا َح َك ْمتُ ْم َب ْي َن الن‬
ِ ‫َّاس أَ ْن تَ ْح ُكموا بِالْع ْد ِل ۚ إِ َّن اللَّهَ نِِع َّما ي ِعظُ ُكم بِ ِه ۗ إِ َّن اللَّهَ َكا َن س ِميعا ب‬ ِ َ‫إِ َّن اللَّهَ يأْمرُكم أَ ْن ُت َؤدُّوا اأْل َمان‬
ٰ ‫ات إِل‬ َ ْ ُُ َ
“Indeed, Allah commands you to render trusts to whom they are due and when you judge
between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is
ever Hearing and Seeing”.
 Criteria for the People in Authority: (Executive Authority)

The following criteria can be derived from the Quran for

electing or appointing people in authority:
(1) integrity (taqwa),
(2) honesty& trustworthiness (amanat),
(3) knowledge (ilm)
(4) wisdom (hikma)
(5) sound judgement (hukman)
(6) decisiveness (fasl-al-khitab)
(7) safeguarding of national interests (hafeez)
(8) physical capacity (jism, quwat)
(9) good intelligence quotient (istimbat)
 3. The Electorate and the Electoral
Process: (Shura or consultation)
 The Quran does not explicitly give any specific composition of the electorate or any
specific electoral process for electing the Chief Executive or Head of the Islamic
State. However, it has alluded to various criteria for the candidate and has
enjoined to incorporate the ‘consultation among the Muslim community’ in the
appointment process. Moreover, the Quran has not given any fixed method of
consultation, and this may vary depending on time and circumstances as is evident
from the early history of the Muslims.
 After the demise of the Prophet Muhammad (s.a.w.), all the first four rightly
guided caliphs were elected through different electorate and varied electoral
processes. The first Caliph, Abu Bakar (r.a.,), was elected by the representatives of
the Muslim community present at the time of the demise of the Prophet (s.a.w.)
by mutual consultation. While the first Caliph was on his death bed, he designated
Umar (r.a.) as the second Caliph after consultation with some representatives of
the Muslim community. This designation was later on ratified by the Muslim
community (by a process that may be likened to modern-day referendum). The
second Caliph formed an electoral body of six most prominent representatives of
the Muslim Community. The electoral body nominated Uthman (r.a.). This
nomination was later on ratified by the majority of the Muslim Community. The
fourth Caliph, Ali (r.a.) was elected by a congregation of the Muslim community at
Masjid-e-Nabwi, with majority of the community pledging him support.
 4. Objectives of Shariah
Definition
 Maqasidal-Shari’ah is the aims or goals intended by
Islamic law for the realization of benefit to mankind.
 The primary objective of Islamic law is the realization
of benefit to mankind, concerning their affairs both
in this world and the hereafter.
 It is generally held that Islamic law in all its branches
aims at securing benefit for the people and
protecting them against corruption and evil.
 Classification and the hierarchy of maqasidal-shari’ah

desirable or
Complementary
Primary Objectives embellishment
Objectives
‫الضروريات‬ objectives
‫الحاجيات‬
‫التحسينيات‬
These are indispensable
They seek to attain
maqasid for the survival and They seek to establish refinement and perfection
well being of mankind in this ease and facility; and to in all areas of human
world and their success in the remove hardship and conduct.
hereafter. Their neglect will difficulty. •Their neglect does not
lead to disruption and interrupt the normal life
disorder and could lead to and cause hardship to the
undesirable end. people but it might lead to
lack of comfort of life.
Marriage,
communication tools,
means of
religion (din), life (nafs), transportation Branded outfit,
lineage (nasl), intellect luxury car,
(aql) and property (mal).
bungalows etc
 Primary Objectives: The Islamic Law, on the whole, seeks to protect &
promote these essential values, & validate all measures necessary for their
preservation & advancement.

Investment-
stealing

Education-
Drinking alcohol

Marriage-
adultery

Property
Killing-qisas
Intellect
Lineage
Life
Prayer, Zakat,
Religion
Fasting, Hajj
 5. Ultimate Goal of the Islamic Republic:

 the ultimate goal of Al-Islam, according to the Quran,

is human development, welfare and prosperity in
peace and security.
 And the ultimate goal of an Islamic Republic is to
establish a society wherein everybody is able to fulfil
his valuable physical, mental and spiritual potentials
in peace and security.
 6. Islamic Constitutional Values:
 Justice and Equality
 Liberty and Freedom
Freedom of Expression:
Freedom of speech or expression is the political right to express one’s
opinion or ideas. The right to freedom of expression is not absolute
anywhere in the world, and is subjected to restrictions as with slander,
sedition, libel, obscenity, etc. In an Islamic Republic, no one is allowed to
spread immorality or broadcast obscenity in the name of freedom of
media or press. No one is allowed to calumniate the innocent under the
pretext of freedom of speech. Regarding the speech or expression, the
Quran gives several guidelines such as: talking straight without any
deception; choosing best words to speak and saying those in the best
possible manner; speaking politely; shunning false and deceitful
statements; not confounding truth with falsehood; using civilized language;
and being just when voicing an opinion.