Political aspects of Islam

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Political aspects of Islam are derived from the Qur'an, the Sunnah (the sayings and living habits of Muhammad), Muslim history, and elements of political movements outside Islam.

Sunnah, also sunna or sunnat, is the body of literature which discusses and prescribes the traditional customs and practices of the Islamic community, both social and legal, often but not necessarily based on the verbally transmitted record of the teachings, deeds and sayings, silent permissions of the Islamic prophet Muhammad, as well as various reports about Muhammad's companions. The Quran and the sunnah make up the two primary sources of Islamic theology and law. The sunnah is also defined as "a path, a way, a manner of life"; "all the traditions and practices" of the Islamic prophet that "have become models to be followed" by Muslims.

Muhammad Founder of Islam

Muhammad was an Arab merchant and the founder of Islam. According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings preached previously by Adam, Abraham, Moses, Jesus, and other prophets. He is viewed as the final prophet of God in all the main branches of Islam, though some modern denominations diverge from this belief. Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief. He is referred to by many appellations, including Messenger of Allah, The Prophet Muhammad, Allah's Apostle, Last Prophet of Islam and others; there are also many variant spellings of Muhammad, such as Mohamet, Mahamad, Muhamad and many others.

Political movement movement to obtain a political goal

In the social sciences, a political movement is a social group that operates together to obtain a political goal, on a local, regional, national, or international scope. Political movements develop, coordinate, promulgate, revise, amend, interpret, and produce materials that are intended to address the goals of the base of the movement. A social movement in the area of politics can be organized around a single issue or set of issues, or around a set of shared concerns of a social group. In a political party, a political organization seeks to influence, or control, government policy, usually by nominating their candidates and seating candidates in politics and governmental offices. Additionally, parties participate in electoral campaigns and educational outreach or protest actions aiming to convince citizens or governments to take action on the issues and concerns which are the focus of the movement. Parties often espouse an ideology, expressed in a party program, bolstered by a written platform with specific goals, forming a [coalition] among disparate interests.

Contents

Traditional political concepts in Islam include leadership by elected or selected successors to the Prophet known as Caliphs, (Imamate for Shia); the importance of following Islamic law or Sharia; the duty of rulers to seek Shura or consultation from their subjects; and the importance of rebuking unjust rulers. [1]

The term imamate or imamah means "leadership" and refers to the office of an imam.

Sharia, Islamic law or Sharia law is a religious law forming part of the Islamic tradition. It is derived from the religious precepts of Islam, particularly the Quran and the Hadith. In Arabic, the term sharīʿah refers to God's immutable divine law and is contrasted with fiqh, which refers to its human scholarly interpretations. The manner of its application in modern times has been a subject of dispute between Muslim fundamentalists and modernists.

Shura Arabic word meaning consultation

Shura is an Arabic word for "consultation". The Quran and the Prophet Muhammad encourage Muslims to decide their affairs in consultation with those who will be affected by that decision.

A significant change in the Islamic world was the abolition of the Ottoman caliphate in 1924. [2] In the 19th and 20th century, common Islamic political theme has been resistance to Western imperialism and enforcement of Sharia through democratic or militant struggle. The defeat of Arab armies in the Six-Day War, the end of Cold War and collapse of the Soviet Union with the end of communism as a viable alternative has increased the appeal of Islamic movements such as Islamism, Islamic fundamentalism and Islamic democracy, especially in the context of popular dissatisfaction with secularist ruling regimes in the Muslim world.[ citation needed ]

Ottoman Empire Former empire in Southeast Europe, Western Asia and North Africa

The Ottoman Empire, historically known to its inhabitants and the Eastern world as Rome (Rûm), and known in Western Europe as the Turkish Empire or simply Turkey, was a state that controlled much of Southeast Europe, Western Asia and North Africa between the 14th and early 20th centuries. It was founded at the end of the 13th century in northwestern Anatolia in the town of Söğüt by the Oghuz Turkish tribal leader Osman I. After 1354, the Ottomans crossed into Europe, and with the conquest of the Balkans, the Ottoman beylik was transformed into a transcontinental empire. The Ottomans ended the Byzantine Empire with the 1453 conquest of Constantinople by Mehmed the Conqueror.

Imperialism Policy or ideology of extending a nations rule over foreign nations

Imperialism is a policy or ideology of extending a nation's rule over foreign nations, often by military force or by gaining political and economic control of other areas. Imperialism was both normal and common worldwide throughout recorded history, the earliest examples dating from the mid-third millennium BC, diminishing only in the late 20th century. In recent times, it has been considered morally reprehensible and prohibited by international law. Therefore, the term is used in international propaganda to denounce an opponent's foreign policy.

Jihad is an Arabic word which literally means striving or struggling, especially with a praiseworthy aim. In an Islamic context, it can refer to almost any effort to make personal and social life conform with God's guidance, such as struggle against one's evil inclinations, religious proselytizing, or efforts toward the moral betterment of the ummah, though it is most frequently associated with war. In classical Islamic law, the term refers to armed struggle against unbelievers, while modernist Islamic scholars generally equate military jihad with defensive warfare. In Sufi and pious circles, spiritual and moral jihad has been traditionally emphasized under the name of greater jihad. The term has gained additional attention in recent decades through its use by terrorist groups.

Pre-modern Islam

Origins of Islam as a political movement are to be found in the life and times of Islam's prophet Muhammad and his successors. In 622 CE, in recognition of his claims to prophethood, Muhammad was invited to rule the city of Medina. At the time the local Arab tribes of Aus and Khazraj dominated the city, and were in constant conflict. Medinans saw in Muhammad an impartial outsider who could resolve the conflict. Muhammad and his followers thus moved to Medina, where Muhammad drafted the Medina Charter. This document made Muhammad the ruler, and recognized him as the Prophet of Allah. The laws Muhammad established during his rule, based on the revelations of the Quran and doing of Muhammad, are considered by Muslims to be Sharia or Islamic law, which Islamic movements seek to establish in the present day. Muhammad gained a widespread following and an army, and his rule expanded first to the city of Mecca and then spread through the Arabian peninsula through a combination of diplomacy and military conquest.

Medina City in Al Madinah, Saudi Arabia

Medina, also transliterated as Madīnah, is a city in the Hejazi region of the Arabian Peninsula and administrative headquarters of the Al-Madinah Region of Saudi Arabia. At the city's heart is al-Masjid an-Nabawi, which is the burial place of the Islamic prophet, Muhammad, and it is one of two holiest cities in Islam, the other being Mecca.

Constitution of Medina A constitution developed by the Prophet Muhammad

The Constitution of Medina, also known as the Charter of Medina, was drawn up on behalf of the Islamic prophet Muhammad shortly after his arrival at Medina in 622 CE, following the Hijra from Mecca.

Allah Deity of Islam

Allah is the Arabic word for God in Abrahamic religions. In the English language, the word generally refers to God in Islam. The word is thought to be derived by contraction from al-ilāh, which means "the god", and is related to El and Elah, the Hebrew and Aramaic words for God.

Today many Islamist or Islamic democratic parties exist in almost every democracy with a Muslim majority. Many militant Islamic groups are also working in different parts of world. The controversial term Islamic fundamentalism has also been coined by some non-Muslims to describe the political and religious philosophies of some militant Islamic groups. Both of these terms (Islamic democracy and Islamic fundamentalism) lump together a large variety of groups with varying histories, ideologies and contexts.

Islamic fundamentalism Muslims who seek to return to the fundamentals of the Islamic religion

Islamic fundamentalism has been defined as a movement of Muslims who regard earlier times favorably and seek to return to the fundamentals of the Islamic religion and live similarly to how the Islamic prophet Muhammad and his companions lived. Islamic fundamentalists favor "a literal and originalist interpretation" of the primary sources of Islam, seek to eliminate "corrupting" non-Islamic influences from every part of their lives and see "Islamic fundamentalism" as a pejorative term used by outsiders for Islamic revivalism and Islamic activism.

Islamic State of Medina

The Constitution of Medina was drafted by the Islamic prophet Muhammad. It constituted a formal agreement between Muhammad and all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews, Christians [3] and Pagans. [4] [5] [6] This constitution formed the basis of the first Islamic state. The document was drawn up with the explicit concern of bringing to an end the bitter intertribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish, Christian and Pagan communities of Medina bringing them within the fold of one community—the Ummah. [7]

Christians people who adhere to Christianity

Christians are people who follow or adhere to Christianity, a monotheistic Abrahamic religion based on the life and teachings of Jesus Christ. The words Christ and Christian derive from the Koine Greek title Christós (Χριστός), a translation of the Biblical Hebrew term mashiach (מָשִׁיחַ).

Islamic state type of government in which the primary basis for government is sharia (Islamic law)

The term Islamic state has been used to describe various historical polities and theories of governance in the Islamic world. As translation of the Arabic term dawlah islāmiyyah it refers to a modern notion associated with political Islam (Islamism).

Ummah is an Arabic word meaning "community". It is distinguished from Shaʻb which means a nation with common ancestry or geography. Thus, it can be said to be a supra-national community with a common history.

The precise dating of the Constitution of Medina remains debated but generally scholars agree it was written shortly after the Hijra (622). [Note 1] [Note 2] [Note 3] [Note 4] It effectively established the first Islamic state. The Constitution established: the security of the community, religious freedoms, the role of Medina as a haram or sacred place (barring all violence and weapons), the security of women, stable tribal relations within Medina, a tax system for supporting the community in time of conflict, parameters for exogenous political alliances, a system for granting protection of individuals, a judicial system for resolving disputes, and also regulated the paying of blood money (the payment between families or tribes for the slaying of an individual in lieu of lex talionis).[ citation needed ]

Early Caliphate and political ideals

After death of Muhammad, his community needed to appoint a new leader, giving rise to the title Caliph, meaning "successor". Thus the subsequent Islamic empires were known as Caliphates. Alongside the growth of the Umayyad empire, the major political development within Islam in this period was the sectarian split between Sunni and Shi'ite Muslims; this had its roots in a dispute over the succession of the Caliphate. Sunni Muslims believed the caliphate was elective, and any Muslim might serve as one. Shi'ites, on the other hand, believed the caliphate should be hereditary in the line of the Prophet, and thus all the caliphs, with the exception of Ali, were usurpers. [14] However, the Sunni sect emerged as triumphant in most of the Muslim world, and thus most modern Islamic political movements (with the exception of Iran) are founded in Sunni thought.

Muhammad's closest companions, the four "rightly guided" Caliphs who succeeded him, continued to expand the state to encompass Jerusalem, Ctesiphon, and Damascus, and sending armies as far as the Sindh. [15] The Islamic empire stretched from Al-Andalus (Muslim Spain) to the Punjab under the reign of the Umayyad dynasty.

An important Islamic concept concerning the structure of ruling is shura, or consultation with people regarding their affairs, which is the duty of rulers mentioned in two verses in the Quran, 3:153, and 42:36. [16]

One type of ruler not part of the Islamic ideal was the king, which was disparaged in Quran's mentions of the Pharaoh, "the prototype of the unjust and tyrannical ruler" (18:70, 79) and elsewhere. (28:34) [17]

Election or appointment

Al-Mawardi, a Muslim jurist of the Shafii school, has written that the caliph should be Qurayshi. Abu Bakr Al-Baqillani, an Ashari Islamic scholar and Maliki lawyer, wrote that the leader of the Muslims simply should be from the majority. Abu Hanifa an-Nu‘man, the founder of the Sunni Hanafi school of fiqh, also wrote that the leader must come from the majority. [18]

Western scholar of Islam, Fred Donner, [19] argues that the standard Arabian practice during the early Caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from amongst themselves, although there was no specified procedure for this shura, or consultative assembly. Candidates were usually from the same lineage as the deceased leader but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunni view that the head of state or governor should be chosen based on lineage alone.

Majlis ash-Shura

Deliberations of the Caliphates, most notably Rashidun Caliphate were not democratic in the modern sense rather, decision-making power lay with a council of notable and trusted companions of Mohammad and representatives of different tribes (most of them selected or elected within their tribes). [20] (see also: Shura).

Traditional Sunni Islamic lawyers agree that shura , loosely translated as 'consultation of the people', is a function of the caliphate. The Majlis ash-Shura advise the caliph. The importance of this is premised by the following verses of the Quran:

"...those who answer the call of their Lord and establish the prayer, and who conduct their affairs by Shura. [are loved by God]"[42:38]

"...consult them (the people) in their affairs. Then when you have taken a decision (from them), put your trust in Allah"[3:159]

The majlis is also the means to elect a new caliph. Al-Mawardi has written that members of the majlis should satisfy three conditions: they must be just, they must have enough knowledge to distinguish a good caliph from a bad one, and must have sufficient wisdom and judgment to select the best caliph. Al-Mawardi also said in emergencies when there is no caliphate and no majlis, the people themselves should create a majlis, select a list of candidates for caliph, then the majlis should select from the list of candidates. [18] [ unreliable source? ] Some modern interpretations of the role of the Majlis ash-Shura include those by Islamist author Sayyid Qutb and by Taqiuddin al-Nabhani, the founder of a transnational political movement devoted to the revival of the Caliphate. In an analysis of the shura chapter of the Quran, Qutb argued Islam requires only that the ruler consult with at least some of the ruled (usually the elite), within the general context of God-made laws that the ruler must execute. Taqiuddin al-Nabhani, writes that Shura is important and part of "the ruling structure" of the Islamic caliphate, "but not one of its pillars," and may be neglected without the Caliphate's rule becoming un-Islamic. However, These interpretations of Shura (by Qutb and al-Nabhani) are not universally accepted and Islamic democrats consider Shura to be an integral part and important pillar of Islamic political system.[ citation needed ]

Separation of powers

In the early Islamic Caliphate, the head of state, the Caliph, had a position based on the notion of a successor to Muhammad's political authority, who, according to Sunnis, were ideally elected by the people or their representatives, [21] as was the case for the election of Abu Bakar, Uthman and Ali as Caliph. After the Rashidun Caliphs, later Caliphates during the Islamic Golden Age had a much lesser degree of democratic participation, but since "no one was superior to anyone else except on the basis of piety and virtue" in Islam, and following the example of Muhammad, later Islamic rulers often held public consultations with the people in their affairs. [22]

The legislative power of the Caliph (or later, the Sultan) was always restricted by the scholarly class, the ulama , a group regarded as the guardians of Islamic law. Since the law came from the legal scholars, this prevented the Caliph from dictating legal results. Sharia rulings were established as authoritative based on the ijma (consensus) of legal scholars, who theoretically acted as representatives of the Ummah (Muslim community). [23] After law colleges ( madrasas ) became widespread beginning with the 11th and 12th century CE, a student often had to obtain a ijaza-t al-tadris wa-l-ifta ("license to teach and issue legal opinions") in order to issue legal rulings. [24] In many ways, classical Islamic law functioned like a constitutional law. [23]

Practically, for hundreds of years after Rashidun Caliphate and until the twentieth century, Islamic states followed a system of government based on the coexistence of sultan and ulama following the rules of the sharia. This system resembled to some extent some Western governments in possessing an unwritten constitution (like the United Kingdom), and possessing separate, countervailing branches of government (like the United States) — which provided Separation of powers in governance. While the United States (and some other systems of government) has three branches of government — executive, legislative and judicial — Islamic monarchies had two — the sultan and ulama. [25]

According to Olivier Roy this "defacto separation between political power" of sultans and emirs and religious power of the caliph was "created and institutionalized ... as early as the end of the first century of the hegira." The sovereign's religious function was to defend the Muslim community against its enemies, institute the sharia, ensure the public good (maslaha). The state was instrument to enable Muslims to live as good Muslims and Muslims were to obey the sultan if he did so. The legitimacy of the ruler was "symbolized by the right to coin money and to have the Friday prayer ( Jumu'ah khutba ) said in his name." [26]

Sadakat Kadri argues that a large "degree of deference" was shown to the caliphate by the ulama and this was at least at times "counterproductive". "Although jurists had identified conditions from mental incapacity to blindness that could disqualify a caliph, none had ever dared delineate the powers of the caliphate as an institution." During the Abbasid caliphate:

When Caliph Al-Mutawakkil had been killed in 861, jurists had retroactively validated his murder with a fatwa. Eight years later, they had testified to the lawful abdication of a successor, after he had been dragged from a toilet, beaten unconscious, and thrown into a vault to die. By the middle of the tenth century, judges were solemnly confirming that the onset of blindness had disqualified a caliph, without mentioning that they had just been assembled to witness the gouging of his eyes. [27]

According to Noah Feldman, a law professor at Harvard University, the legal scholars and jurists lost their control over Islamic law due to the codification of Sharia by the Ottoman Empire in the early 19th century: [28]

How the scholars lost their exalted status as keepers of the law is a complex story, but it can be summed up in the adage that partial reforms are sometimes worse than none at all. In the early 19th century, the Ottoman empire responded to military setbacks with an internal reform movement. The most important reform was the attempt to codify Shariah. This Westernizing process, foreign to the Islamic legal tradition, sought to transform Shariah from a body of doctrines and principles to be discovered by the human efforts of the scholars into a set of rules that could be looked up in a book. [...] Once the law existed in codified form, however, the law itself was able to replace the scholars as the source of authority. Codification took from the scholars their all-important claim to have the final say over the content of the law and transferred that power to the state.

Obedience and opposition

According to scholar Moojan Momen, "One of the key statements in the Qur'an around which much of the exegesis" on the issue of what Islamic doctrine says about who is in charge is based on the verse

"O believers! Obey God and obey the Apostle and those who have been given authority [uulaa al-amr] among you" (Qur'an 4:59).

For Sunnis, uulaa al-amr are the rulers (Caliphs and kings) but for Shi'is this expression refers to the Imams." [29] According to scholar Bernard Lewis, this Qur'anic verse has been

elaborated in a number of sayings attributed to Muhammad. But there are also sayings that put strict limits on the duty of obedience. Two dicta attributed to the Prophet and universally accepted as authentic are indicative. One says, "there is no obedience in sin"; in other words, if the ruler orders something contrary to the divine law, not only is there no duty of obedience, but there is a duty of disobedience. This is more than the right of revolution that appears in Western political thought. It is a duty of revolution, or at least of disobedience and opposition to authority. The other pronouncement, "do not obey a creature against his creator," again clearly limits the authority of the ruler, whatever form of ruler that may be. [30]

However, Ibn Taymiyyah — an important 14th century scholar of the Hanbali school — says in Tafseer for this verse "there is no obedience in sin"; that people should ignore the order of the ruler if it would disobey the divine law and shouldn't use this as excuse for revolution because it will spell Muslims bloods. According to Ibn Taymiyya, the saying, 'Sixty years with an unjust imam is better than one night without a sultan`, was confirmed by experience. [31] He believed that the Quranic injunction to "enjoin good and forbid evil" (al-amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar, found in Quran   3:104 and Quran   3:110 and other verses) was the duty of every state functionary with charge over other Muslims from the caliph to "the schoolmaster in charge of assessing children's handwriting exercises." [32] [33]

Sharia and governance (siyasa)

Starting from the late medieval period, Sunni fiqh elaborated the doctrine of siyasa shar'iyya, which literally means governance according to sharia, and is sometimes called the political dimension of Islamic law. Its goal was to harmonize Islamic law with the practical demands of statecraft. [34] The doctrine emphasized the religious purpose of political authority and advocated non-formalist application of Islamic law if required by expedience and utilitarian considerations. It first emerged in response to the difficulties raised by the strict procedural requirements of Islamic law. The law rejected circumstantial evidence and insisted on witness testimony, making criminal convictions difficult to obtain in courts presided over by qadis (sharia judges). In response, Islamic jurists permitted greater procedural latitude in limited circumstances, such as adjudicating grievances against state officials in the mazalim courts administered by the ruler's council and application of "corrective" discretionary punishments for petty offenses. However, under the Mamluk sultanate, non-qadi courts expanded their jurisdiction to commercial and family law, running in parallel with sharia courts and dispensing with some formalities prescribed by fiqh. Further developments of the doctrine attempted to resolve this tension between statecraft and jurisprudence. In later times the doctrine has been employed to justify legal changes made by the state in consideration of public interest, as long as they were deemed not to be contrary to sharia. It was, for example, invoked by the Ottoman rulers who promulgated a body of administrative, criminal, and economic laws known as qanun . [35]

Shi'a tradition

In Shia Islam, three attitudes towards rulers predominated — political cooperation with the ruler, political activism challenging the ruler, and aloofness from politics — with "writings of Shi'i ulama through the ages" showing "elements of all three of these attitudes." [36]

Kharijite tradition

According to some Muslim authors, extremism within Islam goes back to the 7th century to the Kharijites. From their essentially political position, they developed extreme doctrines that set them apart from both mainstream Sunni and Shiʿa Muslims. The Kharijites were particularly noted for adopting a radical approach to Takfir, whereby they declared other Muslims to be unbelievers and therefore deemed them worthy of death. [37] [38] [39]

Modern era

Reaction to European colonialism

In the 19th century, European colonization of the Muslim world coincided with the retreat of the Ottoman Empire, the French conquest of Algeria (1830), the disappearance of the Moghul Empire in India (1857), the Russian incursions into the Caucasus (1828) and Central Asia.

The first Muslim reaction to European colonization was of "peasant and religious", not urban origin. "Charismatic leaders", generally members of the ulama or leaders of religious orders, launched the call for jihad and formed tribal coalitions. Sharia in defiance of local common law was imposed to unify tribes. Examples include Abd al-Qadir in Algeria, the Mahdi in Sudan, Shamil in the Caucasus, the Senussi in Libya and in Chad, Mullah-i Lang in Afghanistan, the Akhund of Swat in India, and later, Abd al-Karim in Morocco. All these movements eventually failed "despite spectacular victories such as the destruction of the British army in Afghanistan in 1842 and the taking of Kharoum in 1885." [40]

The second Muslim reaction to European encroachment later in the century and early 20th century was not violent resistance but the adoption of some Western political, social, cultural and technological ways. Members of the urban elite, particularly in Egypt, Iran, and Turkey advocated and practiced "Westernization". [41]

The failure of the attempts at political westernization, according to some, was exemplified by the Tanzimat reorganization of the Ottoman rulers. Sharia was codified into law (which was called the Mecelle) and an elected legislature was established to make law. These steps took away the Ulama's role of "discovering" the law and the formerly powerful scholar class weakened and withered into religious functionaries, while the legislature was suspended less than a year after its inauguration and never recovered to replace the Ulama as a separate "branch" of government providing Separation of powers. [41] The "paradigm of the executive as a force unchecked by either the sharia of the scholars or the popular authority of an elected legislature became the dominant paradigm in most of the Sunni Muslim world in the twentieth century." [42]

Modern political ideal of the Islamic state

In addition to the legitimacy given by medieval scholarly opinion, nostalgia for the days of successful Islamic empire simmered under later Western colonialism. This nostalgia played a major role in the Islamist political ideal of Islamic state, a state in which Islamic law is preeminent. [43] The Islamist political program is generally to be accomplished by re-shaping the governments of existing Muslim nation-states; but the means of doing this varies greatly across movements and circumstances. Many democratic Islamist movements, such as the Jamaat-e-Islami and Muslim Brotherhood have used the democratic process and focus on votes and coalition-building with other political parties. Radical movements such as Taliban and al-Qaeda embrace militant Islamic ideology. Al-Quada was prominent for being part of the anti-Soviet resistance in Afghanistan in the 1980s. [44] Both of the aforementioned groups had a role to play with the September 11 attacks in 2001, presenting both "near" and "far" enemies asregional governments and the United States respectively. [44] They also took part in the bombings in Madrid in 2004 and London in 2005. The recruits often came from the ranks of jihadis, from Egypt, Algeria, Saudi Arabia, and Morocco. [44]

Compatibility with democracy

General Muslim views

Esposito and DeLong-Bas distinguish four attitudes toward sharia and democracy prominent among Muslims today: [45]

  • Advocacy of democratic ideas, often accompanied by a belief that they are compatible with Islam, which can play a public role within a democratic system, as exemplified by many protestors who took part in the Arab Spring uprisings;
  • Support for democratic procedures such as elections, combined with religious or moral objections toward some aspects of Western democracy seen as incompatible with sharia, as exemplified by Islamic scholars like Yusuf al-Qaradawi;
  • Rejection of democracy as a Western import and advocacy of traditional Islamic institutions, such as shura (consultation) and ijma (consensus), as exemplified by supporters of absolute monarchy and radical Islamist movements;
  • Belief that democracy requires restricting religion to private life, held by a minority in the Muslim world.

Polls conducted by Gallup and PEW in Muslim-majority countries indicate that most Muslims see no contradiction between democratic values and religious principles, desiring neither a theocracy, nor a secular democracy, but rather a political model where democratic institutions and values can coexist with the values and principles of sharia. [46] [47] [48]

Islamic political theories

Muslih and Browers identify three major perspectives on democracy among prominent Muslims thinkers who have sought to develop modern, distinctly Islamic theories of socio-political organization conforming to Islamic values and law: [49]

  • The rejectionist Islamic view, elaborated by Sayyid Qutb and Abul A'la Maududi, condemns imitation of foreign ideas, drawing a distinction between Western democracy and the Islamic doctrine of shura (consultation between ruler and ruled). This perspective, which stresses comprehensive implementation of sharia, was widespread in the 1970s and 1980s among various movements seeking to establish an Islamic state, but its popularity has diminished in recent years.
  • The moderate Islamic view stresses the concepts of maslaha (public interest), ʿadl (justice), and shura. Islamic leaders are considered to uphold justice if they promote public interest, as defined through shura. In this view, shura provides the basis for representative government institutions that are similar to Western democracy, but reflect Islamic rather than Western liberal values. Hasan al-Turabi, Rashid al-Ghannushi, and Yusuf al-Qaradawi have advocated different forms of this view.
  • The liberal Islamic view is influenced by Muhammad Abduh's emphasis on the role of reason in understanding religion. It stresses democratic principles based on pluralism and freedom of thought. Authors like Fahmi Huwaidi and Tariq al-Bishri have constructed Islamic justifications for full citizenship of non-Muslims in an Islamic state by drawing on early Islamic texts. Others, like Mohammed Arkoun and Nasr Hamid Abu Zayd, have justified pluralism and freedom through non-literalist approaches to textual interpretation. Abdolkarim Soroush has argued for a "religious democracy" based on religious thought that is democratic, tolerant, and just. Islamic liberals argue for the necessity of constant reexamination of religious understanding, which can only be done in a democratic context.

20th and 21st century

Following World War I and the dissolution of the Ottoman Empire, and the subsequent abolition of the Caliphate by Mustafa Kemal Atatürk (founder of Turkey), many Muslims perceived that the political power of their religion was in retreat. There was also concern that Western ideas and influence were spreading throughout Muslim societies. This led to considerable resentment of the influence of the European powers. The Muslim Brotherhood was created in Egypt as a movement to resist and harry the British.

During the 1960s, the predominant ideology within the Arab world was pan-Arabism which deemphasized religion and emphasized the creation of socialist, secular states based on Arab nationalism rather than Islam. However, governments based on Arab nationalism have found themselves facing economic stagnation and disorder. Increasingly, the borders of these states were seen as artificial colonial creations - which they were, having literally been drawn on a map by European colonial powers.

Contemporary movements

Some common political currents in Islam include

Sunni and Shia differences

According to scholar Vali Nasr, political tendencies of Sunni and Shia Islamic ideology differ, with Sunni Islamic revivalism "in Pakistan and much of the Arab world" being "far from politically revolutionary", while Shia political Islam is strongly influenced by Ruhollah Khomeini and his talk of the oppression of the poor and class war. Sunni revivalism "is rooted in conservative religious impulses and the bazaars, mixing mercantile interests with religious values." ... Khomeini's version of Islamism engaged the poor and spoke of class war.

This Cleavage between fundamentalism as revivalism and fundamentalism as revolution was deep and for a long while coincided closely with the sectarian divide between the Sunnis - the Muslim world's traditional `haves`, concerned more with conservative religiosity - and the Shia - the longtime outsiders,` more drawn to radical dreaming and scheming." [53]

Graham Fuller has also noted that he found "no mainstream Islamist organization (with the exception of [shia] Iran) with radical social views or a revolutionary approach to the social order apart from the imposition of legal justice." [54]

See also

Notes

  1. W.M. Watt argues that the initial agreement was shortly after the hijra and the document was amended at a later date specifically after the battle of Badr (AH [anno hijra] 2, = AD 624). [8]
  2. R. B. Serjeant argues that the constitution is in fact eight different treaties which can be dated according to events as they transpired in Medina with the first treaty being written shortly after Muhammad's arrival. [9] [10]
  3. Julius Wellhausen argues that the document is a single treaty agreed upon shortly after the hijra, and that it belongs to the first year of Muhammad’s residence in Medina, before the battle of Badr in 2/624. Wellhausen bases this judgement on three considerations; first Muhammad is very diffident about his own position, he accepts the Pagan tribes within the Umma, and maintains the Jewish clans as clients of the Ansars [11] [12]
  4. Moshe Gil, a skeptic of Islamic history, argues that it was written within five months of Muhammad's arrival in Medina. [13]

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Fiqh is Islamic jurisprudence. Fiqh is often described as the human understanding of the sharia, that is human understanding of the divine Islamic law as revealed in the Quran and the Sunnah. Fiqh expands and develops Shariah through interpretation (ijtihad) of the Quran and Sunnah by Islamic jurists (ulama) and is implemented by the rulings (fatwa) of jurists on questions presented to them. Thus, whereas sharia is considered immutable and infallible by Muslims, fiqh is considered fallible and changeable. Fiqh deals with the observance of rituals, morals and social legislation in Islam as well as political system. In the modern era, there are four prominent schools (madh'hab) of fiqh within Sunni practice, plus two within Shi'a practice. A person trained in fiqh is known as a faqīh.

Islamism set of ideologies holding that Islam should guide social and political as well as personal life

Islamism is a concept whose meaning has been debated in both public and academic contexts. The term can refer to diverse forms of social and political activism advocating that public and political life should be guided by Islamic principles or more specifically to movements which call for full implementation of sharia. It is commonly used interchangeably with the terms political Islam or Islamic fundamentalism. In academic usage, the term Islamism does not specify what vision of "Islamic order" or sharia are being advocated, or how their advocates intend to bring them about. In Western mass media it tends to refer to groups whose aim is to establish a sharia-based Islamic state, often with implication of violent tactics and human rights violations, and has acquired connotations of political extremism. In the Muslim world, the term has positive connotations among its proponents.

Shia Islam Denomination of Islam which holds that Muhammad designated Ali as his successor and leader (imam), whose adherents form the majority of the population in Iran, Iraq, Azerbaijan, and Bahrain

Shia Islam is one of the two main branches of Islam. It holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor and the Imam (leader) after him, most notably at the event of Ghadir Khumm, but was prevented from the caliphate as a result of the incident of Saqifah. This view primarily contrasts with that of Sunni Islam, whose adherents believe that Muhammad did not appoint a successor and consider Abu Bakr, who they claim was appointed caliph by a small group of Muslims at Saqifah, to be the first rightful caliph after the Prophet.

Sunni Islam denomination of Islam

Sunni Islam is the largest denomination of Islam, followed by 85–90% of the world's Muslims. Its name comes from the word sunnah, referring to the behaviour of the Islamic prophet Muhammad. The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions.

Ijmāʿ is an Arabic term referring to the consensus or agreement of Islamic scholars on a point of Islamic law. Various schools of thought within Islamic jurisprudence may define this consensus to be that of the first generation of Muslims only; or the consensus of the first three generations of Muslims; or the consensus of the jurists and scholars of the Muslim world, or scholarly consensus; or the consensus of all the Muslim world, both scholars and laymen. Sunni Muslims regard ijmā' as the third fundamental source of Sharia law, after the Qur'an, and the Sunnah. The opposite of ijma is called ikhtilaf.

Jafar al-Sadiq Sixth of the Twelve Shia Imams

Jaʿfar ibn Muḥammad, commonly known as Jafar al-Sadiq or simply as-Sadiq, was the sixth Shī'ah Imam, and a major figure in the Hanafi and Maliki schools of Sunni jurisprudence. He was a descendant of Ali on the side of his father, Muhammad al-Baqir, and of Muhammad ibn Abu Bakr on the maternal side of his family, Umm Farwah bint al-Qasim. Muhammad ibn Abu Bakr was raised by Ali, but was not his son. Ali used to say: "Muhammad Ibn Abu Bakr is my son but from Abu Bakr's lineage". Al-Sadiq is the 6th imam and recognized by all Shia sects as an Imam, and is revered in traditional Sunni Islam as a transmitter of Hadith, prominent jurist, and mystic to sufis. Despite his wide-ranging attributions in a number religious disciplines, no works penned by Ja'far himself remain extant.

Rashidun title

The Rashidun Caliphs, often simply called, collectively, "the Rashidun", is a term used in Sunni Islam to refer to the 30-year reign of the first four caliphs (successors) following the death of the Islamic prophet Muhammad, namely: Abu Bakr, Umar, Uthman ibn Affan, and Ali of the Rashidun Caliphate, the first caliphate. The concept of "Rightly Guided Caliphs" originated with the later Abbasid Caliphate based in Baghdad. It is a reference to the Sunni imperative "Hold firmly to my example (sunnah) and that of the Rightly Guided Caliphs".

Caliphate Islamic form of government

A caliphate is an Islamic state under the leadership of an Islamic steward with the title of caliph, a person considered a political-religious successor to the Islamic prophet Muhammad and a leader of the entire ummah. Historically, the caliphates were polities based in Islam which developed into multi-ethnic trans-national empires. During the medieval period, three major caliphates succeeded each other: the Rashidun Caliphate (632–662 ), the Umayyad Caliphate (661–750) and the Abbasid Caliphate (750–1258). In the fourth major caliphate, the Ottoman Caliphate, the rulers of the Ottoman Empire claimed caliphal authority from 1517. During the history of Islam, a few other Muslim states, almost all hereditary monarchies, have claimed to be caliphates.

Islam and democracy Islam and democracy

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Islam is the largest and the state religion of the Islamic Republic of Pakistan. Pakistan has been called a "global center for political Islam".

In Arabic culture, a Majlis-ash-Shura commonly called "Shura Council" in English is an advisory council or consultative council. In Islamic context, the Majlis-ash-Shura is one of two ways that a Khalifa may be selected, the other way being by nomination.

Rashidun Caliphate first of the four major caliphates established after the death of the Islamic Prophet Muhammad

The Rashidun Caliphate was the first of the four major caliphates established after the death of the Islamic prophet Muhammad. It was ruled by the first four successive caliphs (successors) of Muhammad after his death in 632 CE. These caliphs are collectively known in Sunni Islam as the Rashidun, or "Rightly Guided" caliphs. This term is not used in Shia Islam as Shia Muslims do not consider the rule of the first three caliphs as legitimate.

Islamic ethics, defined as "good character," historically took shape gradually from the 7th century and was finally established by the 11th century. It was eventually shaped as a successful amalgamation of the Qur'anic teachings, the teachings of the Prophet Muhammad, the precedents of Islamic jurists, the pre-Islamic Arabian tradition, and non-Arabic elements embedded in or integrated with a generally Islamic structure. Although Muhammad's preaching produced a "radical change in moral values based on the sanctions of the new religion and the present religion, and fear of God and of the Last Judgment", the tribal practice of Arabs did not completely die out. Later Muslim scholars expanded the religious ethic of the Qur'an and Hadith in immense detail.

Criticism of Islamism

The ideas and practices of the leaders, preachers, and movements of the Islamic revival movement known as Islamism, have been criticized by Muslims and non-Muslims. Among those authors and scholars who have criticized Islamism, or some element of it, include Maajid Nawaz, Reza Aslan, Abdelwahab Meddeb, Muhammad Sa'id al-'Ashmawi, Khaled Abu al-Fadl, Gilles Kepel, Matthias Küntzel, Joseph E. B. Lumbard, and Olivier Roy.

Islam and secularism

Secularism has been a controversial concept in Islamic political thought, owing in part to historical factors and in part to the ambiguity of the concept itself. In the Muslim world, the notion has acquired strong negative connotations due to its association with removal of Islamic influences from the legal and political spheres under foreign colonial domination, as well as attempts to restrict public religious expression by some secularist nation states. Thus, secularism has often been perceived as a foreign ideology imposed by invaders and perpetuated by post-colonial ruling elites, and understood as equivalent to irreligion or antireligion.

Islam is an Abrahamic monotheistic religion teaching that there is only one God (Allah) and that Muhammad is a messenger of God.

Origin of Shia Islam

Shia Islam originated as a response to questions of Islamic religious leadership which became manifest as early as the death of Muhammad in 632 CE. The issues involved not only who to appoint as the successor to Muhammad, but also what attributes a true successor should have. Sunnis regarded Caliphs as a secular leaders,. To the Shiite, however, the question of succession is a matter of designation of an individual (Ali) through divine command. In the same way, Shias believed that each Imam designated the next Imam by the leave of God. So within Shia Islam it makes no difference to the Imam's position whether he is chosen as a Caliph or not.

References

  1. Abu Hamid al-Ghazali quoted in Mortimer, Edward, Faith and Power: The Politics of Islam, Vintage Books, 1982, p.37
  2. Feldman, Noah, Fall and Rise of the Islamic State, Princeton University Press, 2008, p.2
  3. R. B. Serjeant, "Sunnah Jāmi'ah, pacts with the Yathrib Jews, and the Tahrīm of Yathrib: analysis and translation of the documents comprised in the so-called 'Constitution of Medina'", Bulletin of the School of Oriental and African Studies (1978), 41: 1-42, Cambridge University Press.
  4. See:
    • Reuven Firestone, Jihād: the origin of holy war in Islam (1999) p. 118;
    • "Muhammad", Encyclopedia of Islam Online
  5. Watt, William Montgomery. Muhammad at Medina
  6. R. B. Serjeant. "The Constitution of Medina." Islamic Quarterly 8 (1964) p.4.
  7. Serjeant (1978), page 4.
  8. Watt, William Montgomery. Muhammad at Medina. pp. 227-228
  9. R. B. Serjeant. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so called 'Constitution of Medina'." in The Life of Muhammad: The Formation of the Classical Islamic World: Volume iv. Ed. Uri Rubin. Brookfield: Ashgate, 1998, p. 151
  10. see same article in Bulletin of the School of Oriental and African Studies 41 (1978): 18 ff. See also Caetani. Annali dell’Islam, Volume I. Milano: Hoepli, 1905, p.393.
  11. see Wellhausen, Excursus, p. 158.
  12. Julius Wellhausen. Skizzen und Vorabeiten, IV, Berlin: Reimer, 1889, p 82f
  13. Moshe Gil. "The Constitution of Medina: A Reconsideration." Israel Oriental Studies 4 (1974): p. 45.
  14. Lewis, Bernard, The Middle East : a Brief History of the last 2000 Years, Touchstone, (1995), p.139
  15. Archived September 30, 2005, at the Wayback Machine
  16. Lewis, The Middle East, (1995), p.143
  17. Lewis, The Middle East, (1995), p.141
  18. 1 2 Process of Choosing the Leader (Caliph) of the Muslims: The Muslim Khilafa: by Gharm Allah Al-Ghamdy Archived 2011-07-07 at the Wayback Machine
  19. The Early Islamic Conquests (1981)
  20. Sohaib N. Sultan, Forming an Islamic Democracy
  21. Encyclopedia of Islam and the Muslim World (2004), vol. 1, p. 116-123.
  22. Judge Weeramantry, Christopher G. (1997). Justice Without Frontiers. Brill Publishers. p. 135. ISBN   90-411-0241-8.
  23. 1 2 Feldman, Noah (March 16, 2008). "Why Shariah?". The New York Times. Retrieved 2008-10-05.
  24. Makdisi, George (April–June 1989). "Scholasticism and Humanism in Classical Islam and the Christian West". Journal of the American Oriental Society. 109 (2): 175–182 [175–77]. doi:10.2307/604423. JSTOR   604423.
  25. Feldman, Noah, Fall and Rise of the Islamic State, Princeton University Press, 2008, p.6
  26. Roy, Olivier, The Failure of Political Islam by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, p.14-15
  27. Kadri, Sadakat (2012). Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ... Macmillan. pp. 120–1. ISBN   9780099523277.
  28. Noah Feldman (March 16, 2008). "Why Shariah?". New York Times . Retrieved 2008-10-05.
  29. Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985 p.192
  30. Freedom and Justice in the Middle East
  31. Lambton, Ann K. S. (2002). State and Government in Medieval Islam. Routledge. p. 145. ISBN   9781136605208 . Retrieved 19 September 2015.
  32. Ibn Taymiyya, Le traite de droit public d'ibn Taimiya. Translated by Henri Laoust. Beirut, 1948, p.12
  33. Kadri, Sadakat (2012). Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ... macmillan. p. 139. ISBN   9780099523277.
  34. Bosworth, C.E.; Netton, I.R.; Vogel, F.E. (2012). "Siyāsa". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/1573-3912_islam_COM_1096.(subscription required)
  35. Yossef Rapoport (2009). "Political Dimension (Siyāsa Sharʿiyya) of Islamic Law". In Stanley N. Katz (ed.). The Oxford International Encyclopedia of Legal History. Oxford: Oxford University Press.(subscription required)
  36. Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985 p.194
  37. "Another battle with Islam's 'true believers'". The Globe and Mail.
  38. "Archived copy" (PDF). Archived from the original (PDF) on 2014-08-02. Retrieved 2015-11-17.CS1 maint: Archived copy as title (link)
  39. Mohamad Jebara More Mohamad Jebara. "Imam Mohamad Jebara: Fruits of the tree of extremism". Ottawa Citizen.
  40. Roy, Olivier, The Failure of Political Islam by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, p.32
  41. 1 2 Feldman, Noah, Fall and Rise of the Islamic State, Princeton University Press, 2008, p.71-76
  42. Feldman, Noah, Fall and Rise of the Islamic State, Princeton University Press, 2008, p.79
  43. Benhenda, M., Liberal Democracy and Political Islam: the Search for Common Ground, SSRN   1475928
  44. 1 2 3 Hunt, Michael (2014). The World Transformed, 1945 to the Present. New York City: Oxford. p. 495. ISBN   978-0-19-937102-0.
  45. Esposito, John L.; DeLong-Bas, Natana J. (2018). Shariah: What Everyone Needs to Know. Oxford University Press. pp. 142–143.
  46. Esposito, John L.; DeLong-Bas, Natana J. (2018). Shariah: What Everyone Needs to Know. Oxford University Press. p. 145.
  47. "Most Muslims Want Democracy, Personal Freedoms, and Islam in Political Life". Pew Research Center. July 10, 2012.
  48. Magali Rheault; Dalia Mogahed (Oct 3, 2017). "Majorities See Religion and Democracy as Compatible". Gallup.
  49. Muslih, Muhammad; Browers, Michaelle (2009). "Democracy". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
  50. Roy, Failure of Political Islam, (1994) p.30-31
  51. Roy, Failure of Political Islam, (1994) p.31
  52. Roy, Failure of Political Islam. (1994) p.35-7
  53. Shia Revival : How conflicts within Islam will shape the future by Vali Nasr, Norton, 2006, p.148-9
  54. Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.26

Sources

The following sources generally prescribe to the theory that there is a distinct 20th-century movement called Islamism:

The following sources challenge the notion of an "Islamist movement":

These authors in general locate the issues of Islamic political intolerance and fanaticism not in Islam, but in the generally low level of awareness of Islam's own mechanisms for dealing with these, among modern believers, in part a result of Islam being suppressed prior to modern times.

Further reading

On democracy in the Middle East, the role of Islamist political parties and the War on Terrorism: