11_politics in islam (e)

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INTRODUCTION

Religion and politics are one and the same in Islam. They are intertwined. Islamis a complete system of life and politics is very much a part of a collective life.Just as Islam teaches us how to say Salah, observe Sawm, pay Zakah andundertake Hajj, so it teaches us how to run a state, from a government, electcouncillors and members of parliament, make treaties and conduct businessand commerce.

The word politic comes to denote the city or development

Other meanings of the word politics are to investigate, to lie, to rule a nation, toknow something by tricks.

According to Abdul Wahab Khallaf, politic means to monitor public matters inIslamic nation with something that can fulfill the need of the society, and preventany harm.

According to Al-Mawardi from his bookAl-Ahkam Al-Sultaniyyah, it is hirasatud

din wa siasatud dunya - to uphold the religion and administer the world.


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Islam and Politic

Politic in Islam is based on the Quranand tradition (Sunnah) of the Prophet.

Politic is a practice, which can bring man

close to the goodness and far away fromharmful things. Politic is in line with Syariah (Islamic

Law)


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The Islamic Political System is based on the following

main principles

1. Tawhid (Sovereignty of Allah)

Sovereignty means the source of power. In Islam, Allah is thesource of all powers and laws (3:154, 12:40, 25:2, 67:1). It is Allahwho knows what is good and what is bad for His servants. His sayis final.

means that Allah alone is the Creator, Sustainer and Master of theuniverse and of all that exists in it - organic or inorganic. He alonehas the right to command or forbid. Worship and obedience are dueto Him alone. In ruling the nation, all actions must be done in orderto receive God blessings.

According to Islam, this order is unchangeable by any parliament orany government which claims itself to be Islamic (5:44, 2:229).There are many more laws in the Quran concerning our life andthose laws must be put to practice by an Islamic state for thegreater good of human beings.


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2. Khilafah of Mankind (Vicegerency of man/representative of

Allah on earth).

Man is the vicegerent, the agent or the representative of Allahswt on earth (2:30, 6:165). Allah is the sovereign and man is His

representative. Man should do as Allah commands him to do.

But he has a choice to either obey or disobey Allah and,

because of this freedom of choice, he will be tested on the dayof judgement. In the political sense, Khilafah means that human

beings should implement the will of Allah on earth as His deputy

or agent. As Allahs agents, human beings will carry out the will

of Allah swt on His behalf as a trust (Amanah). Khilafah is a

trust. An agent is always expected to behave as his master

wants him to behave (10:14).


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3. Risalah(Prophethood) :

Prophet Muhammad is the ideal personality and aguider in developing islamic nation. The Prophet

Muhammad s.a.w. was a politician as well as the

messenger conveying the risalah,


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The main institution in Islamic politic:1. Khalifah

The word khalifah means the man who replace ProphetMuhammad after his death. 4 criterias in Khalifah system

i) the ultimate power belongs to Allah ii)Mankind are only administrator of the world iii-rules and regulation in this world must base on the Quran

and Sunnah iv-When applying the rules, man has to fulfill the objectives

that have been stated by IslamKhalifah institution was fully implemented during the time of

Khulafa al-Rasyidin


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Qur'anic Examples of Tyrannical Rulers

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

There is the pact or collaboration of three parties: Fir'aun - he claims to be God, carries out tyranny and oppression

throughout the land, enslaves the people Hamaan - the cunning politician, experienced, having self interest, in

the service of taghut, propping up and supporting Fir'aun and cheatingthe people, subjugating them.

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


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2. Syura

Legislation by Shura (Consultation).

Islam teaches us to run a government, to make legislation anddecisions by the process of Shura. Shura means "to take

decisions by consultation and participation" (3:159, 42:38). This

is an important part of the Islamic political system. There is no

scope for despotism in Islam. The Quran and the Sunnah willbe the basis of legislation in Islam.

3. Baiah

The word baiah means the approval of a man or a group of people

for somebody to rule the country or giving a mandate for theruler to rule the country.

Baiah can be done verbally or by shaking hands.


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The Charter of Medina: Political Document in

Islam This charter was an agreement between Prophet

Muhammad, Ansar, Muhajirin and the Jews.

It was signed in the year 622 M, as a foundation for

Islamic nation. Among the chapters in this charter are formation of

ummah,human rights, unity, minority groups, the

responsibility of the citizen, to protect the nation, theruler and peaceful life.


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The implications of the charter

This charter has big impacts on politicalsystem

Prophet Muhammad became a good ruler,

for muslim and non-muslim in Medina This charter arranged the society in Medina. It became a symbol of Islamic nation


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The Medina Charter (Dustar al-Madinah) 622 C.E. In the name of God the Compassionate, the Merciful.

(1) This is a document from Muhammad the prophet (governing the relations) between the believers

and Muslims of Quraysh and Yathrib, and those who followed them and joined them and labored withthem.

(2) They are one community (umma) to the exclusion of all men.

(3) The Quraysh emigrants according to their present custom shall pay the bloodwit within their numberand shall redeem their prisoners with the kindness and justice common among believers.

(4-8) The B. Auf according to their present custom shall pay the bloodwit they paid in heatheism; everysection shall redeem its prisoners with the kindness and justice common among believers. The B. Saida, the B. l-Harith, and the B. Jusham, and the B. al-Najjar likewise.

(9-11) The B. Amr b. Auf, the B. al-Nabit and the B. al-Aus likewise. (12)(a) Believers shall not leave anyone destitute among them by not paying his redemption money or

bloodwit in kindness.

(12)(b) A believer shall not take as an ally the freedman of another Muslim against him.

(13) The God-fearing believers shall be against the rebellious or him who seeks to spread injustice, orsin or animosity, or corruption between believers; the hand of every man shall be against him even if hebe a son of one of them.

(14) A believer shall not slay a believer for the sake of an unbeliever, nor shall he aid an unbelieveragainst a believer.

(15) Gods protection is one, the least of them may give protection to a stranger on their behalf.Believers are friends one to the other to the exclusion of outsiders.

(16) To the Jew who follows us belong help and equality. He shall not be wronged nor shall hisenemies be aided.


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(17) The peace of the believers is indivisible. No separate peace shall be madewhen believers are fighting in the way of God. Conditions must be fair andequitable to all.

(18) In every foray a rider must take another behind him.

(19) The believers must avenge the blood of one another shed in the way ofGod.

(20)(a) The God-fearing believers enjoy the best and most upright guidance.

(20)(b) No polytheist shall take the property of person of Quraysh under hisprotection nor shall he intervene against a believer.

(21) Whoever is convicted of killing a believer without good reason shall besubject to retaliation unless the next of kin is satisfied (with blood-money), andthe believers shall be against him as one man, and they are bound to take actionagainst him.

(22) It shall not be lawful to a believer who holds by what is in this document andbelieves in God and the last day to help an evil-doer or to shelter him. The curseof God and His anger on the day of resurrection will be upon him if he does, andneither repentance nor ransom will be received from him.

(23) Whenever you differ about a matter it must be referred to God and toMuhammad.

(24) The Jews shall contribute to the cost of war so long as they are fightingalongside the believers.


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(25) The Jews of the B. Auf are one community with the believers (the Jews havetheir religion and the Muslims have theirs), their freedmen and their personsexcept those who behave unjustly and sinfully, for they hurt but themselves and

their families. (26-35) The same applies to the Jews of the B. al-Najjar, B. al-Harith, B. Sai ida,B. Jusham, B. al-Aus, B. Tha'laba, and the Jafna, a clan of the Thalaba and theB. al-Shutayba. Loyalty is a protection against treachery. The freedmen of Thalaba are as themselves. The close friends of the Jews are as themselves.

(36) None of them shall go out to war save the permission of Muhammad, but he

shall not be prevented from taking revenge for a wound. He who slays a manwithout warning slays himself and his household, unless it be one who haswronged him, for God will accept that.

(37) The Jews must bear their expenses and the Muslims their expenses. Eachmust help the other against anyone who attacks the people of this document.They must seek mutual advice and consultation, and loyalty is a protectionagainst treachery. A man is not liable for his allys misdeeds. The wronged must

be helped. (38) The Jews must pay with the believers so long as war lasts. (39) Yathrib shall be a sanctuary for the people of this document. (40) A stranger under protection shall be as his host doing no harm and

committing no crime.


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(41) A woman shall only be given protection with the consent of her family.

(42) If any dispute or controversy likely to cause trouble should arise it must bereferred to God and to Muhammad the apostle of God. God accepts what is

nearest to piety and goodness in this document. (43) Quraysh and their helpers shall not be given protection.

(44) The contracting parties are bound to help one another against any attack onYathrib.

(45)(a) If they are called to make peace and maintain it they must do so; and if theymake a similar demand on the Muslims it must be carried out except in the case ofa holy war.

(45)(b) Every one shall have his portion from the side to which he belongs.

(46) The Jews of al-Aus, their freedmen and themselves have the same standingwith the people of this document in purely loyalty from the people of this document.Loyalty is a protection against treachery. He who acquires ought acquires it for

himself. God approves of this document. (47) This deed will not protect the unjust and the sinner. The man who goes forth to

fight and the man who stays at home in the city is safe unless he has been unjustand sinned. God is the protector of the good and God-fearing man and Muhammadis the apostle of God.

THANKS

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