Mr Akbar is wrong. Please see this------
DEMOCRACY AND ISLAM: CLARIFICATION
OF SOME MISGIVINGS
Shah Abdul Hannan
Former Secretary, Govt. of Bangladesh
Democracy is a commonly known word all over the world. Most of the political
movements in the world have made it their goal to establish this system in
their respective countries. Democracy is the most popular and accepted
political system in the modern world. Yet, there exists some difference of
opinion among the Islamic groups on democracy. Democracy and human rights
have occupied very important position in the political agenda of many of the
Islamic parties. However, some of the parties and people do not accept it,
since democracy speaks of sovereignty of the people.
In this context, we need a careful and deep analysis of this issue. We need
to understand the issue avoiding the minor technicalities. As we see,
Islamic parties and Islamic scholars of the modern world think of a
political system wherein government will run the country through Parliament.
They also want freedom of expression, voting right of the people, rule of
law, independent & free judiciary, free press, fundamental human rights etc.
These are also the pre-requisites of the democratic system. It is therefore,
apparent on a deeper analysis that the concept of state and govt. of Islamic
Parties are in conformity with the principles of democracy.
Theoretically speaking, Islam speaks of sovereignty of Allah, while western
democracy advocates that sovereignty belongs to people. However, all
political thinkers do not share the same view of sovereignty. Some political
scientists even argue that there is no need of the concept sovereignty at
all. Even the concept of sovereignty is not highlighted in the books which
discuss democracy though sovereignty is discussed in great detail as a
political concept in the books of political science.
In this connection position taken in the constitution of Islamic Republic of
Iran is very relevant. Heading of chapter 5 of the consititution is
"Sovereignty of the Nation and the Powers emanating there from". Article 56
reads as follows:
"The absolute sovereignty over the universe and man belongs to God who has
bestowed upon man sovereignty over his social destiny. None can deprive man
of this sovereignty, nor can he place it in the interest of certain other
person or group of persons. The nation shall exercise this divine
sovereignty through the ways referred to in the following articles of Law"
It is apparent that sovereignty has been divided between "absolute
Soverignty" and "bestowed Soverignty" (like concepts of legal sovereignty
and political sovereignty in the western concepts). It is clear from above
that all of us need not take same view on the concept and nature of
sovereignty.
In this context, we feel it necessary to quote from the writings of Allama
Yousuf Al Qardawi, an eminent Islamic scholar of the present time. He wrote
on Political Freedom and Democracy as follows:
" The fear of some people here that democracy makes the people a source of
power and even legislation (although legislation is Allah's alone) should
not be heeded here, because we are supposed to be speaking of a people that
in its majority has accepted Allah as its Lord, Mohammad as its Prophet and
Islam as its Religion. Such a people would not be expected to pass a
legislation that contradicts Islam and its incontestable principles and
conclusive rules."
"Anyway, these fears can be overcome by one article stipulating that any
legislation contradicting the incontestable provisions of Islam shall be
null and void because Islam is the religion of the State and the source of
legitimacy of all its institutions and therefore may no be contradicted, as
a branch may not run against the main stream."
"It should be known that the acceptance of the principle that legislation or
rule belong to Allah does not rob the Nation of its right to seek for itself
the codes necessary to regulate its ever-changing life and earthly affairs."
"What we seek is that legislations and codes be within the limits of the
flawless texts and the over all objectives of Sharia and the Islamic
Message. The binding texts are very few, while the area of "permissibility"
or legislative free space is quite wide and the texts themselves are so
flexible and capacious as to accommodate more than one understanding and
accept more than one interpretation, which leads to the existence of several
schools and philosophies within the expansive framework of Islam." (Quoted
from 'Priorities of the Islamic Movement in the Coming Phase', Chapter : The
Movement and political Freedom and Democracy)
We find many Islamic scholars accepted the idea of democracy in Islam though
under certain conditions. Dr. Abu Said Nuruddin has written in his book
'Mohakobi Iqbal', ( Iqbal the Great Poet) that Allama Iqbal, was not happy
with the democratic system because of its secularist stance but he suggested
in his writings that there was no alternative to democracy. In his 6th
speech on 'Reconstruction of religious thought in Islam', Allama Iqbal
stated that Islamic state is established on the principles of freedom,
equality, and the absolute principles of stability. Therefore the principles
of democratic rule is not only similar with the fundamental aspects of Islam
rather the executing powers are enhanced in the Muslim world (Mohakabi
Iqbal, Iqbal the Great Poet by Dr. Abu Said Nuruddin)
Iqbal observed, should the foundation of democracy rest upon spiritual and
moral values, it would be the best political system. He wrote in the "The
New Era" on its 28th July, 1917 issue: that democracy was born in Europe
from economic renaissance that took place in most of its societies...But
Islamic democracy is not developed from the idea of economic advancement
rather it is a spiritual principle that comes from the principle that
everybody is a source of power whose possibilities can be developed through
virtue and character". [Mohakabi Iqbal ( Iqbal the Great Poet) by Dr. Abu
Said Nuruddin, page -239)
That means according to Iqbal Islam prescribes democracy under the law of
Allah.
We see Moulana Maududi, fifty years ago from now, in his book "Political
theory of Islam" used the term "Theo-democracy" for Islamic state. He didn't
deny the term 'democracy'. Rather he accepted democracy while this system
will work under the sovereignty of Allah.
There is a misconception about Moulana Maududi's true position about
democracy. Moulana Maududi initially criticized western democracy because
of its secularism and popular sovereignty (in the sense that Parliament can
make any law even if it violates the Law of Allah). However, his later
writings and political conduct proved that he believed in Democracy (Rule
of the people) subject to the Law of Allah (Sovereignty of Allah).
In an interview with Akhbar-e-Jahan Karachi which was published on 2 April
1969, Sayyid Maududi said,
"Islam and Democracy are not opposed to each other. Democracy is a system
where Govt. is formed run and changed on the basis of public opinion.
Islamic political order also is of the same type. However, our democratic
values are different from western values. Western democracy has no
limits................. ... .............
On the other hand Islamic democracy is controlled by the Quran and the
Sunnah .... ."
(Interviews of Moulana Maududi, on Bangla translation) published by Adhunik
Prokashani, Bangla Bazar, Dhaka, 1st edition. 1999, page 263).
In an interview with Mujallatun Guraba, an Arabic paper from London
(published in February 1969 No.), he said, " to make people understand now
it is essential to use modern terminology. But care should be taken in
their use. Same terms should be avoided such as socialism. Some terms are
permitted with the condition that their Islamic and western connotation
should be clearly spelled out. Democracy, Constitutional system and
parliamentary system are such terms ...". (ibid, page 255).
In an interview published in the Daily Mashriq of Lahore, Pakistan ( 1st
February, 1970), in reply to a question he said that, "those are good people
in his view who want to establish democracy in the country". (ibid, pages
339-345).
He has said in the same interview that "all our constitutional problems
should be solved by the representative of the people".
In another interview in the Daily Hurriat in 1969 (published on 10th
November), he again said that all constitutional amendments should be made
in a democratic way by the representatives of the people". (ibid, P-313).
His party always supported democracy. Pakistan constitution in 1956 and in
1973 was modeled structurally on democracy and his party Jamaat-e-Islami
supported these. His party fought against Martial Laws in Pakistan. He
supported Fatima Jinnah against Ayub Khan in Presidential election in 1965
because she promised to restore democracy. His party was a component of DAC
(Political combination of parties), where "D" stands for democracy.
So it is evident from his later writings and political conduct that he stood
for democracy.
We also see that in the first Islamic constitution of the present world, the
term democracy was accepted with the consent of Islamic scholars (ulema). In
the preamble, the term democracy was accepted in the following manner :
"Wherein the principles of democracy freedom, equality, tolerance and social
justice, as enunciated by Islam, should be fully observed". (from the
preamble of the constitution Pakistan of 1956)
In the 1973 constitution of Pakistan the same position was maintained.
"Wherein the principles of democracy freedom, equality, tolerance and social
justice, as enunciated by Islam, shall be fully observed". (from the
preamble of the constitution of 1973)
This means that democracy has been accepted within the limits of Islam so
that in the name of democracy Islamic principles cannot be violated. Islamic
Scholars and Islamic Politicians have come to accept the word democracy and
what it means within these limits.
Allama Yousuf Al Qardawi in his book " Priorities of the Islamic Movement In
the Coming Phase" has titled one of its chapters as " The Movement and
Political Freedom and Democracy". In this book he has shown that Islam does
not allow any kind of autocracy or monarchy. He also showed that Islam
spreads through political freedom. He stated that Islam unlike democracy is
a complete code of life, which encompasses many more vital issues of human
needs. Above all, he thinks democracy is consistent with Islam and the
fundamental rights of mankind prescribed in Islam can be ensured through
democracy. He has advocated in favor of democratic system and political
freedom. But he suggested to introduce a clause in the constitution to the
effect that no law will be passed contrary to the injunctions of the Quran
and Sunnah. This clause will act as guarantee against the fear of some
people that anti Islamic law may be passed under the cover of democracy. Dr.
Qardawi writes:
" It is the duty of the ( Islamic) Movement in the coming phase to stand
firm against totalitarian and dictatorial rule, political despotism and
usurpation of people's rights. The movement should always stand by political
freedom, as represented by true , not false, democracy. It should flatly
declare its refusal of tyrants and steer clear of all dictators, even if
some tyrant appears to have good intentions towards it for some gain and for
a time that is usually short, as has been shown by experience.
The Prophet (SAWS) said , " When you see my Nation fall victim to fear and
does not say to wrong-doer , " You are wrong", then you may lose hope in
them. " So how about a regime that forces people to say to a conceited
wrongdoer, " How just, how great you are. O our hero, our savior and our
liberator!"
The Quran denounces tyrants such as Nimrudh, Pharoah, Haman and others, but
it also dispraises those who follow tyrants and obey their orders. This is
why Allah dispraises the people of Noah by saying, " But they follow (men)
whose wealth and children give them no increase but only loss." [Surat Nuh :
21]
Allah also says of Ad, people of Hud, " And followed the command of every
powerful, obstinate transgressor".[ Sura HUD : 59]
See also what the Quran says about the people of Pharoah, " But they
followed the command of Pharaoh, and the command of Pharoah was not rightly
guided.[ Surat Hud : 97] " Thus he made fools of his people, and they obeyed
him : truly they were a people rebellious (against Allah) ." [ Sura Az-
Zukhruf : 54]
A closer look at the history of the Muslim Nation and the Islamic Movement
in modern times should show clearly that the Islamic idea, the Islamic
Movement and the Islamic Awakening have never flourished or borne fruit
unless in an atmosphere of democracy and freedom, and have withered and
become barren only at the times of oppression and tyranny that trod over the
will of the people by force which clung to Islam. Such oppressive regimes
imposed their Secularism, Socialism, or Communism on their people by force
and coercion, using covert torture and public executions, and employing
those devilish tools that tore flesh, shed blood, crushed bone and destroyed
the soul.
On the other hand, we saw the Islamic Movement and the Islamic Awakening
bear fruit and flourish at the times of freedom and democracy, and in the
wake of the collapse of imperial regimes that ruled peoples with fear and
oppression.
Therefore, I would not imagine that the Islamic Movement could support
anything other than political freedom and democracy."
" However, the tools and guarantees created by democracy are as close as can
ever be to the realization of the political principles brought to this earth
by Islam to put a leash on the ambitions and whims of rulers. These
principles are: shura (consultation), good advice enjoining what is proper
and forbidding what is evil, disobeying illegal orders, resisting unbelief
and changing wrong by force whenever possible.. It is only in democracy and
political freedom that the power of Parliament is evident and that people's
deputies can withdraw confidence from any government that breaches the
Constitution, and it is only in such an environment that the strength of
free press, free Parliament, opposition and the masses is most felt."
(Quoted from 'Priorities of the Islamic Movement in the Coming Phase',
Chapter : The movement and political Freedom and Democracy)
It is evident from the above discussion that Islamic thinkers and Muslim
people want their right to vote, rule of law, and a government that is to be
elected by the people. The term democracy mean all these things. Taking
everything into consideration, we can say that there is no problem to accept
democracy as a political structure and as a concept of freedom (except its
concept of sovereignty). We find that different constitutions and Islamic
scholars conditionally accepted the term 'democracy'. Muslim community can
accept this term. This will help to remove misunderstanding about Islam that
it is for violence and dictatorship.
-----Original Message-----
From: alochona@yahoogroups.com [mailto:alochona@yahoogroups.com] On Behalf
Of Akbar Hussain
Sent: Monday, September 19, 2011 8:27 AM
To: Alochona
Subject: [ALOCHONA] Islam and democracy can't co exist.
Islam and democracy should always remain in inverted comas. The
primary question here if the so called notion that Islam is a complete
code of life is practicable in the contemporary times. The mullah
version of an Islamic state is nothing but a mirage because it was
never practiced nor a state can be run in purely theological terms. A
state is not a mosque in all practical sense. A state is a combination
of many complex issues which needs diverse pragmatic handling not
religious. The problem with Islam is that it does not believe in
transformation which is an integral part of human nature. The demand
of an Islamic theological state is unique as you can't find another
example in any other faith. The western Christian nations does not
allow the church to interfere in the matters of the state, the BJP of
Indian Hindu nationalistic party never said that they want to
establish a Hindu religious state nor the Jewish state of Israel never
said the state will be ruled as per the Torah.
This obsession of an Islamic state by some dogmatic Muslim clerics is
dangerous because the brew of religion and politics is always lethal.
There are many Muslims who sincerely believe that Taliban Afghanistan
was a purist Islamic state which was overthrown by the United States.
Did the Taliban established democracy under their rules? In all
practical sense Afghanistan pushed to the middle ages in the midst of
21st century. To tell the truth Islam and democracy can't co exist
because Islam does not believe in pluralism. It will be an over
expectation that this so called Arab Spring will be able to bring true
democracy in the Arab world. The Arabs are still tagged to the past
and the mullahs will take full advantage of this frustration because
in the Arab world there is no infrastructure for modern democracy.
There is an obvious vacuum of a modern humanist psychology and mindset
which is allowing the Arab world to view the bloody atrocities
unleashed by the Arab tyrants. This is a serious flaw in Islam which
boasts of compassion and enlightenment.
Akbar Hussain
Toronto
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