How does Islam view pluralism and democracy?

Question:

Dear Sheikh! Some people keep on yelling that Islam is the religion of one political party meaning that when Muslim activists come to power, they will never allow the existence of any other political party, a thing that marks a defeat of all forms of democracy. Please comment!

Answer:

In the Name of Allah, Most Gracious, Most Merciful.

All thanks and praise are due to Allah and peace and blessings be upon His Messenger.

Dear questioner! Thanks a lot for your question and the interest you show in having a clearer view of the true teachings of Islam. May Allah help you get the right understanding and stand firm on the Straight Path! Amen!
 
First of all, we would like to highlight the fact that pluralism is something known to Islam and Muslim scholars a long time ago. Islam does not say that only one party should run the affairs of the whole state or seize power; rather, it leaves the matter to be determined according to the rules of As-Siyasah Ash-Shar`iyyah (Shari`ah-Oriented Policy) that vary according to time and place. Muslim scholars accept the articles of the democratic system that cope with the teachings of Islam.

Making this concept clear, here is the fatwa issued by the eminent Muslim scholar Sheikh Faysal Mawlawi, vice President of the European Council for Fatwa and Research:

“To claim that Islam advocates monocracy is untrue. It is well-established that since the time of the Prophet, peace and blessings be upon him, Muslims have known different political parties that have constituted in shaping political structure of the Muslim societies.

The Emigrants (Al-Muhajirun) and the Helpers (Al-Ansar) acted as if they were two parties, still they were far remote from enmity known among the fans of each party. They (the Emigrants and the Helpers) differed concerning choosing the Caliph. This was the first political difference of its kind occurring among Muslims. Each party demanded that the Caliph was to be chosen from among them. This is not far different from the demand of any contemporary political party.

 

Yet, the emergence of real partisanship was remarkable after the assassination of Caliph `Uthman ibn `Affan, may Allah be pleased with him. The assassination itself was a form of a military coup against the ruler, another act that can be carried out by a political party.

Later, the Kharijites appeared during the reign of Caliph `Ali ibn Abi Talib, may Allah be pleased with him, and were known as a political party as well as a sect. Many dynasties that appeared later including the Abbassyds, the Turks and the Mamlukis were no more than political parties taking power.

 

In fact, forming political parties or gatherings that call for political legal goals is completely Islamic. Muslim activists who hold the view that Islam allows one party are very few and even have no effect on the mainstream. Muslim activists who can win elections all believe in pluralism within the framework of Islam. In case those peaople come to power, there will be no fear of any political despotism.

 

As for the true concept of democracy, it is not our main concern. We, Muslims believe in pluralism and political freedom as part and parcel of Islamic teachings. It is worth stressing here that we accept the articles and the principles of democracy that cope with the teachings of Islam and reject those principles that are non-Islamic. Our main reference is Islam when deciding whether to accept or reject any new ideology.”

 

Allah Almighty knows best.

http://www.onislam.net/english/ask-the-scholar/shariah-based-systems/imamate-and-political-systems/175558-how-islam-views-pluralism-aamp-democracy.html?Political_Systems=

Can women be rulers in Islam?

This was my question that I forwarded.

Question:

Salaam dear scholars, I understand that women have special duties, but if they are taken care of or something like it, can she be the ruler of a state? I've read biographies of some Muslim women who ruled places like India and Morocco. Thanks

Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

Thank you brother Ali for your good question.

In fact, I wonder why some people still imagine that Muslim women face unnecessary restrictions or discrimination in Islam. Though women’s position in Islam is unique, unprecedented, and highly appreciated, some writers, mostly from the West, attempt to cast doubts over it. Among the points that seem to be controversial and debatable in this regard is women’s eligibility for leadership and holding pubic positions in Muslim communities. To fully perceive Islam’s stance on this significant issue, let’s consider the following essential points:
 
1. Men and Women: Equal, Not Identical
In fact, both women and men are equal in Islam. So, Islamic Shari`ah never discriminate between people, men and women. Women enjoy as equal rights as men. Prophet Muhammad (peace be upon him) said in a hadith, "Women are men’s counterparts" (Abu Dawud, Sunan, hadith no. 236)

Also, the Quran unequivocally emphasizes that men and women are equal: (O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.) (Al-Hujurat 49: 13)

In his well-reputed book, Islam in Focus, Hammudah Abdalati Abd Alati says,

The rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical with them. Equality and sameness are two quite different things. This difference is understandable because man and woman are not identical but they are created equals. With this distinction in mind, there is no problem. It is almost impossible to find two identical men or women.

 

This distinction between equality and sameness is of paramount importance. Equality is desirable, just, fair; but sameness is not. People are not created identical but they are created equals. With this distinction in mind, there is no room to imagine that woman is inferior to man. There is no ground to assume that she is less important than he just because her rights are not identically the same as his. Had her status been identical with his, she would have been simply a duplicate of him, which she is not. The fact that Islam gives her equal rights - but not identical - shows that it takes her into due consideration, acknowledges her, and recognizes her independent personality.

Following are some manifestations of equality between men and women in Islam:

a) Both women and men are equally addressed by religious ordinances of Shari`ah such as prayer, fasting, hajj, zakah, decency, etc. For instance, we read in the Quran, (Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. And tell the believing women to lower their gaze and be modest.) (An-Nur 24: 30-31)

b) Both men and women are Islamically encouraged to pursue education. Prophet Muhammad (peace be on him) said, “Seeking knowledge is a duty of every Muslim.” In another version of the same hadith, it is said, “…on every Muslim, male and female”.

c) Both men and women have the equal right to participate in the public life. History bears witness that Muslim women, throughout centuries, used to participate in different aspects of the public life. They used to go out with the Muslim armies to nurse the wounded and prepare supplies. Women used to discuss rulers’ decisions as happened in the famous incident when a woman publically objected to `Umar ibn Al-Khattab’s proposal to decrease dowries where the latter accepted the woman’s opinion and nullified his decision.

2. Leadership is Based on Qualifications


In Islam, eligibility for leadership is based on qualifications and skills. So, if a woman or a man possesses the sufficient qualifications to lead his or her community, company, institution, etc., then he or she should be the leader, the manager, or the head of the office. When it comes to running people’s affairs, Islam fully considers people’s pubic interests, which take precedence over individuals’ personal benefits. Therefore, qualifications and capabilities are the main requirements in choosing rulers and leaders. In this context, the well-known Maliki jurist, Shihab ad-Din al-Qarafi says,

In every post or authority, a priority should be given to the one who is the most capable to run it properly. In wars, for example, those who are more experienced in leading armies and fighting plans should take priority in leadership. In judiciary, those who are more aware of legal rulers and intelligent enough to deal with people’s complaints should be judges. Those who are more capable to take care of the orphans and their money should take the responsibility.

 

The Quran confirms this principle when narrating the story of prophet’s Shu`yab’s daughter who asked her father to hire Prophet Musa owing to his distinctive capabilities (power) and noble character (trustworthiness):

 (One of the two women said: O my father! Hire him! For the best (man) that thou canst hire is the strong, the trustworthy) (Al-Qasas 28: 26).


3. Context of the Hadith on Women’s Leadership

Some people misunderstand the hadith that Imam Al-Bukhari reports from Abu Bakrah that: "Allah provided me with considerable benefit during the battle of the camel with one word (or one statement). When news reached the prophet (peace be upon him) that the Persians had appointed Chosroe's daughter as their ruler, he said: ''A nation which placed its affairs in the hands of a woman shall never prosper!'' (Al-Bukhari, Al-Jami` as-Sahih, hadith no. 4425)
So, this hadith has a special meaning and an occasion that should be considered when interpreting and understanding its contextual connotation. That hadith signifies that the Prophet (peace be upon him) foretold his Companions that the Persian empire would come to an end.
Some people literally interpret and rely on the above hadith to say that a woman cannot be a leader. However, the fact is that there has never been unanimity on this matter among Muslim scholars, past and present.

From the earliest days of Muslim scholarship, even those jurists who implicitly accept the hadith above as containing some injunction have differed on the meaning of ''placing affairs in the hands of a woman''. While some prohibit women from all public duties, others hold the opposite view. Abu Hanifah, for instance, permits a woman to be a judge in matters in which her testimony is admissible. Ibn Jarir Al-Tabari, as Ibn Hajar reported in his Fat-h al-Bari, does not only support the unrestricted appointment of women to judgeship, he permitted also her appointment as Head of State. A similar view is reported from Imam Malik Ibn Anas and adopted by some Maliki jurists (although the popular view in the madhab, juristic shool, is contrary to this).

Given the above, it becomes evident that a qualified woman may be elected or appointed in any leading position in the Muslim community or state. She could be a head of a government, a university, a company, etc. A qualified woman can be a minister, an MP, a lecturer, a teacher, a doctor, community leader, etc. The position of the Caliph, which is non-existent nowadays, is debated by scholars owing to the tough responsibilities and heavy burdens that early Muslim caliphs used to shoulder, among which leading people in congregational prayers and delivering Friday sermons which are peculiar to men. However, many Muslim scholars see that a woman can hold any public position if she is well-qualified to. What matters, then, is promoting people’s public interests and adherence to the dictates of Shari`ah.

Hopefully, my reply meets your expectations.

Please keep in touch.
Wa salamu `alaykum.

http://www.onislam.net/english/ask-about-islam/society-and-family/status-of-women/450461-can-a

Is Islam compatible with democracy?

Question:

Is Islam and democracy compatible?
Answer:

If your question is whether Muslims can decide and run the affairs of their country through consultation and consensus among the people the answer is yes; but if, while exercising this authority, they were to legislate on matters on which God and His Messenger have pronounced decisive judgments, then that is not acceptable in Islam. A case in point is legislation to legalize homosexuality, fornication, adultery, aggressive wars, discrimination based on race or ethnicity or language, liquor and intoxicants, etc. People have no authority to legislate on matters God has pronounced a decisive judgment. Nor are they allowed to tamper with them.

People, however, are mandated to make decisions on all matters that do not fall under the purview of the divine writ through mutual consultation and consensus among themselves. This area of legislation in Islam is at once immense and extensive whereas the first category where they have no freedom to exercise legislative authority is rather limited.

The vast area of legislation affecting public life and social relations are, therefore, subject to democratic practice so long as they are governed by the Qur'anic imperatives to establish Truth, Justice, Fairness and Compassion as best as humanly possible. People are not only permitted to achieve this through democratic process of consultation and consensus; rather they are mandated to do so according to the clear orders of God in the Quran:
"----And consult them in their affairs; then when you decide (matters based on consultation) put your trust in Allah (in implementing the same) for verily Allah loves those who place their trust in Him." (Qur'an: 3: 159)."
"And their affairs are run through mutual consultation!" (Qur'an: 42: 38).

The Prophet, peace be upon him, further warned rulers/leaders who betray the trust invested in them by people of terrible divine retribution.

Finally, the Quranic mandate for humanity is to establish Justice, Compassion and to strive against injustice, evil and aggression:
"Verily, God commands justice and compassion, and giving freely to the kith and kin, and He forbids lewdness, evil of all kinds and aggression; He admonishes you in order for you to remain conscientious." (Qur'an: 16: 90).
"O you who believe, be steadfast witnesses for Allah in equity; and let not hatred of any people make you swerve from justice. Deal justly; that is nearer to God-fearing. Fear Allah. Allah is aware of what you do." (Qur'an: 5: 8).

To conclude: If anyone thinks Islam sanctions monarchy, dictatorship and despotic rule, and is opposed to democracy as stated above, they are simply contradicting the teachings of the Qur'an both in letter and spirit.

http://askthescholar.com/AskTheScholar2.aspx?q=705

Fatwa against the violence in Egypt, Libya and Yemen and killing of an American ambassador

Question:

As-salamu `alaykum. According to news reports, thousands of angry Egyptian protestors scaled the walls of the US embassy in Cairo yesterday in protest at a film being produced in the US that insults the Prophet (peace and blessings be upon him). Protestors also tore down the American flag and burnt it outside the fortress-like embassy building in central Cairo. In Libya, deadly violent protests took place near the US Consulate in Benghazi. There are other reports about attacking the US embassy in Beirut. Are such attacks legal? How does Islam view attacking diplomatic missions and embassies?

Answer:

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister, thank you for your question and apparent interest in having a better understanding of Islam and its rulings.

In fact, the anti-Prophet film recently produced in the USA is a single incident in a series of measures within a systematic media campaign that aims at tarnishing the image of Islam and its Prophet (peace and blessings be upon him). This media campaign is led by the people whose keen interest is to deteriorate the relations between Muslims and people of other religions.

Though the offensive film is not justified, Muslims’ reactions should be legal and peaceful. Muslims should use all legal channels to stop this campaign of hatred against Islam and Muslims. For Muslims, every prophet is worthy of utmost respect, and the Prophet Muhammad, being the final one, is dearer to Muslims than their own parents, children, and all people. However, attacking diplomatic missions or embassies is not allowed under any pretext.
Responding to your question, Dr. Wael Shihab, PhD in Islamic Studies, Al-Azhar University, and the Head of the Shari`ah Dept. of Onislam.net website, stated,

Thank you for your question.

 

It is unfortunate that some biased anti-Islam individuals and movements are stirring up hatred against Islam and Muslims in every possible way. The recent anti-Prophet film is a single manifestation of a series of unfair and illegal attacks against Islam and Muslims. It aims at tarnishing the image of Islam and spoiling the relations between Muslims and peoples of the world.

 

In reaction to such biased and illegal attacks, Muslims must think deeply before acting emotionally and erratically. For overreacting to such campaigns will only make things worse. Overreacting includes using other than the lawful, peaceful means. Resorting to violence should never be an option.

 

Meanwhile, in keeping with the spirit of the Qur'anic teaching to {repel evil with what is better} (Fussilat 41:34), it is the duty of Muslims to prove to the world that Islam means peace. They could hold peaceful protests to show their valid objection to the biased film against Islam and the Prophet (peace and blessings be upon him). Muslim and Arab states should make use of all possible diplomatic means to stop offences against Islam and Muslims.

 

It goes without saying that Muslims are definitely NOT allowed to attack embassies or to react with violence. Attacking diplomatic missions or embassies is illegal in Shari`ah (Islamic Law) and all world conventions. Moreover, it is not Islamically justified to attack public or private properties for some individuals’ wrongdoings.

 

Given the above, I believe that the best course of action for Muslims in the current situation is-

1. to show their valid and legal objection to offending Islam, Prophet Muhammad (peace and blessings be upon him), and Muslims through peaceful means,

2. to introduce the Prophet Muhammad (peace and blessings be upon him) as a role model in the modern world,

 

3. to avoid hurling insults against the people of other religions as a result of producing such a provocative film against the Prophet (peace and blessings be upon him), as Allah Almighty says: {Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deed seem fair. Then unto their Lord is their return, and He will tell them what they used to do} (Al-An`am 6:108),

 

4. to make use of all legal and diplomatic channels to stop this campaign of hatred against Islam and Muslims, and

 

5. finally, not to react emotionally, but to follow the decisions of the responsible leading scholars in their communities. We must always be disciplined, peaceful, and organized in our approaches to such crucial issues.

 

May Allah accept your and our good deeds!

 

Allah Almighty knows best.

http://www.onislam.net/english/ask-the-scholar/international-relations-and-jihad/relations-during-peace/459005-attacking-us-embassies-for-prophet-film-illegal.html

Do democracy and Islamic law go hand in hand?

The term “democracy” is taken from the Greek language and literally means “the rulership of the people”.

We should bear in mind that direct participation of the entire populace in the government is virtually impossible. It was so in the days of the ancient Greeks when the state was very small and it is even more so in the much larger states of today. The solution for this has been some form of representative democracy wherein representatives carry out the legislative, executive, and judicial functions of the government on behalf of the people who elect them. These officials always claim to be carrying out the will of their constituencies. Democracy cannot flourish except in an atmosphere of freedom of opinion and a multiplicity of political parties.

Since it is unlikely that all of these representatives are ever going to agree with each other, democracy today is the rule of the majority out of the small group of representatives who are elected to government.

Even with this, there is still no consensus among those nations that call themselves democratic on a number of important principles relating to what democracy entails. For one thing, there has historically been – and still is – considerable disagreement over who has the right to vote and who has the right to seek political office. Some set the minimum voting age at eighteen, others at 21. Women have been excluded from elections in certain democratic countries, blacks in others. Some countries prohibit people in the armed forces from participating in elections.

Democracy takes many forms. There is republican democracy, parliamentary democracy, and even constitutional monarchies that are considered democracies.

We should also be aware of the fact that the term “democratic” is often used merely as a term of praise or ridicule among various political factions. One person or faction is described as either democratic or undemocratic, depending on whether its supporters or detractors are speaking.

When we talk about democracy from the vantage point of Islamic Law, we must first define what we mean. If we mean that we can use a democratic approach to government to override the laws of Islam – to permit what Allah has forbidden and prohibit what Allah has made lawful – then we are talking about something that is impermissible in Islam. If we go further and believe that doing so is improving upon Islam, then we fall into unbelief.

Allah says: “The rule is only for Allah. He commands that we worship none but Him.”

Allah says: “Is it the rule of the times of ignorance that you desire? Who is better than Allah at ruling for a people who have certainty of faith?”

If, however, we mean to use a democratic approach merely as a system of governance that we employ within the context of Islamic Law, using it only for matters that are open to interpretation, juristic discretion, and human decision making, then there is nothing wrong with it.

And Allah knows best.


http://en.islamtoday.net/node/1400

Should Muslims vote and run for office in non-Muslim countries?

My own Imaam said its mandatory for Muslims to take part in politics. Because that way people will know who we are and what our needs are.

Question:

Are Muslims allowed to participate in voting in a non-Muslim country's elections? Can Muslims run for election in such a country?

Answer:

I hold the opinion that it is lawful to participate in elections, as this may reduce suffering, and it is a way to choose the better among the availible candidates. I believe participating in elections will, in any event, contribute to the reduction of evil and be a forum for countering bad policies and exposing their deficiencies, as well as being an opportunity to present proposals of a different kind that may help people.

As for participation in politics itself, we should consider that if the parliaments and congresses of these countries do not have any Muslim members, then this will pave the way for the opposition to come forth with their harmful views and policies, which will consequently be incorporated into the laws of their countries and bring harm to the Muslims.

Therefore, it is better to endeavor to face these views before they become laws which will be much more difficult to revoke once they are passed.

I hold this opinion to participate in elections and to vote for those who seem to be good or at least less harmful than others.

However, there is another opinion on this matter held by some prominent scholars. This issue is a matter of disagreement among scholars.

And Allah knows best.

http://en.islamtoday.net/node/1405