This question has often been posed to Javed Ahmed Ghamidi: What should be the political strategy for Muslims in the contemporary era, and what considerations should they keep in mind regarding this matter? The detailed conversations he has engaged in on various occasions in response to this question are presented in this article. To further elucidate, some excerpts from his writings have also been included. It is hoped that this article will aid in understanding the esteemed teacher’s perspectives on the aforementioned question.
The political conditions of Muslims vary across different countries of the world. In some places, they are in the majority, while in others they are in the minority. In some areas, they hold the reins of government, whereas in others they are under the control of other nations. In certain regions, they enjoy freedom and independence, while in others, they are subjugated, and in some areas, they suffer from political tyranny, oppression, and religious persecution. In these diverse political conditions, their approach must be distinct and different from one another, and they should advance their collective affairs accordingly. However, there are four principles that must be given a status of commonality in various political strategies. Whether they are citizens of a Muslim country, residents of a non-Muslim state, members of a community, political party representatives, members of a parliament, or rulers of a state, they must adopt these principles in their internal and external politics and proclaim their support for them with determination and firm resolve. Their adherence to these principles within the sphere of politics should be as steadfast as their adherence to religious beliefs in the realm of religion. These principles are as follows:
1. Respect for Human Rights
The most basic right of a human being is freedom of thought and action, as well as security of life, property, and dignity. This is not a privilege granted by any authority—it is a natural and inherent right, rooted in the very essence of human existence. All other rights are the result and supplement of this right. Hence, it is necessary for the continuity and stability of human society to ensure its protection. Without this, no society can be formed, no social order can come into existence, and neither can civilization and culture develop. This is a right granted by Allah, from which no human can be deprived. Therefore, it is not permissible for any individual, group, government, or state to impose restrictions on freedom of expression or attempt to harm life, property, or dignity.
Esteemed teacher Javed Ahmed Ghamidi writes:
Man is created free. Except for his Creator, he is not subservient to anyone. Therefore, whether it is an individual or a state, no one has the right to impose any restriction on his knowledge and actions or take any measures against his life, property, or dignity. This freedom is a birthright of a human being and has been bestowed upon him by his Creator. The Universal Declaration of Human Rights is an expression of this very truth. All the nations of the world have acknowledged it and assured in their constitutions that they will not violate it. This is evidence that the consciousness of this freedom is inherent in human nature, and he never desires that any individual, institution, or government should ever try to usurp it. The Prophet (PBUH), during the Farewell Pilgrimage, highlighted this very truth in a most eloquent manner. He stated:
فی ھٰذا یومکم کحرمة حرام بینکم وأعراضکم وأموالکم کم دماء إن
ھٰذا بلدکم فی ھٰذا شہرکم. Your lives, your wealth, and your honor are as sacred among you as the sanctity of this day (Day of Sacrifice) in this month (Dhul-Hijjah) and in this city (Umm al-Qura, Mecca). (Sahih
Bukhari No. 67) (Maqamat 235-236)
In essence, the freedom of religion, ideology, thought, belief, and viewpoint is the most cherished by Allah Almighty. The reason for this is that Allah has created this world as a test, and for this purpose, He has endowed it with the blessing of free will and choice. This necessitates that humans should have complete freedom in adopting or abandoning ideologies. Thus, this freedom is an integral part of Allah’s scheme. This is why Allah has described aggression against religious and ideological compulsion as fitnah (persecution), has deemed it a crime greater than murder, and has permitted jihad and
combat for its eradication and elimination.1
Similarly, the taking of a human life has been described as equivalent to murdering all of humanity,2 and without any distinction or discrimination,3 the punishment of death has been prescribed for it. Violations of the rights of property and honor are punished through the amputation of hands4 and flogging.5 If such transgressions against rights take the worst forms, such as murder turning into terrorism, adultery into rape, and theft into robbery, then it is described as waging war against Allah and His Messenger and causing corruption on earth (fasad fi-l-ard), and it has been instructed to impose exemplary punishments for it.6 The purpose of these punishments is to ensure that human beings refrain from violating the rights of others and that the world moves towards the path of peace and harmony instead of oppression and aggression.
Muslims should adopt this principle in their knowledge and actions, and for this purpose, they should pay special attention to the following
things:
1. Muslims should raise their voices for these fundamental human rights. They should uphold the banner of these rights within their homes, families, society, state, and throughout the world.
2. In this matter, they should not let any racial prejudice, any national interest, or any religious pride become a hindrance. If anyone, whether black or white, Arab or non-Arab, Hindu or Sikh, Jew or Christian, is a victim of racial prejudice, national bigotry, or religious oppression, there should be a wholehearted effort to rescue them from it.
3. They should review their national concepts and assess to what extent ideas of national pride, treason, and enmity against the country align with the framework of fundamental human rights, and to what extent they do not.
4. One should re-examine their religious beliefs to understand, for instance, what the perspective of the Qur’an and Sunnah is regarding the concepts of excommunication, apostasy, caliphate, and the struggle for the dominance of religion.
2. Democracy
Democracy means that all matters of collective organization among people should be determined through their mutual consultation. The government should be established by their consent and dissolve by their consent. Administration should come into existence through their consultation and change by their consultation. In the formulation of constitution and legislation, their opinion should hold sovereignty. Internal and external policies should be shaped according to their will. In essence, their opinion should have decisive authority in all political matters at national and international levels.
The democratic method aligns exactly with the command of the Qur’an. It is stated in Surah Ash-Shura:
وَاَمْرُهُمْ شُوْرٰي ْبَیْنَهُم And their system is based on their mutual consultation (42:38)
This is an explicit text of the Qur’an. The style clearly indicates that it is not discussing the option or necessity of consultation, but establishing it as a foundation. Therefore, it does not mean that consultation is a better strategy that rulers should employ, but rather that the political system of Muslims is inherently dependent on their consultation. Javed Ahmed Ghamidi has stated regarding this verse that in the Islamic legal-political framework, the foundation of governance is encapsulated in this three-word phrase that is replete with meaning. Its style differs from verse 159 of Surah Aale Imran where the words washāwir’hum fil amri (keep consulting them in affairs) are used. Here, instead, the style is amrahum shura baynahum (their system is based on their mutual consultation) which means that the edifice of the Muslim political system is established precisely on the basis of consultation. According to him, this shift in the stylistic expression necessitates that:
…The leadership of the leader should be established through consultation. The system should come into existence through consultation. In giving advice, everyone’s rights should be equal. Whatever is created through consultation should also be able to be dismantled through consultation. For the matters that require consultation to bring them into existence, When something is brought into existence through consultation, the opinion of every individual should be considered a part of its foundation. If a decision cannot be reached through consensus and agreement, then the opinion of the majority should be accepted as the final resolution. (Meezan 496)
Some of the essential requirements of this principle of democracy are:
1. The establishment and continuation of government should depend on the opinion of the public. The individual or group that runs the government should be the one entrusted by the public with this responsibility. No one should have the right to impose their authority over Muslims on the basis of religious sanctity, academic superiority, hereditary association, public service, personal capability, or any other such attribute.
2. All institutions of the legislature, judiciary, and administration should be subordinate to the collectivity of Muslims. Experts should draft the constitution of the state and outline the principles on which it should be founded, but the decision to adopt, amend, or append should be made by the public. Recognizing the supremacy of the Qur’an and Sunnah in every individual and collective matter is an essential requirement of faith and Islam. However, the decision as to which commentator, muhaddith, or jurist’s opinion should hold the status of law should also depend on the discretion of the general populace of Muslims.
3. In terms of the state’s internal and external policies, the public’s inclinations should be followed. Priorities in matters of education, health, employment, and public welfare should be determined according to their inclinations. Similarly, relations with other countries should be established according to their wishes, and in international matters, their perceptions should be implemented.
4. All individuals should have equal rights to consultation and voting. If their direct participation in consultation is not possible, they should exercise this right through their representatives. Furthermore, if a consensus among them cannot be reached on a matter, the decision should be made by majority vote.
5. If Muslims, in their national capacity, make an erroneous decision, then those in positions of authority and people of intellect should, with utmost sincerity and empathy, counsel them and endeavor in every possible manner for their education and training. However, beyond this, no one should have the right to forcibly restrain them.
This is the demand of amrahum shura baynahum and this is democracy. An authoritarian and despotic system is its opposite, therefore, there is no room for it in the political law of Islam. Consequently, the esteemed teacher has written:
…Whether dictatorship belongs to a particular family, class, group, or national institution, it can never be accepted— not even in matters of interpreting and explaining religious injunctions related to collective order, even if the interpreters are experts in
religious sciences. They certainly have the right to present their interpretations and express their opinions, but their stance will only gain the status of obligatory law for the people when a majority of the representatives elected by the public accept it. In a modern state, the institution of parliament is established precisely for this purpose. In the governance of the state, the final decision rests with the parliament, and it should remain so. The people have the right to critique parliamentary decisions and to attempt to highlight any errors in them, but no one has the right to violate or rebel against those decisions. Neither scholars nor the judiciary of the state can be placed above the parliament. The principle of amrahum shura baynahum binds every individual and institution to practically bow their heads in submission to the decisions of the parliament, despite disagreements. (Maqamat 203-204)
3. The Right of Self-Determination
The meaning of the right to self-determination is that if the people of a region, based on language, race, territory, culture, religion, or any other commonality, demand recognition of their unique national identity, they should be accepted as a nation. It should be acknowledged that they are autonomous in their political decisions. Consequently, if they wish, they can separate from their state, affiliate with another state, or establish their own independent state.
These principles are now globally accepted as universal truths. Practically, although much progress has not been made, intellectually, it has been accepted that the relationship between ruler and ruled has ended. Now, the governments that will be established will follow democratic principles, and if anywhere a nation demands the right to self-determination, its will shall be implemented through a referendum. Whether it is the issue of Kashmir, Palestine, or Ireland, each matter should be viewed in light of the changes that have occurred in the world today. The basis for decision-making in this regard should be formed not on any historical background or legal evidence but on the question of whether the people of that region wish to
exercise their right to self-determination. If the answer to this is affirmative, then it is their right to be provided with the opportunity to make their political decision themselves through democratic means.
In this regard, Muslims should adopt the following:
1. It must be acknowledged that the right to self-determination is a fundamental human right. This is a right that humans are endowed with from birth. This right has now been recognized by the collective conscience of humanity. Therefore, instead of adopting an apologetic attitude in this matter, there should be a robust expression of confidence.
2. If there is a violation of this anywhere in the world, a voice should be raised against it at every level.
3. The global community should be made aware that on the issue of the right to self-determination, the world conscience is caught in a conflict between two values: on one hand, it advocates for the right to self-determination of nations, and on the other, it acknowledges the principle of non-interference in their internal affairs. These two values are contradictory. Accepting them simultaneously creates intellectual inconsistency, and strong support for the right to self-determination becomes impossible.
4. The United Nations should be encouraged to develop a procedure ensuring that no nation faces any hindrance in demanding its rights, nor do the nations of the world face any hesitation in supporting it. Specifically, if any nation meeting the criteria of nationality requests separation from a country, annexation to another, or demands its freedom and autonomy, there should be an established system in place to operationalize it. From the demand to the plebiscite and from the plebiscite to the implementation of results, there should be a known and defined course of action.
5. If any nation associated with your system demands separation from you, their demand should be accepted with complete generosity and full justice. No negative or positive sentiment, no pride, and no prejudice should be allowed to become an obstacle in this matter.
4. Adherence to the Law
This implies that the supremacy of collective organization should be accepted at both national and international levels. It requires obedience to its rulers, acceptance of the decisions of its authorities, respect for its institutions, adherence to its laws, and allowing no room for rebellion, defiance, mutiny, disrespect, or deviation. In the Qur’an, this is described as obedience to Allah, obedience to the Messenger (PBUH), and obedience to those in authority. It is stated:
ْيْٰ٘اَيُّهَا الَّذِيْنَ اٰمَنُوْْ٘ا اَطِيْعُوا ّٰللاَّٰ وَاَطِيْعُوا الرَّسُوْلَ وَاُولِي اْلَْمْرِ مِنْكُمﵐ ِّٰفَاِنْ تَنَازَعْتُمْ فِيْ شَيْءٍ فَرُدُّوْهُ اِلَي ّٰللاِّٰ وَالرَّسُوْلِ اِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاّلِل
ِوَالْيَوْمِ اْلْٰخِرﵧ َّذٰلِكَ خَيْرٌ و ُاَحْسَن ًتَاْوِيْل Believers! [This is the kingdom of God; in it] obey God and obey His Messenger and also those among you who are made responsible for affairs. Then if there is a difference of opinion between you in some matter, refer it to God and His Messenger [for judgement] if you believe in God and the Last Day. This is better and more seemly as regards the consequence. (4:59)
The obedience to those in authority, namely rulers, is under and in adherence to the obedience of Allah and His Messenger (PBUH). There are two fundamental conditions of this obedience: first, that Muslims should affiliate themselves with their collective system, and second, that they should adhere to the state laws. The Prophet (PBUH) used the terms al-Jamā‘ah (the community) and as-Sulṭān (authority) for the first condition, and as-Sam‘ wa-t-Tā‘ah (listening and obedience) for the second. The esteemed teacher has clarified these two conditions in the following words:
First, Muslims should remain fully committed to the system of governance established under it. The Prophet (PBUH) referred to this system as al-Jamā‘ah (the community) and as-Sulṭān (authority) and made it obligatory for every Muslim not to separate from it under any circumstances. He equated departing from it with leaving Islam and stated that if a Muslim dies
having separated from it, he will die a death of ignorance. The saying of the Prophet (PBUH) is:
من فارق من فإنه ،علیه فلیصبر یکرھه شیئًا أمیره من راٰی من
جاھلیة میتة مات إال فمات شبرًا الجماعة. Whoever sees something undesirable from their ruler should be patient, for whoever separates from the collective organization of Muslims even by a handspan and dies in that state, their death will be as if in the period of ignorance (Jahiliyyah). (Sahih Bukhari No. 7054)
This same narration has been transmitted in another manner as follows:
مات شبرًا السلطان من خرج من فإنه ،فلیصبر شیئًا أمیره من کره من
جاھلیة میتة. If anyone finds something displeasing in the ruler, they should exercise patience, because whoever withdraws from the authority even by a handspan and dies in that state, dies in ignorance. (Bukhari No. 7053)
Even during times of political turmoil and strife, the guidance given is that a Muslim should not only abstain from participating in any action against the collective order, but should remain fully loyal to it. In a narration by Imam Muslim, it is recorded that for Hudhayfah (RA), the Prophet (PBUH) said: ‘Talzim Jama’at al-Muslimeen wa Imamuhum’ “In such a situation, you will remain attached to the collective organization of the Muslims and their leader“ (Bukhari, No. 3606. Muslim, No. 4784). This directive indicates the religious intention regarding affairs of state.
Secondly, they should adhere to the law. Whatever command is given, instead of avoiding or evading it, they should listen to it attentively and obey it. No disagreement, dislike, prejudice, or any kind of mental reservation should lead to deviation from
the law, unless a law is made that entails disobedience to God. It is stated:
يك عل السمع والطاعة في عسرك يو ك سر ومنشطك ك وم هك ر وأثرة
يك عل. You are obliged to adopt the attitude of listening and obedience with your rulers, whether you are in hardship or ease, and whether it is with willingness or reluctance, and even if someone is unjustly given preference over you. (Sahih Muslim No. 4754)
یؤمر أن إال وکره أحب فیما والطاعة السمع المسلم المرء علی
والطاعة سمع فال بمعصیة أمر فإن ،بمعصیة. It is obligatory for a Muslim that, whether they like it or dislike it, they must listen to and obey their ruler in all circumstances, except if they are commanded to commit a sin. If they are commanded to do a sinful act, then they should neither listen nor obey. (Sahih Muslim No 4763)
زبیبة رأسه کأن حبشي عبد علیکم استعمل وإن وأطیعوا اسمعوا. Listen and obey, even if a slave from Habsha is made ruler over you whose head is like a raisin. (Sahih Bukhari No. 7142)
(Meezan 486-487)
For Muslims, adherence to this principle of abiding by the law requires the following commitments:
1. They should adhere to the laws of the country in which they reside, regardless of whether it is governed by Muslims or non-Muslims.
2. If they disagree with the national laws, they should express their disagreement politely and logically while adhering to them.
3. If the laws of a country obstruct them from practicing their religion or heeding the voice of their conscience, then they should employ solely democratic methods to influence public opinion and bring about changes in the governance system.
4. Understand the spirit of Shariah laws as well as attain a complete
understanding of state laws, and refrain from taking into your own hands those matters that Shariah or the state has entrusted to others, such as the parliament, government, or judiciary.
5. Adhere to international laws and treaties.
6. Raise the banner of the rule of law in the world.
[March 2020]
- Al-Baqarah 2:191.
- Al-Maidah 5:32.
- Al-Baqarah 2:179, Bani Israel 17:33.
- Al-Maidah 5:38.
- Al-Noor 24:2.
- Al-Maidah 5:33-34.