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Kalam-e-Iqbal: Tu Rahnavard-e-Shoq hy
Tu Rah Naward-e-Shauq Hai ; Manzil na ker qabool
Laila Bhi Hum Nashin Ho tu Mehmil Na Ker Qabool
You are a traveller traversing the road of love
Don't settle for your current state or take rest/reprieve from your mission
Even if Laila (Worldly Glitters) be your close companion, don't accept that and shun it with great contempt!
Don't settle for your current state or take rest/reprieve from your mission
Even if Laila (Worldly Glitters) be your close companion, don't accept that and shun it with great contempt!
Subh-e-Azal ye Mujh Se Kaha Jibraeel Ne
Jo Aqal Ka Ghulam Ho Woh Dil Na Ker Qabool
On the early morning of Creation! This counsel/advice Jibraeel gave me;
He told me not accept a heart; Enchained by mind of man like slave.
Batil Doyee Pasand He; Haq La Shareek He
Shirkat Mayn-e-Haq-o-Batil Na Ker Qabool
Untruth conceals in various masks; But Truth and God are both unique
There can't be pool 'twixt good and bad; this fact is known from times antique.
Aye Juoee Abb Berh Ke Ho Darya Tand-o-Taiz
Ke Sahil Tujhe Ata Ho To; Sahil Na Ker Qabool
O Stream, onward flow and get transformed into a river that's torrent strong and deep
If bank is bestowed onto you (banks to stop your advance) Then Abstain! Flow on with mighty roar.
Democracy
By Maulana Wahiduddin Khan- President, Islamic Centre
Islam is a religion of peace and co-existence, wherein there is ample
scope for freedom of expression. You can express your views even if you
differ. The decision is arrived at through consensus in all important
matters. Islam's superiority over other religions lies in the fact that
it gives utmost importance to the opinion of the people. This fact is
clearly illustrated in the Quran and the Hadiths. The Quranic verse 'Am
Ruhum Shura-bai nuhum' (Chapter 42-Asura; verse 38)- whose affairs are a
matter of consultation is an ample proof.
In order to understand the concept of democracy in Islam, one should
have the knowledge of the Quran, the Hadiths and the Sunnah. Prophet
Mohammed himself set a tradition by not appointing his successor during
his lifetime and left it to the people to decide their leader. The first
four Caliphs - Abu Bakr, Umar, Usman and Ali, known as
Khilafat-e-Rashida (the Enlightened Caliphs), were the choice of the
people. The Umayyat King Umar-bin Abdul Aziz also qualifies to be
enlisted among the enlightened Caliphs because he refused publicly to
accept the Kingship on the basis of his nomination by his father. He
accepted the kingship only when the people elected him.
TThe misconception, that Islam cherishes dictatorship has its roots
in the history of Muslim rulers. The Indian Mughal rulers, the Abbasid
rulers of Baghdad, the Turkish and the Spanish rulers were not the real
rulers as per the injunctions of the Holy Quran. They were mere Dynastic
rulers.
Islam is not against 'change' but it is certainly against 'coercion'.
The established Governments should not be replaced by resorting to
erroneous methods but by going to the people and making them realize the
shortcomings of the prevalent system. The so-called Jehadis, working at
the behest of Pakistan, instead of launching deadly attacks on
institutions of democracy like the Indian Parliament or the J&K.
Assembly, should go to the people and ask them to vote
against the present systems if they were not satisfied with it. But the
irony is that they neither themselves cast their votes nor allow others
to participate in the electoral process. Instead they issue threats
against people participating in elections. They even resort to killing
and humiliating innocent people. They should realize that by resorting
to such mean tactics they are toeing the agenda of Pakistan who is out
to demolish every possible institution in our country to hamper our
progress. Such heinous crimes are acts of cowardice in the eyes Islam.
The concept of democracy in Islam is best understood that Islam is
practised at two levels - the Infaradi-individual level and the
lslamayee- collective level. At the individual level, a person is free
to adopt the manner of worship he likes etc. But at the collective
level, it is the voice of the people, which is to be given preference.
In the social context, it is the Islamayee Islam, which is to be
practised, and democracy is a social concept.Democracy and Islam
IT is said by some that democracy has no place in the
political system of Islam. Islam is not only a religion, rather it is a
complete code of life. All aspects of Muslim society, individually or
collectively, are covered by the social structure of Islam.
Hence a political system, an important aspect of human society, also
comes very much under the banner of the Islamic hemisphere. The great
Muslim thinker and poet Allama Iqbal has rightly said, “Juda ho deen
siyasat se to reh jaati hai changezi” (take religion [morality] away
from politics and you have despotism), for religion is the source of all
morality, individual and collective.
The important manifestation of a political system is vindicated
through the establishment of a state and the way of its governance. Our
Holy Prophet (PBUH) established a state at Madina, of a unique type,
based on consultation, justice, equality and accountability. After his
passing his righteous successors maintained the same system of
governance. The Holy Quran has mentioned the word ‘shura’ for
governance. “They govern with mutual consultation.” The essence of a
true democracy is also consultation.
The governing system of the Righteous Caliphs was the manifestation
of this democracy. Today there is much talk about western democracy, but
the aforesaid democracy presented by Islam is more accomplished. The
basic pillars of a true democracy, i.e. consultation, justice, equality
and accountability, are found in the governance of the Righteous
Caliphs, Abu Bakar, Umar, Usman and Ali.
Presently, the UK and the US are regarded as the pioneers of western
democracy. Are their rulers questioned so openly and bluntly by the
common men in public places as the aforesaid caliphs used to be?
Nowadays in a democratic system, the rulers are elected through votes
and the candidates offer themselves for their election, utilising all
kinds of sources for winning elections while none of the rightful
caliphs offered himself for election. Each was selected by a majority of
the people, after the proposal of their names by other people. Neither
did they display any desire nor made an attempt to win their elections.
Furthermore, their deeds verify the highest democratic values in
governance which are extinct today in the governance of so-called
democratic rulers. The day after his election as the caliph, Hazrat Abu
Bakar came out with pieces of cloth on his shoulder to sell, because
before his caliphate, this had been his source of income. Hazrat Umar
met him on the way and asked, “What are you doing?” He replied, “I have
to support my family.”
The right of criticism and freedom of expression before the ruler,
which are important features of democracy, were evident in the
governance of these caliphs. Hazrat Salman Farsi, a respected companion
of the Prophet (PBUH), questioned Caliph Umar in a public gathering,
asking why he had taken two sheets while everyone else got a single
sheet from the spoils. Hazrat Umar instantly called his son Abdullah who
clarified the position of his father by replying that he had given his
sheet to his father due to his tall height.
Hazrat Usman had to face very severe criticism by the people during
his caliphate, but he did not attempt to stop them by any means; rather,
in reply to their criticism he always clarified his position publicly.
Hazrat Ali as the caliph tolerated the extreme abuses of the Khawarij.
Once the caliph saw a Jew selling his lost chain armour in the
market. Being the ruler, he did not snatch his armour from that person
but submitted his complaint in the court of a judge. The judge asked for
the evidence and Hazrat Ali produced the evidence of his son, Hasan,
but the judge did not accept this evidence as the latter was the son of
the caliph, and gave judgment against the caliph. The Jew, observing
this rare example of justice, accepted Islam at Hazrat Ali’s hands.
Today, out of the aforesaid examples, can any ruler of a democratic
state present such an example? The leading pioneer of India’s
independence, Mahatma Gandhi, had once said that he wanted such a
democratic state whose ruler followed in the footsteps of Hazrat Umar.
Famous jurist Armanus Von Marie had confessed that Islam was the only
religion among the universal religions to have democracy for its system
of governance.
It may be rightly said that the true democratic government
established during the early period of Islam had been that of the
Righteous Caliphs. However, it has been a sad aspect of Muslim history
that such an ideal rule concluded after the martyrdom of Hazrat Ali. It
was succeeded by monarchy and despotism with the exception of the
three-year rule of Umar Bin Abdul Aziz amongst the Umayyads, who wanted
to revive the same justice, equality and accountability as found in the
rule of the Righteous Caliphs.
Thereafter the system of governance prevailed on the same track of
the preceding Umayyad rulers, subsequently succeeded by the Abbasids,
and then successive rulers in the Muslim world who were either absolute
monarchs or dictators, although a few of them individually established
justice and equity in their governance. Nevertheless, the system
remained undemocratic, which the Muslim world at large still has to
contend with.
In conclusion, it may be said that Islam had been the pioneer of
democracy, but its followers in general have forgotten their own values
along with the democratic system of governance. Now vast swathes of
Muslim lands exist under absolute monarchies or despotic rulers. It is
an irony of history that contemporary Muslim political thinkers and
intellectuals, too, should now begin to see western democracy as a
model.
By Syed Safdar Hussain
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