ISLAMIC POLITICAL SYSTEM

1. Muhammad Wasie Fasih Butt
wasiefasih@hotmail.com

2.  Islam is a complete code of life. It extends over the
entire spectrum of life, showing us how to conduct all
human activities in a sound and wholesome manner.
 And so is it about Politics .
 Politics :-( from Greek: politikos, meaning "of, for, or
relating to citizens") is the practice and theory of
influencing other people on a civic or individual level.
 More narrowly, it refers to achieving and exercising
positions of governance — organized control over a
human community, particularly a state.

3.  Two extreme views of Muslims about politics:
1. Some people Separates Religión from the politics and state,
asking his followers to render unto Caesar what was his and
unto God what was His.:
2. some consider politics & goveronment as the ultímate goal
of islam. All religious activities, worshipping forms and
divine commands are taken as tools to obtain and sustain
goveronment

4. Consequences of extremism
• 1.The order of priority get reversed. political activities
become superior to “direct worship "and individual
purification. Resulting lack of strong character and
pious attributes in workers
• While khilafat is the gift for the eligible.. Allah said:
• "Allah has promised those amongst you who believe
and work righteous deeds, that he will indeed grant
them inheritance of power in the earth, as he granted it
to those before them;”(24:55)

5. Consequences of extremism
• 2.Traditional worshipping forms like namaz, fasting,
recitation once considered secondary activities, can be
neglected or compromised for primary goal
(politics).e.g. prayer is delayed or even neglected
during political gatherings
• While, according to Quran, The vision of an Islamic
state and the purpose of its political authority is to
implement the worshipping forms. Allah tala said:
• “ they are those who , when WE give them power in the
land, establish salah and pay zakat, bid the fair and
forbid the unfair”(22:41)

7. The Islamic Political System is based on
the following main principles:
 1. Sovereignty of Allah swt.
 2. Khilafah of Mankind
 3. Legislation by Shura (Consultation).
 4. Accountability of government
 5. Independence of judiciary.
 6. Equality before law.

8. Sovereignty of Allah SWT
 Sovereignty means the source of power. Allah is the supreme Lawgiver,
the Absolute Judge, and the Legislator . It is Allah who knows what is
good and what is bad for His servants.
ِ ‫ه‬ ِ‫ّلِل‬ ‫ال‬ِ‫إ‬ ُ‫م‬ْ‫ك‬ُ‫ح‬ْ‫ال‬ ِ‫ن‬ِ‫إ‬
"Verily, Ruling is only for Allah" [Yusaf: 40]
 All human beings unitedly cannot change His law. Voting on a Hukam
of Allah to accept or reject it as being the law of the land is unlawful
because a Muslims doesn’t have any right to have any say once Allah has
legislated a matter
 “It is not fitting for a Believer, men or women, when a matter has been
decided by Allah and His Messenger to have any option about their
decision”(33:36)

9. Khilafah of Mankind (Vicegerency of man)
 Man is the vicegerent, the agent or the representative
of Allah SWT on earth. Allah is the sovereign and man
is His representative.
 In the political sense, Khilafah means that human
beings should implement the will of Allah on earth as
His deputy or agent.
 Khilafah is a trust, not the honor itself.

10. Legislation by Shura (Consultation):
 Islam teaches us to run a government, to make
legislation and decisions by the process of Shura.
Shura means "to take decisions by consulting with
experts”
 This is an important part of the Islamic political
system. There is no scope for dictatorship, monarchy,
autocracy in Islam.

11. Accountability of government
 The Islamic political system makes the ruler and the
government responsible firstly to Allah and then to the
people.
 We must remember here that both the ruler and the
ruled are the Khalifah of Allah
 A ruler is a servant of the people, not their master.
 The responsibility of the ruler is heaver than the
ruled.

12. Independence of judiciary
 In the Islamic political system, the Judiciary is
independent of the Executive.
 The head of the state or any government minister
could be called to the court if necessary.
 They would be treated no differently from other
citizens.

13. KHILAFAT MONARCHY
Does not believe in” racial
aristocracy” in which the
supreme power is restricted to
specific lineage or race. No
khalifa rashid appointed his son
as successor
Khaleefah must have seven
conditions:Muslim,,Sane,Free,
Male,Mature(Baligh),Adl
(opposite of fasiq),Is capable of
ruling (Qadir)
The Khaleefah is accountable and
can be punished by law if found
guilty. cannot change the judge if
he is hearing a case against the
Khaleefah
 Ruling is hereditary
 His attributes cannot be
challenged
 Not accountable to any law,
this lead to pharaoh’ s claim
to be GOD

14. KHILAFAT DEMOCRACY
 It is the people who are
looked upon as sovereign,
enjoying the right to rule as
word is derived from
demokratie, the root meaning
being demos (people) and
kratos (rule).
 Decisions are taken on mere
majority basis
 Chief executive cannt over
look his cabinet or
parliment members’ decision
 Sovereignty of Allah SWT
 Majority is considered, but
of religious scholars and
intellectuals
 Khalifa take consultation
with council of
intellectuals , but he is not
bound to act upon their
view.

15. KHILAFAT DEMOCRACY
 Source of Legislation
:Devine Revelation (Qur’an,
Sunnah, Ijma’, Qiyas)
 Like marriage and financial
contracts, Khilafah contract
is also not time-bound.
Khilafah is a much stable
Political system
• Source of Legislation:
Human mind (Freedoms,
Moralities, Equalities)
 He is elected for a limited
time of 5 years. why does a
good rulers should rule only
just for five years and a bad
rulers should stay for five
long years?

16. Flaws Of Democracy

17. First Flaw
 Democracy follows essentially a doctrine of moral
relativism(the belief that concepts such as right and
wrong, goodness and badness, or truth and falsehood
are not absolute but change from culture to culture
and situation to situation),
 only what a larger group of people would agree to
value, is to be given any value.
 so no obstacle for vulgarity in democracy, since
nothing can be considered “bad” unanimously
 E.g. Wolfe den report published in Britain on 4
September 1957

18. Second Flaw
 Votes are counted not weighted. It is fact that
intellectuals always remain less in figures.
 Quran says:
“ and if you obey majority of those on earth, they will
make you lose the way of allah”(6:116)
 Non-muslims were always in majority, but prophets
never obeyed them

19. Third Flaw
 Chief executive is bound to take advice of parliament
members, even if he alone stand with the right
decision, but has to go the majority’s wrong view.
 While in Islam, khalifa is considered so wise that even
he can ignore majority. Allah said:
 And consult them In affairs, then, when you have
taken a decision put Thy trust In Allah (2: 159)
 Hazrat abu bakar (r.a) was against majority while
declaring jihad against zakat rejecters, afterward
history proved his wisdom

20. Fourth Flaw
Since the Khaleefah doesn’t have any legislative
powers he cannot be blackmailed or pressurized to
make laws by the Majlis-e-Ummah, lobbies or masses
PM could be dictated by pressure groups,
multinational Comps., IMF, WB.