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Democracy is the
most popular and accepted political system in the modern world. Most
of the political movements have made it their goal to establish this
system in their respective countries. Yet, there exists some
difference of opinion among the Islamic groups on democracy. While
democracy and human rights have occupied very important position in
the political agenda of many of the Islamic parties, there are few
groups who do not accept it based on a "charge" that
democracy speaks of "sovereignty of the people".
Islamic parties
and Islamic scholars of the modern world almost invariably 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 prerequisites of the
democratic system. It is, therefore, apparent on a deeper analysis
that the principles of democracy fundamentally and broadly conform
with the concept of state and government of Islamic Parties.
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
of sovereignty at all. The concept of sovereignty is not necessarily
highlighted in the books that discuss democracy, though sovereignty is
discussed in great detail as a political concept in the books of
political science. In this context, it is necessary to quote from the
writings of Allama Yousuf Al-Qaradawi, 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
needed 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."
(Quoted from 'Priorities of the Islamic Movement in the Coming Phase')
We
find that many Islamic scholars have 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 to the fundamental aspects of Islam, rather the
executing powers are enhanced in the Muslim world by it.
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".(ibid)
That means according to Iqbal Islam prescribes democracy under
the law of Allah.
We see, fifty
years ago. Moulana Mawdudi used the term "Theo-democracy"
for Islamic state in his book "Political Theory of Islam".
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
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".( "Maududi's interview", in Bengali, pp.
339-345). He also pointed
out that "all constitutional
problems should be solved by the representatives of the
people".(ibid) 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 constitution of Pakistan of 1956 (which was considered to
be an Islamic constitution by many people) 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.
Allama Yousuf Al-Qaradawi
in his book " Priorities of the Islamic Movement In the Coming
Phase" has also categorically pointed out 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.
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
means 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 remove misunderstanding about Islam that 'it
condones violence and dictatorship'.
April
/
May 2002
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