Defining the Islamic state
By Haider Zaman
The Holy Quran provides a clear pointer to the notion of a Muslim state with a clear character for those in power in such a state when it says "(They are) those who, when We give them power in the land, establish regular prayers, and give regular charity and enjoin what is right and forbid what is wrong" (22:41).
The reference to the power in the land does imply the establishment of a state. The existence of power without a state can be meaningless and may rather lead to disorder and chaos. It is true that some of that which is right can be promoted and some of that which is wrong can be forbidden through preaching, counselling and exemplifying i.e., by setting examples.
But doing some of the right things can be more appropriately enjoined and some of the wrong things can be effectively forbidden through the machinery of state only. Any attempt other than through the machinery of state may result in chaos.
Thus, there can be a Muslim state with the majority of its citizens being Muslims and forming part of the Muslim ummah, and at the same time be identified as a nation with a different name along with all other inhabitants of that state.
The Quran does not prescribe any particular type or form of government. It means that Allah in His Wisdom did not deem it appropriate to tie up the believers to a particular form of government.
Allah was, in fact, well aware of the changes taking place in the social and political fields and, therefore, left the choice with the believers to exercise in accordance with the requirements of the time.
The Quran, however, provides some definite guidance in regard to who could be the persons who should discharge the responsibilities of the state and how these responsibilities are to be discharged.
For example, it says: "Lo! Allah enjoins you to give trusts into the care of those who are worthy of trust and to judge with justice when you judge between the people" (4:58). The word "trusts" in the verse is to be understood in the same way as explained by the Prophet (PBUH) when some one asked him as to when the Day of Judgment will come.
The Prophet said "when people start violating trusts, you should wait for the Day of Judgment". What did that imply, the man further asked. The Prophet said, "it means when responsibilities are entrusted to those who are not worthy of it." (Bokhari)
Responsibilities referred to in this tradition imply the responsibilities of state which can be more appropriately equated with trusts. Likewise, when Hazrat Abu Dhar requested the Prophet for appointment to a public office the Prophet said, "Public office is a trust, a source of lamentation and remorse on the Day of Judgment except for him who takes it up with full sense of responsibility and duly discharges its obligations" (Muslim). It means responsibilities of the state are to be entrusted to those who are worthy of it which, according to the Quran, implies persons who are competent, honest and trustworthy (12:55).
From the above verse (4:58), it follows that the people should have a say in choosing the persons to whom the responsibilities of state are to be entrusted. This right was exercised in one way or the other in the elevation of first four Caliphs.
As regards discharge of responsibilities of state, guidance in this regard is provided in the Quranic verse which enjoined the Prophet to consult his companions in the conduct of affairs (3:159) and another verse which treats the persons who do their work through consultation as the persons being rightly guided (42:38).
Further indications in this regard are available in the address of Hazrat Abu Bakr which he delivered on the assumption of the office of first Caliph. He said, "0 people, now I am elevated as ruler over you, not the best among you. If I do good support me, if I err, then set me right.
To tell the truth to the person commissioned to rule is faithful allegiance; to conceal the truth and to lie is treason. In my sight, the powerful and weak are alike. By Allah, he that is weaker among you, shall be stronger, in my sight, until I have redressed his wrong; and he who is stronger, shall be weaker in my sight until he conforms to law and I have taken back from him that which he has usurped". (Ibne Ishaq).
The address, among other things, emphasizes the right of the people to correct the erring ruler through the freedom of expression and honest criticism. It also spells out one of the main responsibilities of the ruler of a Muslim state which should be protection of weak against the strong.
Thus, the Quran not only provides a clear pointer to the notion of a Muslim state but also guidance in terms of the people's right to have a say in choosing its rulers and correcting the erring rulers, the obligation of the rulers to conduct their affairs through consultation, the basic qualifications of the rulers and a broad-based charter of their duties and obligations.