Democracy in Islam




By Dr Salahuddin A. Khan

DAWN SAUNDAY 15 OCT 2006

I AM sure the marvelous social order that prevailed at the time of the Holy Prophet [PBUH] and his right guided Caliphs and generated love and harmony in the society would have never been possible with mere socio political mechanisms of social control and without the backing of personal character and examples of the Prophet and his successors.

The Western models of social order and control solely based on its secular character failed to appreciate the effectiveness of personal examples and character of those at the helm of affairs. Man is not a machine or robot. He, by nature, is very much pliable, impressionable, easily influenced by good and bad examples and open to suggestions. Manipulating this basic element in the nature of man, Western media have become highly active to propagate Western market and service economy, over consuming, etc., under the cover of dazzling but shallow Western traits of culture: glittering ads, talk shows, individualism and freedom of all action and expression in the name of democracy. However, in effect it is skillfully tailored to suggest a line of action aimed at achieving some premeditated objectives.

Considering man’s pliability of nature as immutable, if such things can be achieved then surely with good personal examples and character of the rulers, society could also be put on the right direction. The logic is simple. No social order can be achieved without the cooperation of the rulers and the ruled. This, however, does not say that there is no need for objective state controlled mechanisms for social control and order in an Islamic society.

Historically, no society could be ruled harmoniously only by setting personal examples by the rulers, although the charm of the integrity of the personal character of the rulers went always deep into the hearts of the ruled. There has to be some mechanisms effective enough to ensure the smooth and efficient functioning of the society. Mainly two such mechanisms are recognized by the learned experts of the socio political field so as to keep the social order in equilibrium. These two are characterized as ‘consensus’ and ‘coercion’ mechanisms or models. Both these models have in them merits and demerits.

Merits of the ‘consensus model’ are inherent in the democratic nature of the social system of a society. It is remarkably appreciated as much better than the ‘coercion model’ as in it citizens feel freer to discuss national problems and issues. Such a situation constitutes positive social environment in which the importance of the social order is recognized not as a thing enforced from above but as a common need of all the citizens. Such a democratic method of consensus is also the hallmark of Islamic social and political order. In a true Islamic government, we do not see the use of coercion as a customary measure to establish social control and order.

After the victory of Mecca, a real Muslim society came into being which then expanded over the whole of Arabia. As long as the Holy Prophet [PBUH] was alive and also during the right guided ‘khilafat’ of his successors, there prevailed an unparalleled integration in the community representing the best kind of social order of the time. The society under the rule of the Holy Prophet [PBUH] was an exemplary society in the sense that in it the use of coercion for social order was as minimum as could be. Instead, justice, forgiveness and equity were the outstanding features of mechanism of the social order and control.

If freedom of expression, difference of opinion and disagreement in the temporal world are to be considered one of the most distinct features of democracy, these are not at all new or unique characteristics of modern democracy alone. Going fifteen hundred years back, we see that Islam emerged as a forceful harbinger of democracy both in terms of teachings and practice. As in democracy where consensus is obtained through consultation, Islam too stands for consultation and conference. If we read Verse 38 of Chapter 42 (Al Shoora), it in no ambiguous terms indicates that true believers are those who decide and resolve their matters with mutual conference and consultations. In practice in the Muslim world, this method took the form of an institution popularly known as ‘majlis shoora’ which could be likened to the institution of parliament of modern times.

As regards difference of opinion, there is a saying of the Holy Prophet [PBUH] that disagreement or difference of opinion is a good thing provided that it constitutes appositive value. Incidents of disagreement were not unknown even when the Holy Prophet was alive and he did not discourage those of his companions who disagreed in mundane matters by scolding them or with a frowning look. Hazrat Omar [RA], the second Caliph, once said to his people to correct him if they found that he did or said something wrong. One of those present stood up and said that if he did or said anything wrong they would correct him without fear. Hazrat Omar’s reaction was unbelievably positive toward him. He said, “I am very happy that I have persons among my people with such courage.”

Democracy in Islam was thus more advanced, meaningful, practical and realistic than mere counting the heads. And as has been pointed out above, the best model for social order and control, according to Islam, is the democratic model of ‘consensus’ and the term ‘shoora’ may be regarded as the true representative of democratic consensus. It started with the example of the Founder of Islam [PBUH] and was carried out by his right-guided caliphs.

The mechanism resulted into an exemplary integration of the community by creating the best kind of socio political milieu with peace and harmony and a lovable social order as its characteristic feature. When, however, the golden rules given by the Quran and the Holy Prophet and his right guided successors were lost sight of, democracy withered away leading the Muslim society to social disorder and disintegration. Today, peace and harmonious social order is not only the need of the Muslim world but also of the world at large. Muslim rulers must set examples reviving the democratic model of social order of Islam in its true spirit and letter.

@ Qurratulain
Quite informative.Usually we dont take notice of such things anywhere but css forum.Thanks for sharing
Regards