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Islamic Political Thought: Parallels or Anti-parallels?

Unleashing the myths and mysteries of western thought of Islam as merely a doctrine of religious beliefs, Faisal Idrees argues what he calls "Autonomous Sovereignty" within the limits of Quran and Sunnah.

Guidance from Sunnah

Sunnah i.e. Prophet’s life and actions is the biggest source after the Holy (Quran). There fore, we refer our self to this source. As the Quran says,

“Consult Allah and the Prophet in a matter of discord.”

At another place it is mentioned:

“Surely there is the best guidance for you in the life of the prophet.”

We see that the early part of the Prophet hood of Prophet Muhammad (P.B.U.H) does not give us any clue of the relation of citizens and state. It is only the latter part of his Prophet hood i.e. Medina period, in which he established a city state that we find some form or structure of a government. Now we can have any debate on the question of citizen’s sovereignty in the eye of Islam basing our investigations on this period of Prophet Muhammad (P.B.U.H)’s life.

It has become convenient, for at the very beginning of Medina period there is a record of a political agreement between all the cross-sections of population of Medina. This political document in itself, otherwise, is a very important and valuable document. It gives an insight into the political situation of the Muslims in particular and Medina and it’s surrounding in general. Coming back to the question we are confronted with. We investigate this document to find if it sheds any light on this particular question. The first clause, which defines the parties to the treaty, adequately addresses the sovereignty of the citizens.

1. This is the treaty between the Prophet Muhammad (P.B.U.H), Aus and Khazraj (the helpers) and Jews of Medina and its surroundings.
2. Above-mentioned parties would be one group for the defense of Medina.
3. Every body is independent to practice ones religion.
4. Disputes among Jews would be settled according to their laws.

It was an unprecedented treaty in respect of its very liberal approach towards communities of other religions. The point, which is very important for our thesis, is that everybody in Medina was treated as an equal party in this treaty. This was going to be the future constitution of that state for the rest of the life of the Prophet Muhammad (P.B.U.H). Although the Jews broke this accord and had to pay its price. We do not talk about Jews as is mentioned above that they were left to their own laws. But the Divine laws governed Muslims. Which were revealed to the Prophet (P.B.U.H.) from time to time. Thus we see that Prophet Muhammad (P.B.U.H) in that state was the sole source of legislation. All the laws came from him. Many people misunderstand this phenomenon and they equate this authority of making laws by the Prophet Muhammad (P.BU.H) (that were revealed) as a precedent for authoritarian government by a single man. No, this approach is essentially flawed and contrary to the practice of the Prophet Muhammad (P.B.U.H).

 If we examine his political life and circumstances prevalent at that time more carefully and keenly. Then we get to a conclusion rather different from the misunderstanding that has been indicated above. As we know that Prophet Muhammad (P.B.U.H) was sent to a people who were totally ignorant, had never experienced any form of collective government and, therefore did not have laws and legislations. Further more, Prophet Muhammad (P.B.U.H)’s, messaged was meant for all times to come. Thus Prophet Muhammad (P.B.U.H) was sent to such a neighborhood where he could construct a model beginning from scratch and having no influence of any previous system whatsoever. Now it was Prophet Muhammad’s (P.B.U.H) job to introduce to them a system of laws and governance based on the divine guidance, and through them he was to demonstrate it to all people for all times to come.

Laws were of course revealed and Muslims had and have to obey them as such. But when it comes to governance, we have ample examples to quote; Prophet Muhammad (P.B.U.H) mostly used the method of consultation. And this is what the message is that after the discontinuation of revelation, Muslims have to run their affairs in the light of revealed guidance by mutual consultation.
To quote few examples from Prophet Muhammad’s (P.B.U.H) life, in order to support the notion that citizens of an Islamic state do have some rights to exercise sovereignty over themselves, we refer to the following instances from the Prophet Muhammad (P.B.U.H) life:

1. As mentioned previously, in the very beginning of political history of the state of Medina general public i.e. Muslims were made an equal part in the matters of the governance. Prophet Muhammad (P.B.U.H) did not make himself the sole representative of the whole Muslim community.
2. Prophet Muhammad (P.B.U.H) appointed twelve representatives (Naqeebs) among the Ansar to represent them.
3. Before the battle of Badr Prophet Muhammad (P.B.U.H) consulted Muhajreen as well as Ansar.
4. In the battlefield of Badr, the camping place of the army was selected on the advice of Habbad-bin-Munzir.
5. At the time of Uhad , Prophet Muhammad’s (P.B.U.H) own opinion was to fight within the city but the general opinion was to fight outside the city, and that was followed.
6.  In the battle of Ahzaab, the strategy of digging a trench for the defense of Medina was again an idea presented by Salman.
7. The method of calling the faithful to the prayer was again a matter sort out by mutual consultation.

Hence at end of this chapter we conclude that Prophet Muhammad’s (P.B.U.H) life adequately provides us the evidence that in an Islamic state the power to rule and govern lies with the citizens and not with a single person or family or some creed. Rather it is the right of the people to govern themselves as they please, but of course not violating the Quranic limits set upon them.

“Those to whom we give power, must establish the system of prayers and charity and they ask the people to do good and forbid from doing evil.”

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