The political system of Islam has been based on three principles: “Tawheed” (Unity of God), “Risalat” (Prophecy and Khilafat (Caliphate).
It is difficult to appreciate the different aspects of Islamic politics without fully understanding these three principles. Both begin with a brief summary of them.
“Tawhid”
(Unit) means that only God is the Creator, sustainer and Lord of the Universe and all that is in it-organic or inorganic. The sovereignty of this realm it is conferred only to Him
He alone has the right to command or prohibit. Worship and obedience to Him alone are due, and no one can share in degree or in any way, Life in all its varied forms, our physical organs and faculties, the apparent control that we have about all things that exist in the universe and the things themselves, none of which has been created or acquired by us in our own right. They are God’s generous provisions and give it to us, no one associated with him from here that is not dependent on us, to decide the sticks or the purpose of our existence or to prescribe limits on our authority in the world nor any other has the right to make these decisions for us. This right is conferred on him only God who created us and endowed us with physical and mental faculties and has provided us with all material provisions stop our use.
This principle of the Oneness of God completely negates the concept of legal and political sovereignty of human beings, individually or collectively: Nothing can claim sovereignty is a human being, a family, a class or group of people, or even the human race in the world as total.
Only God’s Sovereignty and His mandates are the law of Islam. The means by which we receive God’s law is known as “Risalat” (Prophecy).
We have received two things from this source:
1. The book in which God has laid his Law
2. The instantiation and authoritative interpretation of the Book of God by the Prophet, through his word and his deed, in his capacity as the representative of God. The broad principles on which the system of human life must be based, have been established in the Book of God. Moreover, the Prophet of God has established in accordance with the intention of the Book of God, stop us a model of life in Islam, by fulfilling the law and providing practically necessary details which were required. The combination of these two elements, according to Islamic terminology, is called the Shari’ah.
Now consider Khilafat, according to the Arabic lexicon, means “representation.” The position and man’s true place in accordance with Islam, as the representative of God on this mountain. His vicegerent, ie by virtue of the powers have been delegated by God, he is required to exercise divine authority in this world within the limits prescribed by God.
Take now for instance, the cave of yours on a farm that has been designated stop someone manage on your behalf. You’ll see that four conditions are met consistently in this cave. First, the real property of the estate remains vested in you and not the administrator, and second, he only manage your property according to your instructions, third, he only manage and implement its authority within the limits you will have prescribed; and fourth, in the administration of what has been entrusted, must execute your will and carry out your intentions and not their own. These four conditions are so inherent in the concept of “representation” they have to come to mind as soon as one utters the word “representation.” This is exactly what Islam wants when settling that man is the caliph of God on the mountain.
Hence these four conditions are also included in the concept of Khilafat.
The state that is established in accordance with this political theory will indeed be a human caliphate under the sovereignty of God and have to fill the purpose and intent of God by working in the mountains of God within the limits prescribed by Him and under with his instructions and commands.
Democracy in Islam
The explanation of the term cited Khilafat trace also abundantly clear that no individual or dynasty or class can be Khalifah, but the authority of caliphate is given to the entire group of people, the community as a whole, they stand ready to fill the conditions of representation after subscribing to the principles of “Tawheed” (Unity of God) “Risalat” (Prophecy). Such a society carries the responsibility of the caliphate as something complete and each of its individuals shares the Divine Caliphate. This is where democracy begins in Islam.
Each person in an Islamic society enjoys the rights and powers of the Caliphate of God, and in this respect all individuals are equal. None has priority over another, nor can it deprive any other rights and powers.
The intervention to stop the affairs of state will be formed in accordance with the will of these individuals and the state’s authority will only increase the powers delegated to individuals. Your opinion will be decisive in forming the government to be led by their counsel and in accordance with their wishes. Whoever undertakes general confidence in the duties and obligations of the caliphate on their behalf, and when he loses this confidence will be left and bow to their will. In this sense the political system of Islam is a perfect way to democracy, as perfect as it can ever become a democracy. Of course, what distinguishes Islamic democracy from Western democracy, is that while the latter is based on the concept of popular sovereignty, the former is based on the principle of popular Khilafat. In Western democracy, the people are sovereign, in Islam sovereignty is vested in God’s people are His caliphs or representatives. The first people draw their own laws (Shari’ah), the second must follow and obey the laws (Shari’ah) given by God through His Prophet.
In a government undertakes to do the will of the people, on the other the government and the people who are having one and all realize the purpose of God.
In summary, the Western democracy is a kind of absolute authority which exercises its powers in a free and uncontrolled, whereas Islamic democracy is subservient to the Divine Law and exercises its authority in accordance with the mandates of God and within the limits prescribed for Him
The Purpose of the Islamic State
I’ll put before you a brief outline of the kind of state that is built on the foundations of “Tawheed” (Unity of God) “Risalat” – (the Prophecy of Muhammad) and Khilafat (caliphate).
The generous Quran clearly states that the hits and the purpose of this state is the establishment, maintenance and development of those virtues eat the Creator of this universe wants to adorn human life and the prevention and eradication of those evils whose presence in human life is totally contrary to God.
In Islam, the State’s intention is not only stop the political administration, or stop it enforced through the collective will, or a particular group of people, indeed, Islam places a high ideal to stop the achievement status which has to use every means at their disposal. And this state is that the qualities of purity, beauty, goodness, virtue, success and prosperity that God wants us to flourish in the lives of His people, must be engendered and developed and that all sorts of exploitation, injustice and disorder, which in sight of God are ruinous for the world and detrimental to the life of His creatures are suppressed and prevented. Simultaneously by placing before us this high ideal, Islam gives us a clear outline of his system clearly stating the desired virtues and vices undesirable. Keeping this outline in view, the Islamic state can plan your schedule happiness in every age and every circumstance.
The persistent call made by Islam, is that moral principles must be observed at all costs and at all stages of life.
From here, it seats a firmware for the state to base its policies on justice, truth and honesty.
Not willing, under any circumstances, to tolerate fraud, falsehood and injustice because of any expediency, political, administrative or domestic.
Whether the mutual relations of rulers and ruled within the state or state relations with other states, must always be given priority to truth and justice over material considerations. Similar obligations in the state in the individual, that is, enforce contracts, obligations, take measures and uniform standards in dealings (conduct business), remembering the duties along with rights and do not forget the rights of others when hope they fulfill their obligations, using power and authority to the establishment of justice and not for the perpetration of injustice look on duty as a sacred obligation and fulfill it scrupulously, and look at power as a trust from God and use it the belief that one has to be accountable for their actions to God in the Other World.
Fundamental Rights
Although an Islamic state can be established in any portion of the earth, Islam does not seek to restrict human rights or privileges to the geographical boundaries of their own state. Islam has laid down some universal fundamental rights for humanity as a whole, madcap must be observed and respected under all circumstances if such person resides within the Islamic state or outside it, if he is at peace with the state or at war. Human blood is sacred in any case and can not be spilled without justification. It is not permissible to oppress women, children, old, sick or injured, the honor and chastity of women are worthy of respect in all circumstances. The hungry must be fed, clothed the naked, sick or injured and medically treated, regardless of whether they belong to the Islamic community or not, even if they are among their enemies. These and certain other provisions have been imposed by Islam as fundamental rights for every man by virtue of his status as a human being to be enjoyed under the constitution of an Islamic state. Even the rights of citizenship in Islam are not limited to persons born within the limits of their state but are granted to every Muslim irrespective of his birthplace.
A Muslim ipso facto becomes the citizen of an Islamic state as soon as he puts his foot on their territory with the intention of living there and thus enjoys equal rights of citizenship by birthright. Therefore, the public must be common among all Islamic countries that may exist in the Muslim world and need no entry or exit of any passport from them. And every Muslim must be considered legible and appropriate for all positions of highest responsibility in an Islamic state without distinction of race, color or class.
Islam has also given certain rights for non-Muslims can live within the boundaries of an Islamic state and these rights must necessarily form part of the Islamic Constitution. According to Islamic terminology, such non-Muslims are called “Dhimis” (non-Muslim citizen) has to be respected and protected just like a Muslim citizen and one non-Muslim, with respect to civil or criminal law , no differences at all with Muslim citizens. The Islamic state will not interfere with the personal law of non-Muslims. Have complete freedom of conscience and shall be free to perform their religious rites and ceremonies in the way they want. Not only can propagate their religion, but even entitled to criticize Islam within the limits set by law and decency.
The given rights in this respect are not merely two, but that country’s civil law, must be fully respected and all criticism must be made within its framework, which will apply to all citizens of the state. These and many other rights have been guaranteed to “Dhimmis” in Islam.
These rights are irrevocable nature. Non-Muslims may not be deprived of them unless they renounce the covenant which guarantees citizenship.
Whatever the scope of the oppression that a non-Muslim can commit against its Muslim citizens is not permissible for an Islamic state in their subjects get even non-Muslims in the slightest degree, so much so that even if all the Muslims out the boundaries of an Islamic state are killed, the state may not unjustly shed the blood or a single Muslim citizens is not permissible for an Islamic state in their subjects get even non-Muslims in the slightest degree, to the point that even if all Muslims outside the boundaries of an Islamic state are killed, the state may not unjustly shed the blood or a single non-Muslim citizen living within its boundaries.
Executive and Legislature
The responsibility for administering the Government in an Islamic state is entrusted to an Amir (leader, leader, guide) that can be likened to the President or the Prime Minister in a democratic modern state. All adult men and women who believe in the fundamentals of the constitution shall be entitled to vote to stop the election of the head.
The basic requirements to stop the election of an Amir are that he should direct the trust of a large number of people in relation to their knowledge and understanding of the spirit of Islam, Islamic attribute must have the fear of God and be equipped with quality of statesmanship.
In short, you must have both virtue and ability. A ‘Shura (consultative council) is also elected by the people stop to assist and guide the Amir in the administration of the state. It is for the Amir to administer the country with the advice of this “Shura”. The Amir can only stay in office while enjoying the confidence of the people and will have to vacate his post when he loses that confidence. But while this trust will retain authority to govern and exercise the powers of government, of course referring to the “Shura (council of advisors) and within the limits set by Shari’ah. Every citizen shall have the right to criticize irreducible Amir and his government and all reasonable means to stop the spread of public opinion may be used.
Legislation in an Islamic state will be restricted within the limits prescribed by the law of Shari’ah. The mandates of God and his prophet have to be accepted and blessed and no legislative body can alter or change anything on them or make any law inconsistent with them.
With regard to the mandates that are likely to more than one interpretation, the duty to ascertain the true purpose of the Shari’ah, in those caves correspond to people possessing a specialized knowledge of the law of the Shari’ah ‘.
Hence, such issues will be conferred on a sub-committee of the council of advisers made up of men educated in Islamic law.
A vast field is still available to stop the legislation on issues not covered by any specific mandate of the Shari’ah and the advisory board or legislative body will be free to stop legislation with regard to these matters.
In Islam the judiciary is not under the control of the executive. Derives its authority directly from the Shari’ah and is answerable to God.
The judges are no doubt appointed by the government, which is required to provide some form of community congregation, so that the entire community and society may be ready to stop this process of spiritual development. It is a tool for individual training and social in the way of spiritual elevation in Islam.
The second is the fast “Saum” that for a month every year trains the individual man, and the Muslim community as a whole, in piety and self-control, enables society, the rich and poor alike, experience hunger pains, and prepare to stop people overcome any difficulties seem to seek the pleasure of God.
The third is ‘Zakat’ which develops the sense of monetary sacrifice, compassion and cooperation among Muslims. Some people wrongly interpreted the “Zakat” merely as a rate even though the spirit behind the “Zakat” is entirely different from that which lies at the root of a fee.
By using this word, Islam wants to inculcate in man the fact that, inspired by a true love of God which provides financial assistance to his brother, elevate and purify his soul.
The fourth is “Hajj” (pilgrimage) that seeks to promote the universal brotherhood of believers, the foundation of the worship of God, and has culminated in a movement that has been answering the call to the truth through the centuries and will continue , God willing, but once the judge has held the court has to administer justice among the people according to God’s law in an impartial and bodies and government officials will be out of legal jurisdiction to the extent that even the highest executive authority of the Government may be called to appear in court as plaintiff or defending Deley as any other citizen of the state.
The rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege.
Islam stands for equality and scrupulously joins mastered this principle in the social, economic and political alike.
