Political Model Of Islam Essay, Research Paper
The Political Framework Of Islam
The political system of Islam is based on the three rules of towhid ( Oneness with Allah ) , risala ( Prophethood ) , and khilifa ( Caliphate ) . Towhid means that one Allah entirely is the Creator, Sustainer, and Master of the universe and of all that exists in it- organic or inorganic. He entirely has the right to command or prohibit, and worship and obeisance are due to him entirely. The Islamics believe that it is non for them to make up one’s mind the purpose or intent of our being or to put the bounds of our secular authorization; nor does anyone else have the rights to do these determinations for them. These rights rest merely with Allah. This rule of the Oneness with Allah makes meaningless the construct of the legal and political sovereignty of human existences. No person, household, category or race can put themselves above Allah. Allah entirely is the swayer and his commandments constitute the jurisprudence of Islam. Risala is the medium in which Islamics receive the jurisprudence of Allah. They have received two things from this beginning: the Qur an ( the book in which Allah has expounded his jurisprudence ) , and the important reading and illustration of that book by the prophesier Muhammad ( approvals of Allah and peace be upon him ) , through word and dead, in his capacity as the representative of Allah. The Qur an laid down the wide rules on which human life should be based and the Prophet of Allah, in conformity with these rules, established a theoretical account system of Islamic life. The combination of these two elements is called the Shari a ( jurisprudence ) . Khilifa means “representation” Man, harmonizing to Islam, is the representative of Allah on Earth. Khilifa besides means that no person or dynasty or category can be the jurisprudence: the authorization of Khilfa is bestowed on the whole of any community which is ready to carry through the conditions of representation after subscribing to the rules of Towhid and risala. Such a society carries the duty of the Khilafa as a whole and each one of its persons portions in it.
This is the point where democracy begins in Islam. Every person in an Islamic society enjoys the rights and powers of the Caliphate of Allah and in this regard all persons are equal. No-one may strip anyone else of his rights and powers. The bureau for running the personal businesss of the province will be formed by understanding with these persons, and the authorization of the province will merely be an extension of the powers of the persons delegated to make it. Their sentiment will be decisive in the formation of the authorities, which will be run with their advice and in conformity with their wants. Whoever additions their assurance will set about the responsibilities and duties of the Caliphate on their behalf; and when he loses this assurance he will hold to step down. In this regard, the political system of Islam is as perfect a residence hall of democracy as there can be. What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the construct of popular sovereignty, while the former remainders on the rule of popular khilafa. In Western democracy, the people are autonomous; in Islam sovereignty is vested in Allah and the people are his calif or representatives. In the former the people make their ain; in the latter they have to follow and the Torahs given by Allah through his Prophet. In one the authorities undertakes to carry through the will of the people; in the other the authorities and the people have to carry through the will of Allah.
The Holy Qur an clearly states that the purpose and intent of this province is the constitution, care, and development of those virtuousnesss which the Creator wishes human life to be enriched by and the bar and obliteration of those immoralities in human life which he finds detestable. The Islamic province is intended neither entirely as an Immigration and Naturalization Services
trument of political disposal nor for the fulfilment of the collective will of any peculiar set of people; instead, Islam places a high ideal before the province for the accomplishment of which it must utilize all the agencies at its disposal. This ideal is that the qualities of pureness, beauty, goodness, virtuousness, success and prosperity, which Allah wants to boom in the life of his people, should be engendered and developed and that all sorts of developments, unfairness and upset which, in the sight of Allah, are catastrophic for the universe and detrimental to the life of his animals, should be suppressed and prevented. Islam gives us a clear lineation of its moral system by saying positively the coveted virtuousnesss and the unsought immoralities. Keeping this lineation in position, the Islamic province can be after its public assistance plan in every age and in any environment. The changeless demand made by Islam is that the rules of morality must be observed at all costs and in all walks of life. Hence, it lays down as an inalterable policy that the province should establish its policies on justness, truth and honestness. It is non prepared, under any fortunes, to digest fraud, falsity and unfairness for the interest of political, administrative or national expedience. Whether it be dealingss between the swayers and the ruled within the province, or the dealingss of the province with other provinces, precedency must ever be given to truth, honestness, and justness. Islam imposes similar duties on the province and the person: to carry through all contracts and duties; to hold unvarying criterions in traffics; to retrieve duty along with rights and non to bury the rights of others when anticipating them to carry through their duties; to utilize power and authorization for the constitution of justness and non for the commission of unfairness; to look upon responsibility as sacred duty and to carry through it conscientiously; and to see power as a trust from Allah to be used in the belief that one has to render an history of one s actions to him in the life afterlife.
The duty for the disposal of the authorities in an Islamic province is entrusted to an emir ( leader ) who may be compared to the president or the premier curate in a Western democratic province. All grownup work forces and adult females who subscribe to the basicss of the fundamental law are entitled to vote for the election of the emir. The basic makings for an emir are that he should command the assurance if the bulk in regard of his cognition and appreciation of the spirit of Islam, that he should posses the Islamic quality of fright of Allah and that he should be endowed with qualities of statecraft. In short, he should hold both virtuousness and ability. A shoora ( Advisory council ) is besides elected by the people to help and steer the emir. It is incumbent of the emir to administrate his state with the advice of this shoora. The emir may retain office merely so long as he enjoys the assurance of the people and must release it when he loses that assurance. Every citizen has the right to knock the emir and his authorities and all sensible agencies for the airing of public sentiment must be available. Legislation in an Islamic province is to be carried out within the bounds prescribed by the jurisprudence of the Shari a. The injunctions of Allah and his Prophet are to be accepted and obeyed and no legislative organic structure may change or modify them or do any jurisprudence reverse to them. Those commandments which are apt to two or more readings are referred to a sub-committee of the consultative council comprised of work forces taught in Islamic jurisprudence. Great range remains for statute law on inquiries non covered by specific injunctions of the Shari a and the consultative council or legislative assembly is free to pass in respect to these affairs. In Islam the bench is non placed under the control of the executive. It derives its authorization straight from the Shari a and is answerable to Allah.
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