2. POLITICS

 

In order to consider their affairs three things about human beings must be noted:-

1. They have an inner psyche which consists of (a) needs and desires, (b) they can accumulate and communicate experience and knowledge (c) they have capabilities and powers to modify themselves and the environment.

2. They live in communities.

3. They are dependent on the environment for space and resources.

 

Though the three aspects are inter-dependent the emphasis on the first leads to spiritual systems, the second to political systems and the third to economic systems. These three systems affect each other.

All human actions, including Politics must concern itself with three factors:- (a) that which is desirable (b) the environment and the given set of circumstances and (c), the techniques (Science, Organization and Technologies) which affect the balance between these two. The techniques are affected by and affect the other two.

In so far as Human beings are inter-dependent and live in communities, they affect each other in three ways:- (a) by limiting each other, (b) by affecting each other’s ideas, desires and actions, (c) by co-operation which increases their capabilities. The advantages of the third compensate for the disadvantages of the first and must outweigh them. The second mediates between, affects and is affected by, the other two.

Politics is concerned with the methods adopted to organise communities, and their relationships with other communities. This poses three problems - that of purpose, power and forms.

As it consists of techniques to balance the ideals with the actual, Politics has been defined as the art of the possible. It has to consider all three factors. A community may, however:-

(a) Behave automatically according to instincts and the effect of economic, social or environmental forces, power structures and so on,

(b) Pursue goals and ideals. These may be physical, social or psychological ones. Since people are diverse, the ideals of others, too, may belong to the actual set of circumstances. Action may have to be taken to produce a suitable ideology or create a balance between diverse and conflicting ideologies or the community may have common ideals.

(c) The community may agree to abide by what is objectively beneficial, by knowledge.

 

The purpose of the political organization may be:-

1. To dominate and control.

2. To create Social order.

3. To facilitate (a) the perceived interests (b) the actual welfare, or (c) the values and ideals of (i) an individual or group (ii) the society as a whole (iii) some higher entity such as Humanity, the Biosphere, the Planet, or Existence itself.

 

These purposes correspond to the three urges which motivate man, namely the self-preservative, the socio-sexual and the self-extensive.

 The political system could be seen as having arisen from the struggle for survival or for power, so that people organise and utilise resources including their fellow human beings to their own advantage according to their abilities, opportunities, knowledge, and motives. Or political organization is a method of regulating the interactions between people intelligently in order to avoid conflicts and allow the maximum possible satisfaction of needs and goals. This also requires power. Or it could mean, as in Islam, that people arrange their affairs in order to obtain a psychological, spiritual or Cosmic goal, to serve Allah. This also needs power. All these will produce quite different organizations and results.

No political system has reached the second stage though there is movement towards this. The third stage is still far away. However, development like this has already taken place in the realm of ideas with the replacement of philosophy with science which actually questions nature and abides by its answers rather than relying on human speculations. But this has not yet entered into the way society is organised, technology is applied or the way the human beings think, are motivated and behave.

The nature of Politics also changes through stages as human beings develop. In the past it dealt mainly with situations as they exist in a particular place. But now it takes into consideration a much more global view since factors on a world-wide scale affect and are affected by local situations. As these may also be environmental, social and psychological in nature, the nature of politics will have to change again. It could also deal with the causes rather than with merely the effects.

Political power means control over people. In general there are seven sources of power, namely, Arms, Money, Organization, Law, Knowledge, Ideas and Capability.

Politics is concerned with the distribution of power in order to maximise benefits. In all cases the benefits can only be maximised by ensuring that the most able, the most responsible and those who have the best influence on others have the most power.

For political purposes, a community can be seen in three ways:- (a) As all the individuals in it. (b) As an entity distinct from the individuals in it, owing to its organization and structure, to which individuals may be sacrificed. (c) As a hierarchy in which there are differences of importance so that, in effect, the interest of the community is identified with certain groups in it, perhaps a ruling class, industrialists or those who create its culture.

The community may be seen as an organism which (a) can be exploited, manipulated and used (b) as an end in itself or (c) as having a function with respect to the greater world.

Some nations, or individuals in it, saw or see the function of the nation they belonged to, as bringing Civilisation, Enlightenment, Christianity or Progress to the rest of the World. Others see a nation as having a Cosmic function.

It is now generally agreed that politics, even by its definition, cannot be concerned with the interest of one person or of only a small group of people within a community but with all of them. Islam agrees with this. This may be called Ideological Democracy, and is usually beyond dispute. But it seldom applies in practice. We must, however, distinguish between the principles, the methods and the implementation. The word “Democracy” has ambiguous meanings as far as method and implementation is concerned.. The Totalitarian states which were willing to sacrifice great numbers of individuals for the good of the community regarded themselves just as Democratic as those states do which regard a community as consisting of individuals and are willing to sacrifice the general good for their benefit. Or they identify the general good with that of particular groups, industrialists for instance. The ideas of what constitute an interest or benefit is also ambiguous. Benefits may refer (a) to what people want, (b) or to what someone in authority thinks they are, (c) or to something objectively beneficial.

 

The Communist attitude is that the rich and powerful are parasites on the community, and that it is this which is responsible for the disease in the society. Therefore, the government must take over the responsibility. The Capitalist attitude is that it is the most able in a society who gain positions of wealth and power and that they are also able to use this wealth and power most effectively for the good of the community. The Islamic attitude differs from both. There is little doubt that the most able should have the most power for the good of the society, but they must also be responsible and morally upright to do this. Ability is not the same thing as goodness. Nor is it true that the most able have the most wealth and power or that those who have it are the most able. Some of them are truly parasites. It can hardly be denied that there is widespread corruption and dishonesty in politics, commerce and business, the law and even in the sciences and arts. Power corrupts both the individuals who have it and the whole community directly as well as by example. On the other hand there is no guarantee that those who obtain the power in a socialist system are any better. Indeed, they have shown even greater corruption. An ideology is required to which all will conform.

 

Democracy is defined in the West as “ (a) the government of the people, (b) by the people, (c) for the people.” There are no political systems in the world which conform to this definition. The so called Democratic nations are governed by two or more conflicting power groups or parties having their own organization, power structures and policies, within which there are other power groups. Though the population has the right to elect them to power, the party which gains the power represents only a section of the electorate which is often a minority of the population. They have no part in the formation of the organization, the leadership, the policies or in their implementation.

 The conventional Democratic ideal as expressed in the American Bill of Rights is that everyone has the right to pursue their idea of happiness. It does not tell us that a person has the duty to discover what will produce happiness and how to obtain it. Nor does it take into consideration the inter-dependence of people or tell us what should happen when there is a conflict of interest. In effect it means that everyone has the right to their opinion, appetites and ambitions no matter how illusory, false, perverse and what harm they may do. Democracy implies that the opinions and desires of each person are as good as another’s. Even the criminal, the psychopath and pervert thinks he is right. It is, therefore, possible to form pressure groups for the propagation of conditions, laws and ideas which have no connection with the moral good, truth, usefulness or beauty, but may contradict these values. But if the values are not objective, that is, if they produce no real benefits, then it is not merely a question of wasted effort, but frustration causes discontent and wrong goals lead to real harm. The higher ideals and values must necessarily enter into the community from outside the political system and are left to accident, fashion, expediency and the vagaries of the power struggle. If it means that the will of the majority should be done then this would flout the will of the minority, and everyone will find himself in some kind of minority. This is partly avoided by the recognition of the rule of an impartial law. The community is then run not by people but by the way the law is formulated and enacted. The Law is made by those in power.

Nor is it necessary that those who advocate such policies should be in the majority. They merely have to be wealthier, more influential, vociferous, devious, active and effective in manipulating opinions. Under conditions where there is a diversity of opinions it is only possible to produce unified collective action by the use of force. In fact, however, these opinions and ambitions are created by the press, politicians, industry and various power groups and the economic, political, legal, and cultural conditions, determine whether they can be fulfilled or not. In short, the educational system, taken in the widest meaning of the term, determines how things are arranged. It would, therefore, be perfectly legitimate to arrange things more deliberately and intelligently to produce more objective benefits.

The main objection to doing this is that opinions differ as to what the truth is, and some dictator, political party or power group would arise and manipulate the system to their own self-interest or prejudices. They would also come into conflict with other power groups with the same tendencies, leading to chaos. All this is certainly what has happened throughout history. Indeed, Democracies have incorporated and controlled just such struggles between power groups and work only as long as there is some kind of balance between them. The ballot box has replaced the battlefield. The problem is that in this struggle the truth and the good are always ignored in favour of that which is advantageous to the contestants. The political pendulum swings to and fro without effect and often in a mutually contradictory manner. There is no overall human control or direction. The system is a machine which works by its own momentum. All this is built-in in the system and it propagates and reinforces the condition. It is wholly obstructive to any human progress. Any progress that has taken place is wholly accidental or due to developments outside this system, e.g. in science and technology. The problems of the world, however, are accumulating and may soon destroy the system.

Thus though the democratic systems are certainly an improvement on the previous political systems, they are far from the ideal.

 

Politics as defined in the West is only one aspect of life since it is part of a greater concern, namely the whole of social relationships, industrial, sexual and cultural, and these are only one of three aspects of a totality. The other two, the world of inner experience and ideas and the physical environment, are usually excluded. Moreover, it is not concerned with values or with facts, but only with the struggle for power. This makes Western politics schizophrenic, there being several power groups and political parties. The politicians are usually experts in none of the fields in which governments deal and they are not elected for ability. In a rational system Government ought to be taken out of the hands of Politicians.

From the Islamic point of view it is religion which describes and co-ordinates the whole of life in a unitary, self-consistent and comprehensive manner, not politics. From the Western point of view the dominance of a religion means mental conditioning, loss of the freedom of thought and creativity on which human progress depends, oppression and exploitation by the church and conflict with other religions. But Islam does not have, or ought not to have an organised Church or a priesthood which can do this, nor is it exclusive. All religions were tolerated and flourished under Islamic rule unlike the situation in Christian nations. The justification for the separation of religion and politics does not exist in Islam. This means that everyone should have religious education so that he can see his speciality in a more comprehensive context. Religion, however, should be understood in the wider sense, not in the narrow-minded sectarian sense. Only the able and morally upright with a high sense of values and responsibility should attain positions of power. They need not belong to any particular sect or religion. Moreover, if Islam is properly understood, there should be no conflict between Religion and Science. On the contrary the pursuit and application of objective knowledge is an obligation on every Muslim.

 

Political power, and the way it is exercised, depends on the way the organization is structured. There are three ways in which this can be done:- The Pyramid, the Network and the Levelled. There are also various combination of these.

The Pyramid structure is vertical. The power and control falls into fewer and fewer hands the higher up the ladder one goes. There is increasing synthesis and generalisation towards the top and increasing specialisation towards the bottom. This allows coordination of all the functions. It creates great power for those at the top enabling them to do what cannot otherwise be done. It provides competition and incentives to promotion. However it has several limitations:-

(a) If the Pyramid is not wholly comprehensive then it excludes a number of possibilities.

(b) It tends to be rigid and dictatorial, and disables the initiative, creativity and responsibility of those below.

(c) It is limiting due to the restriction of numbers. This makes competition vicious because the ascent of each person up the ladder depends on the death or demotion of those above him and the undermining or failures of colleagues.

(d) Promotion depends on the whims of those above, on pleasing them and on ingratiation. Independence of conscience is, thereby, destroyed.

 

This structure appears to have its origin in the Christian Church which obtained it from the Romans who needed to control their slaves and conquered territories. In the West these limitations are overcome by means of a Democracy whereby the top of the structure is made responsible to the people. However, this is done by means of organizations which are also pyramidal, though the power flows upwards rather than downwards. The people elect members of political parties who elect their own leaders, who elect further leaders. There is, therefore, a Pyramid opposed by an inverted Pyramid. However, the leadership of a party often obtain sufficient power to reverse this flow.

 

A Network is a horizontal structure where the individuals have equal status but they are each linked with many others, and through them, with still others. They affect and are affected by each other. The efficacy of a network depends on the number of such links, but the links also restrict the actions of each individual and makes the other individuals dependant on the action of each. There is a lack of an overall control, but the whole acts in unison since each section is able to affect and adjust to the whole. A horizontal section through a pyramid is a network to various degrees of integration.

 

A Levelled structure consists of several levels each having its own functions and powers. The levels may be separate but may also inter-penetrate. The influence from each may pass upwards or downwards. A level will, therefore, be subject to a number of different kinds of influences coming from other levels.. The individuals may pass to other levels without restriction. There is no restriction of numbers. A community consisting of completely free individuals can be regarded as being levelled since it consists of people in different states of development who nevertheless influence each other. The different horizontal lines passing through a pyramid are levels. The different levels could be regarded as being connected by a vertical network.

Islam favours the Levelled structure. An organization combining these different modes is not incompatible with Islam, though a ‘levelled network’ is preferable, where ascent is not restricted and does not depend on trampling over others, but is facilitated by mutual assistance.

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 The characteristic of an Islamic political system is Unity and a comprehensive wholeness. This manifests in three ways:-

1. The purpose of political organization is to maximise the ability of all human beings to fulfil their real inherent nature rather than their fantasies and whims. And this is not a static condition but should allow for development and growth. This makes it radically different from all existing political systems. In order to do this Politics has to address itself to three inter-dependant factors:- (a) the physical environment, (b) the social structure and relations, (c) the psychological or spiritual conditions, and this included knowledge, ability and motivation.

2. The Law is supreme, based on morality and affects all aspects of life. Since each aspect of life affect all others it not possible to obtain control over affairs by controlling only one aspect.

3. Theoretically, it is possible to achieve the aims through any of the political systems, autocratic, oligarchic or democratic, provided the rulers are able, enlightened and benevolent. But this cannot be guaranteed unless steps are taken to ensure it. And this requires the introduction of a third factor which transcends the community, namely a Religion or Ideology. The Law derives from this and limits the freedom of human beings to interfere with certain basic principles which are regarded as universal, objective and sacred.

A community can be regarded as a living organism which is self-regulating, grows and develops. But an organism does so because of an inbuilt objective pattern to which all the cells and organs conform. The society must also have such a pattern which gives all members of it a function and direction. It creates an inner order and unity. In the past Empires adopted various religions for this purpose. Examples are Christianity by Constantine, Buddhism by Ashoka, and Islam by various rulers. More recently it was Fascism, Communism and Capitalism. Even Britain has an Established Church of which the Sovereigns are the Head, but its influence has waned and this is probably the reason for its decline and increasing social problems. The U.S.A has several religions, but is mainly kept together by patriotism, a secular materialistic ideology and by a Constitution derived from religious ideas.

This Ideological factor will be accidental with unpredictable, uncontrollable and disastrous results if:-

(a) it is not consciously and deliberately introduced and maintained.

(b) it is faulty either because it is based on errors and false premises or is insufficiently comprehensive.

(c) It is misapplied because it is not continually reinforced and adapted to changing circumstances or because individuals and groups have misappropriated it in their own self-interest.

 

Islam, not being systematised is not an Ideology, but transcends them. Given the basic Islamic principles several different ideologies and political systems can be built. It is, therefore, adaptable to changing circumstances. Islam does not have a doctrinaire attitude towards politics. No Ideology or institution is sacred in itself, but has value only when, and as long as, it serves a good purpose. Democracy, in Islam, means that all men and women should do that which is conducive to the real welfare and development of each, others, the community as a whole and the environment on which all depend. Unfortunately, Muslims have not developed their political systems and they have been dominated by others and by dictators of their own. These three facts are inter-connected.

             

The first thing to observe about Islam is that there is no mention of States, nationality, government, constitution, Political theory, political parties, elections, legal systems, democracy or any kind of political structure anywhere in the Quran or the Hadith. These are, of course, modern developments. It has been argued that Islam is, therefore, unsuitable for the modern world. On the other hand it could be shown that it is these modern developments which are the cause of human misery. It is these which have created the anonymous oppressive power which rolls on by its own momentum and has disabled human beings. The Quran is not interested in worldly kingdoms and Empires. It speaks instead of peoples and communities. It speaks of Prophets known for their spiritual excellence in contrast to kings with power and wealth, though some Prophets such as David and Solomon were also kings. The difference lies in this, that whereas the worldly authorities had powers of compulsion the Prophets only had powers of persuasion and education. The idea of what the causal forces governing the structure, history and development of people are, is quite different from those underlying secular political systems. They are not material but psychological forces. The Quran does not describe a political, but a moral history. Islam does not create a rigid political structure but offers guidelines only.

Islam is not, therefore, a political system in the western sense of the word where the spiritual, moral, environmental and cosmological dimensions are excluded. It is, however, a political system in the Islamic sense which include all these. As far as secular political systems are concerned, if they allow the Muslim to practice his religion then they are not incompatible with Islam, and are not threatened by it. The Prophet and his followers left Mecca when they were persecuted there and it became impossible for them to live according to their religion. They migrated to Medina where they established a political system according to the principles of Islam.

The Political system based on Islam is a Theocracy. This does not mean that it is run by a class of Priest, or any human individual or group, or by a rigid system of Laws or even by an Ideology, but that it recognises that Allah, Objective Reality is greater than man, his knowledge, works or opinions. Allah is recognised as the supreme ruler, the Prophet was a mediator who represented Allah on the one hand, and the people on the other, since he ruled on their behalf and in their interest and by their acceptance and consent.

 

The central ideas on which an Islamic Political system is based are as follows:-

I. Firstly, Allah alone is the Head of the people.

This implies that:-

(a) Reality is not only the supreme arbiter but is recognised as such. That which comes into conflict with the real will inevitably perish. The welfare of a people depends on their adjustment to Reality. The individual has allegiances not to a territory or to some person such a King or President, nor to a race or people or even an Ideology, but to Allah.

(b) The people are to be governed by Objective Principles such as Truth and Goodness, rather than human whims, desires or opinions. People differ in their opinions and desires, and in what they think is true or good and this causes conflict. But truth is everywhere the same and produces no conflicts. Humility, the willingness to give up personal, subjective motives, is necessary for adjustment to Reality. It is also necessary for the stability of the community.

(c) If the people do not know these principles then they have a duty:-

            (i) To try to discover them.

            (ii) To follow those who have superior knowledge, ability, wisdom and virtue.

            (iii) To accept a common set of criteria and principles; to consult with one another and reach a consensus of opinion.

            (iv) To migrate to a place or community where these principles can be upheld.

 

(d) Since Allah is Unity, then everything is subject to an ultimate Unity. All aspects of life, political, economic, social, spiritual, and cultural, form an integrated whole. The individuals, too, are part of a family, which is part of a community, and the community is part of humanity. Humanity is part of the totality of life and that is part of the whole Universe. This principle is known as Tawhid.

(e) The Universe has a purpose as represented by its direction of development. The significance of life is integral to this. This purpose transcends the life of the individual and the community.

 

II. Secondly, that there is a Divine Law, inherent in conscience and which has been revealed for human guidance. This is represented by the Prophet. The moral law is supreme. All human beings including the Head of State, all rulers and authorities are subject to it. This principle is known as Risalat. The Quran and other religious scriptures provide the Constitution. This differs from both the written constitutions such as those of the United States which are explicit and, therefore, inflexible, and the unwritten ones such the British which are vague and possess no stability. The Islamic one offers guidelines, a flexible structure which is open to interpretation in accordance with changing circumstances.

 

III. Thirdly, Man is the Vicegerent of Allah. He is the representative and the agent for Allah, not the master. This principle is known as Khalifat or Agency. This implies:-

(1) That man is not the owner but the administrator of the world.

(2) That he is subject to the restrictions of the Owner through the Divine Law.

(3) That he is given appropriate powers and abilities and he must maintain, exercise, protect and cultivate them. He has been given the divine Spirit which bestow the divine powers of Creativity, Initiative and Responsibility. He has been given consciousness, conscience and will, intelligence, talents and knowledge.

(4) That he must use these powers on behalf of Allah. That these powers be exercised only for the purposes of Allah. That is, his actions must be objective, not subjective.

(5) That the Agency is bestowed on the whole of mankind, and therefore, on a community as well as the individuals in it, but only as long as they fulfil its requirements. It is not possible to sacrifice the individual to the community, the community to individuals, or one section of the people to another. However, individuals or groups should make sacrifices for the general good.

(6) That each man is responsible for his own actions. But that human beings are inter-dependant and affect each other. They are, therefore, responsible for and to each other. The Agency is not confined to particular persons, dynasties, groups, organizations or classes.

(7) That good and evil are defined in terms of this Agency. That human welfare and development is connected with the fulfilment of this Agency.

(8) That people should organise, consult one another and act collectively through representatives in whom they vest their agency. These representatives recognise that:-

(a) Their position and authority is derived from those they represent.

(b) They are accountable to those they represent.

(c) Their duty is to fulfill all that which is understood by Agency. They are not there either as the masters or the servants of the people.

(d) They have a duty to inform and educate those whom they represent.

 

(9) The purpose of the Agency is spiritual, social and environmental development. Man is required to care for himself, the community and the world and its contents.

(10) This status implies freedom and power. But freedom and power implies both the possibility of doing greater good and greater evil. The increase in the good is worth the risk of increased evil. But the risk of evil should be reduced. Therefore:-

(a) There is an increased need for self-discipline.

(b) Guidance, knowledge and education must be emphasized.

(c) The increased need for social vigilance and the development and application of methods for the prevention and eradication of evil, and establishment of what is good.

 

IV. That the purpose of Government is to facilitate the fulfilment of this Agency. That a Way of Life should be set up according to religious principles known as Din. The greater his abilities, knowledge and motivations the more will he be able to fulfil himself and his functions.

V. That all actions be carried out in accordance with Justice, Adl. It means that Government is created and carried out by consultation, agreement and consent of the people concerned and the principles of morality, not through oppression and compulsion. This implies:-

            (a) That the people be well educated in the principles of religion and living.

            (b) That they be well informed about their affairs so that they can make rational decisions and control their affairs

            (c) That they develop appropriate abilities and the capacity for thinking and making decisions.

            (d) That they accept the Authority of those who have greater knowledge, ability and excellence of characters, as it is in their own interest. Such authority cannot be imposed from outside, since this would deny their vicegerency, and contradict the purpose of government as understood by Islam.

            (e) That they have the duty to provide the information, education and help to each other.

 

It is not difficult to see that all these ideas flow from the first, are inter-connected and form a self-consistent whole. They differ considerable from those on which all other political systems are based. The Islamic Political system assumes the existence of these principles and requires their maintenance. It cannot work without them. It may, therefore, be supposed that it cannot be applied to peoples other than Muslims. This, however, is not the case. Islam recognizes the validity of all genuine religions and regards these principles to be fundamental to them all. The only reason why they cannot be applied to others is not because Islam excludes them, but because others exclude themselves by their intolerance towards Islam.

 

Ultimately, it is human beings who have the responsibility to decide and carry out what is true or good. The concentration of power to decide this into the hands of the few is the formula for oppression, persecution and tyranny. The vicegerency, however, is not given to the few in Islam. There is a great difference between the attitude that a person has the right to his own arbitrary opinions and desires and to impose these on others on the one hand, and the attitude that he has the duty to search for that which is impersonally true and good and recommend these to others. A humility is required according to which he admits that he may be wrong. The Learned are likely to be less wrong. Everyone has the duty to seek knowledge. Islam does not admit an infallible priesthood.

Persecution and oppression are regarded as worse than killing (2:191), and therefore, retaliation is not only allowed but recommended (2:179). This may take several forms, preventative measures, defence, resistance or attack. Freedom is essential for the correct functioning and development of the potentialities placed in man. Since everything which is not expressly forbidden is allowable (5:87), Islam not only favours freedom, but demands it, and oppression refers to attempts made to curtail this freedom.

Freedom may be classified as that of action, movement, choice, speech, thought, discussion, association and gathering, organization, consultation, making transaction and agreements, seeking to fulfil ones needs, defence of ones interests, seeking knowledge and cultivating ones abilities, utilising ones talents, creativity, initiative and enterprise. These can, however, be used for beneficial or harmful purposes and the later are forbidden. As long as an individual is isolated this freedom can neither be curtailed nor presents any problems. It is only because people are inter-dependant that the question of rights and duties has arisen, and these two are inter-connected. The question of freedom has become a problem particularly because of the unjust distribution of power and wealth which also leads to unjust distribution of information. and this depends on the way the society is organised. We say unjust, not unequal. This is because different people have naturally different capacities to generate it and to use it usefully. In a political system organised on Islamic principles there should be no such problem. The fact that all the States in Muslim countries are tyrannical to various degrees merely shows how far the Muslims have strayed away from their true path.

Opposition to Islam is based on a misunderstanding in that the formulation is confused with the reality to which it refers. The principles mentioned above can be regarded as a formula like that in science, not itself true but pointing to a truth. It is this which must be perceived.

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An Islamic political system could be something as follows:-

The community would choose rather than elects its leaders according to certain criteria. The would-be leaders would not canvass to be elected, but would earn the right, and the duties and responsibilities associated with it. Nor would they be paid for their services. The manipulation of the electorate and its opinions by irrelevant methods - methods other than those designed to convey a truth - for personal, group or party advantages would be regarded as a criminal activity to be punished most severely. The purpose of the leader is to be a Guardian of the law, to promote what is good and true, to facilitate the welfare and development of the people, to prevent injustice and oppression, coordinate affairs, to see to it that all relevant and useful information, knowledge and education is available as far as possible, that adequate research is done, scientific as well as social, and to arrange for proper representation and referendums if alternatives exist. He informs and educates the public, and discusses policy with the various experts and specialists. He makes decisions on behalf of the community on affairs which affect them collectively. He appoints or dismisses officers to various Departments, and they represent and are accountable to him. He is the head of a Central Assembly to which he is accountable, which in turn is accountable to the community which appoints the members of the Assembly. He does not himself legislate, plan or formulate, but legalizes them. Economics, Politics, Law, Science, Art, Military and other matters are left to professional experts all having their independent organizations, the leaders of which act as Advisors to the Leader. The duty of the people is to obey the leader and those he appoints as officers over them as long as he obeys the principles of objectivity, to support, advise, inform, question, discuss with and bring their complaints to him, and to remove him if he does not respond. Civil disturbances and revolts are quite unnecessary, disruptive and must be forbidden.

 A community may be defined in three ways ;- (a) According to the territory they live in - we may call them Sectors . (b) According to some common interest, hobby, charity or concern - we may call them Societies. (c) According to trade or profession - we may call them Unions. A local community forms an Assembly. These communities should be small enough for all members of it to know each other. Everyone belonging to that area, interest or profession has a right and a duty to attend the Assembly. It deals with local affairs. This Assembly forms a Council (Shura) which is both answerable to the Assembly and has the duty to inform and educate it. Either the Assembly or the Council chooses the President of the Council who supervises the Council. All responsibility rests in the Council. It may appoint several Committees from among themselves, members of the Assembly or professional people or experts to run their affairs. The members of the Committee have a right to attend and be heard at the Council and Assembly meetings. The Committee is answerable to the Council and the Assembly. The members of the Assembly have a right to attend Council meetings, enquire, criticize, discuss, suggest and advise.

 The leaders of several local Assemblies, form a higher or District Assembly, which creates a Council of their own leaders and District Committees answerable to them. The membership of these should be proportional to the number of people they represent. The leaders of these again form an Assembly at the next level. And so on, until we get to the Central Assembly headed by the Central Council and the Supreme Leader, the Amir.

 There will, therefore, be three kinds of District Assemblies according to Society, Sector, Or Union. There will obviously be a great number of different kinds of Societies, Unions and Sectors. All the Societies together will have to form an Assembly of their own, to which each Society sends representatives. The same applies to all the Unions. At the highest level the Societies, Sectors and Unions together form an Assembly which may be called the House of Representatives. The purpose of this is to ensure that the Representatives have some kind of expertise and knowledge, that they are not all Lawyers, Businessmen, or professional politicians who have an expertise in nothing, as happens in Western political systems. New Societies or Unions could be formed and other Sectors included.

There could be three Houses:- The Representatives, the Executives and the Elders. The Executives unify all the professional departments and activities of the community. The third House could consist of all those people who have been recognized for their achievements in Science, Technology, Industry, Literature, the Arts, Social and Political service, Religion and so on. It consists of the elite in the community. These achievements could be assessed partly by the Educational Authority, partly by those who are already members, and partly by the Amir in consultation with his Council. Or these may be three separate ways in which members are selected. This House will also select a number of Candidates who can be presented to the people for election as the Amir.

The Supreme Council (Shura) will consist of members elected by these three Houses, and they will be responsible to their various Assemblies. The Amir is advised by this Council and is their Head. They are like the Board of Directors of a firm. This form of organization may exist at the Local, District or Central level.

The exact relationships between all bodies, however, have to be determined by experiment and experience and could be altered by the Supreme Council.

Taxes are collected at the local level. Of these a percentage is sent by agreement to the higher Council. Some of it can also be distributed between Councils. The higher Council may use the total collected to finance some project locally. There are in general three sources of power, namely finance, authority and information. In all cases there is a motion upwards, downwards and sideways in the hierarchy.

The supervision, control and activities of the Council can be divided into the following categories:-

1. Education 2. Health 3. Economics 4. Law 5. Military 6. Culture (Science, Art, Sport 7. Environment (cities, buildings, farms, roads, parks etc

They are all Departments included in the House of Executives. It has several sections and levels of control. Each has its own organization. A military organization is not like an Industrial or Educational one. However, there are certain features which are similar. Since Islam is based on the Community, it does not recognize the distinction between the State and the people, between public and private. The notion of unity also demands that there should be no compartmentalization. The freedom and personal responsibility of the individual means that he is independent and that independent individuals may form partnerships and organize together to form Units. Units e.g. factories, hospitals, schools etc. form higher organizations of their kind which co-ordinate their work. All these units are independent, but they may be contracted to carry out certain functions by individuals, other units or governments. It is the responsibility of these units to develop the expertise necessary for their task and it is the responsibility of those who use their services to define their requirements. There will, therefore, be negotiations and agreements between the two. It is the duty of the educational service to provide the appropriate training and qualifications, and this is a contract between this Unit and the Educational Service.

There is, however, no absolute distinction between the different Departments since individuals belonging to one may also belong to another. Education, for instance, has to be carried out in all Departments; Law applies everywhere; and Education itself may require some training and experience in Industry, Hospitals, Law Courts etc. It is the duty of those at the higher level to educate and train those at the lower level by instruction, participation and progressively giving them more of the responsibilities. There is, therefore, neither dictatorship nor license, neither monopoly nor an uncoordinated free market. Competition is retained. The contracts and agreements are subject to Law so that no harmful agreement will be valid. There is no distinction between the State, Public Companies and Private individuals. This is because all individuals have a stake in the companies they work for. They have shares in it and also a voice in its policy and management.

Initially, the organization may have to be hierarchical as in the West. This is because human development has not reached the point where people can act without coercion. But this structure can be modified in several ways:- (a) That the people at each level are organized and represented at the higher level so that no abuse of power arises. (b) That the number of higher positions is not limited and the upward movement is not obstructed. No struggle for power should take place. (c) This means that there is a collective responsibility at each level (d) There is no rigid separation between functions. The officers or managers should participate in the work their subordinates are required to do and vice versa.  (e) That promotion depends on examination by impartial bodies such as the Educational service. (f) That there is a diversification of function. No narrowly defined tasks exist. Each member should be able to take up the work of another in another section. (g) That every person will remain personally accountable for his actions, the orders he gives or obeys.

These Units can form still higher organizations and so on until they form the different Departments which combine to form the Executive. An Executive exists at the local, district and central level and as such is part of their governments. As each Department consists of people of different professions, different interests and the units are located in particular places, then the Department also links together all these organizations to form a network.  There will be no Bureaucracy in the Western sense. It would not be run so much by rules and regulations as by personal responsibility, consultation and accountability. They would not merely be civil servants accountable only to a superior but have a say in government and be individually accountable to the community.

 

The function of the House of Representatives is as follows:-

The Sectors cater for the psychological, social and environmental needs, and manage the development of the areas for which they are responsible.

The Unions are responsible for the development of the various professions. They provide for the welfare and insurance of their members, their re-training when necessary, and the supervision of the distribution of work and workers. They could run a kind sophisticated Labour Exchange.

The Societies are responsible for the research and acquisition of knowledge with respect to their various interests, for making these generally known, making plans and suggestions which can be presented to the Assemblies and Councils, and to implement these where possible.

These functions may overlap.

 

The function of the House of Elders is to co-ordinate, plan and create both short term and long term programs for development. For this purpose they will also have to gather information, distribute it and encourage the required research. They will also have to ensure that the appropriate training and expertise will be available. They do not, of course, have the power to implement their plans themselves as these have to be submitted to the Supreme Council.

 

The function of the Departments is as follows:-

1, A Department of Environment which concerns itself with the welfare of the environment as a whole, the efficient and beneficial exploitation and utilization of resources, the condition of cities, roads, transport and communication systems, housing, factories, offices, shops, water and sewage works, parks, forests, rivers, land, sea and atmosphere. It deals with noise, light and radiation levels,

2, A Department of Economics. This is concerned with the development and coordination of industry, finance, commerce and distribution. This includes a Bureau of Social Affairs. This is concerned with Insurance, Charity, the institution of the Zakah. It also has a Bureau of Standards which tests products, creates a Directory of Products, Services and Facilities, and sets standards.

3, A Department of Medicine, Health and Welfare. This should be understood in the widest sense as including physical, moral and psychological health, preventative, curative and developmental.

4, A Department of Education. It concerns itself with human development. This includes not merely academic knowledge and ability, but also self-knowledge, self-control, social interactions, and experience in the various industries and departments. They set up schools, colleges, universities, Public Libraries, Public Laboratories and Public Workshops. This includes a Bureau of Information. This concerns itself with gathering, sorting and distributing all kinds of information, scientific, social, and economic. It gathers news, opinions, information about needs. It investigates, makes surveys and publishes newspapers and magazines. It is equally the duty of individuals at all levels to assist in this. It also includes a Bureau of Science and Technology. This concerns itself with research in all fields and the formulation and coordination of ideas and theories, and their application.

5, A Department of Ethics. This deals with Law and Morality, Legislation, Courts, Police, Judges, and Solicitors. It contains the Judiciary, a Bureau of Community Services and a Bureau of Guardians. The Guardians are chosen from among those who are able, have a wide knowledge, are morally upright with a strong social sense. They should circulate secretly or openly among the people and through all departments, industries and offices. Their job will be to investigate all injustices, inspect, issue warnings, prosecute, identify all hardships and problems throughout the society. They may be empowered to issue warnings, settle such injustices and problems on the spot or by consultation with each other, with the relevant organizations, bring these to the notice of the Central Assemblies, or take whatever action which seems appropriate. They will also have offices to which citizens may bring their complaints. In this they will, of course be accountable not only to their own organizations but also to the Central or Local Assemblies. Their function being similar but wider than that of the elected political representative as found in Democratic countries, they should replace them. A Bureau of Arbiters may also be created to settle disputes out of court. Social problems connected with marriages, orphans, the disabled, and victims of misfortune, all can be dealt with this Department. A Bureau of Advisers could also be formed which advises the citizen on any financial, business, legal, housing or other problem they may have.

6, A Department of Culture. This concerns itself with the Arts, broadcasting, entertainment, literature and so on. It encourages and controls it.

7. A Department of Defense. This deals with military matters. Since its purpose is security it also deals with Natural Disasters. It is concerned with Counter-espionage, Internal and External Security. Military service should be the duty of all citizens. It includes a Bureau of Politics which may be divided into Internal and International Affairs. This Bureau should contain expert professional politicians who are specially trained for their work, not elected amateurs. They must be able to deal with the power struggle and eliminate its detrimental consequences.

These Departments are like the organs in a body. They are inter-dependent so that some members belonging to one will also belong to another.

International and Internal Politics, Economics, Law, Education, Health, Social Welfare and so on, are left entirely to Departments consisting of experts in these fields. They are above what is known as Party Politics in the West. These Departments have comprehensive responsibility towards the whole community. It is, for instance, the duty of the Education Department to make researches, gather information, inform and educate the whole community and to do this it will have powers to influence the media. Education includes politics, economics, ethics, science, arts, health as well as propagating physical, social and intellectual skills and useful ideas. The Department of Ethics is concerned with Legislation, Law enforcement, Courts, the Police, Inspection, crime prevention, as well as with raising the moral quality of the people. Thus, the two departments are interlinked and members of one will need to be part of the other. There is a Law connected with Industry, with finance, with standards of trading, with technology, food, civil matters such as housing and traffic, with social matters such as marriage and divorce, and each of these requires its own experts qualified in these various fields. The same considerations apply to all the other Departments. The same individual belong to an area, union, department and may belong to several Societies thus a network of links is created.

The leader at each level, in particular the supreme leader, the Amir, is chosen from among those who must have the highest qualifications. He must have knowledge, ability and virtue. He must have an understanding of the spirit of Islam, the fear and love of Allah, and the qualities appropriate to his office. He must have the respect and confidence of the largest number of people in the community. He must be advised by a Supreme Council (Shura). The candidates for election to the Emirate will usually be a member of this Shura. The Amir may also take advisers chosen by himself from among the experts in various fields. He must consult with advisers, the people and other leaders representing other affected communities. He also appoints Deputies or representatives having a number of offices throughout the community. These Deputies represent the office rather than the person and are, therefore, responsible to the Supreme Committee. The Amir’s representatives have access to all departments or institutions, having the power to gather information, to advise, coordinate and supervise. The Amir or his representatives should be accessible to all individuals in the community. They may bring their complaints, grievances, criticisms or suggestions. The Amir or his representative may be questioned by any citizen or their representatives, and should keep the community informed on everything he does on its behalf. Journalists usually perform this task. No secrecy is allowed.

 

Human beings interact with the environment. They have an input from it which they process in order to make an output, an action. This changes the environment and produces a feed back. All human actions depend on Decision and Control over these processes. Within a community this requires a controlling body. The input requires information. Processing is done through  (a) values (purposes, goals and aims) (b) interpretation and organizing (c) policy making, Action requires skill, coordination and acquisition of means. In a community the controlling body presides over sections dealing with (a) Information, (b) Planning, (c) Execution. Control is represented by the Amir and the Shura, and the three Houses represent Information, Planning and Execution. And these preside over the Departments. The whole structure can then be represented by the following diagram:-

          

Control is linked to each of the Houses, and each of the three Houses is linked to the seven Departments. But the Houses are also interlinked as are the Departments.

Every activity also has four aspects, namely (1) the scientific:- concerned with the search, gathering and organizing information about the external world, the social and the inner psychological world (2) the economic:- resources, means, finance etc (3) the ethical:- purposes and law etc (4) the aesthetic:- the design, form etc. Different people and groups may be required to deal with each category. For instance the affairs of a Department can be divided such that financial, the Legal, the scientific and the Aesthetic aspects are dealt with by separate groups though they will obviously have to be coordinated at the controlling level. It is generally unsatisfactory, for instance, that financial considerations should interfere with the design of a machine, the behaviour of the worker or the legal requirements regarding standards of safety.  

 

There are, therefore, no political parties demanding adherence to their opinions and policies, controlled by some organization or power group, and dividing the community. The formation of such political parties should be regarded as prosecutable conspiracies. There are no candidates for office canvassing for votes, making promises, using intrigue, publicity, extolling their own virtues, insulting or criticizing others, or building false images. The seeking of personal power is forbidden and prosecutable. So is intrigue and secret deals and agreements. It is part of the agency or responsibility of the individual to ascertain the quality of the leader he chooses. The communal Khalifat or agency of the leader is derived from the community, and lasts only as long as it is vested in him. Anyone can be appointed or dismissed at any time. No election dates are required. There are no sudden changes of government. There is no time limit within which deviation and mischief can occur. Nor is there any need for any unnecessary discontinuity, upheavals and drastic change. If it is necessary to ensure that a term of office should last only for a given period after which re-election or change is required then this should take place at different times for different people.

 In effect this creates a better Democracy than those which exist or have existed. There are no rigid structures and the whole system is fluid and adaptable, except for the basic constraints. The Islamic view is that if people are correctly guided to behave according to their God-made nature then they cannot go astray. This can only occur if people are educated adequately in the physical as well as the moral and spiritual sense. To provide this is, therefore, an integral part of government. Democracy and Theocracy become identical. If Democracy strays from the Truth then it will be destroyed. It will become something else. The Islamic political system is ordered and purposeful and not a constant power struggle between conflicting opinions and interests. Democracy itself is not aimed at as an ideology in a doctrinaire fashion, but is the natural outcome of the moral code, that is, respect for person and truth. The policies of an Islamic government should not swing erratically between opposite poles according to changes in the governing party. Long term and considered planning, rectification of mistakes and adaptation to change all becomes possible.

Since the members of the community are organized in a number of different ways, they may have links with similar organizations in other countries and communities. The same individual may belong to several different organizations while still being members of an Assembly. In this way the community becomes a network of inter-linked organizations. The influence each person has on the community will then vary with his abilities, interests and activities. Quality is, therefore, not sacrificed to quantity, and democracy does not mean the dominance of mediocrity. Nor is there a possibility of isolation and self-absorption on the one hand, and loss of identity and control on the other.

As the Islamic State is based on the community of those who accept this Agency, it is not restricted to a territory, a race of people or a nation. A person enters the community by means of the Declaration of Faith, As this implies the acceptance of all the implications mentioned above, he becomes a citizen of the Islamic Community, where ever these might be. They may be Muslim communities in other nations or States, or they may be independently governed countries identified with some territorial boundaries. No entry or exit permission or passports should be required. Having entered a community they have the rights and privileges of all in that community, including the right to select their leader or representative. People would naturally distribute themselves according to the availability of resources.

It is also possible for a widely distributed population which is mingled with others in a foreign State to be represented, through their own leaders in an Islamic State. In this way an Islamic State becomes a Federation. It is open-ended, so that any number of communities, whether territorially defined or not, can join and integrate into it. Islam is therefore, able to inter-penetrate and transcend all boundaries, and contains the potentiality for unlimited expansion without conflict or revolution. Though we have used the word ‘State’, the Islamic political system does not create a State in the Western sense and should not be regarded as a rival or a threat to these. Some other word needs to be invented. The phrase ‘Islamic Polity’ is, perhaps better.

A Muslim State is governed by the same moral principles as the individual in it. It cannot attack, provoke or interfere with the affairs of other States in pursuit of its own interests. It must enter into various kinds of treaties with its neighbours and alien communities for mutual benefit. It cannot break treaties unilaterally. It can only retaliate when attacked or treaties are flouted.

One of the chief features of Islam is the recognition and tolerance of variety.

“For each people have We appointed a divine law and a traced out path. Had Allah willed He could have made you one people. But that He may try you by that which He has given you He has made you as you are. So vie with one another in good works. Unto Allah will all return, and He will inform you about that wherein you differ.” 5:48

Such a State would be flexible enough to contain within it people of other faiths, ideologies and cultures. Such non-Muslims are called Dhimmees, the Covenanted. They are people with whom the Islamic community has entered into a covenant by which they are admitted and protected and their freedom is guaranteed as long as they undertake to respect the Islamic rules, pay the taxes required for general security and welfare. In return they are left to govern their own affairs. They retain their own religious law, and have freedom of conscience and worship. They may propagate their religion and even criticize Islam, which may benefit Muslims by keeping them alert, but not insult or undermine the Islamic State. Muslims living among other peoples expect to be treated similarly. They too should have religious freedom and obey the civil and criminal laws of those countries. The Muslim should leave, and should not migrate to, countries where he has no religious freedom. Muslims cannot retaliate against the Covenanted people if Muslims elsewhere are oppressed even by a section of the same people. These communities can create their own organizations with their own leaders and can have representatives in the Muslim Assemblies. The Islamic State, therefore, practices religious tolerance, and can govern a multi-faith nation, without having to become secular or spiritually neutral. It is a fact of history that many sects persecuted by Christians found refuge and tolerance under Muslim rule, including Jews, who now appear to be most ungrateful. The Islamic Society has no connection with nationality, race or ideology and, therefore, should be unaffected by national, racial or ideological conflicts. 

 

The Constitution is provided by the Quran which cannot be altered, though it can be studied and re-interpreted in the light of changing knowledge and circumstances. It is not, therefore, rigid. This should be done by independent scholars in mutual consultation, having formed their own organization. They form the Judiciary. There is no distinction between the Judiciary and the Legislature. Instead, the Judiciary has three functions:- (a) Scholarship (b) Legislation (c) Judging. But the three functions are not necessarily carried out by the same people. But they are all responsible to the Judiciary. The results of their deliberation will have to be approved of by the Central Assembly and legalized by the Amir. The function of the Legislature is to gather information, plan and organize, pass certain laws, issue directives and guidelines, and create and impose standards, produce new organizations where appropriate. Membership of this is restricted to those having appropriate qualifications and they are organized in the same manner as already discussed. In general the members of this organization will be part of all other departments, carrying information and control from one to the other. This should ensure that the Law is objective and impartial.

The Judiciary derives its authority directly from the Shariat and is answerable to Allah and their Conscience. Their function is to ensure morality and justice in all matters. The Judges do not have to wait until cases or complaints are brought to them, or appropriate legislation is provided. They arrive at Judgements through mutual consultation and are responsible to their organization. They are directly involved in all new legislation, execution and also in investigation and rectification. No parts of the Government, including the Amir, are outside their jurisdiction. Their qualifications depend on study, research and experience, and may be assessed by Universities and a learned body of their own peers. They are all independent people having expertise in other fields besides the law.

Owing to the fact that people, in the modern age, are unknown to each other and the increasing possibilities of fraud, they are required to carry a great number of different kinds of identification documents. All these could be replaced by a single one. This should contain a unique number, a photograph, their signature and certain details about the person such as rank, that is, educational level, blood groups and DNA description in case of accidents. These cards could be used as Passports, Bank Cards for every financial and other transaction instead of money, and entry into any club, society, conference, assembly, political organization or firm in which they are members and have the appropriate qualifications. They could, perhaps also be used as Telephone and Postal numbers.

This inevitably means that there will be a central record about each person as well as records in the files of Banks, Police, Hospitals, Commercial, Political and many other organizations and a problem of confidentiality arises. The information could be gathered by those who have a genuine and legitimate right to know who they are dealing with, but also by unscrupulous people for evil purposes. But this, as all other malpractices should be liable for prosecution. Whereas Islam is against secrecy it recognizes the right to privacy. All invasions of privacy for no good reason are to be regarded as criminal offences. Those who want access to information about others will have to provide good reasons and their own identification numbers.

 

The system described here is, however, only a tentative suggestion. It is based on the idea that nature has a certain structure tested over a long evolutionary history, and that we should learn from, and apply these. In practice, things may have to be altered considerably. The details of the whole system need to be worked out by setting up experimental communities. If these are successful then others can be set up. There is no need for uniformity among all groupings. Indeed, different circumstances and needs will make variety necessary. They should also be adaptable. Circumstances and conditions do change even by the mere accumulation of the results of the activities of any organization. Every organization has the tendency to degenerate. It falls into a rut of habits and inertia, becoming increasingly more occupied with its self- maintenance. An organization, however, is only a means to an end, and ought to be altered or dismantled when this end ceases to be served.

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The political system described here will only work if three important features are established:-

(1) That there is no secrecy, either in industry and commerce, or in politics or in science and technology. No companies that deal with or affect the public can be regarded as private. Their activities are the concern of the whole community. Laws which protect private homes and lives from intrusion cannot apply to them. Every concerned citizen must have the right of inspection, and it is the duty of the Guardians to make such inspections.

(2) Every citizen must have the right to education, justice, basic health and a minimum standard of life which should be free. This means that there is sufficient taxation to provide them.

(3) That the citizens cultivate Humility. This has several aspects:- That they recognize and respect the equal humanity, rights, autonomy and vicegerency of others. That they are tolerant of differences and hold their views tentatively. That they recognize, respect and honour the superior knowledge, experience and abilities and qualities of others and voluntarily submit to their guidance. That those who have superior advantages feel it their duty and privilege to use these for the welfare and development of others and the society as a whole. That all the citizens cultivate self-awareness and self-criticism. None of this can be done without a belief in God and the Hereafter, and Surrender, but it does not require adherence to a particular sect.

 

The proposal given here can be explained as follows:-

The centers of power in a nation are usually (1) the Banks (2) the Courts (3 the Political Councils, Assemblies or Decision making bodies. These deal with the economic, social and ideological matters respectively but with a limited view. The Banks, for instance deal only with finance though they ought to deal with all economic matters, labour, resources as well as finance. The Courts ought to expand their view to deal not only with law, but also with other methods of regulating social relationships, the relationship between man and his environment and between man and himself in order to ensure human welfare. These institutions are run by experts who have special training and apply objective data and methods rather than whims and prejudices.

The Councils consist of people with all kinds of values, ideologies, philosophies, world views, motives, interests and capabilities. It is generally supposed in the West that people should follow their own interests or that of the group which they represent and that this will work for the social good. This cannot, however, be the case. It creates conflicts, mutual opposition and contradiction, a power struggle which causes swings from one extreme and back again. The communal good, moreover, is not the same as the good of the individuals in it and may be ignored or counteracted. There are three methods to deal with this:-

(a) The employment of a strong central military and police force which will prevent armed conflicts.

(b) The transfer of the conflicts to debates, discussion, political campaigns and votes. The majority wins, or a more cunning and manipulative minority. This sometimes, but not necessarily, allows the more intelligent to dominate. Even if the majority wins everyone will find themselves in some kind of minority. There is nothing in this system which necessarily guarantees freedom, justice and self-determination to the individual. In so far as it allows autonomy in the individual or group, this depends on the luck of circumstances and arbitrary decisions in the Assemblies, and this autonomy can be used to flout the social good.

(c) Compromises and bargains can be made between different parties. This means that each will have certain advantages as well as disadvantages. It also means that those allied in this way can obtain advantages over those who are excluded from the agreements.

 

The fact is that when collective action exists then things will sometimes be advantageous to some people and sometimes go against them. If this is the case why not apply objective factors. Why not employ experts specially trained to do research, collect the data, create appropriate methods and make suitable policies.

Once these three departments have been given over to experts, then the function of representative government changes. Its purpose will be to supervise to see that all departments work correctly. The Head of the State with his expert counselors will have the job of accepting and ratifying the recommendations of these departments, co-coordinating their work or advising modifications. The amount of knowledge and expertise required is far too great for any single leader or group.

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If argumentation and conflicts are to be avoided then new procedures for conferences and assemblies must also be constructed. The following format can be suggested:-

1. A subject for discussion may be agreed upon by a previous discussion. This should be well publicized. A date for the discussion is set.

2. The people intending to participate have time

(a) to do the necessary research

(b) to consult experts or their colleagues

(c) receive recommendations from other bodies, members of the public and organizations they belong to.

(d) to pray, meditate and think.

 

3. The meeting takes place with the following format:-

(a) The proceedings begin with prayer and meditation, and the intention to avoid conflicts, distractions, prejudices, rationalizations and other subjective interventions.

(b) each member has a turn to put forward the results of his endeavours.

(c) Opportunity is also presented for any members of the public who wish to speak on the subject, make criticisms or ask questions. They may have to be vetted through organizations or bodies who sponsor them. This is to prevent wastage of time by frivolous or naive people. The speakers will normally be experts on the subject who may also be interrogated by the assembly.

(d) Discussion now takes place. (i). Common points are isolated. (ii) Differences and matters requiring more research are identified. (iii) Different ways of dealing with problems are discussed.

(e) There is an arbiter at every meeting whose job it is to:- (i) Keep order and calm at the meeting. (ii) Point out inconsistencies in thinking. (iii) Ensure that there is no conflict between the proposals and the fundamental principles, the constitution. (iv) Ensure that the rules and procedures are followed. However, these rules and procedures can themselves be altered by the same means.

 

4. The results of the discussion are carried away for further research, meditation and discussion with colleagues, particularly with a view to finding solutions for problems which have arisen. These results are given maximum publicity

5. The second meeting now takes place and follows the same steps as the first. Definite proposals are made and these are given full publicity.

6. A third meeting is held to take into consideration all objections and amendments. A decision is now reached which has to be accepted by the Chairman or Leader of the Conference. In case of disagreement the final decision remains his. It may require a general Referendum.

7. The implementation of the decision may require the appointment of various experts to carry out the tasks or the filling in of the finer details. Someone may have to be appointed to set up the appropriate organization. It is the task of the Leader to appoint such a person and he has to report to the Assembly. The first task of the person appointed is to set up an experimental situation in which the finer details can be worked out and hitherto unknown problems can be identified.

8. A report of the progress of the program must be made to the assembly where it can be discussed.

9. An agenda is made out for future meetings as far in advance as possible. This consists of:-

 

(a) The subjects to be discussed.

(b) Reports of progress to the assembly.

(c) Time should be set aside for unspecified items. Here the assembly may be addressed by members of the public or representatives of interest groups or organizations on any matter of interest to them or members can bring up subjects not previously included in the discussions. Petitions and Addresses from the general public maybe held. This could be seen to by a Chairman.

 

Since the work and responsibilities of the Assembly may become very extensive it will be necessary to divide it into numerous Committees each of which deals with a different subject. Information about what the Council is doing must be distributed widely through the electorate, and conversely, information from the electorate should be gathered and made available to the Council. This includes their problems, suggestions and ideas and criticisms. This requires the existence of a person or committee having this responsibility. This could be the work of the Vice-president.

10, Decisions should be made on the basis of a two thirds majority in order to ensure that sufficient compromises have been made.

In the case of emergencies and matters requiring immediate decisions the Leader of the Assembly must be notified who can get in touch with his advisers and the relevant experts or departments immediately, and issue the necessary instructions. But he will still have to report to the Assembly at the first opportune moment and be subject to its scrutiny.

 

The procedure by which National Leaders are selected could be something as follows:-

There should be a list of eligible candidates. These should not be persons putting themselves forward but those having certain Academic qualifications, moral qualities as well as practical achievements to their credit to ensure a good level of ability. They should be independent persons not subject to party or sectarian pressures. They will generally be well known. All such persons belong to the House of Elders. They choose the candidates put forward for general election. A person may enter this House either because he has been recognized and admitted by groups within this House , or by the various organizations, or bestowed the highest Title by the Educational Authorities. The Educational Authorities bestow the Titles not only according to Academic achievements but also social activity and practical achievements.

The eligibility of the voters must also be determined. In general they must be persons who are connected with the pursuit, interest or organization in which the election is to take place. They will be members of the Society, organization, department or profession. This should ensure that the voters possess the relevant knowledge to judge the policies and activities of those who lead them. The voters will also discuss the merits of the candidates among themselves. Newspapers also provide information. The objectivity of newspapers must be strictly controlled. Deliberate lies, language designed to mislead and create prejudice, or insufficient research should be prosecutable.

The ballot paper if used should contain not merely the names of eligible candidates, but a blank space into which the voter can insert the name of someone he wishes to nominate. This should remove the power of the selectors and the possibility of self-propagating power groups.

Each individual should be able to vote for several people, perhaps four, in order of preference, allotting them numbers from 4 to 1. Support is then assessed by the total numbers allotted. This should give a better indication of support. All those who have obtained a certain minimum percentage of the vote shall sit in the Council, there being no fixed limits, but may have different degrees of powers. There will be Presidents, Vice-presidents, Secretaries, Consuls, Chairmen and Advisers for instance. The Chairman will be required to ensure that the Council functions equitably and as objectively as possible. This should ensure that no section of the people is left unrepresented. Decisions should be unanimous or by majority agreement after discussion, investigation and consultation with other experts or the rest of the electorate.

 One of the great problems with government is that those who are involved in governing, the Executive, seldom have the time or ability to do the thinking and the planning, and those who do the thinking and planning have little chance or ability to carry out the work. Both suffer, one due to lack of a coherent philosophy and the other from lack of practical experience. To this we may also add economic possibilities and the ethics of political actions. It is, therefore, necessary to have four different institutions which are co-ordinated under the President. The Secretary could deal with the financial aspects. There has to be a Legal Advisor. This could be the function of the Chairman. The theoretical, philosophical or Ideological aspect could be undertaken by the Consul. The Vice-president should see to the distribution of information. Each of these would have their own advisers.

 

Three facts have to be recognized in the construction of any Political system.

1. The progress and development of man and his society depends on three factors, the recognition of existing realities, the presence of realistic ideals, and the existence of the will and capacity to coordinate these. Without Ideals we have stagnation, and without the recognition of practical realities we get intolerable strains which turn the ideals into their own opposites. This has happened many times. Though the highest ideal may never be reached, its function is to create a direction of development. A study of the Quran shows that it is not intolerant or rigid. We are told, for instance, that Allah does not want hardship for man, that he shall be condemned only for the greater sins, and that all good things which are not expressly forbidden are allowable. This allows flexibility and tolerance.

2. People differ in their intelligence and abilities. It is only possible for the few to reach the highest point, but without them there is no progress. The system must allow the progressive increase in their numbers and qualities. But it must also cater for the less able and prevent their exploitation by the able.

3. Islam requires people to take personal responsibility. Most people, however, are content to be led. Responsibility and freedom produce anxiety, stress and fear. They seek leaders who will take up the responsibility, and there are people who seek domination over others. Thus the one produces the other. This creates three problems:- There are too few people who have the ability and self-confidence to lead; they may take advantage of their position to enhance their own wealth, power or prestige; they may lack the abilities required to manage affairs. These problems have been solved in three ways:- by sharing the leadership so that it becomes a collective responsibility, by the delegation of responsibilities and division of power, and by returning the responsible to the people collectively as in Democratic systems. Though this improves matters, it does not solve the problems completely. Abuses, injustices and malfunctions exist everywhere. The Islamic solution is the combination of personal and social responsibility. But the development of this requires action at the psychological level rather than at the social.

The main objection to the system described here is that most human beings do not possess the knowledge, intelligence or will to do voluntarily what is for the social good or even to their own good, and must, therefore, be forced to do so by the hierarchical organization or the law. The desire for freedom has led to many revolutions in many parts of the world and to great hopes. But these have always ended up with the establishment of new tyrannies owing to human inadequacy. Man has not been ready for true freedom because he has not been able to develop the responsibility required. But we have a vicious circle here. No responsibility can be developed under authoritarian or tyrannical systems. It is only possible to do so gradually, little by little. The problem is that those in authority will always resist an erosion to their power. The Western Industrial and Political systems are based on authority, but they also have a democracy which provides a measure of balance. The balance between these opposite forces is constantly changing to and fro, and each creates and maintains the other. The Islamic world may be regarded as having declined owing to the failure to develop methods of organization which create such a balance. The reason for this appears to be that Islam, though it certainly requires obedience to authority as well as mutual consultations and agreements, recognizes a third factor in the equation and the emphasis was originally placed on this, namely education, the development of knowledge, ability and moral motivation, Had this been cultivated the other two factors would have been modified accordingly, and the society would have been a better more organic unity. It is not possible that the political system suggested in these pages will work without an adequate educational system which teaches people how to live rather than merely how to make things or fit into the economic system.

 

When constructing an Islamic Political System, it is important to consider the following verses:-

1. “There is no compulsion in Religion. The right direction is henceforth distinct from error.” 2:256

2. “Allah changes not the condition of a people until they first change what is in their hearts.” 13:11

3. “O you who believe, you have charge of your own souls.” 5:105 “Say: I am not put in charge of you.” 6:66

4. “And each one has a goal towards which he turns, so vie with one another in good works.” 2:148 “For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you with by that which He has given you.” 5:48

5. “Observe your duty to Allah with right observance, and die not save as those who have surrendered.” 3:102

6. “That which Allah has is better and more lasting for those who believe and put their trust in their Lord, and those who shun the worst of sins and indecencies, and when they are angry forgive, and those who answer the call of their Lord and establish worship and whose affairs are a matter of counsel and who spend of what We have bestowed on them, and those who, when a great wrong is done to them, defend themselves.” 42:36-39

7. “And hold fast, all together to the cable of Allah, and do not separate.” 3:103

8. “Fight in the way of Allah against those who fight against you, but begin not hostilities.” 2:190

9. “O you who believe, forbid not the good things which Allah has made lawful unto you, and transgress not.” 5:87

10. “Work not confusion in the earth after the fair ordering thereof.” 7:56

 

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The world, in the near future, is going to be an extremely dangerous place for the majority of mankind because of three inter-dependant factors, ecological, social and psychological malfunctions. Whereas little or no spiritual or moral progress has been made by man, his power has increased considerably. The sources of power are control over increasingly sophisticated organization, increasing differences in wealth and increasing science and technology.  The reformation of the political system is a most urgent task. The problem, however, is that most people are already too apathetic, lethargic or powerless to change things. Few people possess any rational system of belief, values or non-automatic activities. It is only a religion which can provide this. But religions have proved to be divisive, out-dated and superstitious and if they remain so, will make conditions worse.

The question is - How can a political system as described here be established?

1. Firstly, it cannot be done unless the people are truly Muslim, not in the restricted or sectarian sense of the word, but in accordance with its meaning. That is, they believe in God as the only Supreme Authority and strive to live accordingly.

2. Like minded people will have to arrange communication, meetings and form a Reform organization. The leadership will have to be set up which has no corrupting commercial or political power, but a purely educational one. The members of it will not be scholars in the restricted sense of the word but will develop a comprehensive and well integrated system of knowledge which combines Religion (including ethics) with the Sciences and Social Studies. Their aim should be to develop objectivity in thought as well as action and in their motivation and social relationships. They will gather knowledge, integrate it, plan policies, programs and action. Their function should be advisory, supervisory and judgmental. Their power will lie exclusively in prestige. Such experts are required because not everyone has the time or ability to devote themselves in this way.

3. The organization will have the following program:-

(a) To encourage all communities to form local political organizations and elect their leaders. These will fight all elections by fielding candidates. The Reform organization will not itself offer any candidates, but advise the Assembly so formed to undertake all other necessary reforms. The aim will be to change the Political System and the Law. The electorate should be encouraged to ignore members of political Parties.

(b) To encourage all charitable, academic and other voluntary Societies to form a central organization.

(c) To encourage trade and professional unions to form a central organization. It should ensured that the representatives or leaders are always responsible to the membership at local levels.

 

4. The organization will encourage the setting up of commercial enterprises (firms, factories etc) organized in the manner described in another section of this book where employment is replaced by partnership.

5. The profits from such enterprises should be used to create whole estates to which the members will be encouraged to migrate with a view to establishing complete new communities.

6. To encourage these new communities to set up educational established (schools, colleges) where the emphasis will be on a fully comprehensive educational system, described elsewhere, and on the cultivation of independence, self-reliance, cooperation, initiative creativity, responsibility and objectivity, and to cultivate knowledge, values and abilities.

7. The Reform organization will seek to expand its membership and infiltrate all departments of the life of a nation. It will also encourage the members of these new communities to do the same. In particular it should send representatives to the Political centers (Parliaments, Houses of Representatives etc.) with a view to changing the Law.

 

 

History tells us that Ideals are never established. The strong, the rich and powerful, the cunning and selfish always dominate societies, use them to further their own interests and corrupt them. They cause the degeneration of the community. Yet the power of an individual depend on the rest of the community. If it consists of ignorant, incapable, poor, degenerate people then their power is so much less. If, however, they use their power and capability to increase that of the community, then clearly they will themselves benefit from it. But they are generally too stupid to realize this. It is also known that a set of people who cooperate and are united are stronger than the same set of people acting independently. This requires psychological development and organization. But if the organization is hierarchical, then again the organization is taken over by these selfish individuals for their own purposes. A different kind of organization needs to be created by a different set of people on a different set of principles who undertake the education and development of the people. This organization must grow quietly alongside the normal political and industrial systems and if it is successful then it will naturally replace existing systems, though there may be some conflict at some stage. Such conflicts should be avoided as far as possible because, history shows, that the needs for self-defense and offence which conflict brings also corrupts the movement and produces the same hierarchies.

 

A new development which showed much promise is the so called Information Super-highway. a world wide network combining personal computers in every home. It is possible to transfer money, access and exchange information as well as transfer money and convey instructions and decisions through this media. Much of the work could be done independently by people at home. It allows the formation of numerous world-wide non-territorial communities based on common interests. It is likely that communities of this kind can by pass the power of commercial firms as well as governments. The hierarchical organization may be replaced by one more compatible with Islam, removing some of the injustices and inequalities which have plagued mankind for thousands of years. Unfortunately, this electronic network, the Internet, has itself been taken over by commercial firms, an overwhelming amount of triviality and by numerous depraved individuals and organizations. as these intrude into every nation, they are uncontrollable and create a worldwide uniform decadence. 

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