Bismillah,
ASA, In the American Muslim Society "Community Aquaintance Package for Community Progress" third edition, Imam Mohammed says "our most urgent instrument is Muslim Democracy. " He has taught repeatedly that Islam is a religion of Freedom, Justice and Equality. And Shura Baynahum is most assuredly a democratic process. So the problem in our community, our society and our world at large is not coming from those who advocate and defend the establishment of Freedom, Justice and Equality and Democracy in the society. Rather it comes from those who want to fcompell others , to make their personal beliefs, the obligatory behavior of others. This is why the Imam futher emphasises in this same document that "Leaders who make one man decisions are qualified to accomplish one thing; the sad and mornful abortion of our
efforts to establish the Muslim Life. "
This article shows that the Imam's advocacy of Shura and democracy as a foundation for our model Islam has a solid foundation in the history of Islam from its very beginning.
Peace, Curtis Sharif
Houston, Texas/
Date: Thu, 22 Dec 2005 11:53:41 +0000 (GMT)
From: Mohammad Basirul Haq Sinha <[EMAIL PROTECTED]>
Subject: Islam's democratic past
http://www.latimes.com/news/opinion/commentary/la-oe-aslan15dec15,0,1918117.story?coll=la-news-comment-opinions
Islam's democratic pastBy Reza Aslan
REZA ASLAN is the author of "No god but God" (Random House, 2005).
December 15, 2005
THIS WEEK, a joint statement attributed to five insurgent groups in Iraq warned that the Iraqi elections are "a satanic enterprise" and that any Muslim who takes part in the voting violates "the legitimate policy approved by God." The fact is, not only is voting an eminently Islamic act, Islam introduced the concept of popular sanction over the government in a wide swath of the world.
In pre-Islamic Arabia, the homeland of the Prophet Muhammad, the responsibility for maintaining order fell upon the sheik, or chief of the tribe. This was not an inherited office; the Arabs held enormous contempt for the hereditary kingdoms of the neighboring Persian and Byzantine empires. Rather, the sheik was elected through the conferring of an oath of allegiance, or bay'ah, which was given to the man, not the office. This oath was pledged by every member of the tribe and could be withdrawn if the sheik failed in his duty to protect the needs and interests of his fellow tribesmen.
When the Prophet Muhammad left Mecca for Medina to establish a radically egalitarian community the likes of which had never been seen in Arabia, he adopted the oath of allegiance for converts to his movement. Indeed, the shahadah, or Muslim profession of faith ("There is no god but God, and Muhammad is God's messenger"), became in effect a new and distinctly Muslim version of the Arab oath of allegiance. However, the bay'ah did not become a specifically political tool until after the prophet's death in AD 632.
Because Muhammad did not officially choose a successor, it fell to the community he left behind to decide who should lead them. Unsure how to proceed with such a momentous decision, the community fell back on the tribal tradition that had been sanctioned in Medina. They called, first, for a shura, or consultative assembly, of Muslim elders to choose a new leader. Speeches were delivered, political alliances formed and, ultimately, a consensus reached: The choice was Muhammad's closest friend and advisor, Abu Bakr, who became known as Khalifat Rasul Allah, "the successor to the messenger of God" caliph, in English.
Yet the selection of Abu Bakr was meaningless until the entire Muslim community pledged an oath of allegiance to him. In fact, Abu Bakr's appointment as caliph was delayed because partisans of Muhammad's nephew and son-in-law, Ali, refused to swear allegiance. It was only after this powerful faction, the Shi'atu Ali, or the Party of Ali (a.k.a. the Shiites), relented and took the oath that Abu Bakr was allowed to assume his leadership role.
Perhaps it seems wrong to call this a democratic process. After all, Abu Bakr was appointed rather than directly elected. But it required community approval nonetheless. The Greeks may have invented democracy, and the Romans may have transformed it into republicanism, but throughout the Middle East, from the Nile in Egypt to the Oxus in Afghanistan and beyond, no other experiment in popular sovereignty had even been imagined, let alone attempted.
The insurgents in Iraq today have been trying to convince others that taking part in this week's elections is a sin. The true sin is spreading such a message of ignorance and intolerance. Perhaps someone should remind them of the words Abu Bakr delivered to his fellow Muslims on being selected as caliph.
Standing before the community of believers who had pledged him their allegiance, Abu Bakr humbly proclaimed: "Behold me, charged with the cares of the government. I am not the best among you. I need all your advice and help. If I do well, support me; if I make a mistake, counsel me . As long as I obey God and the prophet, obey me; if I neglect the laws of God and the prophet, I have no right to your obedience."
One could hardly imagine a stronger endorsement of the political process than this.
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.}
(Holy Quran-16:125)
{And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims."} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: "By Allah, if Allah guides one person by you, it is better for you than the best types of camels." [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, "Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all."
[Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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