Islam and Democracy PDF Print E-mail
Society
Written by Acarya Krtashivananda Avadhuta   

There have always been efforts to integrate Islamic theocracy and ideals of democracy. Despite, some strong grounds to make this possible, the issue is yet to see the light of the day. 

Two kinds of democratic states can be recognised in the Islamic countries. The basis of this distinction has to do with how comprehensively Islam is incorporated into the affairs of the state.

A democratic state, which recognises Islam as state religion, such as Malaysia, Pakistan, Algeria, or Bangladesh.  Some religious values are incorporated into public life, but Islam is not the only source of law.
A democratic state, which endeavours to institute Sharia. It is also called as Islamist democracy. Islamist democracy offers more comprehensive inclusion of Islam into the affairs of the state. Islamist democracy, however, is a highly controversial topic.

The compatibility of Islam and democracy

Most Islamic democracies fall under the first definition. This has led many analysts to dismiss the compatibility of Islam with democracy. Critics of the concept of 'Islamic democracy' argue that Islam and democracy are opposite forces and that theocracy  is incompatible with democracy. Besides, they are also of the opinion that the Muslim culture lacks the liberal social attitude of democratic societies. Their opinion, probably, stems from the fact that all the Islamisation programme along with democracy, have failed so far.

Sunni viewpoint

The democratic ideal of a "government by the people" is compatible with the notion of an Islamic democracy. Though, the deliberations of the Caliphates, were not democratic in the modern sense, as the decision-making power lay with a council of notables or clan patriarchs) yet, they indicate that some appeals to popular consent are permissible within Islam.

In the early Islamic Caliphates, the head of the state, the Caliph held a position based on the motion of a successor to Muhammad's political authority. According to Sunnis, these Caliphs, were ideally elected by the people or their representatives. After the Rashidun  Caliphs, later Caliphates had a lesser degree of democratic participation,.But since in Islam, "no one is consiered superior to anyone else except on the basis of piety and virtue" , the later Islamic rulers took inspiration from Muhammad and often consulted the public in their affairs.

Much debate occurs on the subject as to which Islamic traditions are fixed principles, and which are subject to democratic change, or other modifications in view of changing circumstances. Some Muslims call for an "Islamic" style of democracy which would recognise such distinctions. 

Another sensitive issue involves the status of monarchs and other leaders, and the degree of loyalty which Muslims owe such people. It also questions as to what should be the course of action incase of conflicting loyalties (e.g., if a monarch disagrees with an imam).

Shi'a viewpoint: As per Shia understanding, the Prophet Muhammad named son-in-law Ali as his successor (as leader, not as prophet - Muhammad being the final prophet). Therefore the first three of the four "Rightly Guided" Caliphs recognised by Sunnis ('Ali being the fourth), are considered usurpers, despite the fact that they were "elected" through some sort of consilar deliberation. The largest Shi'a grouping - the Twelvers branch which rules Iran - recognises a series of Twelve Imam, the last of which (the Hidden Imam) is still alive and the Shi'a await his reappearance. The second - largest Shi'a sect, the Ismaili, however, recognise a different lineage of Imams.

Since the revolution in Iran, Twelver Shi'a political thought has been dominated by Ayatollah Ruhollah Khomeini. Imam Khomeini argued that in the absence of the "Hidden Imam" and other divinely-appointed figures (in whom ultimate political authority rests), Muslims have not only the right, but also the obligation, to establish an "Islamic state". And, to fulfill this, they must turn to scholars of Islamic law (fiqh) who are qualified to interpret the Qur'han and the writings of the imams.

Khomeini divides the Islamic commandments or Ahkam into three branches:

*   The primary commandments
*   The secondary commandments
*   The state commandments


This last includes all commandments which relate to public affairs, such as constitution, social security, insurance, bank, labour laws, taxation, election, congress etc. Home of these codes may not have been strictly or implicitly pointed out in the Quran and generally in the Sinnah.

Khomeini emphasised taat the Islamic state has absolute right to enact state commandments, even if it violates the primary or secondary commandments of Islam. For example, an Islamic state can ratify (according to some constitution) mandatory insurance of employees to all employers being Muslim or not, even if it violates mutual consent between them. This shows the compatibility of Islam with modern forms of social codes for present and future life as various countries and nations may have different kinds of constitutions now and might have new ones in future.

Muhammad Iqbal(1877-1938) claimed that Islam had the "germs of an economic and democratic organisation of society", but this growth was stunted by the idea of Islamic conquest and Islamic empire. Islam thus became political Islam, and its democratic essence disappeared.

Critical Analysis

Today, two groups prevent the genuine reform movement seeking religious democracy. One group comprises of those who think the less freedom a society enjoys, the stronger religion will be. They oppose the democratic process. The second group believes that religion should be placed aside from the scene of life in order to establish democracy and freedom.

Two major arguments against the possibility of a democratic Islamic state are as follow:

The Secularist argument is that democracy requires that the people be sovereign and that religion and state be separated. Without this separation there can be no freedom from tyranny.

The Legalist argument is that, democracy may be accepted in a Christian, Buddhist, Hindu, etc. society but it can never enjoy a general acceptance in an Islamic society, because non-Muslim societies do not have Sharia, the comprehensive system of life to which its adherents should be committed. In this view anything outside of the rigid, but pervasive, interpretation of the Sharia is rejected and the absolute sovereignty of God prevails such that there is no role for the sovereignty of people. 

Islamic democratic systems have the same human rights issues as other democracies, but some matters which may cause friction include appeasing anti-democratic Islamists, non-Muslim religious minorities, the role of Islam in state education (especially with regard to Sunni and Shia traditions), women's rights. This is further complicated by the deriving of punishments from Fiqh, or Islamic jurisprudence, whereas, in other legal systems, precedent assists the judiciary to come to a decision. Since, the judiciary is not independent of a system of religious codes that are essentially the collective reasoning of often highly conservative scholars, the system is inherently conservative, and thus is less flexible and able to adapt to developing views of the subjects listed above.

To control political power, wealth and domination over women is the essence of political Islam  and not so much about spirituality. They do not want encroachment over their space - economic, political, social or cultural. Cultural pluralism or political pluralism is a contradiction to political Islam. Therefore, in such circumstances, democratic values cannot flourish.

Highlights

Critics of the concept of 'Islamic democracy' argue that Islam and democracy are opposite forces and that theocracy is incompatible with democracy

They are also of the opinion that the Muslim culture lacks the liberal social attitude of democratic societies.

Much debate occurs on the subject as to which Islamic traditions are fixed principles, and which are subject to democratic change, or other modifications in view of changing circumstances.

Some Muslims call for an "Islamic" style of democracy which would recognise such distinctions.

Muhammad Iqbal(1877-1938) claimed that Islam had the "germs of an economic and democratic organisation of society", but this growth was stunted by the idea of Islamic conquest and Islamic empire.