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Compiled by: Azeem Ayub |
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In the Name of Allah, |
Amruhum Shūrā Baynahum Their system is based on their consultation. (42:38) The system of government of an Islamic State is based upon the above quoted verse. The extensive meaning this short verse encompasses and the guidance obtained from it about the political set-up envisaged by Islam need a detailed discussion, which follows. The word Amr used in this verse has many meanings in Arabic. However, it is quite evident from the context and placement of this verse that here it means ‘system’. This meaning has been incorporated in it from the depth found in its meaning of ‘decree’. When the word ‘decree’ becomes related to people, it prescribes certain limits for itself and establishes certain rules and regulations. In such cases, it implies both the decrees which emanate from political authority and the collective affairs. A little deliberation shows that the English word ‘system’ is used to convey the same meaning. Since the Qur’ān has not specified it by any adjective, so all sub-systems which are part of the political system must be considered included in its connotation. In fact, all affairs of state like the municipal affairs, national and provincial affairs, political and social directives, rules of legislation, delegation and revocation of powers, dismissal and appointment of officials, interpretation of Islam for the collective affairs of life -- all come under the principle laid down in this verse. In other words, no area or department under an Islamic Government can be beyond the jurisdiction of this principle. Next comes the word Shūrā. It is a verbal noun (Masdar) of the category Fu‘lā and means ‘to consult’. Owing to the fact that it occurs as an inchoative (Khabr) in the given verse, the meaning of the verse is not the same as of Shāwirhum fi’l amr. Fa idhā ‘azamta fa tawakkal ‘alalāh (Consult them in the affairs of the state and when you reach a decision, put your trust in Allah (3:159)), which is often quoted as its parallel. To convey the same meaning as this verse, the words should, perhaps, have been something like this: Wa fi’l-amri hum yushāwarūn which would mean: ‘And in the affairs [of state] they are consulted’. In this case, it would have been necessary that in the whole society the rulers and the ruled be distinct. The ruler in such a case would have to be divinely appointed or nominated by an innocent Imam or be someone who had seized power by force. Whatever be the way he reached the position of head of state, he would have only been obligated to consult people in matters of national interest before forming his own opinion. He would not have been bound to accept a consensus or a majority opinion. Acceptance or rejection of an opinion would have rested on his own discretion. He would have all the right to accept a minority opinion and reject a majority one. However, the style and pattern of the verse Amruhum Shūrā Baynahum (42:38) demands that even the head of an Islamic State be appointed through consultation; the system itself be based on consultation; everyone should have an equal right in consultation; whatever done through consultation should only be undone through consultation; everyone part of the system should have a say in its affairs, and in the absence of a consensus, the majority opinion should decide the matter. The difference in the meanings of the two verses can be appreciated if the following example is kept in mind. If it is said: ‘The ownership of this house shall be decided after consulting these ten brothers’, then it means that only the ten brothers have the authority to make the decision and the opinion of anyone of them cannot prevail over the others. If all of them do not agree in the matter, a majority opinion would be decisive. But, if the above sentence is changed a little to ‘In deciding the ownership of this house, these ten brothers shall be consulted’, then this sentence only means that someone else has the final say. It will be his opinion which will finally be executed. The only thing he must do is to consult the ten brothers before forming his own opinion. Obviously, he cannot be forced to accept the consensus or majority opinion of the brothers. Since, in the opinion of this writer, the collective system of the Muslims is based on Amruhum Shūrā Bainahum (42:38), the election of their ruler as well as their representatives must take place through consultation. Also, after assuming a position of authority they will have no right to overrule a consensus or a majority opinion of the Muslims in all the collective affairs. The Prophet (sws) is reported to have said:
Author: Javed Ahmad Ghamidi (Tr. by Shehzad Saleem)
URL: http://www.studying-islam.org/articletext.aspx?id=696
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Course in Focus
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Debate & Discuss * Discussion Forum: The Prayer | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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*General Discussion Forum: Islam without Muslims and Muslims without Islam | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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Regarding
Foul
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Exhibtion
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Successful
Recent
Additions
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The Prayer
Resource Person: Javed Ahmad Ghamidi
Module 1
Section I: Introduction
Section II: History of the Prayer
Module 2
Section III: Objective of the Prayer
Section IV: Pre-requisites of the Prayer
Module 3
Section V: Prayer Timings
Section VI: The Rak'at of the Prayer
Module 4
Section VII: Concession in the Prayer
Section VIII: The Congregational Prayer
Section IX: Rectifying Mistakes in the Prayer
Module 5
Section X: Etiquette of the Prayer
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Waseem
http://www.islamicity.com/articles/A...ef=IC0707-3316
Waseem It is amazing that basic moral values like punctuality, sincerity and truth and justice to our work are much better adhered to by the West then in any Muslim country. We the Muslims claim to have the ultimate religion. What about its practical application? Where?
Waseem
The true concept of worship by
Javaid Ahmad Ghamidhi
student1
All i would like to say is that
without Muslims Islam is safe but Muslims without Islam are in deep trouble.
waseem
It is a pity that the torch
bearers of the light of guidance and awareness themselves do not appreciate
the true importance and value of the responsibility and honour that is
bestowed upon them and also the true implications of the responsibilities on
their shoulders.
usmani790
Quote:-It is
amazing that basic moral values like punctuality, sincerity and truth and
justice to our work are much better adhered to by the West then in any Muslim
country. We the Muslims claim to have the ultimate religion.What about its
practical application? Where?
waseem
So on the day of Judgement Muslims
will claim they were misguided by shaitan. Hence they will escape punishment.
What about the Divine Guidance?. My understanding is that shaitan can try to
misguide us by negative thoughts and fear but cannot force us to do wrong. Man
is ultimately responsible for the action he undertakes.
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Answer:
We believe that this
sentence purely implies polytheistic ideas. This is so because Islam explains in
no unclear terms that the Prophet was a human being who could die (and he did
die) and that God is the only source of help who can hear us wherever and
whenever we call him and can respond to our requests. He is the only entity that
is omnipotent and omnipresent. No other entity can be believed to have such
qualities.
see: http://www.studying-islam.org/querytext.aspx?id=584
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