Is there a relationship between Islam and Democracy? Is Islam incompatible with Democracy? What is the nature and form of Government prescribed by Islam? Is it a theocracy, monarchy, democracy, or something else? Read this post to learn more about Islam and Democracy.
Are Islam and Democracy compatible?
An analysis of Islamic jurisprudence shows that it condemns dictatorship, monarchy, and hereditary succession in matters of governance.
Instead, Islam upholds a form of government based on mutual consultation and consensus as can be observed from the Quranic verses cited below.
The idea of a truly Islamic polity connotes more than just electoral democracies of modern times that are infested with incessant corruption and manipulations in the name of democracy.
Parliaments and legislatures in liberal democracies often assume sovereignty in the name of people to make laws as in Britain.
Sometimes their legislative power is further curtailed by some basic structures set by the Constitution and Judicial Reviews as can be seen in India and United States.
Nonetheless, according to Muslim scholars placing absolute sovereignty and legislative power in the hands of the people or in parliament has its own disadvantages.
In such democracies, many times governments are formed by sheer manipulation of voters or the electoral college through various means such as false propaganda and ruthlessness political rhetorics.
Sometimes, politicians and legislatures even extrapolate constitutional provisions through reckless amendments under the vagaries of momentary political shortsightedness.
As opposed to this, the law-making power of the government based on mutual consultation and consensus as envisaged by Islam is restricted and limited.
It is so because, unlike democracies, the legislative bodies in Islam are not accorded sovereignty.
In Islam, true sovereignty belongs not to human beings and legislatures but to Allah alone who is the creator of all that exists, opine Muslim Scholars.
As per Holy Quran, Allah is the owner of sovereignty and honor. He bestows it whomever he wants and that he is competent over all things.
Say, “O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.
Al-Quran 3:26
Therefore, the consultative or legislative bodies in Islam are obliged to work in accordance with the mandate of the Holy Quran and Prophetic traditions robustly rooted in the idea of welfare, justice, and equity.
And that excellently propounds the rights, liabilities, equity, and justice for all as mandated by the creator Almighty.
Further, the rights, liberties, and obligations of people are better safeguarded in Quran and Prophetic traditions because unlike right conferring constitutions and statutes in democracies, the Supreme Guide of Islam in the form of Holy Quran as confirmed and sanctioned by the Almighty cannot be subject to any amendment whatsoever.
Legislative bodies in Islam formed on the basis of consultations or consensus can legislate on worldly matters but within the confines of the mandates of the Quran. They exercise very limited and controlled discretion.
And the mandate of the Quran is based on the most sublime concepts of justice and equity and which protects the interest of all especially the have-nots as compared to man-made norms that are often reflective of the class and caste dynamics coupled with other selfish interests of the legislators or judges and who are often carried away by majoritarian impulses or their other whims and fancies.
As opposed to this, the government based on Islam abides by the norms laid down by the creator Almighty.
In the case where there arise differences over the rulings or mandate of the Quran and Sharia on a particular issue, the decision has to be taken in good faith through consultation and consensus of learned and erudite scholars of Islam.
Conducting Affairs by Mutual Consultation
Islam enjoins human beings and in particular, Muslims to conduct their affairs by mutual consultation rather than by the wishes of a single individual or a specific group or class of people.
Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong.
Al Quran 42:38-40
The Prophet of Allah consulted his people
Holy Quran enjoined even Prophet Muhammad (PBUH) to consult people around him and to take their opinions into account before deliberating on an issue.
It is out of Allah’s mercy that you ˹O Prophet˺ have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you. So pardon them, ask Allah’s forgiveness for them, and consult with them in ˹conducting˺ matters. Once you make a decision, put your trust in Allah. Surely Allah loves those who trust in Him.
Al-Quran 3:159
What should be the Guide and Touchstone?
And in anything over which you disagree – its ruling is to be referred to Allah. [Say], “That is Allah, my Lord; upon Him, I have relied, and to Him, I turn back.”
Al-Quran 42:10
It is Allah Who has sent down the Book in Truth, and the Balance (by which to weigh conduct). And what will make thee realize that perhaps the Hour is close at hand?
Al-Quran 42:17
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in the result.
Al-Quran 4:59
Relevant Hadiths on matters of Governance
The most peculiar form of government during the time of Prophet Muhammad (PBUH) was either Monarchial or Feudalistic.
The Prophet condemned them both in the strictest terms. He said that the most awful name in Allah’s sight on the Day of Resurrection will be (that of) a man calling himself Malik Al-Amlak (the king of kings).
He said the only King in this world and beyond is Allah and no one else.
Abu Huraira reported from Allah’s Messenger (ﷺ) so many ahadith and one of them was this that Allah’s Messenger (ﷺ) said: The most wretched person in the sight of Allah on the Day of Resurrection and the worst person and target of His wrath would of the person who is called Malik al-Amlak (the King of Kings) for there is no king but Allah.
Sahih Muslim 2143b
Narrated Abu Huraira: I heard Allah’s Messenger (ﷺ) saying, “Allah will hold the whole earth, and roll all the heavens up in His Right Hand, and then He will say, ‘I am the King; where are the kings of the earth?”‘
Sahih al-Bukhari 4812
It has been narrated by Ibn Masood (r) that Prophet (s) said- “Don’t indulge in feudal practices on earth and if you do so, you shall be engrossed in this world only.”
Mishkat-ul Masabeeh 5178
The Prophet (PBUH) instead propounded a unique form of consultative and deliberative form of rulership within the confines of the divine will as contained in the Holy Quran and as expressed in noble Prophetic traditions.
Appointment of Leaders through Mutual Consultation
Islam provides that the Imam or leaders of Muslims should generally be appointed through mutual consultation and who is acceptable to most if not all as can be ascertained from the Hadiths quoted below.
Muslim writers like Ahmad Shawqi al-Fanjari of Egypt also point out that some “other Islamic traditions such as Baya (pledge of allegiance to the leader), as well as the separation of the domains of the executive and legislative powers in Islam as evidence of its compatibility with a democratic form of government” and not dictatorships.
Abu Hurairah narrated that the Messenger of Allah(s.a.w) said:”When your leaders are the best of you, the richest are the most generous among you, and your affairs are consulted among you, then the surface of the earth is better for you than its belly. And when your leaders are the worst of you, the richest are the stingiest among you, and your affairs are referred to your women, then the belly of the earth is better for you than its surface.”
Jami` at-Tirmidhi 2266 (Grade: Da’if (Darussalam)
Narrated ‘Ali: that the Messenger of Allah (ﷺ) said: “If I was going to appoint anyone of them as a leader without any consultation, I would appoint Ibn Umm ‘Abd over them.”
Jami` at-Tirmidhi Vol. 1, Book 46, Hadith 3808 Grade: Da’if (Darussalam)
Al-Hasan said, “People never seek advice without being guided to the best possibility available to them.” Then he recited, “and manage their affairs by mutual consultation.” (42:38)
Al-Adab Al-Mufrad 258 (Grade: Sahih (Al-Albani)
Narrated Al-Miswar bin Makhrama: The group of people whom `Umar had selected as candidates for the Caliphate gathered and consulted each other. `Abdur-Rahman said to them, “I am not going to compete with you in this matter, but if you wish, I would select for you a caliph from among you.”
So all of them agreed to let `Abdur-Rahman decide the case. So when the candidates placed the case in the hands of `Abdur-Rahman, the people went towards him and nobody followed the rest of the group nor obeyed any after him.
So the people followed `Abdur-Rahman and consulted him all those nights till there came the night we gave the oath of allegiance to `Uthman. Al-Miswar (bin Makhrama) added: `Abdur-Rahman called on me after a portion of the night had passed and knocked on my door till I got up, and he said to me, “I see you have been sleeping! By Allah, during the last three nights, I have not slept enough. Go and call Az-Zubair and Sa`d.’ So I called them for him and he consulted them and then called me saying, ‘Call `Ali for me.”
I called `Ali and he held a private talk with him till very late at night, and then ‘Al, got up to leave having had much hope (to be chosen as a Caliph) but `Abdur-Rahman was afraid of something concerning `Ali. `Abdur-Rahman then said to me, “Call `Uthman for me.” I called him and he kept on speaking to him privately till the Mu’adh-dhin put an end to their talk by announcing the Adhan for the Fajr prayer.
When the people finished their morning prayer and that (six men) group gathered near the pulpit, `Abdur-Rahman sent for all the Muhajirin (emigrants) and the Ansar present there and sent for the army chief who had performed the Hajj with `Umar that year.
When all of them had gathered, `Abdur- Rahman said, “None has the right to be worshipped but Allah,” and added, “Now then, O `Ali, I have looked at the people’s tendencies and noticed that they do not consider anybody equal to `Uthman, so you should not incur blame (by disagreeing).”
Then `Abdur-Rahman said (to `Uthman), “I gave the oath of allegiance to you on condition that you will follow Allah’s Laws and the traditions of Allah’s Apostle and the traditions of the two Caliphs after him.” So `Abdur-Rahman gave the oath of allegiance to him, and so did the people including the Muhajirin (emigrants) and the Ansar and the chiefs of the army staff and all the Muslims.
Sahih al-Bukhari 7207
The obligation on a ruler to consult his people
In Islam, a person once appointed as the leader does not get absolved of his duty to continuously consult people and experts on matters of governance.
Various Hadiths points that rightly guided Caliphs like Umar (RA) consulted people while making important decisions. This shows Islamic legislative process is not only truly consultative and democratic but also deliberate.
Anas b. Malik reported that a person who had drink wine was brought to Allah’s Apostle (ﷺ). He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: The mildest punishment (for drinking) is eighty (stripes) and ‘Umar their prescribed this punishment.
Sahih Muslim 1706 a
Narrated Abdullah bin Amr bin Al-`As: I heard Allah’s Messenger (ﷺ) saying, “Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.”
Sahih al-Bukhari 100
Narrated Abu Raja: The freed slave of Abu Qilaba, who was with Abu Qilaba in Sham: Umar bin Abdul Aziz consulted the people saying, “What do you think of Qasama.” They said, “‘It is a right (judgment) which Allah’s Apostle and the Caliphs before you acted on.” Abu Qilaba was behind Umar’s bed. ‘Anbasa bin Said said, But what about the narration concerning the people of Uraina?” Abu Qilaba said, “Anas bin Malik narrated it to me,” and then narrated the whole story.
Sahih al-Bukhari 4193
Narrated `Abdullah bin `Abbas: `Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu ‘Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. `Umar said, “Call for me the early emigrants.” So `Umar called them, consulted them, and informed them that an epidemic had broken out in Sham.
Those people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that it is proper to give it up,” while others said (to `Umar), “You have along with you. other people and the companions of Allah’s Messenger (ﷺ) so do not advise that we take them to this epidemic.” `Umar said to them, “Leave me now.”
Then he said, “Call the Ansar for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of the epidemic.”
So `Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.” Abu ‘Ubaida bin Al-Jarrah said (to `Umar), “Are you running away from what Allah had ordained?” `Umar said, “Would that someone else had said such a thing, O Abu ‘Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained.
Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?”
At that time `Abdur-Rahman bin `Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Messenger (ﷺ) saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if the plague breaks out in a country where you are staying, do not run away from it.’ ” `Umar thanked Allah and returned to Medina.
Sahih al-Bukhari 5729
Obligations on those who are consulted by the Ruler
Abu Huraira reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who attributes words to me which I did not say should take his seat in the Fire. Anyone who gives his Muslim brother misguided advice when they consult him has betrayed them. If anyone gives a fatwa which is not firm, the wrong action of that rests on the one who gave the fatwa.”
Al-Adab Al-Mufrad 259
Narrated Abu Hurayrah: The Prophet (ﷺ) said: He who is consulted is trustworthy.
Sunan Abi Dawud 5128
Amir ibn Dinar said, “Ibn ‘Abbas recited (this ayat), ‘Consult with them about the matter.’ (3:159)”
Al-Adab Al-Mufrad 257
Is it obligatory to obey to ruler in Islam?
Islam makes it obligatory for Muslims to obey the ruler or leader as long as He leads according to the book of Allah righteously.
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in the result.
Al-Quran 4:59
It has been narrated on the authority of Ibn ‘Umar that the Prophet (ﷺ) said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither listen to him nor should he obey his orders.
Sahih Muslim 1839a
Narrated Anas bin Malik: Allah’s Messenger (ﷺ) said, “You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin.”
Sahih al-Bukhari 7142
It is reported that Abu Dharr said, “My dear friend, may Allah bless him and grant him peace, enjoined three things on me: ‘Hear and obey, even if the ruler is a slave with his limbs amputated. When you cook a stew, put a lot of water in it and then go and see the people of a neighboring house and give them a reasonable amount of it. Pray the prayers at their proper prayers. Then if you find that the imam has already prayed, you have guarded your prayer (by already having performed it). If not, it is a supererogatory prayer (since you have done it again).”
Al-Adab Al-Mufrad 113
It was narrated from ‘Ali (RA) that The Prophet (ﷺ) said: There is no obedience to any human being if it involves disobedience to Allah.
Musnad Ahmad 1065 [Grade: Sahih (Darussalam), al-Bukhari (4340) and Muslim (1840)] (Darussalam)]
It has been narrated on the authority of ‘All who said: The Messenger of Allah (ﷺ) sent an expedition and appointed over the Mujahids a man from the Ansar. (While making the appointment), he ordered that his work should be listened to and obeyed. They made him angry in a matter. He said: Collect for me dry wood. They collected it for him.
Then he said: Kindle a fire. They kindled (the fire). Then he said: Didn’t the Messenger of Allah (ﷺ) order you to listen to me and obey (my orders)? They said: Yes. He said: Enter the fire. The narrator says: (At this), they began to look at one another and said: We fled from the fire to (find refuge with) the Messenger of Allah (ﷺ) (and now you order us to enter it).
They stood quiet until his anger cooled down and the fire went out. When they returned, they related the incident to the Messenger of Allah (ﷺ). He said: If they had entered it, they would not have come out. Obedience (to the commander) is obligatory only in what is good.
Sahih Muslim 1840b
Conclusion
In conclusion, Islam envisages a government based on mutual consultation and if possible by consensus. This government or legislative body is not, however, absolute or sovereign because, in Islam, sovereignty belongs to Allah alone.
Therefore, the legislative bodies in Islam are obliged to work and legislate diligently in accordance with and within the framework of the Holy Quran and Prophetic traditions. One distinguishing feature of this Supreme Guide or Constitution in Islam is that it is unamendable unlike constitutions and statutes in democratic polities.
An analysis of Islamic values on governance shows that it is robustly based on the most sublime concepts of justice and equity protecting the interest of all especially the have-nots as compared to man-made norms that are often reflective of the class and caste dynamics coupled with other selfish interests of the legislators or judges who are often guided by their own whims and fancies or carried away by the vagaries of momentary political shortsightedness and majoritarian impulses.
Further, people are obliged to obey their leader as long as he leads them according to the Quran and Sunnah. Islam mandates no obedience to any human being if it involves disobedience to Allah.
