POLITICS AND ELECTION: THE ISLAMIC PERSPECTIVE BY JIMOH ABDULGANIY ADISA
Introduction
It is no longer news to the entirety of the Nigerians, that the
current trend is nothing other than politics
which symbolically portrays a mother to numerous outgone elections and the
prospective ones—Presidential, National and State House of Assembly,
Gubernatorial election—which are scheduled to take place on 25th of February
& 11th of March 2023.Albeit,as regards the 'gubernatorial' election
(hereinafter referred as governorship) will not be conducted in all the
thirty-six states due to the fact that two among the states of federation—Osun
and Ekiti—had undergone the process in the annum 2022.Notwithstanding, this
treatise seeks to justify the Islamic stance on politics and election, and a
deep dive into its ensuing content will
serves an extensive justification.
Conceptual clarification
It is quite essential on this premise to shed light on the concepts
embedded in the subject-matter—Politics and Election. The Intellectual scribes
of Meriam-Webster Dictionary succinctly puts
it as the art or science of government. While the learned authors of
Oxford Dictionary describes politics as the activities involved in getting and
using power in public life, and being able to influence decisions that affects
a country or a society. In another sense, a political scientist—Harold Lasswell—explains
it as who get what, when and how. That is, the elites are the primary holders
of power. The father of political science, Aristotle opined in a famous quote
‘Everyman is a social and political animal’ which signifies that politics
is essential for a man to know his
surroundings and environment. Also, Socrates
claims that the goal of politics is to make the citizens as good as
possible so that they live the best lives. And by making the citizens “good” he
means that the politicians should instill virtuous characteristics such as
self-control, bravery, piety and justice in his citizens. A Canadian-American
Political Scientist—David Easton—put it as the authoritative allocation of
societal values, meaning politics encompasses the various processes through
which government respond to pressure from the larger society; in particular by
allocating benefits, rewards or penalties. Andrian Leftwich opines that
politics is at the heart of whole social activity, formal and informal, pubic
and private in all human groups, institutions and societies. In a similar fashion,
a prominent academic in the politics department at the University of York
assumes that politics is at the heart of whole collective society activity,
formal and informal, public and private in all human groups, institutions and societies.
Whereas 'election' according to John Ugoji Anyaele depicts an act of choosing
or selecting candidates who will represent the people of a country in the
parliament and other positions in the government. More so, the supra lexicon
(hereinafter referred as Meriam-Webster Dictionary) portrays it as the act or
process of choosing someone for a public office by voting. Without much ado,
politics and election are twin but complentary pillars of government.
The Islamic Standpoints On Politics.
First off, the politics that expatiate the regulation of human life
is embedded in the provision of Qur'an 7(Surah al-ahraf),V.157 while making the
decision of the holy prophet thus: ' Those who follow the Apostle-prophet,
the Ummi, whom they find written down with them in the Taurat and the injeel (who)
enjoins them good and forbids them evil, and makes lawful to them impure things,
and remove from their bounds and the shackles which were upon them; so(as for)
those who believe in him and honour him and help him, and follow the light
which has been sent down with him, these it that are the successful.”
The Quranic exegesis is an in-depth part of Islaam and the foundation of the
religion which is mandatory upon all Muslims to implement its provision.In the
same vein, politics is also a holy struggle which is not in line with the means
and ways affirmed by the provision of Quran 42(Suratu Shurah) v. 13 "He
has made plan to you of the religion what He enjoined upon Nuh and that which
have revealed to you and that which we enjoined upon Ibrahim ,Musa, and Issa
that keep to obedience." In
futherance, a deep dive into the history of Islaam in the past century,
especially the legends of the prophet. Ali Ibn Abi-Talib and his scion will
serves as a better understanding on the position of politics in Islaam. Moreso,
heavy reliance on the glorious Qur'an, different literatures on the Quranic
exegisis, will broaden the horizon more in respect of politics in Islaam.
The Contextual Provision of the Sharia’h-islamic Law-on Politics:
There are numerous texts in the Sharia'h that hinge on the fact
that politics is an important aspect which could not be sidelined from Islaam.
Be that as it may, Islaam and politics are two different words with a single understanding.
That is, politics portrays Islaam and Islaam portrays politics;this statement
had equally received statutory blessings vide plethora of hadith—Prophet
sayings,which are aptly captured below:
"You are the rulers of the worshippers" (tahdhibul-ahkam
pg 679)
"The leader is known with politics"(Al Majlis 97,679),
Ahmaali Sodooq(P679)
The israelites are guided by their prophet's
poilitcs.(Riyyadus-sooliheen,Hadith 224)
Concerning the foregoing, Ali bn Abi-Talib also say to King Ashtur
Anakahiy thus: "Regulate the affairs of your country,with the pious
and knowledgeable people, and the political scholars. “The Prophet
(PBUH),says:lead your battalions, advise them to adhere the stricts rules of
Allah,His prophet,their leader,teach them knowledge and politics."(Biharul-Anwar:Majlisy,pg
247)In a similar fashion,the prophet also says in a book
titled-Kararu-l-ukmi–at page 339 thus: "The best politics is equality”.
Moving further, Prophet Muhammad (PBUH) once says to Muhawiyyah, the
son of Abi Suffyan thus: "O Muhawiyyah! when will you lead the affairs of
the citizens and its sovereignty. Be that as it may, the commentary of this, is
that, affairs of the country is not saddled with Muhawiyyah, nor his
predecessors but the prophet and his four rightly guided caliphs and those
after them.All in all, Islamic politics/politics is built upon the foundation
of strict equality, human honour, and forgiveness, alongside power cum
endurance.
Quranic Provisions On Politics
The holy Qur'an which is known to be the noble book sent to Prophet
Muhammad through Angel Jibril for the guidance of Mankind has equally make
numerous justification on politics in Islam, as this will be evident in the
coming paragraphs:
First, Q. 38(Suratu Saad) v.26 succinctly establishes thus: "O
Dawood! surely we have made you a ruler in the land; so judge between men with
justice and do not follow desire ,lest it should lead you astray from the path
of Allah (as for those)who go astray from the path of Allah, they shall have a
severe punishment because they forget the day of reckoning."
Second,Q.38 (Suratuss-Saad)v. 28states :"Shall we treat
those who believe and do good like the mischief-makers in the earth? Or shall
we make those who guard (against evil)like the wicked?"
Third,Q.10 (Suratu Yunus) v.14 provides that: "Then we have
made you successors in the land after them so that we may have seen how you act"
Fourth,Q.2 (Suratul-Baqorah) v.30 establishes thus: "And when
your lord said to the angel, I am going to place in the earth a khalifa (vice-gerent),they
said: What! With thou place in it such as make mischief in it and shed blood
and we celebrate thy praise and extol thy holiness? He said: surely, I know what
you do not know.
Fifth: Q.4 (Suratu -Nisah) v.58-59 avers that: "Surely Allah
commands you to make over trusts to their owners and that when you judge
between people, you judge with justice; surely Allah admonishes you what is
excellent; surely Allah is seeing, hearing."
Sixth:Q.28 (Suratul-Qasas)v. 83 states thus:"(As for) that
future abode, we assign it to those who have no desire to exalt themselves in
the earth nor to make mischief and the good ends is for those who guard
(against evil).
Seventh:Q.22(Suratul-Hajj)v. 41 asserts: "Those who, should we
establish them in the land, will keep up prayer and pay the poor-rate and
enjoin good and forbid evil; and Allah is the end of all affairs."
Eighth:Q.40(Suratul-Ghafir)v.38 provides that: "And he who
believed said: O my people! follow me,I will guide you to the right
course."
Ninth:Q.9(Suratu-Taobah)v 38 avers thus: "And if they break
their oaths after their agreement and(openly) revile your religion, then fight
the leaders of unbelief—surely, their oaths are nothing—so they may desist.
Tenth:Q.8(Suratul-Anfal) v.61 establishes that: "And if they
incline to peace, then incline to it, and trust in Allah; surely He is the hearing,
the knowing."
Eleventh: Q3 (Suratul Al-Imran) v.159 states: "Thus it is due
to mercy from Allah that you deal with them gently, and had you been rough,
hard hearted ,they would certainly have dispersed from around you; pardon them
therefore and ask pardon for them, and take counsel with them in the affair; so
when you have decided, then place your trust in Allah; surely Allah love those
who trust."
Twelveth:Q.48( Suratul Fatihi)v. 18 establishes thus:
"Certainly Allah was well pleased with the believers when they swore
allegiance to you under the tree, and He knew what was in their hearts, so He
sent down tranquility on them and rewarded them with a near victory."
Thirteenth:Q.7 (Suratul Araf)v.157 assert: "Those who follow
the Apostle-prophet, the Ummi, whom they had written down with them in the
Taurat and the Injeel(who) enjoins them good and forbid them evil and make
lawful to them impure things, and remove from their burdens and the shackles
which were upon them; so(as for) those who believe in him and honor him and
help him, and follow the light which has been sent down with him, they are the
successful."
In the lens of the supra provisions, it is very lucid and vivid
that the Qur'an has justified the issues of politics with the ensuing contents
of the verses, that centralize on Leadership, succession (khilafah),state
affairs, rulings etc. The Quran has made them as fidelity and loyalty at the beck
and deck of the rulers, a dogmatic necessity cum guidance; all in a bid to
actualize equality, strict adherence to the legal provisions, and a policy that
guide the truths, equality, good, in the current availability.
Prophetic Sayings In Line With Politics
There are various hadith of the best of Mankind that hinges on
politics and few among them shall be justified below:
i. 'Umar reported that the Prophet, may Allah bless him and grant him
peace, "All of you are shepherds and each of you is responsible for his
flock. A man is the shepherd of the people of his house and he is responsible.
A woman is the shepherd of the house of her husband and she is responsible.
Each of you is a shepherd and each is responsible for his flock." Al-Adab Al-Mufrad 21 In-book reference Book 10, Hadith 1English translation : Book 10,
Hadith
ii He who wakes up without any concern
for the affairs of Muslims, is not a Muslim: and he who hears the cry, ‘0
Muslims!’ without responding is not a Muslim.
iii A narration in Muslim is: Messenger
of Allah (PBUH) said, "A ruler who, having control over the affairs of the
Muslims, does not strive diligently for their betterment and does not serve
them sincerely, will not enter Jannah with them.
iv. A person asked the Prophet
(PBUH)(when he had just put his foot in the stirrup): "What is the highest
form of Jihad?" He said, "Speaking the truth in the presence of a
tyrant ruler".
v. Hurairah (May Allah be pleased with
him) reported: Once the Prophet (PBUH) was speaking to us when, a Bedouin came
and asked him: "When will the Last Day be?" The Messenger of Allah
(PBUH) continued his talk. Some of those present thought that he had heard him
but disliked the interruption and the other said that he had not hear him. When
the Messenger of Allah (PBUH) concluded his speech he asked, "Where is the
one who inquired about the Last Day?" The man replied: "Here I
am." The Messenger of Allah (PBUH) replied, "When the practice of
honouring a trust is lost, expect the Last Day." He asked: "How could
it be lost?" He replied, "When the government is entrusted to the
undeserving people, then wait for the Last Day."[Al- Bukhari].
vi Another narration is: Allah's
Messenger (PBUH) said, "He who does not look after his subjects with
goodwill and sincerity, will be deprived of the fragrance of Jannah."
The Islamic Jurisprudence Maxim OF Warding Off Corruptions/evils
Takes Prevedence Over Bringing Benefits (Dar’ul Mafsadah Muqadamu Ala Jalbil
Maslaha) Vis-à-vis Politics
This supra maxim succinctly justifies all affairs that will be
carried out by the government in an effective and effectual manner. Be that as
it may, the extant meaning of this maxim justifies that ,warding off evil,
avoiding and refraining from it, and if
evil is contradicting benefits, protecting it shall always surpass.
Pursuant upon this, adhering strictly to the Sharia'h ruling via abstinence
from evils surpasses strict adherence to forbidden acts. Therefore, the spirits
and letters of the supra maxim is to guiding and strengthening the government,
and the totality of the state in which Nigeria is not an exception. In furtherance,
the maxim serves as a better aid for different purposes in the governmental affairs,
to wit; qualitative education, protection of human dignity, steering of the
economy, in-depth understanding of the political office, and a host of others.
In a nutshell, total abstinence from evils/corruption will assist the
government in dancing to the public tune.
Some Islamic Scholars’ Views
On Politics.
The prolific writer -Sheikh Adam ABDULLAH Al-Ilory gave a brief
justification of politics in one of his Arabic and didactic poem, which is
translated thus:
They direct, directing, directors and the governed. Western
democracy is a nightmare.
Its origin is money, and a possessor of cankerworm.
The politics that has no lexicon.Oh I am sorry,it has lexicon
Its lexicon is the tax,collected by tax officals and police.
Its motto portrays injustice and corruption, dictate by the state
upon the governing bodies.
Its affairs are incomplete, coupled with mobb and hullabaloo.
In another vein, Sheik Sulaimon Adeyemi,the incumbent director of
Ibadullah Islamic school, Lagos, made a remarkable point on politics at a
conference which was held in Lagos, during a February-weekend,2023 while he
enjoins us thus: "Let's adhere strictly to the provision of Quran 5(
Suratul Maidah), v.2 "And help one another in goodness and piety, and
do not help one another in sin and aggression. “He equally used a poem of
one of the intellectual poet—AR-ROSOPHY— to advice the politicians and
prospective office holders, as succinctly captures thus: "Don't disguise
or pretend to be what you are not."
Election: the Islamic Perspective
It is a well known fact that Nigerians are preparing for
presidential election, gubernatorial election (governorship),national and state
house of assembly. Consequent upon this, a heated debate had been birthed among
Nigerians as to the preferred candidate. Against this backdrop, a distinction
has to be justified between democracy—government of the people by the people
and for the people—an intellectual system that contradicts Islamic reality and philosophy.
Whereas, the duo(election and democracy),people have mistaken them to be the same.
However, elections are official devices used in getting to the key positions,
not an ideology or a system. It could be used interchangeably with voting, and
the right to vote is termed as franchise. So, linguistically speaking, voting
is the act of selecting the preferred candidate who will represent the people's interest at the key's position.
Technically, or in the Sharia'h's view, Dr Fahd Al Ajlaan defined election as
:" a method in which citizens or some of them, choose whom they are
satisfied with and achieve through it how to determine who is eligible for the
mandate or mission they are elected for." In another sense, Dr Mustapha
Sibahi equally avers thus: “The election is the nation's choice of the people
(proxies)to represent them..."
Justification For The Lawfulness Of Election: Its Provisions From
The Lens Of Qur’an & Sunnah
The justification in the light of Quran and Sunnah are aptly
captured below:
1. Quran 5(Suratul Maidah),v.2 ;Allah(SWT) succinctly states:
"And cooperate in righteousness and piety, and do not cooperate in sin and
aggression”. It could be inferred from this provision that if the election take
the people to a position of influence in the decision-making process as
required by the Sharia'h, then the election is part of cooperation in
righteousness and piety.
2.The Hadith of the prophet (PBUH):"If three go out on a journey,
let them select one of them as the leader over them. "Narrated by Ahmad
and Abu Dawood, and a group of scholars authenticated it. Without a modicum of doubt,
a group of people making one of them their leader; either by consensus on him
or vide choice portrays a selection of choice or election.
3.Sheik Islaam-Ibn Taimiyyah, may Allah have mercy on him said in
his adorable book "AS-SIYASSATU AL-SHAR'IYYAH" (POLITICS OF ISLAAM):
"So the prophet (PBUH),made it obligatory to appoint one person in a small
gathering that is occasioned journey, as a way to call attention to it for all
other types of people. “In the light of this hadith, it could be deduced that
this encapsulates all civil societies, institutions, unions and other
well-known forum in this era—they choose or select their leaders in line with
the regulations and enforceable law, so far it does not contradict the
Sharia'h.
4.The content of the Hadith of second pledge of allegiance at Aqaba,
when the prophet (PBUH) said:" Get out twelve captains from among you who
will be (leaders) over their people. So, they did so. Albeit, this hadith is
authenticated by Sheik Nasirudeen
Al-Baani. So, the saying of the prophet: “Go forth to twelve.."portrays he
ordered the appointment of twelve deputies and their representatives. It is
crystal clear that this is the reality of election irrespective of its method
and mechanism.
5.Umar—may Allah be pleased with him—named six group of senior companion,
may Allah be pleased with them.They are:Uthman Ibn Affan,Ali Ibn Abi
Talib,Al-Zubair bin Al-Awam, Talha ibn Ubaidu-Llah,Sa'ad ibn Abi
Waqqas,&Abdul Rahmon bin Awf. So,he made choosing the Khaleefah a
consultation among them in his saying: "I do not know of anyone who is
more deserving of this matter than these people, whom the messenger of
Allah-may the salutations and peace of Allah be upon him and his family were
pleased with at the time of passing away, so whomever they appoint after me is
the Khaleefah. So listen to him and obey."(Al-Bukhari).It could be
understood in the supra Hadith that this is a way of the guided khaleefs, when
Abubakar Sidiq entrusted Umar with the Khalifah, and the method adopted by the
prophet by leaving the choice to the Ummah, by delegating the matter to the
Muslim which was used by the prophet.(PBUH). So, all of these methods are in
line with Sunnah and mechanisms that can transform. The constant is their goal,
which is that the best should be made the leader as much as possible.
Segments Of Participation In Elections With Respect To The Prospective
Government.
These segments are captures into three phases viz;
1.Participation in election in a Muslim country governed by the
Sharia'h
2.Participation in election in a Muslim country not governed by the
Sharia'h
3.Participation in election in Non-Muslim Western countries.
Analysis Of The Three Segments
1. Participation in election in a Muslim country governed by the Sharia'h:
The Islamic ruling of the voter's engaging in election is endorsement and permissibility,
if he (the voter) participates, it is mandatory upon him to choose the person
he knows, because this serves as the requirement of conducting recommendation for
Allah, his messenger, the leader of the Muslims and their nations. In a similar
vein, Sheikh Yusuf al-Qardawi opines that election may be mandatory for the
person when his vote would aid the trustworthy and competent person in getting
to the key position,while his refusal to vote could lead to winning by the
incompetent person (Fiqh ud-Dawlah Qardawi).This is indeed, a normative in this
era's election where majority is considered, regardless of competence and
eligibility.
2.Participation in election in a Muslim country not governed by the
Sharia'h: Most scholars went ahead to allow participation in the election for
those who intend to achieve some benefits and ward off some evils, so that they
may (through that) strengthen the religion of Allah and the generality of Muslims.
Such as the situation in Turkey recently, involvement of Muslims in these
non-islamic governments, will play a role that will prevent the monopoly of the
evil-doers and the secularists to attain power. So, through the participation
of Muslim, they can defend the rights of citizens, and protect their boundaries
which Allah has commanded by dint of the provision of Q.4(Suratu-Nisa)v.75
"And why should you not fight in the cause of Allah and of those who,
being weak are ill treated(and oppressed)? Men, women, and children, whose cry
is "our lord! rescue us from this town, whose people are oppressors; and
raise for us from thee one who will protect,and raise from the one who will
help!"
Along the same lines, Sheikh Ajlan views if from the angle of
taking up of the lesser of two evils, to prevent a greater one, which at the
same time is a necessity and necessity makes the forbidden matter possible.
3. A consensus of the contemporary scholars had submitted that the
Muslims countries may participate in the election taking place in the country
they have declared it permissible, even though the elections are conducted/run
on a non-shariah principles. It could be inferred from this category that, this
is a perfect instance of Nigeria's situation, because it is a country that
encompasses different kind of religious set. As result of this, it is
permissible for every Muslims who may wish or desired to exercise their
franchise.
Conclusion
A civil right legend—Martins Luther King, once asserts on politics thus: right delayed
is a right denied. That is, its a right that must not be underrated nor
overlooked for any interested persons. Without a modicum of doubt,
nor conjecture, politics cum election vis-a-vis the Islamic perspectives are
quite essential as extensively justified by the ensuing content of this treatise.
In the same vein, election/voting has received statutory blessings vide a
particular provision of Section 117 (2) of the fons et origo (1999 Constitution
as amended),which provides that: “Every citizen of Nigeria, who has attained
the age of eighteen years residing in Nigeria at the time of the registration
of voters for purposes of election to any legislative house, shall be entitled
to be registered as a voter for that election.”
May almighty Allah heal Nigeria from all forms of wounds, be it
physical,or non-physical, and may He grant her the best leaders that will pilot
her affairs to the promised land.Aamin.
REFRENCES.
http://www.alshirazi.net/maqalat/68.htm
https://www.britannica.com/topic/Politics-Who-Gets-What-When-How
https://tmcng.net/an-islamic-perspective-of-participation-in-elections/
https://www.bartleby.com/essay/Socrates-s-Political-Theory-Of-Politics-
Oxford Advanced Learner's Dictionary (New 9th Edition)
Merian-Webster Dictionary
VerbAce for Android
Translation of Sheik Adam Abdullah Al-Ilory's poem on politics
Sheik Sulaimon Adeyemi's presentation on politics, held at Lagos.
https://sunnah.com/riyadussalihin:653
https://forum.wordreference.com
https://www.azquotes.com/author/8044
Martin_Luther_King_Jr/tag/politics
iQUR'AN LITE
The Nigerian Constitution(1999 as amended)
About The Author
Jimoh AbdulGaniy Adisa, is a pupil of Law, at Faculty of Law,
Bayero University, Kano, a writer, educator, and a legal researcher. He is a
member of Al-Maslaha Chamber, Equity Chamber, and a Law Clinician. He is the
Former Director of Media and Publicity, National Association of Kwara State Law
Student, BUK chapter, and the Current Assistant Secretary General of the Association.
He equally emerged as the 1st runner-up
at Oratory Paper Presentation contest of
an essay titled : ‘IP Rights for AI-Generated Inventions: Legal issues and
Prospects’, organized by National
Association of Kwara State Law Student, head at the Headquarters
Chapter, Ilorin, Kwara State, on 2nd of January, 2023.He could be reached via
the following social media handles: jimohadisa546@gmail.com, Whatsapp:08090666588, LinkedIn: https://www.linkedin.com/posts/jimoh-abdulganiy-adisa-100121212
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