CSS Islamiat | The Political System of Islam
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Introduction
The political system of Islam is not a man-made theory developed in the chambers of philosophers or revolutionaries. Rather, it is a divinely guided structure that emerges from the teachings of the Qur’an and the Sunnah of the Prophet Muhammad (PBUH). It is a system built on the principles of justice, consultation, accountability, equality, and service to the people. Unlike modern systems based on secular ideologies or shifting majority opinions, the Islamic political model binds rulers and subjects to the sovereignty of Allah and the rule of divine law.
While the Western world associates politics with power, manipulation, and self-interest, the Islamic political system emphasizes moral integrity, rule of law, public trust, and ultimate accountability before God. At its heart lies the concept of Khilafah, a system of stewardship and responsibility rather than domination and control.
Foundations of the Islamic Political System
1. Sovereignty of Allah
The Islamic political system begins with the principle that sovereignty belongs only to Allah. No human or institution holds absolute power. The ruler is a servant of the people and an enforcer of divine law.
“The command is for none but Allah…”
(Surah Yusuf, 12:40)
This eliminates dictatorship, divine kingship, and totalitarianism, placing all power within a moral and legal framework defined by revelation.
2. Khilafah (Vicegerency)
The ruler in Islam is a Khalifah, or vicegerent. The term was used for the rightly guided caliphs who succeeded the Prophet (PBUH). The Khalifah governs not by personal will but by implementing the Qur’an and Sunnah.
“Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession upon the earth…”
(Surah An-Nur, 24:55)
The Khalifah is selected through mutual consultation and is responsible for ensuring justice, protecting the rights of the people, and safeguarding the values of Islam.
3. Shura (Consultation)
The political system of Islam is consultative in nature. It does not permit dictatorship or one-man rule. The Qur’an explicitly instructs the Prophet (PBUH):
“And consult them in affairs. Then when you have taken a decision, put your trust in Allah.”
(Surah Aal-e-Imran, 3:159)
Thus, Majlis al-Shura, or a council of advisors, forms a critical pillar of Islamic governance. The members must be pious, knowledgeable, and committed to the welfare of the Ummah.
4. Justice (‘Adl)
Justice is the foundation of Islamic political ethics. A ruler must uphold justice not only for Muslims but for all citizens under his rule, including non-Muslims and minorities.
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, to judge with justice…”
(Surah An-Nisa, 4:58)
No one is above the law, not even the Khalifah. This was practically demonstrated during the rule of Hazrat Umar (RA) who appeared in court and accepted judgments passed by Qadis against him.
5. Accountability and Public Monitoring
Rulers in Islam are accountable not only in this world but also in the Hereafter. The concept of Mas’ooliyyah (responsibility) governs the relationship between rulers and the ruled.
“Every one of you is a shepherd, and every one of you is accountable for his flock…”
(Sahih al-Bukhari)
The people have the right to question their leaders, demand justice, and remove a ruler who violates Islamic principles.
Structural Components of the Islamic Political System
1. Khalifah (Head of State)
Elected or chosen through mutual consultation, the Khalifah leads the state in accordance with the Qur’an and Sunnah. He is bound by law, guided by the Shura, and responsible for both worldly and spiritual leadership.
2. Majlis al-Shura (Consultative Assembly)
Comprising pious, learned, and honest members, the Shura advises the Khalifah on policy matters. Their consultation is obligatory in key decisions. Unlike modern parliaments that create laws, the Shura in Islam interprets and applies divine law.
3. Qadi (Judiciary)
Islamic governance rests upon an independent judiciary. Judges are selected based on their knowledge of Shariah and integrity. They must remain impartial and are empowered to pass judgments even against the ruler.
4. Hisbah (Public Morality Authority)
This institution ensures that public life adheres to Islamic values. The Muhtasib inspects markets, prevents exploitation, regulates contracts, and ensures honest conduct in economic and social affairs.
5. Diwan (Administrative Bureaucracy)
Introduced during the Caliphate of Hazrat Umar (RA), the Diwan managed state revenues, military records, and civil affairs. Officials were appointed based on merit and were strictly monitored for corruption and misuse of power.
Rights of the Citizens in the Islamic Political System
- Right to Justice
Justice is the cornerstone of the Islamic political system. The Qur’an commands, “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice” (An-Nisa 4:58). This right is not confined to Muslims alone but extends to all citizens under an Islamic state, regardless of their faith or social standing. The Prophet Muhammad (peace be upon him) declared, “The most beloved of people to Allah on the Day of Judgment will be the just leader, and the most hated of people to Allah on the Day of Judgment will be the tyrannical leader” (Sunan an-Nasa’i, Hadith 5379). In practical governance, Caliph Umar ibn al-Khattab set a clear precedent when he held his governors accountable for any act of injustice against citizens.
- Right to Freedom of Belief and Expression within Moral Bounds
The Qur’an declares, “There is no compulsion in religion. The right path has become distinct from the wrong” (Al-Baqarah 2:256). This principle establishes freedom of belief as a fundamental right in Islam. However, this freedom is regulated by moral boundaries to prevent harm, slander, or incitement against the state and society. Citizens have the liberty to voice opinions and raise concerns, as seen during the caliphate of Umar ibn al-Khattab when a woman publicly corrected him on the issue of dowry, and he accepted her argument without hesitation. The Prophet Muhammad (peace be upon him) said, “The best form of jihad is to speak a word of truth in the presence of a tyrannical ruler” (Sunan Abu Dawud, Hadith 4344).
- Right to Basic Needs: Food, Clothing, Housing, Education
The Islamic political system ensures that no individual is deprived of basic human needs. The Qur’an emphasizes social responsibility by commanding, “And in their wealth there is a recognized right for the needy and the poor” (Adh-Dhariyat 51:19). The Prophet Muhammad (peace be upon him) stated, “The leader of a people is a guardian, and he is responsible for his subjects” (Sahih al-Bukhari, Hadith 893; Sahih Muslim, Hadith 1829). Early Islamic governance institutionalized zakat and bait-ul-mal to provide for the poor, fund education, and secure housing and clothing for the destitute.
- Right to Question the Ruler
Accountability of rulers is a fundamental principle in Islam. The Qur’an commands believers to “enjoin what is right and forbid what is wrong” (Al-Imran 3:104), a directive that applies equally to holding leaders accountable. During the rule of Umar ibn al-Khattab, a man questioned him in public about possessing two garments when others had one, and Umar provided a satisfactory explanation that part of the cloth came from his son’s share. The Prophet Muhammad (peace be upon him) said, “The religion is sincere advice.” The companions asked, “To whom?” He replied, “To Allah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk” (Sahih Muslim, Hadith 55).
- Right to Security and Peace
The Qur’an guarantees the sanctity of human life: “Whoever kills a soul unless for a soul or for corruption in the land, it is as if he had slain mankind entirely. And whoever saves one, it is as if he had saved mankind entirely” (Al-Maidah 5:32). The Prophet Muhammad (peace be upon him) reinforced this by declaring in his last sermon that the life, property, and honor of every individual is sacred. In another narration, he said, “A Muslim is the one from whose tongue and hand the people are safe, and a believer is the one from whom the people feel secure regarding their lives and wealth” (Sunan an-Nasa’i, Hadith 4995). An Islamic state is duty-bound to ensure safety from oppression, internal strife, and external threats. Caliph Umar ibn al-Khattab once said, “If a dog dies hungry on the banks of the Euphrates, Umar will be responsible for it.”
These rights are not granted by the state but recognized as part of the individual’s God-given dignity.
Current Relevance of the Islamic Political Model
In the modern world, where political systems are largely based on power dynamics, capitalism, and secular ideologies, the Islamic political model offers an ethical, accountable, and human-centric alternative. Its emphasis on justice, consultation, and divine accountability makes it more than a historical memory; it becomes a moral framework for contemporary governance.
In many Muslim countries, corruption, nepotism, and lack of public trust plague governance. Elections become rituals, and laws often reflect elite interests. Nonetheless, the Islamic political model, rooted in justice, accountability, welfare, and moral governance, continues to hold profound relevance in the contemporary Muslim world. The Qur’an commands, “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice” (An-Nisa 4:58). Justice, as the foundation of governance, is still the cry of ordinary people in Muslim-majority states today. In Pakistan, the judiciary’s disqualification of sitting prime ministers in corruption cases reflects the demand for accountability. Similarly, in Tunisia, after the Arab Spring in 2011, the people pressed for fair elections to dismantle decades of dictatorship. These movements resonate with the Qur’anic principle of impartial justice.
Moreover, the Islamic political system emphasizes accountability of rulers, a principle highlighted by the Prophet Muhammad’s (peace be upon him) saying: “The leader of a people is a guardian, and he is responsible for his subjects” (Sahih al-Bukhari, Hadith 893; Sahih Muslim, Hadith 1829). In Malaysia, former prime minister Najib Razak was convicted in 2020 for the 1MDB corruption scandal, showing how citizens and courts can hold leaders accountable. In Saudi Arabia, the Crown Prince’s anti-corruption campaign since 2017 has seen powerful princes and businessmen investigated for misuse of public funds. These examples echo Umar ibn al-Khattab’s legacy of standing accountable before the people and highlight how Islamic ideals of governance remain applicable.
Another pillar of the Islamic model is guaranteeing basic needs, food, shelter, healthcare, and education. The Qur’an commands, “And in their wealth there is a recognized right for the needy and the poor” (Adh-Dhariyat 51:19). Modern Muslim countries still employ Islamic instruments such as zakat to fulfill this duty. In Pakistan and Malaysia, zakat funds are distributed to the poor through formal state systems, while in Indonesia, one of the world’s largest Muslim-majority countries, zakat and waqf institutions support millions in healthcare and education. During the COVID-19 pandemic, Turkey’s government launched nationwide relief efforts, ensuring free treatment and food aid in line with Islamic welfare teachings. These examples show how Muslim states apply Islam’s welfare principles in practice.
Going down to the ladder, the Islamic model also guarantees religious freedom and peaceful coexistence. The Qur’an asserts, “There is no compulsion in religion” (Al-Baqarah 2:256). The Prophet Muhammad (peace be upon him) upheld this through the Charter of Madinah. Today, pluralism remains a pressing issue in Muslim societies. The United Arab Emirates has built the Abrahamic Family House in Abu Dhabi, bringing together a mosque, a church, and a synagogue in one complex, symbolizing interfaith harmony rooted in Islamic principles of coexistence. Meanwhile, in Jordan, King Abdullah II has consistently promoted interfaith dialogue through initiatives like the Amman Message. These instances reflect how Islamic teachings of tolerance remain relevant in diverse societies.
Moving further, the principle of security and peace is equally critical. The Qur’an emphasizes, “Whoever kills a soul unless for a soul or for corruption in the land, it is as if he had slain mankind entirely” (Al-Maidah 5:32). The Prophet Muhammad (peace be upon him) said, “A Muslim is the one from whose tongue and hand the people are safe” (Sunan an-Nasa’i, Hadith 4995). In the Muslim world today, conflicts in Syria, Yemen, and Palestine highlight the cost of ignoring this principle, where millions of lives have been lost. On the other hand, efforts in Qatar and Turkey to mediate peace between rival factions in the Middle East show how Islamic values of reconciliation and security can be applied in modern diplomacy. The protection of citizens’ lives and property, as enshrined in Islam, is urgently needed in these conflict-ridden regions.
Finally, the moral dimension of governance in Islam distinguishes it from purely secular models. The Qur’an warns leaders, “And stop them; indeed, they are to be questioned” (As-Saffat 37:24). In Indonesia, one of the world’s largest democracies, Islamic parties regularly invoke morality in governance, stressing integrity and honesty in leadership. In Pakistan, public movements often mobilize around the Islamic principle of eliminating corruption and demanding leadership guided by taqwa (God-consciousness). Similarly, Morocco’s reforms in family law (Moudawana), inspired by Islamic values, aim to balance modernity with Sharia-based morality. These cases show how Muslim societies continue to seek moral leadership aligned with Islamic teachings.
In sum, the Islamic political model is not merely historical but deeply relevant in Muslim countries today. Its emphasis on justice, accountability, welfare, pluralism, peace, and moral responsibility continues to inspire political reform, welfare programs, and grassroots movements across the Muslim world. Far from being outdated, it offers guiding principles that can help Muslim societies overcome corruption, inequality, and instability and move toward just and ethical governance.
Reviving the principles of Islamic governance would mean:
- Replacing power-hunger with service
- Placing moral character over political lineage
- Restoring justice in legislation and courtrooms
- Empowering citizens to hold leaders accountable
- Making divine guidance central to decision-making
Countries like Malaysia, Turkey (in certain historical phases), and post-revolution Sudan have made partial attempts to reintroduce Islamic values in politics. However, unless the full structure is adopted, balancing authority with consultation and law with ethics, the spirit of Islamic governance cannot be truly revived.
Conclusion
The political system of Islam, as developed through the Qur’an, the Sunnah, and the rightly guided Caliphate, stands as a complete model of moral, just, and accountable leadership. Its principles are not outdated. They are timeless and universally relevant. In an age where democracy is hollowed out and authoritarianism is on the rise, the Islamic political system offers a middle path, one that combines law with mercy, power with responsibility, and leadership with humility.
If Muslims truly wish to restore their lost dignity, they must look not to the East or the West, but to the governance model of Madinah. The answers to their political crises lie not in adopting foreign ideologies, but in reviving their own divinely guided system, one built on truth, justice, and service to humanity.
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