CSS 2017 Solved Islamiyat Past Papers | The Rightly Guided Caliphs and their System of Government
The following question of Islamiat is solved by Miss Ayesha Irfan, the highest scorer in CSS Islamiat. Moreover, the question is attempted on the same pattern taught by Sir Syed Kazim Ali to his students, scoring the highest marks in compulsory subjects for years. This solved past paper question is uploaded to help aspirants understand how to crack a topic or question, how to write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.
Question Breakdown
The examiner has asked about How the Rightly Caliphs are Elected and To What Extent Their System of Government is regarded as Democratic. The first part is an outline, breaking the question into different parts. Moving further, an Introduction is given, followed by a detailed segment on the election process, then elaborating on What Extent Their System of Government is regarded as Democratic, and later, critical analysis and conclusion.
Outline
1-Introduction
2- An overview of the democratic electoral process
3-How rightly caliphate was elected
- ✓Hazarat Abu Bakar’s r.a selection
- ✓Hazarat Umer r.a’s election
- ✓Hazarat Usman’s r.a election
- ✓Hazarat Abu Bakar r.a’s selection
4-To what extent the caliphate system is regarded as democratic
- ✓A system of Shura
- ✓ Right to opinion to the general public
- ✓ Accountability process of caliphs
- ✓ Insuring rule of law
- ✓Independent Judiciary
5-To what extent the caliphate system was different to the democratic
- ✓All in all, the Islamic constitution
- ✓No rule against the teachings of Islam
6-Critical Analysis
7-Conclusion
Answer to the Question
Introduction
The specifics of the strategy used by the Prophet (saws) and his companions to encourage Muslim participation in state affairs during their own eras, taking into account their social circumstances, are predicated on the following two points, in accordance with the Qur’anic directive of Amruhum Shura Baynahum (Their system is based on their consultation. First and foremost, Muslims will be consulted on matters of state by their leaders, whom they claim to trust. When the Muslims, at the Prophet’s behest, consented to free the prisoners of Hawazin, the Prophet said: I could not know who among you has shown his consent and who among you has not. Therefore, go back and send your leaders so that they may inform us. (Kitabu’l-Ahkam)
A synopsis of the democratic electoral process
A system where citizens vote to choose their leaders is known as the democratic election process. Voters can select representatives based on their platforms and policies through this procedure, which usually entails candidates running for public office. It is a cornerstone of electoral democracy, focusing on accountability, governance, and political involvement. Upholding democratic values, public participation, justice, rule of law, and guaranteeing informed voter choices depend heavily on public participation and extensive media coverage. Moreover, A democratic government with individual liberties safeguarded by constitutional rights and liberties as well as collective rights and liberties upheld by the law is referred to as a “liberal democracy.” It is imperative that society adhere to a culture of liberty and freedom regardless of the outcome of the elections.
How rightly caliphate was elected
- Hazarat Abu Bakar’s r.a election
Since the Holy Prophet (PBUH) had not named a successor prior to his passing, the issue of who would lead the Muslims after him caused an immediate crisis in Muslim affairs. Hazrat Abu Bakr emphasized that all Arabs who had converted to Islam were concerned about the issue, not only the people of Madina. The Ansars’ authority was unlikely to be accepted by all Arab tribes, especially when there were disagreements between the two main Ansar tribes. He made the point that the only people who could lead the Muslim community under the current conditions were the Quraish, who were in charge of the Kaabah. After that, Hazrat Umar (RZ) argued that Islam is about one God, one Prophet, and one Quran. One Amir was required for the Muslim community. Others might later claim the election of a leader from them if the idea of having two leaders was approved. After that, Hazrat Umar (RZ) touched his hand reverently as a sign of loyalty. Next to pay homage was Hazrat Abu Ubaidah (RZ). Then, one by one, every Ansar who had gathered there pledged their loyalty to Abu Bakr.
Abu Bakr spoke to the crowd and stated,
“O people! I have been selected as your trustee, although I am not better than you. If I am right, obey me. If I am misguided, set me right.”
As a result, on the day of the Holy Prophet’s (PBUH) death in 632 A.D./11 A.H., Hazrat Abu Bakr (RZ) was chosen to succeed him.
- Hazarat Umer’s (R.A.) selection
Abu Bakr took a bath on the chilly seventh Jamadi-ul Akhir of the 13th AH (8 August 633) and became chilled. A severe temperature resulted from that. Since Abu Bakr was bedridden, he designated Umar to conduct the prayers while he was ill. His sickness dragged on, and as it got worse, he thought his time was running out. A doctor should be summoned, he was advised. His words were, “Now all is over.” Then Hazrat Abu Bakr (R.A.) prayed to God while lying on the bed.
“O Lord! I have made this testament for the welfare of the community in order to counteract discord among them. What my intentions are, you know full well. I have spared no pain in making the best selection. O God, I entrust the Muslims to your care. O Allah, keep their ruler on the right path. O God, make my successor the most pious of rulers and confer peace on the Muslims.”
- Hazarat Usman’s (R.A.) election
A committee (Shura) constituted by the second Caliph Umar in 23 AH (643-4 CE) appointed Uthman ibn Affan as the third Caliph. This event is known as the Election of Uthman. Six early Muslims from the Quraysh tribe, including Ali ibn Abi Talib, Muhammad’s cousin and son-in-law, and Uthman, the Prophet Muhammad’s son-in-law, most likely made up the committee. After significant discussion, Abd al-Rahman ibn Awf, Uthman’s brother-in-law, won the tiebreaker vote and named the former as the future Caliph. It is frequently explained that the affluent Uthman was chosen in order to protect the interests of the Quraysh aristocracy and to emulate the actions of the first two caliphs, Abu Bakr and Umar. The committee has come under fire for failing to include other Muslims.
- Hazarat Ali’s (R.A.) selection
After the third Caliph, Uthman was assassinated in Medina by provincial rebels who were angry about injustice and corruption, Ali ibn Abi Talib was proclaimed the fourth Caliph in 656 CE. The rebels, who were Ansar (early Medinan Muslims) and Muhajirun (early Meccan Muslims), elected the Prophet’s cousin and son-in-law to the caliphate. Although there was little opposition to Ali’s accession, not all Quraysh supported him; others wanted the caliphate. As a result, the Umayyads (Uthman’s tribesmen) and a few others fled Medina, some of whom broke their loyalty oaths and soon rose up in rebellion against Ali.
To what extent is the caliphate system regarded as democratic?
- A system of Shura
In Islam, the Shura system permits a democratic-like participatory style of government. Involving the community in consultation and decision-making gives regular people a say in decisions about leadership. However, as some Islamic scholars have pointed out, it is different from and seen as superior to Western democratic systems. For instance, the election process of Hazrat Abu Bakrs (R.A.) and Hazrat Usman (R.A.) are significant examples of it. The argument over whether Islam and democracy are compatible has raged on among Islamic and Western scholars, culminating in recent attempts to draw comparisons between the Islamic Shura system and the democratic process in the West. Given that Islam has several democratic ethics, there are a lot of academic studies on the subject of whether Islam and Western democracy can coexist.
- Right to opinion to the general public
By today’s standards, the caliphate system was democratic due to the general public’s access to free speech. Political parties are entirely permitted in Islamic states, and during the time of the Prophet (saws) and the Rightly Guided Caliphate, they were a significant element of the political structure. For instance, the election of Hazrat Ali and Hazrat Abu Bakrs (R.A.). Thus, it can be linked to today’s democratic system.
- Accountability process of caliphs
The caliphs’ accountability procedure included components that made it possible for the Muslim population to be more represented and involved, which gave it a democratic feel. In order to make sure that their leadership was in line with the values of justice and welfare for all Muslims, the caliphs frequently conferred with the community and academics. For instance, the reign of Hazrat Umer (R.A.). was the perfect example of the accountability of government officeholders. They were also obliged to govern in accordance with Islamic principles and were held responsible for their choices.
- Insuring rule of law
The rule of law was used to emphasize a link between the caliphate system and modern democracy, which aligns with certain democratic principles. For instance, the caliphate era was the perfect example of the rule of law.
- Independent Judiciary
The caliphate system’s independent judiciary helped to create a system of government that reflected democratic values by upholding the concepts of justice and equity. However, because the Caliph and a few chosen companions held much of the decision-making authority rather than being chosen through widespread public elections, the caliphate system—especially under the Rashidun Caliphate—was not democratic in the contemporary sense.
The degree to which the caliphate system was different from contemporary Western democracy
A democratic system is made up of a number of essential components, such as a constitution that sets forth the guiding principles, representative legislatures that enact laws, civil societies that engage the public, and executive selection procedures. Essentially, the people have the power to engage in government through a variety of representational and civic engagement mechanisms. The degree of democracy in the caliphate system, however, varied throughout time and was influenced by various social and political factors—the Islamic rule of law. Accountability and group decision-making were valued in the first caliphate, but these democratic features were undermined by the later caliphate’s growing concentration of authority. Thus, in contemporary terms, the caliphate system is typically not regarded as democratic. Changes to the system were restricted by interpretations of the Quran and Hadiths, and although there were discussions under the Rashidun Caliphate, decision-making authority was not granted to a democratic electorate. Instead, the Caliph was not chosen democratically.
Critical Analysis
It is argued that Islam’s political structure cannot accommodate democracy. Islam is a comprehensive way of life rather than just a religion. The Islamic social structure encompasses every facet of Muslim society, whether it is personally or collectively. Since religion is the foundation of all morality, both individual and collective, the renowned Muslim poet and scholar Allama Iqbal is correct when he states,
“Juda ho deen siyasat se to reh jati hai changes”
(remove religion [morality] away from politics, and you have tyranny).
In general, the caliphate system is incompatible with the contemporary democratic government. At Madina, our Holy Prophet (PBUH) founded a special kind of polity founded on equality, justice, accountability, and consultation. His virtuous successors upheld the same form of government after his death. The word “shura” for administration appears in the Holy Quran. “They consult with each other to govern.” Consultation is also fundamental to a real democracy. Without a doubt, democracy is the term of consultation, but contemporary hegemons alter its components to suit the requirements of the populace. Therefore, Islamic theology cannot accommodate modern Western democracy.
Conclusion
This democracy manifested itself in the system of governance of the Righteous Caliphs. Western democracy is a topic of great discussion today, yet Islam’s version of democracy is more developed. The government of the Righteous Caliphs, Abu Bakar, Umar, Usman, and Ali, embodies the fundamental principles of a true democracy: consultation, fairness, equality, and accountability. Without a doubt, democracy is the term of consultation, but contemporary hegemons alter its components to suit the requirements of the populace. Therefore, Islamic theology cannot accommodate Western democracy.
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