Session 23 Notes
Universal Rule in Governance:
Continuing our study of “shuraa” (consultation), let’s look at another verse:
وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ
“And those who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and give to others out of what we have provided for them.” (42:38)
The verse mentions that I must connect my existence to my Creator, my prayer is acknowledging Him. How is the next phrase about conducting my affairs with mutual consultation related to establishing prayer and giving to charity? The verse then seemingly jumps back to giving to charity. It looks strange as if the topic is saying something and then something completely unrelated. However, in this structure and conciseness is the miraculous teaching of the Qur’an where each word is specifically chosen with purpose. First, I cannot separate my personal connection with my Creator from my connection with the believing society, and I must know how to deal with social relationships with each other. Personal and social life are completely integrated with each other and cannot be separated. What is the significance of this?
There are a lot of “Fiqh” jurisprudential rules related to the social aspect of governance. The verse says that I cannot separate this from my personal, spiritual connection with my Creator through prayer, charity and mutual consultation as well. The “Fiqh” rulings must be integrated with the Qur’anic teachings of belief. I must establish the belief side whenever I am following a ruling such as rules of inheritance. “Fiqh” rulings only apply to the person who believes his existence and life belongs to his Creator, his free will needs to be attached to God’s Will.
- Govern your personal life with prayer by keeping your connection with your Creator. Acknowledge Him to be the Rabb of your personal life, and follow His rulings. For example, the prostration in prayer (sajda) is my expression of my existence in this world, my belief in God: “You are the Owner of this universe and I am just a creature here acknowledging your Grandeur.” Only this consciousness makes the rule of prostration meaningful.
- Govern the social life of the believers with consultation with those who are from your fellow believers. Acknowledge Him to be the One who is “the Lord of all human beings” (Rabbu al-Naas)
- Govern your property by providing the needy what God gave you as a “trust” (amana) by giving their share in that trusted property. Acknowledge the rights of the Creator who trusts this property to you. Through all these, connect all of your actions to the Governor of the universe “Al-Malik, Al-Rabb, Al-Mudabbir, Al-Muhaymin”
A thinking scholar Said Nursi mentioned a century ago: Human progress and the development of sciences have largely been built on the exchange of ideas. Generations have consulted with one another throughout history.
One reason why the Muslim has fallen behind is the failure to practice this kind of genuine consultation (not brainwashing people by advertisements and propaganda). Consultation (Shura) is key to the future of Muslim communities. Just as individuals consult with one another in scientific investigations and thus develop them in the course of time, communities, the wider Muslim community, even entire humanity must also practice consultation. Through consultation in accordance with the “Sharia”, there will emerge a genuine freedom born from the courage and compassion of belief. This rightful freedom will be adorned with the ethics of the Sharia, while discarding the corrupt elements found within secular civilization. For Nursi, there is a mutual relationship between consultation, freedom, and belief in God.
Two important elements in an Islamic political governance
- The majority of the community must consist of believers (not Muslim by title) in the religion of Islam and who are willingly convinced (not forced) that the “Sharia” rules should be applied in governing their personal and social lives.
- The governor (amiru’l-mu’minin) should be freely elected through consultation among the members of the community themselves – not imposed upon them – and chosen from among their fellow believers.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا
“You who believe, obey God and the Messenger, and those in authority among yourselves. If you are in dispute over any matter, refer it to God and the Messenger, if you truly believe in God and the Last Day: that is better and fairer in the end.” (4:59)
The Qur’an is addressing those who believe in God which must be first established. Once I believe in God, it makes sense to obey God and the rules being mentioned in the verse. Next, it mentions to follow and obey the Messenger who is the practical representation of the application of the physical rules, he is the instructor for us, performing as an example the obedience of God’s rules. The next category is to obey those in authority among the believers, the ones who apply belief in practical applications. Belief is key for us to apply in what we are doing. Believing in the “Last Day” means that we are here to prepare for an eternal life, not just entertain our lives here only. The Qur’an establishes the governing principles of the believing societies in this verse where the problems must be consulted with the believing authorities. For any problem, one must first consult the Qur’an and the “Sunnah” of the Prophet to see his practical application and not the secular laws.
In case of “dispute over any matter” the verse asks us to “refer it to God and the Messenger.” We notice here that the verse, in this context, does not add “those in authority among yourselves” for a disputed matter. We understand from this conciseness of the Qur’anic language that if there is a disagreement between the believing society members and the “amiru’l-muminin” the final judgement must be obtained from the Qur’an and the practices of the Prophet. If the disputed matter is among the believers themselves, then the matter must be taken to the “amiru’l-muminin” because he is the one who passes the judgement according to the Qur’an and the Prophetic practices, and he is the one to be obeyed in the community life of the believers.
We also need to be aware that “Obeying God” in our life on earth is only possible by following the Prophet’s practices because he is the one who is to be followed. Because of this reason, the Qur’an makes it clear by saying “Obey God and His messenger” (أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ) in many verses. But when the practical side of the Shari’a rulings the Qur’an mentions only the Prophet to be followed (ٱتَّبِعُونِى and ٱتَّبِعُوهُ):
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
“Say [Muhammad], ‘O humanity, I am the Messenger of God to you all, from Him who has control over the heavens and the earth. There is no God but Him; He gives life and death, so believe in God and His Messenger, the unlettered prophet who believes in God and His words, and follow him so that you may find guidance.’” (7:158)
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
“Say [Muhammad] ‘If you love God, follow me, and God will love you and forgive you your sins; God is most forgiving, most merciful.’” (3:31)
It is obvious that if we human beings want to obey God’s messages we have to put it in practice in our lives. But, how? It is only possible to obey the requirements of the message in physical terms. We cannot follow God who is an Absolute Being, but we can follow the practices of His messenger who is educated by Him.
Obeying God’s message is only possible by following His Messenger’s practices in human terms. When the messenger dies, the believers have to elect an “amiru’l-muminin” from among the community of the believers by themselves, not self-appointed people. And to follow his administrative rulings which are based on the Prophetic practices.
The election of the “amiru’l-mu’minin” must be elected with consultation among the believers. Islamic consultation “Sharia” when it comes to choosing the “ulu’l-amr” (leader of the believers) must operate under the following 3 conditions being present:
- The person believes in the necessity of applying the “Sharia”
- The person does not seek leadership
- The person accepts the responsibility if it is entrusted to them without asking
The verse (4:59) we studied above supports the first condition. A well-known “hadith” narration of the Prophet (pbuh) supports the 2nd and 3rd condition.
Abd’al Rahman ibn Samura reports the Prophet Muhammad said:
“O Abd’an Rahman ibn Samura, do not ask for leadership. If you are given it because you asked for it, you will be left to it (without divine help). However, if you are given it without asking, you will be helped (with divine help).” (Reported in Sahih-al-Bukhari and Muslim)
This “hadith” shows an important principle: a person should not seek leadership. However, if the community entrusts leadership to them without their asking, they should accept the responsibility and carry it out, trusting that God will assist them. They should ask for God’s help and the prophet (pbuh) promises that God will assist them.
If a person asks for leadership himself, it shows that he trusts his own abilities. However, if he waits until the community offers him the role, he must pray to God to assist him and offer his services. In this case, the prophet promises that God will help him in fulfilling this responsibility.