Session 24 Notes
The Qur’an covers all aspects of human personal and social life to educate our spirit and prepare us for the Hereafter. In an Islamically administered believer’s community an individual is first to follow God’s guidance, then prophetic examples and then those believers elected with authority who are practicing the principles of Islam with a sincere belief in God.
I should also be able to consult with my own conscience which I may forget to do. This consultation (shura) is a general principle that must be applicable in my daily life, not only to elect individuals to administer the community at a government level. For example, I may get emotional and forget to consult with my reasoning and wisdom. I should practice this when I get too emotional when dealing with others.
A common concern: should we not ask for a position? Do we have to wait for the people to find out who we are first to be able to offer a position?
As a case study, let’s investigate the verse below: is prophet Yusuf rallying for power or sending a résumé to the ruler?
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌۭ
“Appoint me over the treasures of the land; I am sure I can manage them prudently and carefully.” (12:55)
This is a popular verse used by those interested in taking over political power. Historically, we know that prophet Joseph was consulted in the interpretation of dream-like visions of the king and gained some familiarity with him. Muslim scholars explain that this was not a pursuit of power. It was a request made because prophet Yusuf knew he could fulfill the responsibility and prevent injustices.
Prophet Yusuf did not organize any rallies to seek public support. After correctly interpreting his vision (ru’ya), he gained the king’s trust. Then he simply informed the king that he was capable of managing the financial affairs of the land during the coming years of the severe drought. This was also an expression of compassion for the peace of the land, even though they were not believers. At that time he was a slave, an immigrant and a man who had been imprisoned unjustly because of the caprice of the wife of Aziz. Because of these circumstances, people had no opportunity to know his abilities. His statement was therefore made under very specific conditions, to make his capability known.
Another point is how as an immigrant and a slave he was entrusted with the responsibility to look after the affairs of the land by the king. We can learn from this example provided by the Qur’an that there are no class differences among the human race and a slave can be the ruler of a community as long as they are able to do so and elected by their communities.
This verse does not justify the idea that the “Sharia” legitimizes political party competition under secular “democracy”, as if the Prophet Yusuf were campaigning for office. His request was more like sending a résumé to a ruler who did not know him and asking to be appointed to a specific position. It was not a political rally.
Can a Muslim Run for Office in a Secular Society?
A common question arises: if a capable person living in a secular society believes they can improve the community and help people, but the only way to do so is by campaigning for a political position, does this violate the Islamic principle of “not seeking a position of power”?
To answer this, we must understand the context of that principle.
The Context of the Principle
The rule against “seeking a position” applies specifically within a community of believers governed by Islamic administration. In a secular society where the majority are not Muslim, you cannot expect or force the implementation of Islamic rulings. Attempting to impose Islamic principles on a non-Muslim population would contradict the fundamental Qur’anic teaching: “There is no compulsion in religion” (2:256).
Following Local Laws
If a Muslim feels they are the right person for a job in a secular government, they must follow that society’s established rules. This is illustrated in the story of Prophet Yusuf (Joseph). When he wanted to keep his brother with him, the Qur’an explains that he operated within the legal system of the King of Egypt:
… كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ…
He could not have taken his brother under the King’s law, but God had so willed…” (12:76…”
The Conclusion
This verse teaches us an important lesson: when living under a non-Islamic administration, we must respect and follow the laws of that country. Running for office or working within a secular system to do good is not a violation of faith; rather, it is a practical way to serve the community while abiding by the local law.
| Secular Perspective in governing personal and social life | Qur’anic perspective in governing personal and social life |
|---|---|
| Freedom from illegal authority | Freedom means independence from all created authorities whether self appointed kings, rulers, dictators, and colonizers. Everyone stands equal in their submission to their Creator. The Creator’s will is to be implemented by believers who are freely chosen by the community and not imposed upon them. |
| Humans are generally seen as self-determining individuals whose goals are chosen by themselves | Human beings are created with a purpose. They are expected to freely reflect why they exist and to live according to that purpose. This means recognizing who their “Rabb” (Lord) is and worshipping Him alone. |
| Limits are defined mainly by human made law and the rights of other individuals | Limits come only from divine guidance because for believers only the creator of human beings truly knows what protects, preserves human well-being. |
| The goal of the government is to satisfy one’s expectation until they die. (At death, one has to purchase their own grave) | The aim of the government is to provide conditions that allow people to pursue the expectation of their spirit which extends beyond the limits of this world. This can only be achieved by acting in accordance with the Will of the Creator. |
Consultation (Shuraa) means in fact freedom of the individuals in governance concerning personal and social life. Because of these fundamental differences laid out in the table above, an Islamic government can function only when the majority of the community believes in the Absolute God and in eternal life, and is willing to defend these beliefs. Interestingly, in Islam, belief in God, governance and the freedom of individuals cannot be separated; they are closely connected.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ…
“Say, now the truth has come from your Lord: then let him who wills to believe in it do so, and let him who wills to reject it do so…” (18:29)
إِنَّا هَدَيْنَـٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا
“We already showed them the way, whether they choose to be grateful or ungrateful.” (76:3)
These verses clearly state that only after choosing belief can one follow Islamic Consultation (Shura).
The difficulties that many Muslim youth face in believing in the Qur’an are usually not about its basic teachings of faith. (No one, including the enemies of Islam can argue or criticize the message in Section Ikhlas. The consensus is Section Al-Ikhlas is one of the most concise theological statements in religious literature) Their doubts mostly concern with verses related to social, political, and economic matters. They struggle to see how these teachings can be applied in our time.
How do we develop confidence that the Qur’an is really the speech of the “Rabbu’l-Alamin” (the Creator and Administrator of the universe)? We must read the Qur’an in a way that helps us understand the universal message that it carries. Otherwise, it may sound as if the Qur’an is only telling the historical story of Prophet Muhammad by addressing the people of his time rather than speaking to all of humanity at their time and place.