Good-Governance CaliphateOverthrow100YRS Islamic-Project-  

The concept of good governance is one of the concepts that attracts political, social, and cultural circles due to its association with the principles of justice, fairness, and participation in public affairs. This results in the values of transparency and participation in responsibilities.

Moreover, this concept is suitably used in the field of legal studies in Muslim societies, given its connection to the principles of governance at the dawn of Islam and the era of the righteous caliphs.

Thinkers and researchers emphasize, in their interviews with “Al-Mujtama,” that religious institutions are among the most important societal institutions contributing to establishing the principles of good governance. They warn against the danger of sliding towards tyranny, given that the core of their work is based on reform and advocacy addressed to both rulers and the ruled, supported by continuous activity related to their daily work.

This movement must necessarily result in awareness within society and the state, positively affecting practices, thus contributing to improving people's affairs in both their religious and worldly matters. This can only be achieved by restoring the values of justice and equality associated with the emergence of Islam and establishing the principles of governance practiced at its beginning.

Hrous: The religious institutions discourse should reflect the principles of consultation, justice, and freedom

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In this context, the Moroccan academic researcher Faisal Al-Amin Al-Baqqali explains that religious advocacy is part of the reformative work, and it is a necessity of Islam as Allah (SWT) says, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (Aal-Imran: 110), and “Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary.” (Al-Maidah: 78).

Al-Baqqali emphasizes that advocacy is indeed enjoining what is right and forbidding what is wrong, as clearly indicated in the two ayahs mentioned, and it also comes in the form of advice, as taken from the saying of the Prophet Muhammad (peace be upon him), “The Religion is advice.” (part of a hadith narrated by Tamim al-Dari, Sahih Muslim). When the companions asked him, ‘To whom should it be directed?’ he replied, “To Allah, His Book, His Messenger (ﷺ), to the leaders of the Muslims and to the common folk of the Muslims.”

Thus, the imams (those in authority or rulers) and the common people are among those to whom advice is given, or advocacy, or within the sphere of enjoining what is right and forbidding what is wrong, of course, with differences in the characteristics and nature of the advice from one position to another. The advice to Allah is not the same as the advice to His Book, nor is it the same as the advice to His Messenger, and certainly it is not the same as the advice to the leaders of the Muslims and their common people. Similarly, the advice to the common people differs from the advice to their leaders in each position.

Al-Baqqali also indicates that religious advocacy is directed towards people and policymakers, or towards society and the state. Advocacy in society has two aims: firstly, raising awareness of the current situation and its consequences; and secondly, fostering the will to remain righteous and encouraging engagement in advocacy for sustainability (of religious advocacy). Advocacy in the state also has two aims: firstly, fortifying moral values (against what is wrong), and secondly, fostering motives (for what is right).

Therefore, religious advocacy, in this sense, is a dual-nourishing mechanism. It is planted within the social structure to yield a state of awareness and steadfastness, and it is planted within the political landscape to yield credibility and effectiveness. It truly becomes a driving force for a positive and active civil and political dynamic, and that is the essence of good governance.

Discourse and Practicing

The Moroccan academic Hafeez Hrous, a researcher in Islamic thought, emphasizes that independent religious institutions can contribute to establishing the principles of good governance in both discourse and practice.

Mayabi: Expanding the scope of Islamic education to include rights, ethics, and dealingsTop of Form

Hrous emphasizes that contemporary advocacy today focuses more on matters of the Hereafter and religious rituals, especially among independent preachers who tend to avoid engaging in public affairs. However, religious institutions are characterized by their diversity. Therefore, their preaching should extend to include the principles of good governance in Islam, spreading them among the people. Among these principles are consultation (Shura), justice, and the right to criticize and rectify rulers based on the principle of enjoining good and forbidding evil, among others.

As for practice, since religious institutions are essentially structurally organized associations, they have the capacity to embody the principles of good governance. This can be achieved in two ways: by structuring their internal institutions based on these principles, especially the principle of consultation, and by educating their members about these principles. It's important to recognize that these principles cannot be realized in state institutions if society lacks them, as explained by Hrous.

In turn, Moroccan thinker and academic Abdul Hadi Al-Mahadi emphasizes that if we move beyond the necessary debate about the concept of “good governance” and agree on its broad lines, represented by the principles of consultation (its founding legitimacy) and justice (politically and economically as its procedural legitimacy), we find ourselves facing the question of political and societal entities that contribute to establishing its fundamental and detailed principles. We find that religious institutions, whether official or community-based, stand at the forefront of those carrying this responsibility. This theoretical concern is considered one of the most important aspects that define their identity and role.

For these institutions to fulfill this role effectively, the speaker explains, they must first enjoy complete independence in opinion and decision-making, preceded by financial independence to protect them from any pressures or attempts to compromise their judgments.

Secondly, these institutions must establish themselves as a force in two directions: proposal and pressure. The former entails a theoretical diligence effort, posing questions about the availability of specialists, experts, and scholars. The latter is more “pressuring,” raising questions about possessing mechanisms to defend against political power, thereby commanding respect, appreciation, and attention. Without this dual-headed strength, these institutions will only play a subordinate role.

Al-Mahadi: Independence in decision-making and financial autonomy are necessary to activate the role of religious institutions

Then comes the role of vigilance, as religious institutions should act as the alarm that alerts society to any slide towards tyranny.

Restoration of Values

As for the Mauritanian academic Habibullah bin Mayabi, Professor of Religious and Civilizational Dialogue at the Higher Institute of Islamic Studies and Research, he emphasizes that religious institutions across the Islamic world are capable of establishing the characteristics of good governance among the Ummah's people until they become a general culture that cannot be deviated from.

He explains that scholars and religious institutions can contribute to instilling the values of good governance if they start from major foundations, through: firstly, expanding the scope of Islamic education to go beyond preaching and guidance related to worship rituals to include rights, ethics, dealings, and many other fields. Secondly, bringing the principles of the Islamic constitution (the Quran) into the details of political life because the Quran is pioneering in establishing the values of good governance, such as justice, consultation, participation, and equality. Thirdly, allowing religious institutions to have an impact on political thought and discourse.

He points out that it is important in this context for preachers to focus on convincing the Ummah that Islam is a comprehensive religion that explains every aspect of life. The Quran extensively discusses the principles of good governance, which were implemented by the caliphs in practice, and the Ummah cannot civilizationally advance without reclaiming these values.

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