Transparency, accountability, responsibility, participation, and responsiveness to people's needs—these are the standards set by the United Nations' High Commissioner for Human Rights for establishing good governance. Meanwhile, they are central principles in our Islamic heritage, derived by the West from the eternal values of our religion, which Muslims and Arabs have fallen behind on. According to a prominent thinker and specialists who spoke to 'Al-Mujtama', this calls for a renewed effort to establish the principles of good governance, with a deliberate role for religious institutions.
Dr. Abdul Fattah: We Need 3 Levels to Establish the Foundations of Good Governance
Initially, Professor of Political Science and Islamic political thinker Dr. Saif al-Din Abdul Fattah, in an interview with "Al-Mujtama", explains that there are 3 levels for religious institutions to play a role in establishing the foundations of good governance. They are: establishing genuine religious institutions for the nation, distinguishing between the religious domain and the political path without separation, and possessing an executive vision to establish the experience of good governance.
Dr. Abdul Fattah, who is responsible for the Centre for Good Governance and Public Policies at the Qatar Foundation, emphasizes that the Islamic nation currently lacks genuine religious institutions that truly represent it. Instead, there are religious bodies affiliated with various religious and Islamic currents, where Salafism has a religious apparatus with diverse formations. Additionally, the Muslim Brotherhood and others have their own apparatus, as do official systems, but they have not reached an institutional level. They are given justificatory functional roles.
He explains that there is a difference between religious institutions at the level of the nation and those at the level of entities or affiliated bodies. The religious institution linked to the nation cares for it, its message, and roots the civilizational meanings associated with it, dispelling suspicions about it. However, despite the vital roles played by religious bodies of entities and organizations, they are still confined within their organizations. They have not fulfilled their role regarding the concept of civilizational and humanitarian advocacy, which is broadly related to the nation. This necessitates the establishment of endowment institutions linked to the nation's religious institutions, as endowments contribute to ensuring that the work of these institutions is for the nation, not for authority, and that their focus is on the nation, not authority.
Dr. Fahmi: We Need Influential Preachers, Attention to Education, and the Establishment of an Elite Support SystemTop of Form
Dr. Abdul Fattah emphasizes that within this framework, it is essential to distinguish between what is proselytizing and what is political, so that Proselytizing is not confined within the frame of political work. He asserts that this does not imply separation but rather differentiation in timing and integration in essence. Proselytizing work represents a comprehensive umbrella for educational, civilizational, and humanitarian work, some of which may be related to the political sphere. It is characterized by inclusivity and comprehensiveness, unlike the political path which is pursued for political purposes and may be linked to an Islamic reference. However, it has different mechanisms, such as party formation and participation in elections. It is crucial not to confuse proselytizing work with seasonal activities associated with political organizations, as affiliating proselytizing with political organizations and affairs is limiting.
He explains that the third level in establishing the foundations of good governance is based on three pathways. The first is political empowerment, which is not the task of the proselytizing work. The second pathway involves genuine proselytizing institutions nurturing educational cadres responsible for moral and civilizational education. This ensures that new politicians are closely connected to values and ethics, unlike Machiavelli, who separated political values from ethical values. Dr. Abdul Fattah sees it as necessary for this proselytizing process to ultimately lead to work that views Islam as a comprehensive way of life, where politics is a part of it, allowing for the establishment of good governance.
Paths of AwarenessTop of Form
In his interview with "Al-Mujtama," academic and expert in strategies Dr. Ibrahim Fahmi explains that the term "good governance" belongs to the Islamic heritage. The West adopted it from the experiences of the righteous rule in Islamic history, specifically during the era of Caliph Umar ibn Al-Khattab. This inspired the West to benefit from this experience, necessitating Muslims to reclaim the era of good governance.
Dr. Al-Hawfi: Public Education on a Righteous Discourse Contributes to the Restoration of These Features
He believes that the creation of innovative proselytizing leadership and figures, operating from within the governing systems without conflicting with them, may contribute to creating a deep and widespread awareness of the values of good governance among both the governed and the governors. This is facilitated by these leaders having an official presence that accommodates their existence and does not hinder their influence.
Dr. Fahmi cited the late scholar Sheikh Muhammad al-Ghazali as an example, considering him a proselytizing institution in his own right. Over several decades and eras, al-Ghazali managed to maintain his proselytizing presence in the public sphere effectively, enabling him to offer advice to the highest levels of the state in Egypt. Similarly, he believes that the late Imam Muhammad Metwally al-Shaarawy achieved the same through his proselytizing presence, particularly through his Quranic interpretations.
He points out that the focus of proselytizing institutions such as Al-Azhar Al-Sharif and religious bodies closely associated with its frameworks in the countries of the region on education represents one of the pathways towards revitalizing the values of good governance. This involves expanding curriculum development to serve these values, establishing more schools and universities, leading to the graduation of a conscious religious elite that contributes to achieving the desired goals. He emphasizes the importance of these institutions also paying attention to publishing and book issuance, and forming media and elite appearances to convey their message and localize all the desired values for governance in society and state institutions.
Setting a Good ExampleTop of Form
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On his part, Egyptian unionist and politician Dr. Ahmed Rami Al-Hofi says in an interview with "Al-Mujtama": " Proselytizing institutions can establish the foundations of good governance by adopting a righteous discourse based on prioritization and understanding of reality. They can systematically and deliberately educate their audience about this discourse to instill the values and fundamental principles upon which good governance relies. This would lead to the emergence of a new generation that comprehends the concept and succeeds in implementing positive practices accordingly."
The Club: Advocates for Presenting a Miniature Image of What We Desire Within Current Frameworks
Al-Hofi points out that the foundations of good governance have been clear since the beginning of the Islamic call. Therefore, positive results were achieved during the stages of the Rashidun Caliphate due to the clarity of these principles in the minds of the companions. He emphasizes that the major challenge facing proselytizing institutions in this path currently is to present a model and example in adopting the values of good governance, such as justice, power rotation, enlightened freedom, and human dignity. Their success will impact the acceptance of society and other institutions for the system of good governance, as they have witnessed a living model transferring values from the realm of discourse to effective implementation spaces.
Islamic thought researcher Muhammad Fathi Al-Nadi agrees with the aforementioned opinion, confirming in his interview with "Al-Mujtama" the importance of proselytizing institutions presenting a miniature image of good governance within themselves before advocating for it. According to him, many of these institutions have flaws in their vision of governance and administration, with patriarchal systems, lack of accountability, and the exclusion of competencies being widespread.
Al-Nadi adds that reforming these proselytizing institutions themselves is a prerequisite for establishing any features of good governance in societies. This requires moving away from any choices that have burdened them and deprived them of effective frameworks and competent individuals, in order to revive the Islamic project once again.
Abu al-Hasan: The first step requires that proselytizing institutions to have complete independence Top of Form
Dr. Ahmed Bakar Abu al-Hasan, member of the Syrian Islamic Council and director of the Academy of the Quran in Istanbul, says to "Al-Mujtama": "Proselytizing institutions, each institution concerned with spreading the Islamic call, are based on the principles of advocacy, guidance, and advice, within the framework of enjoining good and forbidding evil, to produce a righteous and reformist generation. The concept of good governance entails achieving a balance between the legislative and executive powers, the independence of the judiciary, activating popular oversight, and not separating religion from the state.
He adds that based on the above, it is necessary to establish independent proselytizing institutions separate from other entities and bodies, so that they are not confined to one side against another. They should enjoy the independence of religious institutions, serving the interests of the nation and uniting people to preserve what ensures its cohesion, such as preserving religion and identity and spreading the call. This requires influential preachers who adhere to a common approach that unites the nation on agreed-upon principles.
They can also return the call to the way it was during the days of the righteous Caliphate, where the rulers are held accountable by the entire nation, seeking reform, based on the arbitration of God's law and prioritizing it over all opinions. They should correct mistakes even if they originate from the highest levels of government, ensure the independence of the judiciary, and guarantee the implementation of what God has legislated for the benefit of the people and the country."
Douina: Among the goals of proselytizing institutions is the creation of an aware preacher who is attuned to the requirements of good governance Top of Form
Dr. Abu al-Hasan emphasizes that it is imperative for proselytizing institutions to play their role in educating the public with a righteous discourse that contributes to the creation of innovative religious leaders and figures. This contributes to creating a deep awareness that embodies the values that were present in the righteous governance between the governed and the rulers. These leaders are the ones who lead the proselytizing institutions capable of establishing the features of good governance by adopting a righteous discourse based on prioritization and understanding of reality, and systematically educating their audience about this discourse to solidify the values and fundamental principles upon which good governance relies.
Dr. Abu al-Hasan further emphasizes that the foundations of good governance have been clear since the beginning of the Islamic call, and hence its positive results were achieved during the stages of the righteous Caliphate due to the clarity of these principles in the minds of the companions. Therefore, it is necessary to present a model and example in adopting the values of governance such as justice and human dignity.
Dr. Muhammad Ahmed Dwayna, Professor of Arabic Language and Sharia Sciences at Sudanese universities, states to "Al-Mujtama": "One of the most important goals of proselytizing institutions is to create a preacher who is aware of the requirements of good governance. Just as they produce engineering preachers and medical preachers, we also find the strategic preacher who lays the groundwork for establishing governance based on the Qur'an and the Sunnah."
Dr. Dwayna adds that it is evident that the Prophet Muhammad (peace be upon him) is the greatest preacher who built a state of justice, freedom, equality, law, and brotherhood. All these principles and pillars are the foundation of good governance that builds individuals on sound scientific principles, shaping an exemplary society for the enlightened and integrated state in values, behaviour, and methodology.
Al-Sharif: Transparency, accountability, responsibility, and participation are essential characteristics of good governance Top of Form
Khaled Al-Sharif, the Libyan Islamic researcher, emphasizes to "Al-Mujtama" that it is necessary to define governance first, where governance refers to all the processes, institutions, operations, and practices through which decisions regarding common interests are made and organized. Good governance is a normative and evaluative attribute of such governance processes.
He adds that the basic characteristics of good governance are transparency, accountability, responsibility, participation, and responsiveness to people's needs. Proselytizing institutions are considered a cornerstone of good governance as they play a significant and important role in educating society and spreading the culture of good governance among its members, which relies on awareness of its principles, among the most important of which are:
- Democratic Institutions (or Shura): These are methods that allow public opinion to participate in policy-making, whether through official institutions or unofficial consultations. They establish mechanisms for integrating various social groups in decision-making processes, especially at the local level, and may encourage both civil society and local communities to formulate their positions on issues of concern and express them.
- Provision of Public Services: Reforms imposed by good governance in providing government services to people, according to the state's capabilities to fulfil its responsibility in providing basic public benefits, such as the right to education, health, and food. Reform initiatives may include mechanisms related to accountability, transparency, and public policy tools that consider cultural considerations to ensure the availability of services for everyone and their acceptance.
- Rule of Law: Proselytizing institutions contribute to legislative reforms aimed at improving the implementation of these laws and raising public awareness of both national and international legal frameworks, capacity building, and institutional reform.
Dr. Al-Lafi stresses the need to overcome the problems of detachment from the surroundings and the lack of comprehensive vision
- Fighting Corruption: In terms of combating corruption, the efforts of good governance rely on principles such as accountability, transparency, and participation in developing anti-corruption measures. Initiatives may include establishing institutions like anti-corruption committees, creating mechanisms for information exchange, and monitoring governments' use and implementation of public funds and policies.
- Proselytizing institutions play a significant role in combating corruption by providing good examples in assuming positions and performing tasks. They also disseminate awareness based on the culture of Islamic society in combating corruption. Therefore, proselytizing institutions have a significant role in establishing the features of good governance through their advocacy activities in society, by:
- Spreading societal awareness through lectures and lessons about the importance of good governance and its requirements.
- Contributing to the preparation of laws and regulations regulating good governance through state institutions.
- Training leaders at all levels to assume positions in the state and be able to implement the principles of good governance.
- Contributing to providing public services to the community, whether through proselytizing institutions or state institutions. These services should be characterized by meeting the criteria of transparency, integrity, and ensuring that citizens benefit to the fullest extent possible.
Dr. Saeed Mahmoud Al-Lafi, head of the League of Imams, Preachers, and Callers in Iraq, emphasizes to "Al-Mujtamaa" that for proselytizing, legal, and scientific institutions to effectively lead in intellectual and scientific development, they must adhere to two fundamental principles for success: first, having a clear vision in everything, both in general and in detail, and second, having conscious leadership that is harmonious and cohesive. Following these, a well-drawn plan to achieve the desired goal is necessary, along with individuals who are convinced and knowledgeable about constructive work.
He adds that this entails defining short-term and long-term goals. He points out that the reality faced by proselytizing institutions, their isolation or detachment from their surroundings, the lack of comprehensive vision, and the dominance of self-interest or those mentally and intellectually defeated within these institutions, are obstacles preventing them from assuming their leading and guiding role in establishing the desired features of good governance in our nation. Therefore, there must be a review of these institutions' goals and methods of operation to seek common ground among them for the benefit of society. Everyone must feel that every small or large effort contributes to the nation's well-being and the establishment of the features of good governance within it.
Al-Lafi emphasizes that many experiences have succeeded, wholly or partially depending on their circumstances, when they had leadership, vision, planning, and men, and when they participated in crucial decisions concerning their countries and their nation.
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