The Islamic Project aims to spread three fundamental values worldwide: freedom, justice, and peace.
Freedom has been declared by the Quran since ancient times. Allah says, “And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.'” (Al-Kahf: 29)
The ayahs of the Quran that declare freedom as an Islamic obligation are numerous and well-known. The Lord of the Worlds (SWT) sent Muhammad (peace be upon him) as a bearer of the banner of freedom for all humanity, combating injustice in all the world and raising the banner of justice among all people, Muslims and non-Muslims alike. One of the marvels of this religion is that it fights against the oppressor and stands with the oppressed, regardless of their religion.
Sheikh al-Islam Zakariya al-Ansari issued a fatwa that a Muslim has the right to defend a non-Muslim, even if the perpetrator is Muslim, and if killed, the defender is considered a martyr. Has the world ever seen a religion that fights its own oppressors for the sake of its oppressed enemies! In Islam, there is no concept of anti-Semitism or anti-Islam. Anti-Semitism is an intellectual terrorism practiced by the West against all people to this day, and the world will not taste freedom except under the rule of this noble religion. So, what is the approach to political reform in Islam?
Politics
Ibn Muflih, in his book “al-Furu',” says: “Most sultans act according to their desires and opinions, not based on knowledge, and they call it politics, whereas politics is Sharia.”
In “The Story of Civilization,” Will Durant states: “Politics is the art of reconciling conflicting minority interests with the common good.”
One of the best definitions of politics is the one by Ibn Aqil in his book “Al-Funoon”: “Politics is whatever action brings people closer to righteousness and farther from corruption, even if it was not laid down by a messenger or revealed through divine revelation. Any path that leads to justice is part of religion.”
Islam opens the door wide to every endeavor and innovation in the world of ideas, obliging Muslims to adopt the best and most excellent of what human reason has attained throughout the entire world, with only one condition: that it does not contradict religion. This condition is the only thing missing from Ibn Aqeel's definition of politics.
For political reform in Islam, there are five pillars or foundations: Shura (consultation), separation of powers, gradualism, avoidance of areas of disputes, and enjoining what is right and forbidding what is wrong.
Firstly: Shura (Consultation)
The Shura is the secret behind the rise, strength, and prosperity of nations. No nation has ever declined except through tyranny and individual rule, while no nation has ever risen and been elevated except through maintaining Shura and the rotation of power.
In Islam, Shura is a mandatory obligation that the nation must fulfill, and neglecting it is prohibited at every time and place, whether in advanced or underdeveloped countries. Some claim that there are nations that are not suitable for democratic experiments, but this claim is corrupt and aims only to justify tyranny, dictatorship, and autocratic rule. After the defeat of the Muslims at the Battle of Uhud, Allah revealed: “And consult them in the matter.” (Aal-Imran: 159) One of the reasons for the defeat was the implementation of the Shura principle within the nation! Nevertheless, Allah's command necessitates the implementation of Shura, even if it leads to undesirable outcomes.
Secondly: Separation of Powers
“A wise word is the lost property of the believer, so wherever he finds it, he has more right to it.” (Sunan Ibn Majah)
Experience has proven that the separation of powers is necessary for the state's institutions and bodies to function properly. Failing to separate the three branches of power—executive, legislative, and judicial—leads to the domination of the executive power over the judiciary and legislative ones, which is the root of corruption. The lack of independence of the judiciary leads to injustice and the loss of rights, and human life becomes like animals' in the jungle, where the strong prey mercilessly upon the weak, leading to comprehensive destruction in all aspects of life.
Sheikh al-Islam Ibn Taymiyyah stated in his book “Al-hisbah fi al-Islam”: The reward and punishment in this world are agreed upon by the people of the earth, for people do not dispute that the consequences of injustice are severe, while the consequences of justice are noble. Therefore, it is said, “Allah aids the just state even if it is disbelieving, and He does not aid the oppressive state even if it is believing (Muslim).”
When 'Amr ibn al-'As heard al-Mustawrid ibn Shaddad narrating that the Prophet Muhammad (peace be upon him) said, “The Last Hour would come (when) the Romans would form a majority amongst people,” 'Amr said to him (Mustaurid Qurashi): See what you are saying? He said: I say what I heard from Allah's Messenger (ﷺ). Thereupon he said: If you say that, it is a fact for they have four qualities. They have the patience to undergo a trial and immediately restore themselves to sanity after trouble and attack again after flight. They (have the quality) of being good to the destitute and the orphans, to the weak and, fifthly, the good quality in them is that they put resistance against the oppression of kings. (Narrated by Muslim)
Thirdly: Gradual Progression
This is what the Quran has exemplified on many issues, such as the prohibition of alcohol. Political reform as well as other areas of reform must be addressed gently, for gentleness adorns things while violence tarnishes them. In reform, there must be patience, gentleness, and reason. Allah says, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (An-Nahl: 125)
Fourthly: Avoidance of Matters of Dispute
Disagreement creates division, which leads to suffering and destruction. Islam is keen on unity, reconciliation, and consensus. Allah says, “And do not dispute and [thus] lose courage and [then] your strength would depart.” (Al-Anfal: 46)
The companions of the Prophet (peace be upon him) were very keen on unity of speech and avoiding areas of dispute. This is evidenced by what is reported by Al-Bukhari by Ali (may Allah be pleased with him), who said, “Judge as you used to judge, for I hate differences (and I do my best) till the people unite as one group, or I die as my companions have died.”
Therefore, the reformer should identify areas of agreement, urging the masses to adhere to them. They should avoid controversial matters, as one flees a contagious disease or even a hungry lion. Only then can they lead the nation towards well-being and prosperity.
Fifthly: Enjoining Good and Forbidding Evil
This is the foundation of reform that promotes virtue, combats vice, corrects wrongs, and fosters religious conscience within the human soul.
Hudhaifah (May Allah be pleased with him) reported that the Prophet (ﷺ) said, “By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted.” (Narrated by Ahmad and At-Tirmidhi).
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