The concept of power in Islam
By Asghar Ali Engineer
(taken from the DAWN newspaper - Encounter: 7,Feb 2004)
There is no concrete evidence either in the Qur’an or in sunnah that the Prophet (PBUH) ever made conscious efforts to acquire political power. Political power was not result of Islamic teachings or even any aspiration on the part of the Prophet. Many scholars have made distinction between Makkan and Medinese Islam and it is not without any significance either.
The nature of Islamic movement in Makkah was far from political. It had strong emphasis on oral reforms as the society in Makkah had abandoned social and moral connection and indulged in free licentious life on the one hand, and in superstitious religious practices, including worshipping of idols.
Islam in Makkah, as the Makkan chapters show not only right path as distinct from wrong one but also exhorts Makkans to abandon superstitions and believe in one God - Allah, who is Creator of all and use their reason and reflect upon on the universe and perform good deeds.
Since the poor, needy, orphans and widows were being neglected and the rich behaved under the influence of the power of wealth and children tended to become arrogant and even immoral. Islam wanted them to take care of the weaker sections of society and lead good moral life. All Makkan surahs are quite short, brisk and forceful like Chapters from 75 to 114. These surahs talk generally of creation, day of judgement, good deeds, of destruction of universe and so on.
For example in surah No.75 it is stated: “Nay, man desires to go on doing evil in front of him. He asks: When is the day of Resurrection?” (5-6). And when the day of judgment arrives “Man will say on that day: Whither to flee? No there is no refuge.” (10-11). Or in surah No. 76 we find verses like: “Surely We have created man from sperm mixed (with ovum), to try him, so We have made him hearing, seeing. We have truly shown him the way; he may be thankful or unthankful.” (2-3: 76) Or we read in chapter 87, “Glorify the name of the Lord, the Most High! Who makes then makes complete, And Who measures, then guides, And Who brings forth herbage. Then makes it dried up, dust coloured..” (1-5)
Or we find highly socially concerned chapters like 107 or 105. The chapter 105 strongly denounces accumulation of wealth. Or we have chapters like 10 (Yunus i.e. Jonah). In this chapter we find more detailed references to Noah and Moses. This chapter, among other things, lays stress on merciful dealings of Divine Being with men. It also says He grants gifts, which is not in the power of anyone else to grant. Similarly the chapter 34 of Makkan origin talks of the Day of Judgment, which is certain and it stresses that wealth does not ensure greatness and that truth will prosper.
Thus it will be seen that most of the Makkan surahs (chapters) of the Qur’an whether longer or shorter (more shorter than longer) are of the similar nature, exhortative and full of warnings against following wrong path and neglecting the poor and the needy. In other words they are more moralistic than legalistic. This is the original intention of the Qur’anic revelation.
However, the rich and the powerful in Makkah were too arrogant to care about these warnings from Allah and instead of reforming themselves ridiculed and persecuted the Prophet who would have proved their benefactor had they followed him. It was no surprise. The powerful vested interests behave no differently all over the world and throughout ages. The Makkan rich also behaved predictably.
This drove the Prophet to Madina where he got support from the tribes, who were tired of fighting among themselves. Unlike Makkan tribes, these tribes did not represent powerful vested interests and they saw a peacemaker in the person of the Prophet. Thus they welcomed him with open arms. The Prophet did not migrate to Madina with any intention to found any state or establish any power structure. He went there to escape persecution of the Makkans and to spread word of Allah and to show His right path to the people of Madina and to operate from there.
The developments in Madina after the migration are quite clear in this regard. Firstly, the Prophet draws up an agreement between different tribes - Jewish, Muslim and Pagan. This is often referred to as the constitution of Madina but the word constitution should not be taken here as indicative of any governmental document. It was an arrangement for mutual and harmonious existence. Every tribe enjoyed full autonomy in all its affairs. There was no tax structure and no institutions of governance. Every thing was voluntary. Even when war-like situations arose the Prophet had to appeal for donations and voluntary contributions from Muslims. Contributions were often in the form of camels, horses or weapons like swords.
If the Prophet had any intention to establish a state, he would have levied taxes on all, would have raised an army and would have recruited police force to control law and order situation. Instead he follows Jewish law for the Jews to punish them in case of crimes like theft, murders and rape or adultery. There are clear indications to this effect in the Qur’an. And he follows the revealed laws in case of Muslims.
The emphasis even in Madina clearly remains on moral aspect and it is required of Muslims to enforce good (ma’ruf) and forbid evil (munkar). And it is individual duty of Muslims to do so and it is an obligation from Allah, not any legal requirement. Had Allah or the Prophet intended to establish an Islamic state there would have been a Qur’anic injunction to establish shurtah (police) rather than making it a moral obligation. The Prophet moreover followed generally tribal traditions in distribution of war booty rather than establishing any state treasury.
In the Holy Qur’an also there is no mention of any such institutions like bait al-mal (state treasury). This terminology we find in use in the Khilafat period.
In short the Qur’an is principally the book of hidayah (moral guidance). Thus in the very beginning of the chapter 2 which is Medinese we find the statement “This Book (Qur’an), there is no doubt in it, is a guide (hudan lil muttaqin) to those who keep their duty.” (2:2) And it is guide to those “who believe in the Unseen and keep up prayer and spend out of what We have given them.” (2:3)
Thus the Surah Baqarah, a Medinese Surah, sets moral tone for the believers. And this moral tone does not change throughout Medinese period. This surah also requires Muslims to undergo hard trials to establish the Truth, which will ultimately triumph. It also says that there are minor differences with the Jewish law and points out commonality of the important doctrine of Unity of Allah. This chapter also urges Muslims to fight to defend themselves and for that illustrations are given from Israelite history. It talks of mighty power of Allah to give life to the dead, and the Muslims are also told not to use compulsion in matters of religion as their opponents had done.
Thus it will be seen that even Medinese surahs retain their basic moral character although there are verses in chapters 2 and 4 on marriage, divorce, inheritance and so on. These verses were often revealed in response to either some questions from the Muslim men and women or in response to developing situations. These being injunctions from Allah naturally became binding on the faithful and later were codified in the form of Shari’ah laws which Muslims follow as obligatory whether there is Islamic state or not. Thus it is not necessary to have an Islamic state for enforcing shari’ah laws.
These laws, it is important to note, were revealed to create a just society rather than evolve any state structure. And it is also important to note that the Muslims have to follow these laws whether there is any Islamic state or not. And as far as ‘ibadat’ (spiritual exercises like prayers, fasting, hajj etc.) is concerned it has been instituted for inner spiritual growth and cannot be enforced by any state machinery. If it is enforced coercively it loses its spiritual value.
Above all it is important to note that the Prophet had come to show the right moral path to the whole world and for that reason he has been called Rahmatun lil 'Alamin (the mercy for the worlds) and not rahmatun lil Muslimin i.e. mercy for Muslims. Who-so-ever wish can follow the path shown by him. Islam thus is basically spiritual force and not a political plan to be enforced. The whole question of Islamic state is historical rather than Qur’anic and we would like to throw more light on this aspect in the lines below.
It is to be clearly borne in mind that a moral or spiritual law can never be coercively enforced. And if Islam is a universal moral force, which indeed it is, there is no need for any state to sustain it. Islam has been sustained for centuries by inner will of Muslims and not by any state. Many states have come and gone and Islam has been there as ever. State is a political agenda and not religious one. Religion is essentially a spiritual force.
It is also important to note that in all cases it is state which legislates and enforces those laws but no state has legislated as far as shari’ah laws are concerned. These laws have been revealed through the Prophet and not legislated by any Islamic state. In fact the state which came into existence in the Islamic world never enjoyed any power of legislation. When it did the 'ulama and fuqaha (jurists) resisted it effectively. Thus in case of Islam legislation precedes the state. It is thought to be divine function. Basically Shari’ah laws, since they are divine are followed voluntarily and no state is required to enforce them.