1.0 INTRODUCTION

Politics is the science of government or can be called

‘siyasah’, namely as science statecraft. Political word has

been accepted by most languages in the world today. This

means that it is an international term that being understood

by most people in the world. Understanding the concept of

political or ‘siyasah’ in Islam is very different from the

meaning of the concepts used by the West. Secular activity

of political today is basically based on political concept

pioneered by Niccolo Machiavelli, an Italian scholar and

patriot in the 15th century.

The policy brought by Machiavelli is named as ‘the ends

justify the means’ or ‘al-ghayah tuburri-rul wasilah’. By

that, the secular political stream is a stream that allows

whatever means to achieve the goals of powers and

government. In this genre, crime, fraud and oppression can

be used for political ends secularist. It is not a surprised

if many people say politics is dirty. But the appearance of

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dirty politics is actually nothing to do with the meaning,

concept and political activities according to Islam.

This matter has been discussed since the very beginning

where Ibnu Khaldun said, “if the law is enacted by the

members of state officials, then it is ‘siyasah’ (politics)

‘aqal. But if applicable law is required by Allah SWT, then

it is ‘siyasah’ ad-Din that benefits the lives of both

worlds.” The first use of the word 'siyasah' which means

'government' or 'governmental affairs' is found in a hadith

of the Prophet from Abu Hurairah narrated by Imam Bukhari

and Imam Muslim that :

"The people of Israel, their political statehood lead by the Prophets. Whenever

a prophet died, he was replaced by a later Prophet. Indeed I shall be no

Prophet who will replace behind me. That there will only inheritors, where the

amount of they are many.”

Islamic political system goal is to develop a system of

government and state, upright on the ground to implement

the Islamic law. Its main purpose is to establish an Islamic

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state or Darul Islam. Or in other words, politics in the

Islam activities lead to ummah activities and efforts to

support and implement the syariah of Allah SWT through state

and governance system. Its aim is to conclude the Islamic

angle of syumul through an institution that has syakhsiyyah

(personality) to lead and implement the law.

ISLAMIC STATE OF MEDINA

Prophet Muhammad SAW moves to Medina for Hijra to fulfil

Allah commands. The Constitution of Medina was drafted by

the Islamic prophet Muhammad. It constituted a formal

agreement between Muhammad and all of the significant tribes

and families of Yathrib (later known as Medina),

including Muslims, Jews, Christians and Pagans. This

constitution formed the basis of the first Islamic state.

The document was drawn up with the explicit concern of

bringing to an end the bitter intertribal fighting between

the clans of the Aws (Aus) and Khazraj within Medina. To

this effect it instituted a number of rights and

responsibilities for the Muslim, Jewish, Christian and Pagan

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communities of Medina bringing them within the fold of one

community—the Ummah.

The precise dating of the Constitution of Medina remains

debated but generally scholars agree it was written shortly

after the Hijra (622). It effectively established the first

Islamic state. The Constitution established: the security of

the community, religious freedoms, the role of Medina as

a haram or sacred place (barring all violence and weapons),

the security of women, stable tribal relations within

Medina, a tax system for supporting the community in time of

conflict, parameters for exogenous political alliances, a

system for granting protection of individuals, a judicial

system for resolving disputes, and also regulated the paying

of blood money (the payment between families or tribes for

the slaying of an individual in lieu of lex talionis).

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2.0 ISLAMIC PERSPECTIVES ON POLITICS AND ADMINISTRATION

There is too much sense given about the politics. Some

say that politics is a power, state, decision making, and so

on. In short, there is no consensus among scholars about the

actual political meaning. Roger F.Soltau and F.Barent for

example, says that it is the political life of the state.

Meanwhile Harold D. Lasswell, A. Kaplan, W.A. Robson and

Niccolo Machiavelli, described politics as a power.

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A leading of Islamic scholar and cleric, Abdul Hamid

Muhammad al-Ghazali (Imam Ghazali) says politics is aimed at

improving human affairs in a manner to guide them towards

the right path to save them in this world and in the

hereafter. As well as Islamic scholars such as al-Mawardi,

Ibn Khaldun, Ibn Taymiyyah, Imam Jammah and so on. Although

politics is defined with the different meaning but all these

scholars do not deny that politics involves human life in

the world that have a direct bearing on the state of life,

how to get the power, influence and many others.

2.1 Islam and Politics

The word 'Islam' is derived from the Arabic

language, namely 'salam' which means peace, submission

and obedience. In simple words, Islam means "submission

to the Will of God (Allah) and obedience to His Law". As

a unique religion, Islam has a system of its own. Its

teaching included every aspect of human life, spiritual,

moral, social, political, economic and legal. Therefore,

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Islam regulated the affairs of mortal life and spiritual

activities adherents. With that Islam is a comprehensive

system that does not discriminate against people. In

addition, Islam teaching covers all aspects of human life

and sharia and being considered as a religion from Allah

SWT that control their behaviour.

To implement a political system or a government that

characterized Islam, society and the state based on the

idea and Sharia law should be established. Within this

framework, the purpose of the establishment of a

political system or government in Islam is to implement

Sharia law and meet the interests of worldly society

based on God's command. Therefore, the state in Islam is

often referred to as a religious tool.

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3.0 ISLAMIC PHILOSOPHY OF POLITICS

Islam as a way of life never separated religion and

politics compared to other religions. Politics in the broad

sense of the right and is part of Islam. The political

system of Islam is like the nervous system in the human

body. If the nerve system is damaged, then the human would

be useless. Therefore God has revealed to us the perfect

Islamic religion as indicated in word meaning :

"This day have I perfected your religion for you, and I have completed My

favour upon you and have I’m pleased that Islam is the religion for you."

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So Islam as a perfect model of religious would be lame if

it was politically isolated in religious life. Therefore, it

is obliged to uphold the teachings of all men according to

good values in politics. The strength and closeness between

religion and politics in Islam can be seen clearly through

what is termed by some leaders and scholars of Islam. Ali

bin Abi Talib once explained that :

"State and religion are interdependent on each other. Religion is like a garden

full of all kinds of foodstuffs, while the state is regarded as the fence to the

garden. The garden would have no meaning if we do not bring prosperity and

if it does not have fence it will be useless to all plants in it. "

Another scholar of Islam, Abdul Hamid Muhammad al-Ghazali

(Imam Ghazali) argued that religion and state (including in

political life) are the two elements that are detached.

Religion is the foundation and the base of the tree, while

the leader was his bodyguard, and something that has no

basis by itself would collapse and something that does not

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have a controller by itself would be lost and miss. Politics

is to improve human affairs by giving instructions to them

towards the right path to save them in this world and in the

hereafter.

Similarly, Ibn Qayyim al-Jauzi asserting:

"Do not be presumed that the political objective is contrary to religion. Politics

is compatible with religion, and also it is part of religion. Although we call it

by ‘siyasah’, but it is just as common usage of the term, while the meaning

contained in the word siyasah is the justice of God and His Messenger."

In addition, an Islamic scholar from Egypt Abdul Muta'āli

Shu'aidi in his book 'al-Islamiyah Dirasat stressed that

"when we examine the history of the Prophets, you will find

that only two Apostles, who also holds two positions; lead

and govern religious tenets. Second messengers, Moses a.s

and Muhammad s.a.w brought the religion revealed by God and

were instructed to uphold a state that would protect the

religious teachings.

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Unlike Islam, Western society that embraced the

Christianity believes that politics and religion has nothing

to do with each other. According to a secular Western

thought, religion is a religion and politics is politics.

Both of these matters cannot be combined. Although

historically, the country's leadership in Europe at first

dominated by the church, but in the Middle Ages, the

church's influence on state administration was abolished.

Christian churches were so influential in the beginning that

the coronation crown of the king and the king's sons also

through the power of the king (the pope). But finally, the

church no longer has the confidence of the people. This

happens when the church tried to interfere in the domestic

affairs and the king personal matters.

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4.0 PRINCIPLES OF ISLAMIC ADMINISTRATION

There are several key principles that support the concept

of political Islam al-siyadah or al-hakimiah, justice,

freedom, equality, syura. Each play an important role in

strengthening the political position of Muslims to be

compared with any other ideology or political system.

The main principle is to put the power of political Islam

and the rule of law as the highest law of the oneness of

Allah SWT (God). Resource sovereignty and political power

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of Islam is Allah who created the constitution for Muslims.

The Constitution is a timeless and remained until the Day of

Judgment and the policy and the decision should be in line

with the requirements of legislation. According to Abdul

Hadi Awang in his book Islam and Democracy, there are ten

principles in Islamic politics. These principles are the

Cause of Islam, Sharia Authority, Trust, Justice,

Conferences, Anxious Security, Freedom, Leadership

Integrity, Compliance and Equality.

But this time we will only discuss the five principles

only that are the Congress, Justice, Freedom, Equality and

Right Reckoning the Government.

4.1 Musyawarah (Deliberation)

Deliberation is very important in Islamic politics.

The effectiveness or successes of the government's

administrative and political Islam are the result of

the deliberations. Deliberation is a discussion to get

the best results or correctness. Through deliberation,

there will be a violent discussion and subsequent

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proliferation of ideas and the government will get the

best ideas to achieve a conclusion. Islam requires

deliberation.

Allah says:

"And those who respond to their Lord's command, and they establish

worship and they handled the affairs of meetings among themselves

and they spend out of what we have provided for them." (Surat ash-

Shura, verse 38)

 

When the Prophet Muhammad died, the meeting was

conducted to find a replacement for him to control the

country's political affairs. Obligation of the meeting

continues at the time of Khulafa Ar-Rashidun. They will

meet and discuss about the problem that there is no

reference in the Quran and Hadith. Through meetings

they will find someone who can understand and explain

the common passage from the Quran that are not clear.

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No argument from either the Quran or Hadith in

determining the member or members of the meeting.

Things that are important in determining the members of

the meeting was that they should be made up of Muslims,

and not just amongst the opposite. They can also be

made from among the experts who are experienced in the

relevant areas. Islam provides the widest opportunity

for the public to assess the policies that have been

determined to run it, which is a method that can ensure

and maintain their interest and appropriate to their

circumstances, and would not conflict with the

authorities.

In the context of a country, the sovereignty of

political Islam is not whether the government (the

leader) and the people, but only on oneness God. Any

leader needed guidance from God and cannot lead without

guidance. His messenger, Prophet Muhammad for example,

always need guidance from God because he depends on the

revelations revealed to him. The first Caliph after the

Prophet's death, Abu Bakar a.s admitted as a leader

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says that he does not have absolute power, but power is

possessed only by God.

In his speech after being appointed as a first caliph:

"O people, I have been appointed to manage your affairs. I am not the

best person among you, but the Quran came down and put the

Sunnah of the Holy Prophet-Messenger and so we can study it. O

people! I am a follower of non-carriers If i do good, give relief to me,

corrected me. Obey me as long as I obey Allah and His Messenger. If I

disobey Allah and His Messenger, then you're under no obligation to

obey me? "

When leaders are appointed from among those who do

not qualify as a leader, as a result there will be

occurs inconsistent decision-making with the Islamic

Sharia. The decision was made without the knowledge and

just use common sense. Things that are clearly haraam

and is stated in the Quran and Hadith, but they still

want to discuss it. Because of the shallowness of

knowledge, they do not know what are the things that

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can be discussed and what things cannot be discussed.

Things are clear laws enshrined in the Quran and Hadith

as appropriate only to discuss how implementation is

not how to punish him.

4.2 Justice

The second principle in the political system of

Islam is justice. It is concerned with social justice,

which is guaranteed by the social system and the

economic system of Islam. Justice in the areas of

socio-economic development will not be possible without

the existence of political power to protect and develop

it.

In the exercise area, the principles of justice

embodied in the Islamic political system, including the

control of all types of relationships that occur in

human life, including justice among the people and the

government, between the two parties to the dispute

before the court, among couples wife and between

parents and their children. In this regard, Allah says:

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"And when you judge between people (oppressed), you judge with

justice." (Surah an-Nisa ': 58)

Therefore, the obligation to be fair and avoid

injustice is a fundamental problem in the social system

of Islam, then it becomes a major part of the political

system to maintain the principle. Maintenance of

justice is the main principle of social value to

strengthen the human life in all aspects.

4.3 Freedom

Freedom in Islam is to guarantee individual rights

and protection from human rights violations. Freedom in

Islam's political, including freedom of religious

belief and practice certain freedom while not affecting

the rights of other individuals. Islam has declared

freedom of religion in one verse clearly says:

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"There is no compulsion in religion (Islam), as indeed was the real truth

(Islam) of misguidance (kufr) .'

(surah Al-Baqarah: 256)

From then until now we've never heard of a

conspiracy to force non-Muslim groups converted to

Islam, or are there any plans that intend to eradicate

the teachings of Christianity or any other religion in

the world. If the first Caliph of Islam had chosen that

way, so then the Christianity will disappear as was

done by Ferdinand and Isabella of Islam in Spain.

Existence of churches in Islamic countries until now is

sufficient to prove the thorough tolerance and how

freedom of religion practiced by Islamic governments

since time immemorial.

4.4 Equality

In the context of political Islam, equality means

everyone in the government have a responsibility and

rights or equal treatment without discrimination as to

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nationality, race, language and so on. In Islam all men

are equal before God. Islam does not allow His people

were enslaved or oppressing others.

Alongside Allah S.W.T all human beings are equal.

People are only distinguished by devotion to God as

saying:

“O mankind! We have created you from a male and a female, and

made you into nations and tribes, that you may know (and mingle with

each other).

Verily the most honored of you in the sight of Allah is he who has At-

Taqwa, (not more offspring or race).Verily, Allah is All-Knowing, All-

Aware (of the situation and deeds) .”

(Surah Al-hujurut: 13)

Islam in government administration, non-Muslims also

have the same rights as those who are Muslim. Besides

getting the same rights, they are also required to

perform the duties and equally responsible for

maintaining and developing the Islamic state. Positions

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of non-Muslims are not overlooked. They were also given

a position in politics by establishing a representative

from among them. They are given the freedom to express

opinions, to education, to receive government services

and venturing into business and the professions.

4.5 Right Reckoning The Government

The fifth principle in the political system of Islam

is the right of people to reckoning the government and

the right to an explanation for his actions. This

principle is based on the obligation of the government

to conduct its deliberations on matters relating to the

affairs and administration of the state and nation.

Right of the people to be expressed is meant the duty

of every member in the community to establish the truth

and abolish evil. The rights in a broader sense also

mean the right to monitor and reckoning the actions and

decisions of the government. This principle is based on

the word of God, which means:

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"And when he turned away (from you), he walked on the earth to hold

the damage to him, and destroy crops and cattle, and Allah does not

love corruption."

(al-Baqarah: 205)

"... so judge between men with justice and do not follow their desires,

because it will lead you astray from the Path of Allah. Verily, those who

stray from the path of Allah will be severe punishment, because they

forgot the day of reckoning."

(sad: 26)

Islamic rule (Imamate) is an important aspect and

claimed by religion. According to al-Mawardi (991-

1031M) Islamic rule distinguish between governance

based on human reason and based on the rules of Allah.

The second type of governance by al-Mawardi is highly

valuable government where it is based on seven

conditions, namely; justice, science with strong

religious, physical health, mental health, courage,

willingness to carry out jihad against the enemies of

the country and the descendants of Quraysh.

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However, Islamic political thought today as

explained by Professor Dr. Mohd Kamal Hassan has been

much obscured by the Western education system based on

the concept of 'westernization' and 'sekularization'

and has been in practice. For example, Mustafa Kamal

Ataturk abolished the caliphate system has been tried

in Turkey though not less than the figures who try to

defend the caliphate system as Shawkat Ali in India and

Rashid Rida in West Asia.

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5.0 ISLAM AND DEMOCRACY

Democracy means the people have the power to choose their

government for their country through the electoral system.

Democracy comes from two Greek words joined 'demos' which

means people and Kratie' which means the government. Thus,

the combination of two words 'Demokratia' means the

government of the people. Generally speaking, democracy can

be said to be a government for the people by the people as

expressed by Abraham Lincoln.

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Government cannot act arbitrarily to the governed

(citizens) without their consent. People have the right to

bring down the government if they were doing things that are

contrary to the will of the majority. In short, the will of

the majority is a pillar of the democratic system of

government patterned.

Islam does not reject entirely man-made system carried by

these Western thinkers. In Islam there is already a

democracy. The question is, to what extent democracy in

Islam allowed?

Will of the majority is not everything in Islam. Islam

was a religion revealed by God according to the Al-Quran and

His Messenger, Muhammad SAW. All human life including the

political system must be based on the foundation that has

been established. Therefore, the will of the majority cannot

be accepted by Islam if it contradicts the Quran and al-

Sunnah.

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Here there is a big difference between democratic Islam

with Western democracy. In Islamic democracy, policy matters

that have been decided clearly by al-Quran and Hadith never

be amended or brought to a majority for approval or

otherwise. What contained therein must be observed by

Muslims. In this case the system does not mean that the

Islamic practice of autocracy or despotism. But Islam is

guided by inspiration of God never taught men to do evil.

What is contained in the Quran and Hadith everything was to

perfection and welfare of human life in the universe.

There are some Islamic scholars say the Islamic

government is patterned theo-democracy (theocracy) that

democracy guided by the teachings of Islam. Prominent

Islamic scholar Dr. Yusof al-Qaradawi in his book ‘Fiqh

Nationhood' have confirmed that the Islamic state is a civil

state make Islam as a reference and it is not a state

religion (theocracy) as understood by the western world.

Whatever the name given to the reign of Islam, it cannot run

away from the goal to achieve the pleasure of Allah SWT for

the welfare of mankind itself.

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6.0 CONCLUSION

Islam remains a powerful force in the world today. Its

believers

encompass the most highly educated scholars and unscholared

peasants. The

Islamic community likewise is made up of leading

industrialized societies as

well as nations just emerging from colonialism. The message of

faith and the

unity of communalism under Islam are powerful influences which

will continue

to play a part in world politics. Islam has begun its

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fifteenth century as one

of the world's most influential religious and social forces.

Present-day Islam

still derives great meaning from the teachings of Muhammad and

the community

he and his disciples constructed. The power of the ancient

message still plays

a dominant role in the modern world.

In conclusion, we ask God, the exalted, to keep us on the

right path to which He has guided us, and to bestow on us His

Blessings and Mercy, for He is indeed the Most Merciful.

Praise be to God, the Lord of the worlds, and Peace and

Blessings be on Prophet Muhammad and on all the prophets of

God and their righteous followers.

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7.0 REFERENCES

Abu Hamid al-Ghazali. (1982). Faith and Power: The Politics of Islam.

Vintage Books.

Mustafa Ishak, Afifi Abdul Razak. (2006). Politik dan

Pemerintahan Negara. Singapura. Thomson Asia.

Mohd Kamal Hassan. (1995). “Pemikiran Politik Islam,”. Kuala Lumpur:

Dewan Bahasa dan Pustaka.

Zainal Abidin Ahmad. (1977). Ilmu Politik Islam, Jil 1. Jakarta:

Bulan Bintang.

Dr. Bilal Philips. (2006). The True Religion (part 8 of 8). Retrieved

from www.islamreligion.com.

Islam From the Beginning to 1300. (2002). Retrieved from

www.history-world.org/islam5.htm.

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