By Cyril Anderson

Part 2/2

Teachings of Muhammad and ahlil bayt in support of democratic principles

The actions of Muhammad as leader of the Muslim community give examples of principles of leadership that share aspects in common with democratic principles.  For example, Muhammad insisted on consulting with people for advice or to gather information or to give people a chance to share their opinion.

Muhammad never forced people to follow him; they chose to follow him.  Later, when the Muslims returned triumphant to Mecca, he was the leader of the community and executive, but again, this power was not forced on the people as by a tyrant, but rather rested on the mandate voluntarily given to him by the majority of the people.  This mirrors the notion in a democratic republic of the need of an executive to seek advice and consent of the representatives of the people.

Similar examples are seen in the case of Imam Ali.  When he was bypassed for the leadership of the community at Saqifah and again afterwards, he did not make movements toward the caliphate to seize the leadership by force, even when certain individuals offered to aid him in this.  He did not do this because the people had turned against him, and he did not believe in taking power by force.  When the people ultimately asked him to be caliph, following the assassination of Uthman, he initially refused, explaining clearly what sort of leadership he would bring and the high moral standards by which he would lead.  Only once he was confident that they were making the decision in an informed way and giving their informed consent to his governance did he feel that he had a mandate to take power. 

 Muhammad's teachings about the obligation to speak out against injustice gives support to the democratic obligation of citizens to be informed and to speak out against wrongs, and to the notion of a free press, which, according to American Statesman and founding father Benjamin Franklin is a cornerstone of and necessary companion to democracy, providing an open forum for the scrutiny of social and political injustice. 

 The responsibilities of Muslims in a democratic society

The compatibility of many Islamic teachings with Islam being established, it is useful to examine the responsibility of Muslims in a democracy.  First of all is the need to be informed, and actively engaged.  At a minimum, one needs to vote, but beyond this, as Muslims, with a calling to enjoin the good and forbid the evil, (a’mr bil ma’roof wa nahi a’nil munkar) we need to get involved politically as a community and as individuals, running for office to have representation of the Muslim community, or getting involved in political lobby and consultation with politicians.

 How should Muslims in Canada and in the West be involved in the democratic system in terms of promoting the good and forbidding from the evil?  How do these key furoo ad din (branches of religion) translate into our political environment?  There are many ways to get involved.  Writing books, writing letters to editors, making pamphlets and newsletters, having exhibitions and conferences, writing letters to members of parliament, organizing political lobby and representation groups, speaking on television and radio, building web sites and participating in discussion groups, setting up community and information centres open to the public, and getting involved in volunteer activities are all excellent ways to make your voice heard.

 It should added as well that Muslims are required, according to Islamic Law, to follow the law of their country so long as it doesn't blatantly go against their religion.  Islam sets a great importance on peaceful coexistence with ones neighbors, especially when one is in the minority.  Law and order are important values, and are to be respected.

 In addition, Muslims are supposed to do their best to integrate well and harmoniously into the country in which they are living.  This does not mean that Muslims should give up their values and principles; there are certain things like key rituals, the dietary code, basic moral commandments, and the guidelines of gender relations between men and women, that shouldn't be compromised.  However, the religious law of Islam is merciful and flexible enough for someone to keep his Islamic principles, yet fit in well with the society in most or all cases.  One is not supposed to act in a way that draws attention negatively to oneself, or makes others around him unnecessarily uncomfortable.  Again, there are certain principles of behavior and action that cannot be compromised, but the general rule remains that if one is going to draw attention to himself, it should be for his moral distinction, and not because he dresses in a way that to the average person around seems bizarre.  After all, our commitment to Islam is not measured on the length of our beards or by our wearing of ethnic clothing.  It is measured by the purity of our hearts, the goodness of our character, and our ability to get along peacefully and productively with our fellow human beings.  And these are characteristics that are at home just as much in a democracy like Canada as they are in an Islamic country.

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