MUSLIM LEADERS AND THE RESPONSIBILITIES OF GOVERNANCE IN A DEMOCRACY

This is the second-prize winning article (Crystal Muslim Organization 13th Annual Essay Competition 2019)

Introduction

The theme of this 13^th edition of the Annual Essay Competition organised by the Crystal Muslim Organisation (CMO)-Leadership and Democracy in Islam-comes at the right time. Nigeria as a nation is currently swinging like a pendulum bob in the eyes of two storms.

The first is at the instance of the majority of Muslim politicians who are ignorant of the challenges of the leadership roles to which they have sworn oaths. As if the leadership is in vacuum, issues of campaign have remained the same till date. They are still on jobs, health, water, food, road, housing, education and electricity! After almost twenty years of democratic rule!! The crops of the Muslims in partisan politics have repeatedly proved that they are in power to abuse their offices, fail their promises, betray the trusts and violate every principle of fairness. The other is the rebellion against the government by those who are vehemently opposed to democratic governance and participation in an election.

The link between these two challenges is that the dirty politics of plots, insincerity, Godlessness and desperate ambition of the former have given a fast spread to the ideologies of the latter. Obviously, the most vital weapon to reverse the trend is intellectual expositions of this nature.  Therefore, CMO deserves a commendation for her initiative that led to the choice of this important discourse. I thank Allah for the great privilege to contribute my view on this issue of national merit.

Islam and the Contemporary Politics

Islam and politics are critical about leadership and governance. If politics is about administration and giving directives, the act of appointing the various heads and governors at the places conquered for Islam by the messenger of Allah (prayers and salutation of peace be upon him) and later by his caliphs served a similar purpose. However, leadership in Islam is concerned with morality, unity, truth, sincerity and fairness while the contemporary politics is about partisanship where people with common interests gather in a party with no concern for morality and integrity. These interests most times are based on greed such that some of the groups proudly position themselves as oppositions and antagonists to others without fairness and objectivity. Evil plots, lies, propaganda, injustice, self-demand for position, desperate ambition for power and self-praises for leadership are unislamic practices that characterize modern politics.

The messenger of Allah said:  ‘do not ask for the position of authority. If you are granted this position without asking for it, you will be helped upon it. But if you are given on account of your request, you will be left to it’ {Bukhari and Muslim}. In fact, the position of Islam is to reject aspirants and not to endorse the one who announces himself as against the norms in politics. The messenger of Allah said: By Allah! We do not appoint someone to this post (of governor or leadership) who seeks it or someone who contends for it’ {Bukhari and Muslim}. Perhaps this accounts for why political leaders fail in the discharge of their responsibilities.

Democracy: An alternative of Necessity

Democracy is practiced in non-Islamic nations where the Muslims share citizenship with people of different faiths like Nigeria. The ideals of Islam support mutual co-existence with the non-Muslims. It calls for respect of their religious rights rather than seeking a mono-religious society by forceful conversion.

It is therefore against this purpose that the Muslims attempt to ostracize themselves to an isolated settlement. Democracy provides a mutual policy as a constitution in such a multi-religious society where all entities have equal rights to leadership. Meanwhile, the attempt to avoid conflicts of interests among the various religious beliefs, created the greatest infringement of democracy i.e. the virtual creation of a secular society and an unrealistic theory of a separation between religion and the state!

Nevertheless, leadership is a critical issue in Islam. It is so vital that an authentic statement of the messenger Allah on the authority of Abu Hurayrah reads: ‘whenever three (people) proceed on a journey, one of them should be appointed a leader’ {Abu Daud}. Democracy has been defined as the government (leadership) of the people, (elected) by the people and for (serving) the people. It has placed the choice and responsibilities of leadership at the instance of the people. Therefore, it is strategic that the Muslims in non-Muslim countries like ours participate in an election with a viewing to voting more credible, reliable and God-fearing leaders who when in the majority can make democratic institutions more decent and responsive.

Responsibilities of Muslims Leaders

There is no distinction in the responsibilities of Muslim leaders whether their roles are within the Muslim Ummah or in governance under democracy. The most critical of these obligations are:

(a)   Sincerity: Muslim leaders must be sincere to their subjects. They must strictly maintain the principle of transparency, probity and accountability. They occupy positions of trust and must therefore not deceive, cheat or betray those who put them in power. They must not conceal the truth from the masses or expend the property belonging to the state without their knowledge. The messenger of Allah said: ‘any slave whom Allah made to be in charge of some subjects and he dies while he is not sincere to them, Allah will make paradise unlawful for him’ {Bukhari and Muslim}

(b)  Divinisation of the law: Muslim leaders must use their position to serve and please God by steering governance towards divine purposes. They must evade laws that oppose clear instructions from the Holy Qur’an and substitute or modify them to conform to divine ideals. Democracy allows for this modification if the Muslim leaders can have the wills. Signing into law the legitimacy of same sex marriages; giving licences to breweries producing hard drinks and tobacco companies or promoting interest-based loans and credit facilities while opposing interest-free economy are some of the burdens resting on the shoulder of the Muslim leaders in governance. Allah says: ‘they followed what displeases Allah and hated what pleases Him. So He made their efforts fruitless. {Q47: 28} and ‘Whoever does not judge by what Allah reveals is from the wrong doers’ {Q5:45}

(c)   Objectivity, Justice and Equity: Muslim leaders have the obligation to be fair, just and equitable in the applications of laws and policies as well as in the allocation of resources. As leaders to all tribes and religions, the non-Muslims must get their fair dealing just as the Muslims. The Northerners must receive similar attentions like their southern counterparts. Muslim leaders must live above their tribal or religious sentiments. Those who are guilty of corruption in whatever form should not find a haven under Muslim leaders on account of party affiliation, ethnic closeness, family relationship or faith-based brotherhood. A situation of different strokes for different folks for similar offences is a recipe for anarchy and loss of peace in the society. Allah commands: ‘When you judge between people, you judge with justice’{Q4:58}

(d)  Love, dedication and Mercy: The central theme of leadership and governance is about improving the wellbeing of a society and the life of people. Muslims leaders must be merciful to their subjects if they truly desire the face of Allah on the Day of reckoning. The basic needs of life such as health, shelter, security and food must be their utmost concern. They must be selfless to protect lives and properties of their people. How does a Muslim leader summon sleep when his subjects are miserable? The messenger of Allah said: ‘every one of you is a shepherd and shall be questioned about his flock. A leader is a shepherd and shall be questioned about his flocks’ {Bukhari and Muslim}. He also said: ‘a ruler having control over the affairs of the Muslims but neither strives diligently for their betterment nor serve them sincerely, will not enter paradise with them’ {Muslim}

Conclusion

Politics is seen as a dirty game largely due to bad characters in leadership. Muslim populace should participate in elections to enthrone good people who really desire to rewrite the script of politics, display the act of true leadership and change the face of governance. Muslim leaders are expected to rule with fear of Allah and deliver their major responsibilities of justice, selflessness and accountability. How can leadership that rubbishes God’s guidance with pride get governance right?

If the Muslim leaders can avail themselves of the leadership heritage in the lives of the messenger of Allah and his successors, the crises of kidnapping, insurgency, communal violence, tribal conflicts, religious killings and political assassinations which today constitute threats to our existence would have been unknown. Muslim leaders are expected to see their reign in power as a response to the following divine admonition: ‘Let there arise among you a group of people who call to good, command decencies and forbid all irritants’ {Q3:104}. Our nation is seriously in need of these sets of leaders because bad leadership is both the macrocosm and metonymy of our national problems.  

You can read the 2018 first-prize winning article at: 
http://uncleyat.blogspot.com/2018/05/impact-of-islam-on-african-culture.html

and if you care for our e-book:
http://uncleyat.blogspot.com/2018/10/our-ebook-letters-to-my-dear-daughter.html