Wednesday, December 29, 2010

Dr. Yusuf Al-Qaradawi and Democracy

By Sulaiman bin Shalih Al-Khurasyi Sulaiman bin Salih Al-Khurasyi

Dr.Yusuf al-Qaradawi supports democracy as he believes that democracy is the best alternative to dictatorship and tyranny. The following is a summary of opinion Dr. Yusuf al-Qaradhawi  of democracy is accompanied by comments against him.

Dr.Yusuf al-Qaradawi said: "Surely the liberal democracy the best in my opinion is the political side, which is reflected in the representation of life enforcement, in which people can choose their representatives who will portray the legislative power in parliament, and in one chamber or two chambers.
This election can only be reached through free elections and public, and who are eligible are receiving the most votes from the candidates who are affiliated to political parties or non-party.

"The power of the elected" is what will have the legislative authority to the people, as he also has the power to oversee the executive power or "government", judging, criticizing, or drop the motion of no confidence, and thus, the executive power is no longer feasible to maintain.
With the power of the elected, then all the affairs of the people are in his hands, and thus, people become a source of power.
This form is theoretically good enough and acceptable, according to Islamic glasses in outline, if it can be applied correctly and accurately, and can be avoided many evils and negative things that have to him.

I say "largely", because of Islamic thought to have some awareness of certain sections of the form above.

Elected authority has no legal determination for the things that are not permitted by God Almighty. This power may not justify the unlawful or forbid the lawful or abort an obligation. Because, who has the power to set the law of is the only God Jalla Sya'nuhu .

Humans can only make laws for themselves in terms that allowed Allaah alone. That is, the laws governing the interests of their world that is not contained in a particular texts, or texts that contain some meaning then they choose one meaning and use it by observing the rules of shari'ah. In the event that there is a very vast field for law-makers.
 Therefore, it must be said: "Surely the people is a source of power within the bounds of Islamic law."  As in the Assembly Tasyri '(Legislature) there must be a special commission that held by the jurists who are able to draw conclusions and make ijtihad. Also assess the various provisions of laws, to determine the extent of compliance and deviation from syar'iat, although the democratic system itself does not require it, even though the law stated that the adopted state religion is Islam.

Then, the candidate must also be representatives of the people actually meet or have a strong stock in religion and morals as well as several other provisions, for example keahlilan in the field of public interest and so forth. So, candidates should not be representatives of a criminal or drunk or like to leave the prayer or the people who think little of religion.

There are two characteristics required by Islam for every person who will carry out a job.

First: Able to carry out this work and have experience in the field.
Second: Amanah.  By nature this is an employment mandate will be maintained and the perpetrators will be afraid to Allaah. That is revealed by the Qur'an through oral Yusuf, in which he said:

"It means: Says Joseph, make me treasurer countries (Egypt); fact I was intelligent people keep more knowledgeable." '[Yusuf: 55]

Also in the story of Moses, through oral old daughter of an old:

It means:" For indeed, the best people you've taken to work (on us) was a strong person who can be trusted again. "[Al-Qashash: 26]

Thus, power and knowledge, the intellectual and professional play that became a job requirement, while maintaining the ability and the mandate reflects the moral and mental side is also required for success. [1]

Dr.Yusuf al-Qaradawi said: "Surprisingly, some people convicted of democracy as something that is clearly a form of kufr kemungkaran or even real, are they not yet understand it well and right up to the substance without regard to the shape and characteristics.

Among the rules established by previous scholars, is that the decision (law) to something is part of the understanding. Therefore, it punishes anyone who does not know something, the law is wrong, even if by chance could be true. For, supposing he was shot by accident. Therefore, in the hadith is determined that a judge who gave the decision to be based on ignorance, then he is in hell, as people who know the truth, but he set or punishes the other.

So if democracy is touted by many nations in the world, and championed by many people, both in western and eastern parts of the world, where there are some nations could reach him after going through many fierce battles with tyrannical rulers, who took a lot of blood and dropping thousands and even millions of human victims. As in eastern Europe and others, and that many of the observers of Islam regard it as an acceptable means to undermine the power of the monarchy, and cutting political kukukuku intervention, which has struck many Muslim communities. Is this democracy unjust or infidel, as echoed by several people who do not understand fully again in a hurry !!?!"

In fact the substance of democracy-without-academic definitions and terms is to give opportunity to the people to choose who will manage and control their affairs, so they are not led by the ruling they did not like, or governed by the system they hate. In addition, they also must have the right to judge and criticize when authorities made a mistake, is also an option if the authorities do deviations, and people should not be herded to the flow or economic systems, social, cultural, political or they do not know and nor will they agree . If some of them block it, then the reply is the dismissal or even torture and murder. "[2]

Indeed Islam has preceded the democratic system by setting some ground rules that become the substance, but Islam gave various details to the ijtihad of the Muslims in accordance with the main points of their religion, their world interests, and the development of their lives in accordance with the times and places, and also updates the state human.

The advantage of democracy is that it directs on the sidelines of his long struggle against kezhaliman and the tyranny and the king to some forms and means, which until now regarded as the best guarantee to keep the people from the oppression of tyranny.

There is no prohibition for mankind, the thinkers and their leaders to think about forms and other means, perhaps a new way that will lead to a better and ideal. However, to simplify the matter and realize them into human reality, we see that we have to take some things from the ways of democracy to pursue justice, consultation, respect for human rights, and stand against the tyranny of the arrogant rulers in advance this earth.

Among the established rules of shari'ah which is, that something that makes it mandatory is not perfect but with him, then he had become mandatory, and that the objectives of shari'ah which is expected if these objectives have a means of achievement, then these facilities may taken as a means of reaching that goal.

No one ever Shari'ah prohibits the absorption of ideas from theory or empirical practice among non-Muslims. Because, the Holy Prophet himself on Ahzab wars have taken the idea of being "ditching", but that strategy came from Persia nation strategy.
 In addition, the Holy Prophet had also benefited from a league in the war prisoners of Badr "from people who could read and write" to teach reading and writing the children, although they were idolatrous. . Thus, wisdom is finding things a believer, wherever he found it, then he is the most entitled to it.
 In some books, I had hinted that it is our right to benefit from the ideas, strategies and systems that can provide benefit to us, they do not conflict with nash muhkam (clear) and shariah rule nor a standard, and we must choose from what we take to further add and equip it with parts of our soul and the things that can make it part of what we can and eliminate the first identity. "[3]

The expression of someone who says that democracy means the rule of the people by the people and therefore, have rejected the principle that states, that power belongs only to Allah, then this phrase, totally unacceptable.

For the caller democracy does not necessarily have to reject the power of God over men. Things like that never occurred in the hearts of the majority caller democracy.  But the concentration they are refused an arbitrary dictatorship, and reject authoritarian rule of the people.

True, each is meant by democracy by them is to choose a government by the people according to their conscience, and to monitor their actions and policies, and reject any orders if they are contrary to the laws of the people, or with the expression of Islam: "If they are ordered to do immoral, "and they also have the right to menurtmkan authorities if doing deviation and a wrongdoer and do not want to accept the advice or warning. "[4]

Indeed the law stipulates, in addition to holding on to democracy, that the state religion is Islam and that Islamic Shari'a is the source of legislation and laws, and as such it is an affirmation of the power of God or His shari'ah power, and power is what has the highest sentence.

It is also possible to add the statutory law of material firmly and loud set, that any law or contrary to the shariah system standard and permanent, then the law is false. "[5]
There is no room for voting in a certain range of shariah law as well as religious subjects as well as things that must be done in religion, but giving voice to issues ijtihadiyah which includes more than one opinion. Human beings has become a habit for different opinions in that regard, for example the selection of one of the candidates who will occupy a position, although it positions the head of state, and as well as spending legislation to regulate road traffic or to regulate trade or industrial buildings or hospitals, or others who by the jurists referred to as "mashalihul mursalah."  Or as well as making the decision to declare war or not, require certain tax payments or not, or declare an emergency or not, or limit the position of President, and pembolehan restrict the election or not, and so on.

If many different opinions on this matter, then whether that opinion will be left hanging just like that, is there a Legal Affairs Committee without murajjah (the underdog)? Ataukah harus ada murajjah? Or should there murajjah?

Indeed the logic of reason, shari'ah and the reality of states must exist murajjah (the underdog), and are seeded in the event of difference of opinion is the greatest number. Therefore, the opinion of two men closer to the truth than the opinion of one person, and in the hadith mentioned:

 "Indeed, the devil is with one person and he (Satan) is more distant than two people." [6] [7].

The expression of those who declare, that the Legal Affairs Committee (pengunggulan an opinion) it is to the right even if no one was supporting. As for which one must be rejected even though supported by 99 from 100. This expression is just right on the things that set by the Shari'ah in a clear, firm and bright is to get rid of the dispute and does not contain the difference or accept contradictions, and it was only a little. That is to say: Jama'ah it is in line with the truth even though you're only alone. [8]

 The first real catastrophe that befell the Muslims in the course of its history is the attitude of neglect towards consensus rule, and change "Caliphate Rasyidah" to "royal oppressors" by some friends called "empire". That is, the Emperor's absolute power has shifted to the Muslims from the various kingdoms that have been passed down to her God. And they should take lessons from them and avoid disobedience and despicable act that was the cause of destruction of their country.

What happened to Islam, the believers, and preaching in the modern age is nothing but the result of the implementation of authoritarian rule that acts of arbitrary detention against humanity by using the sword of power and gold, and the shari'ah is not abolished, skularisme applied, as well as mankind are required oriented to the west but by force, using iron and fire. It is not preaching Islam and its movement hit an all-out and not even the adherents and penyerunya beaten and persecuted by the authoritarian power but sometimes without a cover and sometimes by using the guise of a false democracy that was ordered by forces hostile to Islam openly or directed from behind the scenes. "[9]

Here I (Dr. Yusuf al-Qaradawi) have to emphasize that I am not among those who like to use foreign words, such as: democracy and others to express notions of Islam.

However, if a term has become widespread in the midst of mankind and has been used by many people, then we do not need to close our hearing from him, but we must know the purpose of the term, so we do not understand it incorrectly, or incorrectly interpret or is not desired by the people who talk about it, that way our law is the law against the true and balanced. Therefore, the axis of the law was not in the name and title, but the content and substance. "[10]

I (Dr. Yusuf al-Qaradawi), including one who demanded democracy in his position as a facility that is very easy and organized to realize our goals in life is noble, in which we can call people to God and also to Islam, as we have faith in him , without having to put in a dark prison or punished on the gallows. "[11]

In this regard, can the authors say: "Dr. Yusuf al-Qaradawi has been very vigorously defending democracy in the face of government autocracy or tyranny which the various evils and misfortune have been felt by Dr.Yusuf al-Qaradawi and the Muslim Brotherhood Jama. Therefore, Dr. Yusuf al-Qaradawi try hard to maintain democracy with all our resources and efforts.

Which is better done by Dr Yusuf al-Qaradawi is, to enforce Islamic law in which there is the concept of an Islamic conference that was enough for us and no longer need Western-style democracy, even if we polish it with a variety of goodness and beauty.

If we filter this democracy, then added a few things in accordance with our religion or reduce some of the things from him that was against their religion, then why should we call it democracy? Why not call it shura (consultative) for example.

  Thus, Western democracies are not called that unless taken with the whole abortion. However, if taken with making adjustments, changes and deviations, then it automatically becomes something else that is not possible anymore as we call democracy. In this case, the parables are the same as wine if it is damaged by itself or the actions of a person, so when it is no longer called wine, but called vinegar. Similarly, democracy.

So, that must be carried out by Dr.Yusuf al-Qaradawi is a call to the enforcement of Islamic law by implementing the system of shura (consultative) a fair, rather than treat a disease with other diseases, which could be more dangerous for the people. [12]

[Copied from the book Al-Qaradhaawiy verb-Miizaan, author Sulaiman bin Salih Al-Khurasyi, Indonesian Edition Thought Dr. Yusuf al-Qaradhawi Dalam Timbangan, Penerjemah M. Yusuf al-Qaradawi In Scales, translator M. Abdul Ghoffar, EM Penerbit Pustaka Imam Asy-syafi'i, Po Box: 147 Bogor 16001, Cetakan Pertama Dzulqa'dah 1423 H/Januari 2003] Abdul Ghoffar, EM Publisher Pustaka Imam Shafi'i, Po Box: 147 16 001 Bogor, First Matter Dzulqa'dah 1423 H / January 2003]
__________ __________
Foote Note Foote Notes
[1].Al-Huluul al Mustaurida (p. 77, 78).
[2]. Fataazva'Mu'aashirah (II/637).
[3]. Ibid (II/643).
[4]. Ibid (II/644-645)
[5]. Ibid (II/646).
[6]. At-Tirmidhi, al-Fitan of `Umar (2166).
[7].Fataawa 'Mu'aashirah (II/647-648).
[8]. Ibid (II/649).
[9].Ibid (II/649).
[10].Ibid (II/650).
[11]. Ibid (II/650).
[12]. For those interested in increasing knowledge about the problem of democracy is sekallgus know the negative sides and ugliness, let him read the treatise of al-Islamiyyuun Saraabud Demoqrathiyyah wa `Abdul Ghani's work (has been translated into Indonesian: The phenomenon of Democracy, World Politics Study of Islam by Abdul Ghani bin Muhammad Ar-rahhal-ed), Haqiiqatud Demoqrathiyyah by Muhammad Shakir al-Sharif, ad-fil Demoqrathryyah Miizaan work Sa'id Abdul Azhim and Khamsuuna mafsadah jaliyyah min Mafasidid Demoqrathiyyah work `Abdul Majid al-Riimi.

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