Islam, Muslim leaders and democracy

The religion of Al-Islam is a ‘Beautiful Bride’ to behold. It spoke eloquently about every aspect of human life. Not even a solitary issue or subject matter was excluded. It unmistakably taught us how to perform or carry out several obligatory acts of Ibadah (worship). It gave explicit clarifications on how to observe the five […]

The religion of Al-Islam is a ‘Beautiful Bride’ to behold. It spoke eloquently about every aspect of human life. Not even a solitary issue or subject matter was excluded. It unmistakably taught us how to perform or carry out several obligatory acts of Ibadah (worship). It gave explicit clarifications on how to observe the five daily prayers, fast in the month of Ramadan, give Zakkah (alms) and perform Hajj (pilgrimage), among other rewarding devotions. Basic, supererogatory and even mundane activities are not left. There are clearly spelt-out ways Islam commands and enjoins one to perform them. Is it marriage, celebration of religious festivals, salutation, sleeping, visiting rest rooms, gazing, walking, trading, and talking, to mention but few? They all have their peculiar manners Islam instructs them to be done.

Leadership, as a fundamental concept, enjoys the same privileges as other human affairs in Islam. Though, it is a multidimensional subject. Yet, it is something which Allah greatly dignified in numerous verses of the Quran.

Allah’s commandment that believers should follow his divine laws, the prophet’s moral teachings and constituted authorities is glaring in Suratun-Nisa, Quran 4, Verse 59, which says: “O you who believe! Obey God and obey the Messenger and those in authority among you. And if you dispute over anything, refer it to God and the Messenger, if you believe in God and the Last Day. That is the best, and a most excellent determination.”

Another point so instructive is that, as Muslims, we are leaders in diverse aspects. According to a Prophetic tradition reported by Abdullah Bin Umar, the Holy Prophet (S.A.W) said: “All of you are shepherds and each of you is responsible for his flock. An Imam is a shepherd and he is responsible for those in his care. A man is a shepherd in respect of his family, and is responsible for those in his care. The woman is a shepherd in respect of her husband’s house and is responsible for what is in her care. The servant is a shepherd in respect of his master’s property and is responsible for what is in his care. All of you are shepherd and each of you is responsible for his flock.”

In yet another tradition, the Prophet was reported by Abu Da’ud and on the authority of Abu Sa’id, that: “When three persons go on a journey, let them put one of their number in command.”

The above two sayings of the Rasul (Messenger of Allah) absolutely emphasizes the importance of leadership, while a number of other Hadiths have identified key qualities and basic principles which account for leaders’ success.

Meanwhile, it should be noted that Nigeria is not an Islamic, but a secular state, which practices democracy.

What shared belief or commitment exists between Islam and democracy, as a form of governance? Prominent US-based Turkish opposition leader, Fetullah Gulen, in an essay published inside Leadership newspaper of March 5, 2019, asserted that “democracies come in all shapes and sizes.”

In the opinion article titled, “Islam is Compatible With Democracy”, he added: “the democratic ideal that underlies these forms, that no group has domination over the others, is also an Islamic ideal. The principle of equal citizenship is in alignment with acknowledging the dignity of every human being and respecting them as a work of art that was created by God. Participatory form of governance, whether it is called democracy or republic, is much more in resonance with the Islamic spirit than other forms of government, including monarchies and oligarchies.”

Both the unaltered and amended version of the 1999 Constitution is the country’s ultimate law source, and not either of the Holy Scriptures. Though, it has been lucky to have several Presidents, State Governors, federal cabinet Ministers, and Commissioners, together with first class Emirs and vast clerics, who also double as Muslim leaders; the quality of governance in Nigeria, under democratic dispensation has continued to depreciate.

Successive generations of Muslim leaders who steered the affairs of some religious, traditional and political institutions terribly failed to advance the cause of their fellow Muslims and teeming Nigerians. They showed little concern about the welfare of those they superintended over. They were insensitive and not responsive to the plights of their people. They looked the other way when natural and human-induced disasters ravaged their people, communities, societies, states, and in extension, the country.

The result of their misgovernance, inaction, and crass ineptitude is evident in the dehumanizing poverty affecting mostly Northerners, illiteracy, underdevelopment, ethno-religious bloodlettings, Al-Majiri syndrome, and Boko Haram insurgency, among other woes.

In a piece titled “The Contribution of Muslim Leaders to Insecurity in Nigeria,” Dr. Aliyu U. Tilde, maintained that the complacency of Muslim leaders when the rights of their followers are violated has thus become one of the greatest sources of instability in the country.

A paragraph inside the treatise published by Premium Times on 12th August 2012, reads: “… Unlike the Christian who would trust the Christian Association of Nigeria to speak on their behalf, Muslims have no voice to echo their grievances. The Jama’atul Nasril Islam (JNI) and the Supreme Council for Islamic Affairs (SCIA) are practically government mouthpieces, because its core members-the Emirs-and their president-the Sultan-are officials of their respective state governments. They dare not say anything unpalatable to government otherwise they will soon be met with the wrath of their emperor-governors. The JNI branches in the states are mostly dysfunctional, and too weak to stop crises when they are set to happen. What happens to the ordinary Muslims under such situations when he has nobody to refer to for guidance and no one to fight his battle in the security councils at state and federal levels?”

Moving forward, it is incumbent on Muslim leaders across all boards to resolve to offer exemplary, accountable and selfless leadership service that will better the lots of the masses, their followers and subjects, while also helping to entrench good governance. They should prioritize masses’ welfare and eschew corruption.

It is imperative that our clerics and religious scholars regularly admonish Muslim public office holders and traditional rulers on the divine injunctions regarding leadership and governance. In other words, they should not auction their ‘good conscience’ for filthy lucre, but instead be bold, sincere and articulate in speaking truth to power. There is also the need for them to avoid turning themselves into puppets or sycophantic megaphones, who derive joy in doing the biddings of overbearing politicians at the expense of Allah’s sacred decrees.

On their parts, Muslim lawmakers in both the State House of Assemblies and National Assembly (NASS) should primarily be concerned with enacting good laws that will enhance the socio-economic well-being of the masses, develop infrastructure, better ordinary citizens’ quality of life, and also engender good governance. They should reject obnoxious bills such as those that seek to legalize ‘Gay Marriage’, alcohol consumption, and forbid the wearing of hijabs by Muslim women, among others.

The crop of Muslim politicians who were returned elected during the recent general elections must ensure they fulfill their campaign promises to the electorates. They should protect the people, and treat them fairly with justice. Our Muslim leaders must ensure that citizens of every creed, race or gender-able-bodied or disabled-should be given the same right and privilege in their domains, states or in the country.

Similarly, there is a compelling need for our political leaders across all levels of government to run an open administration. It will go a long way to institutionalize transparency in governance.

Above all, Muslim political leaders should accord significant regard for the rule of law and the independence of the judiciary, accountability for the rulers and the preservation of the inalienable rights and freedoms of every citizen, which are core Islamic values.

Mahmud wrote this piece from Abuja