Political Worldview?

by Omar Bayramoglu

I firmly believe that a healthy society requires the well-being of each of its parts, although I acknowledge the idealistic nature of this view. This is the reason that the beginning of this series began with the individual and ends with society. The goal is to propose a vision for Muslim Americans. For many years after 9/11, the Republican party demonized Muslims and empowered people to do the same. It was obvious that we were not welcome there. This may still be the case in some parts of the United States, especially where one finds anti-Sharī‘a bills passed. Naturally, many Muslims joined the Democratic party. But as we see in the last few years, it has reached a place that is counter to Islamic values with an increase of sexuality, decrease in family values, and lately, questionable foreign policy displayed by the Biden administration. Are we still welcome as we are? How do we figure out whether to vote “R” or “D”? Is “I” an option?

A POLITICAL OUTLOOK OF THE MUSLIM WORLD

I find it difficult to label Muslim countries Islamic. Much of the Arab Muslim world has been plagued with dictators, usually military men. This holds true in Pakistan. The Turkish Republic was established as a secular state. The Republic has experienced a coup or attempted coup once every ten years. Saudi Arabia had a strong religious voice during its establishment but ultimately became a monarchy. The same goes for Jordan. Indonesia and Malaysia have parliaments, a western style of government structure. It can be argued that the closest thing to an Islamic government is Iran. But historically, there have not been many theocratic states. What do we make of the relationships between Islam and politics today? Answering that is a tall task. In the previous section, I wrote about movements hoping to establish something politically and all failed.

What about Muslims living in western countries? What does our landscape look like? There are different approaches to secularism. The French model is the most rigid. Their relationship with Islam is well documented. England has a problem with immigration, which affects the image of a true Englishman. Other European countries have some version of secularism that is advantageous to a demographic. In the United States, there is a fine line between the separation of the Church and religion by extension and the State. Part of the line is enshrined in the first amendment. This may not be a Muslim country but there is space for Muslims on the political table. How much of an Islamic voice can we bring to it? Is there already an Islamic voice? What can we do differently here? Could it be that we have the advantage in assisting the ummah better or differently than those in Muslim majority countries because we do not have to worry about creating or maintaining a political system? We just play our part and better the one we are in. The strides we have made possibly argue in the affirmative. This needs to be unpacked.

MUSLIMS IN THE UNITED STATES AND THE POLITICAL ARENA

Andrew Heywood explains the history of neoconservatism to be something born in the 1970s as a result of the new discourse happening from the decade prior. I argue the spark is problematic: fear¹. Fear is a powerful driver that can also overwhelm if there are no checks. The timeless question of an end justifying a mean or vice versa, should be asked often. In Islam, both need to be justified. If it's permissiveness or any other idea being responded to, it must be done ethically, based on Islamic principles. Our measuring stick is the Quran and the prophetic way.

Early in the establishment of the United States, the founding fathers spoke about the potential of Muslims in the country. Morocco recognized the United States in 1786 and has maintained the longest unbroken relationship with us². Thomas Jefferson was greatly inspired from John Locke. He took inspiration from Locke’s 1698 A Letter Concerning Toleration when speaking about Civil Rights for Muslims and Jews³. William Lancaster, an anti-federalists, wrote that it “is most certain, that Papists may occupy that chair, and Mahometans may take it. I see nothing against it.⁴” Muslims were referenced a lot when the founding fathers were discussing religious liberties and political leadership. In the last decade or more, we have entered the political arena and contributed to society. Fast-forward to today, Muslims are making strides in political arenas. We have achieved a lot since 9/11, arguably more so than Muslims in other western countries. In the 2022 midterm elections, many young Muslims were elected to their state capitals. Across the country, we gained a lot of ground regarding political representation. Here are a few⁵:

• Nabeela Syed, Illinois

• Zaynab Mohamed, Minnesota

• Ismail Mohamed, Ohio

• Salman Bhojani, Texas

It is on us to pray for them. If they do good, we ask for Allah’s acceptance. If not, it was traditionally the job of the scholars to speak to their error. The masses should pray that Allah fix their affairs and make their job easy. May Allah guide them and help keep them to Islamic principles.

ISLAMIC PRINCPLES AND TOOLS

There are a few areas to consider in the decision-making process. Being in a position of leadership brings a weighty responsibility. Our measuring stick is two-fold: the Quran and the prophetic way. There is a verse in Sura Nisā‘ that states, “You who believe, obey God and the Messenger, and those in authority among you. If you are in dispute over any matter, refer it to God and the Messenger, if you truly believe in God and the Last Day: that is better and fairer in the end (Quran 4:59).” The book Tafsīr Muyassar elaborates that to obey leaders only when goodness is commanded. If there is a disagreement, then reference the Quran and prophetic literature. The idea is that doing this is better than relying entirely on human intellect. In Tafsīr al-Wasīṭ by Zuḥaylī, he explains that people should obey those in authority only if they are ruling with righteousness. Outside of that, a leader loses their authority.

The power to keep leaders in check is given by Allah in the Quran. With help of the scholars, lay people learn how and according to what standard to assess a political party and/or a candidate. We are commanded by the Prophet ﷺ to, "Help your brother, whether he is an oppressor or he is an oppressed one.” When the people asked, "O Allah's Messenger ﷺ! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet ﷺ said, "By preventing him from oppressing others.⁶” If leaders need to be removed, he or she is to be removed. The Arab Revolution of 2011 was evidence of this. In the United States, voters vote them out. May Allah protect us from needing to have our political revolution.

The timeless question of an end justifying a mean or vice versa, has been asked often. In Islam, both need to be justified. Whereever one finds themself in the acceptable realm of Islam, virtues play an essential role in life. Prior to social interactions, ask yourself where are you with your relationship with Allah? I spoke about this in the first part of the series, where I focused on tawhīd and ‘ubūdīya. To recap, tawhīd is the supporting pillar, the foundation of what it means to be Muslim, and ‘ubūdīya is the engine that brings us and keeps us there. When it comes time to consider running for a position, you must ask how much of these two concepts is alive in you? Has your tawhīd-centered lifestyle been transformational? Dr. Sherman Jackson shared in a small public gathering once that if we want to change the world, we need to be doing tahajjud (night prayers), even if just a little. Simultaneously, our ‘ubūdīya is improved, which strengthens our tawhīd. Virtues make the heart beautiful. They become the lens through which we examine the world and decide on things. Are we prudent in decision making? Do we have wisdom to make the best? Even with the status, how humble are our leaders? Where is the diligence? How is this applied from our leaders? May Allah bless them with these virtues and more and live by them.

POLITICAL PARTIES AND CANDIDATES

A particular party will vary in approach and thought. The spark for this series of articles was learning about how the neoconservatives were birthed, where some transitioned from the Democratic party to the Republican Party. There are opposing sides within the Republican Party when it comes to former President Donald Trump. We must avoid the mistake of using the dominant message of the party as the measuring stick for where we stand as Muslims. We are blessed that a political framework was born in the later part of prophethood. What can be incorporated from it? In this section, I hope to share a few aspects to consider.

When a person elects to run for a position, then there is a standard we should hold them to. There is a narration from the Prophet Muhammad ﷺ that states leaders are a reflection of society⁷. We should be careful who we put into office. Just to get this out of the way, choosing the lesser of two evils is an option. Voting is a responsibility and a right, at least for Americans, that should not be taken lightly. This was highlighted when the referendum in England took place a few years ago. Many people thought that England would never exit from the European Union⁸ and was frivolous with their vote. After the votes were counted, it was decided to exit from the European Union. This is the vehicle for change, even within a party.

In late 2023, the masses have taken to the streets and protested about the Israeli response to the Hamas attack. As a result, Saudi Arabia paused their endeavor to normalize relations with Israel. The Democratic party has reassessed its foreign policy plans. The Socialists of America have split in deep areas, some keeping to socialist ideas and others keeping to the political status quo. ibn Rushd writes about the modes of virtue: theoretical, deliberative, moral, and technical. These are only maintained through association even if it is political. The three main virtues he highlights are wisdom, courage, and temperance. Majid Fakhry writes that “a person is wise to the extent his rational part rules the passionate and the concupiscent parts, courageous to the extent his passionate part is subordinate to the rational and is exercised in the right measure and at the right time⁹.” Justice can be seen as the penultimate virtue. He takes from Plato’s Republic, where “justice in the soul of each individual consists in ‘every one of its parts doing only what it has to do in the appropriate measure and at the appropriate time.’ This is possibly only if reason is allowed to rule over the two other powers of the soul, or the corresponding parts of the state¹⁰.” Justice is the balance of all virtues. When you have justice residing in your heart, you are able to see it in the world and the leaders therein. Before becoming a candidate, each person ideally is going through a process of self-purification, as mentioned in the first part of this series. It is something to return to often.

UNITY THROUGH POLITICS?

Can unity even be achieved through politics? That is difficult to answer. I initially was surprised when I learned that 35% of Muslims voted for President Trump in 2020¹¹. There are some divisions that may never be reconciled. Unity in Islam does not mean uniformity. Throughout Islamic history, there have been multiple caliphs in one time. The previous article elaborated unity in the Muslim world. It was not always done in the political arena or city hall. Having elected leaders is important to speak for us as Muslims or any group for that matter. They are there to ensure that laws do not impede the daily lives of their constituents. There are ideal exemplars of leadership. One of the most notable is the companion Abdullah bin Abu Quhafah ‘Uthmān bin ‘Āmir Al Qurashī Al Taymī, better known as Abu Bakr al-Siddīq. His sermon after being chosen is concise and an example to follow whether we work in City Hall or otherwise.

O people, I swear by Allah that I never coveted the caliphate either by day or by night, nor had I any inclination towards it. I never prayed to God openly or in secrecy to confer the office on me. I merely accepted this office lest some mischief might arise at this critical juncture in the history of the Muslims and thereby adversely affect the interests of Islam. In fact a big task has been assigned to me which is beyond my power to fulfil except with the help of the Almighty Allah and your whole hearted cooperation. I wished to see the strongest of men in my place this day. Now, it is beyond doubt that I have been elected your Amir, although I am not better than you. Help me, if I am in the right; set me right if I am in the wrong. Truth is a trust; falsehood is a treason. The weak among you will be strong with me till, God willing, his rights have been vindicated; and the strong among you shall be weak with me till, if the Lord wills, I have taken what is due from him. Obey me as long as I obey Allah and His Prophet, when I disobey Him and His Prophet, then obey me not. And now rise for prayers; may God have mercy on you.¹²

CONCLUSION

Attaining a political position should not be the endgame. This has become detriment to Muslims because we tend to cater strictly for the photo opportunity and not much deeper. The purpose gets muddled. Unfortunately, we have seen Muslim congressional representatives make questionable decisions over the years. May Allah guide them and forgive them for any mistakes. There is also the issue of money and lobbyists and a sleuth of other things. This may call for a fifth part or something separate. In hardship, we find people shining. Something dynamic happens when people come together to form a family. You really know what it is like to be human. When families come together to form a society, leadership and guidance is necessary. This is one of the reasons why prophets were sent to society. In whatever position we occupy, whether a butcher, baker, or candlestick maker, we must be the best Muslims that we can be. The Companions came together under the Muhammadan way. Even when they fought each other, it was done in the best of ways. It was that Muhammadan way that kept them together. Be Muhammadan.

1. Heywood, A. (2014). Political ideologies: An Introduction (5th ed.). Palgrave Macmillan. pg. 91.

2. U.S. Department of State. (2022, June 6). U.S. relations with Morocco - United States Department of State. U.S. Department of State. https://www.state.gov/u-s-relations-with-morocco.

3. Spellberg, D. A. (2014). Thomas Jefferson’s Qur’an: Islam and the founders. Vintage Books. pg. 106.

4. Ibid. pg. 183.

5. Mansoor, S. (2022, November 11). Record number of Muslims won office in U.S. midterms. Time. https://time.com/6232719/muslim-americans-midterms-2022/

6. Sahih al-Bukhari 2444: Book 46, Hadith 5

7. Bayhaqi (Mishkat, Chapter on Leadership, Hadith no. 3717

8. John, T. (2016, June 24). Brexit: These voters think they have made a horrible mistake. Time. https://time.com/4381464/vote-leave-regret-referendum/

9. Fakhry, M. (1994). Ethical theories in Islam. E J Brill. pg. 89

10. Ibid.

11. Fadel, L. (2020, December 4). Majority of Muslims voted for Biden, but Trump got more support than he did in 2016. NPR. https://www.npr.org/2020/12/04/942262760/majority-of-muslims-voted-for-biden-but-trump-got-more-not-less-support

12. Alim. (n.d.). Successor to the holy prophet - inaugural address of Abu Bakr. Islamic History of Khalifa Abu Bakr | Successor to the Holy Prophet - Inaugural Address of Abu Bakr. https://www.alim.org/history/khaleefa/aboobacker/7/5/