THE ISLAMIC POLITICAL SYSTEM AND
THE POLITICAL FUTURE OF NIGERIA - 4
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[ Uncomfortable Truth ]
[Islamic System ] GUIDING PRINCIPLES Discussion on the guiding principles of the Islamic political system is particularly important for they largely determine the operation of the system and guarantee the achievements of its objectives. But constraints of time have made this impossible for the time being. What time seems to permit is the mere mention of them and perhaps some hurried and sketchy comments. 1. Basis of "Citizenship" Having erected a state on ideological foundations, to the exclusion of territorial or ethnic consideration, membership of the state is determined by the acceptance of the belief system and its ideological foundations. People outside the belief system can still be members if they enter into and maintain a truce with the state. Dr. Tukur’s comparison of the basis of community identity between the Sokoto Caliphate and contemporary Nigeria may further elucidate the point: “The basis of solidarity or identity in the caliphate was, therefore, brotherhood in Islam. It had nothing to do with ethnicity or territorial nationalism. Now, a cardinal feature of identity for contemporary Nigeria is of course, the latter. Once a person or group lives within the land demarcated by an imaginary line agreed upon by the colonial powers and accepted by their Nigerian inheritors he or they become automatically a member of the Nigerian political. community. Outside that and the obligation to obey the laws for the time being promulgated by the competent authorities of the Nigerian State, a citizen can believe in anything.” 2. Shura or Consultation Shura or Consultation in the Islamic political system is so central and fundamental that without it the whole political process is rendered null and void and of no effect. It drives its strength from the injunction of the Our’an "Their the believers) communal business (amr) is to be (transacted in) consultation among themselves." (Q. 42:38). The force of this injunction was such that even the Prophet with his special position and direct access to Allah the Most High, did consult his companions on such matters which affect the community. The injunction like Asad observes “is so comprehensive that it reaches out into almost every department of political life, and it is so self expressive and unequivocal that; no attempt at arbitrary interpretation can change its purpose.” It can take the shape of a Majlis ash‑shura, an elective assembly chosen by the community or an electoral college, as circumstances may dictate and the community consent. Whatever shape it takes, it has to be composed of knowledgeable men of honour and probity for it is not so much the will of the people they represent like the will of Allah. Lest this should be confused with Western democracy, the
salient features of both need to be delineated. "The idea of consultation
in the caliph polity" writes Dr. Tukur,“was essentially that of having
recourse to the views of knowledgeable people who have no vested interests to
protect. Because of their lack of interest they could be relied upon to take an
impartial view of things and to be concerned only with the real interests of
the community. Thus both because of their learning and piety and their lack of
material interest in the questions at
issue the quality of consultation is bound to be much superior to type obtained
through the manipulative processes of head counting democracies.” On the other
hand, consultation in western democracy is simply a big fraud. "This is
because" writes Dr. Tukur “the political parties and the communications media are controlled by powerful interests which never hesitate to suppress views which are inimical to their designs. In this way the public is manipulated to express precisely those views which influential groups wish to have adopted. At elections or in debate on major policy issues, much effort is expanded in persuading the masses that they are actually being consulted and that their wishes are infact reflected in government policies. What actually happens though is that much of life, including the thought process of the people, is stage‑managed by opinion leaders and molders. In the end, therefore, no real consultation takes place because it is easy for the inert and ignorant masses to be cajoled into accepting policies which are in actual fact not in keeping with their interests and which only cater for the welfare of the professional and commercial groups…” 3. Appointments In the Islamic Political System all appointments to position of responsibility are never given to those who aspire to them, much less those who openly hanker after them. Infact Shehu Uthman Dan Fodio in his Bayan rates this principle as the first. ‘Know that the principles of the emirate.’ the Shehu wrote, ‘according to Diya al‑Khulafa. are five: first that the emirate be not given to one who aspires to it, because of the tradition related by al‑Bukhari “We do not give charge of this affair of ours to one who seeks after it.” ’ The reason is perhaps very obvious, people who aspire to posts either fail to appreciate the weight of responsibility it entails or have some sinister motives other than discharging the obligations of the trust. As Sultan Muhammad Bello had occasion to explain: “Know also that that most of the evil that befalls the state comes from the appointment of officers who are anxious to have the appointment because none would be keen on such but a thief in the garb of a hermit and a fox in the guise of a pious worshipper, someone who is keen in the collection of money, sacrificing for such his religion and integrity; all his endeavours are for the fruits of this world, not portraying zeal and honesty, and that is the very sign of treachery. Such a person would enslave the slaves of Allah and use their wealth for his own ends; Once the rights of the Muslims are usurped and their wealth unjustly taken, their souls are corrupted, their obedience diminishes, the affairs of the state become shaky and corruption pervades the state. Al‑Malmun also said: "Whenever I was faced with a problem in my realm I found out that the cause was the injustice of the governors". Umar b. al‑Khattab, may Allah be pleased with him also, when dispatching officers used to make four conditions: that they should not ride. USMAN M. BUGAJE |
