This excerpt is taken from Sheikh Irshad Ullah Maan's book The Search for Truth.
Democracy means a system of government in which the political party holding the majority of the people's elected representatives runs the government and is accountable to the people. The ancient Greek historian Herodotus defined democracy in these words: It is a form of government in which ruling powers are not legally held by a single group or several groups of the people, but collectively belong to all members of society. Former American President Abraham Lincoln defined democracy in these words: Government of the people, by the people, and for the people.
Abraham Lincoln's definition of democracy is considered comprehensive and accurate. In this definition, the people hold a central position, meaning that government by the people implies that the supreme power belongs to the people, and government through the people means that the people are not only theoretically the owners of the supreme power but also practically govern themselves. That is, they entrust the reins of government to such representatives whom they can hold accountable and, if necessary, remove from power. For the people, government means that the government is for the people, and its purpose is, without exception, the protection of public interest.
As far as the origin of democracy is concerned, regardless of the fundamental differences in modern democracy, its concept was also found in the city-states of ancient Greece, but the formal development of democracy in the world was facilitated after the world wars. Especially the conditions created by the Second World War led to the promotion of democracy, when the aggression of Japan, Germany, and Italy was defeated, and the empires and imperialism of Britain, France, and the Netherlands were also struck. Consequently, the subjugated nations of these countries also gained freedom and began to follow the path of democracy. Most Islamic countries also adopted democratic procedures after gaining independence. Similarly, in Pakistan, democratic principles have been adopted as a political system, and in fact, the first clause of all constitutions of Pakistan has always been that "The State of Pakistan shall be a Federal Republic, to be known as the Islamic Republic of Pakistan."
Most of the political and religious leaders in our country have also emphasized the promotion of democratic values. Some intellectuals even consider democracy to be exactly in accordance with the Islamic consultative system, although there is a clear contradiction between the fundamental principles of democracy and Islamic teachings. Below are some prominent aspects of the contradictions found between Islamic teachings and the principles of democracy.
In a democratic system of government, it is fundamentally accepted that the ultimate authority or final decision rests with the people. That is, the supreme power belongs to the people. However, from the Islamic perspective, the supreme authority belongs neither to the people, nor to the head of state, nor to any family or institution, but the supreme authority belongs to Allah Almighty. It is stated in the Quran: [فَسُبۡحٰنَ الَّذِیۡ بِیَدِہٖ مَلَکُوۡتُ کُلِّ شَیۡءٍ وَّ اِلَیۡہِ تُرۡجَعُوۡنَ]
Exalted is He in whose hand is dominion, and He is over all things competent.
Reference: (Yaseen:83)
[وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَ الۡاَرۡضَ ۚ وَ لَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَ ہُوَ الۡعَلِیُّ الۡعَظِیۡمُ]
His Kursi extends over the heavens and the earth, and their preservation tires Him not.
Reference: (Al-Baqarah:255)
[الَّذِیۡ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَمۡ یَتَّخِذۡ وَلَدًا وَّ لَمۡ یَکُنۡ لَّہٗ شَرِیۡکٌ فِی الۡمُلۡکِ]
He is the One for whom the dominion of the heavens and the earth belongs, and who has not taken a son, and with whom there is no partner in sovereignty.
Reference: (Al-Furqan:2)
[لَا یُسۡـَٔلُ عَمَّا یَفۡعَلُ وَ ہُمۡ یُسۡـَٔلُوۡنَ]
He is not answerable for what He does, while all are answerable to Him.
Reference: (Al-Anbiya:23)
[وَ اللّٰہُ یَحۡکُمُ لَا مُعَقِّبَ لِحُکۡمِہٖ]
Allah commands as He wills; no one can reverse His decision.
Reference: (Ar-Ra'd:41)
[وَ مَا کَانَ اللّٰہُ لِیُعۡجِزَہٗ مِنۡ شَیۡءٍ فِی السَّمٰوٰتِ وَ لَا فِی الۡاَرۡضِ ؕ اِنَّہٗ کَانَ عَلِیۡمًا قَدِیۡرًا]
And it is not that anything in the heavens or the earth can overpower Him; He is the All-Knowing, All-Powerful.
Reference: (Fatir:44)
[وَ اِلَی اللّٰہِ عَاقِبَۃُ الۡاُمُوۡرِ]
And the outcome of all matters is with Allah.
Reference: (Luqman:22)
[رَّبِّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا الرَّحۡمٰنِ لَا یَمۡلِکُوۡنَ مِنۡہُ خِطَابًا]
He is the Owner of the heavens and the earth and all that is between them, the Most Merciful; no one will have the power to speak before Him.
Reference: (An-Naba:37)
[وَّ لَا یُشۡرِکُ فِیۡ حُکۡمِہٖۤ اَحَدًا]
And He does not share His command (judgment) with anyone.
Reference: (Al-Kahf:26)
[وَ لِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا ۫ وَ اِلَیۡہِ الۡمَصِیۡرُ]
And the dominion of the heavens and the earth and all that is between them belongs to Allah alone, and to Him all will return.
Reference: (Al-Ma'idah:18)
These verses make it clear that Allah Almighty's authority is not in a limited or figurative sense, but in its full meaning and complete concept, it is the true supreme authority. In fact, the name of supreme authority, if found anywhere, is only found in the kingdom of Allah Almighty. Apart from this, wherever its existence is claimed, whether it is the person of a king or dictator, or a class, group, or family, or a nation, it does not actually possess supreme authority because supreme authority is not called that government which is a gift, which is sometimes given and sometimes taken away, which can be threatened by another power, whose establishment and survival are temporary or momentary, and whose sphere of authority is limited by many other conflicting forces. It is also necessary to express here that the Islamic concept of supreme authority is a religious belief and cannot be examined by scientific, logical, or rational principles and arguments. Moreover, the current discussion of supreme authority is a modern discussion that formally emerged after the French Revolution.
The most prominent principle of democracy is that decisions in every matter are made based on majority opinion, even if they are wrong. In other words, in democracy, the measure of distinguishing between right and wrong is also the decision of the majority. However, in contrast, Islamic teachings declare the decision of the majority in distinguishing between right and wrong as misguided. Allah Almighty says: [وَ اِنۡ تُطِعۡ اَکۡثَرَ مَنۡ فِی الۡاَرۡضِ یُضِلُّوۡکَ عَنۡ سَبِیۡلِ اللّٰہِ ؕ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَ اِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ]
And O Prophet (ﷺ)! If you obey the majority of those on earth, they will mislead you from the way of Allah. They follow nothing but conjecture and guesswork.
Reference: (Al-An'am:116)
Therefore, in Islamic teachings, general ijtihad decisions are not based on majority opinion but on the strength of evidence. In the era of the Prophet and the era of the Rightly Guided Caliphs, there are examples where consensus was reached based on the opinion of just one person due to the strength of their argument. Some of these examples are as follows:
[1] The Messenger of Allah ﷺ decided to camp at a specific place during the Battle of Badr. Upon this, a companion, Sayyiduna Habbab bin Mundhir رضي الله عنه, asked: O Messenger of Allah (ﷺ)! Is this decision to camp here based on divine revelation or is it your personal decision? The Messenger of Allah ﷺ replied: This is my personal decision. Then Sayyiduna Habbab bin Mundhir رضي الله عنه advised that this place is unsuitable, and suggested moving the army to such and such place so that the Muslims could easily access water. The Messenger of Allah ﷺ liked this advice and accepted it.
Reference: Mustadrak Hakim: 3/326, 327, New Edition: 3/382, Hadith: 5801 and its chain is weak
[2] After the Battle of Badr, the Messenger of Allah ﷺ consulted the companions رضي الله عنهم regarding the prisoners of war. Sayyiduna Abu Bakr Siddiq رضي الله عنه gave the opinion that they should be released upon ransom. The Messenger of Allah ﷺ liked this opinion and released all of them upon receiving ransom.
Reference: Muslim, Book of Jihad and Expeditions, Chapter on the Support by Angels in the Battle of Badr... etc: 1763
[3] During the Battle of the Trench, the Prophet Muhammad ﷺ consulted the Companions. Sayyiduna Salman al-Farsi رضي الله عنه, who was from Iran, suggested digging a trench around Medina, and the Prophet ﷺ accepted this advice.
[4] The second Caliph, Sayyiduna Umar Farooq رضي الله عنه, consulted the Companions regarding the punishment for drinking alcohol. Sayyiduna Ali رضي الله عنه said: In my opinion, the punishment for a drinker should be the same lashes. Because when a person drinks alcohol, he becomes intoxicated, and when intoxicated, he speaks nonsense and slanders. Sayyiduna Umar Farooq رضي الله عنه accepted this advice and fixed the punishment for drinking alcohol as eighty lashes.
Reference: Al-Muwatta of Imam Malik, Book of Drinks, Chapter on the Punishment for Alcohol: 2, its chain of narration is disconnected
The purpose of these arguments is not to imply that the opinion of the majority is ignored everywhere in Islam; rather, the Messenger of Allah ﷺ sometimes accepted the decision of the majority. For example, during the Battle of Uhud, the Messenger of Allah ﷺ consulted his companions, may Allah be pleased with them, whether to fight while staying inside the city or to go out and fight. Most of them, especially those who had not participated in the Battle of Badr, advised going out. The Messenger of Allah ﷺ accepted their opinion, even though he ﷺ wanted to fight while staying inside the city. Thus, Islamic Shariah has neither accepted the majority opinion as proof and evidence everywhere nor has it deprived it of that status in every situation; in some cases, it has accepted it as proof, and in others, it has rejected it as proof and evidence. The main function of the Shura council is to advise the leader, but it is the leader’s responsibility to turn the proposals into law. This is also proven by the following verse from Surah Al-Imran:
[وَ شَاوِرۡہُمۡ فِی الۡاَمۡرِ ۚ فَاِذَا عَزَمۡتَ فَتَوَکَّلۡ عَلَی اللّٰہِ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُتَوَکِّلِیۡنَ]
And (O Prophet!) consult them in the affairs of religion. Then when you have firmly decided, put your trust in Allah. Indeed, Allah loves those who put their trust (in Him).
Reference: (Al Imran:159)
This verse clearly shows that after consultation, giving preference to one side and making a decision depends solely on the opinion of the leader of the assembly. The leader, based on his honesty and understanding, will implement the opinion he considers most correct. Therefore, in the Islamic consultative system, because the leader of the time has the final authority to decide, there remains no possibility of factionalism within the consultative assembly. There is only one indivisible group which uniquely acts simultaneously as both the opposition and the ruling party, and its sole purpose is to establish Allah’s government on Allah’s earth. In this regard, the Shura is bound by the law of Allah Almighty. No proposal can be presented in the consultative assembly that contradicts any Islamic law. The consultative assembly can deliberate on what the correct meaning of the text is and how to implement it, but it cannot consult on any matter whose decision has already been made by Allah and His Messenger ﷺ.
This can also be proven from the conduct of the first Caliph, Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him), which he adopted in the matter of those who denied Zakat and Salah. He did not resort to consultation because he had the command of the Messenger of Allah ﷺ regarding these people. The saying of the Messenger of Allah ﷺ in this regard is: Whoever changes his religion, kill him. Accordingly, Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him) waged jihad against those who denied Zakat and Salah.
In democracy, a woman can become the head of the country or hold a similar high position, and in every case, her testimony is considered equal to that of a man. But in the light of Islamic teachings, it is established that no woman can become the head of state nor hold such a high position. Allah Almighty has said: [اَلرِّجَالُ قَوّٰمُوۡنَ عَلَی النِّسَآءِ]
Men are the protectors and maintainers of women.
Reference: (An-Nisa:34)
In Sahih Bukhari, it is narrated from Sayyiduna Abu Bakrah Nafi' bin Al-Harith رضي الله عنه that when the Messenger of Allah ﷺ heard the news that the people of Persia (Iranians) had made the daughter of Khosrow their ruler, he ﷺ said: That nation can never prosper which entrusts its affairs to a woman.
Reference: Bukhari, Kitab Al-Maghazi, Bab Kitabat An-Nabi ﷺ Ila Khosrow wa Qaisar: 4425
The above-mentioned Sharia texts indicate that positions of responsibility in the state, whether presidency, ministry, or membership of the Shura Council, cannot be entrusted to women.
Reference: (Islamic State by Syed Abul A'la Maududi)
Similarly, in the Islamic law of testimony, the number of witnesses varies according to the nature of the cases; for example, four male witnesses are required for proving adultery.
Reference: (An-Nur:13, An-Nisa:15)
In cases of Qisas, murder, and criminal cases, "there shall be two male witnesses," because generally, the testimony of a woman is not accepted in such cases. However, in ordinary cases, the testimony of one man and two women can be accepted, because in the Quran and Sunnah, the testimony of a woman is considered half that of a man.
Reference: Bukhari, Book of Testimonies, Chapter on the Testimony of Women: 2658
But in matters that men cannot be informed about, the testimony of women is accepted; for example, in the matter of breastfeeding (nursing, milk kinship), the testimony of only one woman may be sufficient.
Reference: Bukhari, Book of Marriage, Chapter on the Testimony of the Wet Nurse: 5104
In such matters, consultation with women can also be taken; the second Caliph, Sayyiduna Umar Farooq رضي الله عنه, used to consult women as well.
Reference: (Tafseer Mazhari, Hashiya Al Imran)
In democracy, the vote of every adult man and woman is considered equal, and similarly, in legislative assemblies, the opinion of every member is generally regarded as equally important, whether they are believers or polytheists and disbelievers, scholars or ignorant. However, the Shariah texts do not consider believers and polytheists, scholars and ignorant, pious and wicked or sinful as equal or the same. Observe the testimony of the Quran:
[اَفَمَنۡ کَانَ مُؤۡمِنًا کَمَنۡ کَانَ فَاسِقًا ؕؔ لَا یَسۡتَوٗنَ]
Can the one who is a believer be like the one who is a sinner? They cannot be equal.
Reference: (As-Sajdah:18)
[قُلۡ ہَلۡ یَسۡتَوِی الَّذِیۡنَ یَعۡلَمُوۡنَ وَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ]
(O Prophet!) Ask them! Can those who have knowledge and those who do not have knowledge be equal?
Reference: (Az-Zumar:9)
[قُلۡ لَّا یَسۡتَوِی الۡخَبِیۡثُ وَ الطَّیِّبُ وَ لَوۡ اَعۡجَبَکَ کَثۡرَۃُ الۡخَبِیۡثِ]
(O Prophet!) Say that impure and pure things cannot be equal, even if the abundance of impure things pleases you.
Reference: (Al-Ma'idah:100)
[اَمۡ حَسِبَ الَّذِیۡنَ اجۡتَرَحُوا السَّیِّاٰتِ اَنۡ نَّجۡعَلَہُمۡ کَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ ۙ سَوَآءً مَّحۡیَاہُمۡ وَ مَمَاتُہُمۡ ؕ سَآءَ مَا یَحۡکُمُوۡنَ]
Do those who do evil deeds think that We will make them like those who have believed and done righteous deeds, so that their life and death will be the same? What a great judgment they make.
Reference: (Al-Jathiyah:21)
[وَ مَا یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ ۬ۙ وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ لَا الۡمُسِیۡٓءُ ؕ قَلِیۡلًا مَّا تَتَذَکَّرُوۡنَ]
And the blind and the seeing are not equal, nor are those who believe and do righteous deeds equal to the wicked. (The reality is that) very few reflect.
Reference: (Al-Mu’min:58)
[اَمۡ نَجۡعَلُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ کَالۡمُفۡسِدِیۡنَ فِی الۡاَرۡضِ ۫ اَمۡ نَجۡعَلُ الۡمُتَّقِیۡنَ کَالۡفُجَّارِ]
Shall We make those who have believed and done righteous deeds like the corrupters in the land? Shall We make the righteous like the wicked?
Reference: (Sad:28)
The saying of the Messenger of Allah ﷺ is also the same: The person who is greatest and superior in the sight of Allah is the one who fears Allah, that is, the pious and God-fearing.
Reference: Bukhari, Book of Tafsir, Chapter ﴿Indeed in Yusuf and his brothers are signs for those who ask﴾: 4689], [Muslim, Book of Virtues, Chapter on the Virtues of Yusuf (peace be upon him): 2378
He ﷺ further said: The people among you who were better in the age of ignorance are also better among you in the age of Islam, provided they understand the religion.
Reference: Bukhari, Book of Tafsir, Chapter ﴿Indeed in Yusuf and his brothers are signs for those who ask﴾: 4689], [Muslim, Book of Virtues, Chapter on the Virtues of Yusuf (peace be upon him): 2378
That is why, in the early centuries, members of the Shura council were generally chosen from those who were known to be scholars and pious. The second Caliph, Sayyiduna Umar Farooq رضي الله عنه, said in a sermon during the Battle of Qadisiyyah: It is obligatory upon Muslims that their affairs be conducted with the consultation of those who possess insight. The common people are subject to the person they have appointed as the ruler, and the ruler is subject to those who possess insight. Therefore, everyone must follow them.
Reference: (Tarikh Tabarani:3/ 481)
Sayyiduna Ali ibn Abi Talib رضي الله عنه also said on one occasion: One should gather pious (devout, God-fearing) people and consult with them.
Reference: (Ruh al-Ma'ani fi Tafsir al-Qur'an. Surah Ash-Shura under verse:38), (Jami' Bayan al-'Ilm wa Fadlih:2/ 853, Hadith:1612)
Generally, in a democratic state, there are multiple political parties. Each party has its own ideology and presents its own manifesto to the public, but in Islam, only one group exists among Muslims, because the Quran divides all humanity into two groups. One is Muslim and the other is disbeliever, and all Muslims belong to one Ummah (community). It is stated:
[ہُوَ الَّذِیۡ خَلَقَکُمۡ فَمِنۡکُمۡ کَافِرٌ وَّ مِنۡکُمۡ مُّؤۡمِنٌ ؕ وَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ]
It is He who created you; then some of you are disbelievers and some are believers. And Allah is seeing of what you do.
Reference: (At-Taghabun: 2)
[اِنَّ ہٰذِہٖۤ اُمَّتُکُمۡ اُمَّۃً وَّاحِدَۃً ۫ۖ وَّ اَنَا رَبُّکُمۡ فَاعۡبُدُوۡنِ]،[وَ تَقَطَّعُوۡۤا اَمۡرَہُمۡ بَیۡنَہُمۡ ؕ کُلٌّ اِلَیۡنَا رٰجِعُوۡنَ]
[Indeed, this is your Ummah, one Ummah, and I am your Lord, so worship Me.] [And they differed among themselves, but all will return to Us.]
Reference: (Al-Anbiya: 92, 93)
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ حَقَّ تُقٰتِہٖ وَ لَا تَمُوۡتُنَّ اِلَّا وَ اَنۡتُمۡ مُّسۡلِمُوۡنَ]،[وَ اعۡتَصِمُوۡا بِحَبۡلِ اللّٰہِ جَمِیۡعًا وَّ لَا تَفَرَّقُوۡا]
[O you who have believed, fear Allah as He should be feared and do not die except as Muslims.] [And hold firmly to the rope of Allah all together and do not become divided.]
Reference: (Aal Imran: 102-103)
In the sayings of the Prophet ﷺ, forming any group other than the Islamic group is strongly disliked and considered rebellion:
[1] Whoever leaves the obedience of the leader and separates from the Islamic group and dies in that state, his death will be the death of ignorance (Jahiliyyah).
Reference: Muslim, Book of Leadership, Chapter on the obligation to adhere to the Muslim community during the appearance of trials in all circumstances... etc: 1848
[2] Soon various kinds of evil and seditions will arise, so whoever creates division in the unity and cohesion of this Ummah and breaks the gathering of the united Ummah, cut off his neck with the sword, no matter who he is.
Reference: Muslim, Book of Leadership, Chapter on the ruling concerning one who divides the affairs of the Muslims while they are united: 1852
[3] Whoever comes to you and claims rebellion against the Imam of the time, and the condition is that you all are united in obedience to one leader and one Caliph, and he intends to break your unity or wants to divide your group, then kill him.
Reference: Muslim, Book of Leadership, Chapter on the ruling concerning one who divides the affairs of the Muslims while they are united: 60/1852
[4] In another hadith, it is narrated from Sayyiduna Hudhaifa bin Yaman رضي الله عنه that when he asked the Messenger of Allah ﷺ what he should do if he lived in a time when Muslims were in a state of evil (i.e., division, sedition, and corruption), the Messenger of Allah ﷺ said: You should stay with the Muslim community and their Imam. I asked, "What if they have no companionship and no Imam?" He said: You should separate yourself from the sects, even if you have to cling to the root of a tree until death comes to you, but remain in that state.
Reference: Bukhari, Book of Tribulations, Chapter: What to do if there is no Jama'ah: 7084
Among the arguments presented in favor of the existence of political parties in Islam, special emphasis is placed on the events of discord, civil war, and division that occurred during the caliphate of Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him) and after the caliphate of Sayyiduna Amir Muawiya (may Allah be pleased with him). However, these mentioned periods of Islamic history are not considered exemplary eras; rather, hadith scholars have mentioned these periods in ،،کتاب الفتن،،.
Reference: (Kitab al-Fitan, Bukhari and Muslim, etc.)
From this perspective, this argument does not hold weight in favor of the existence of political parties, and thus it cannot be used as a basis for the existence of political parties in Islam. In light of the above-mentioned Shariah texts, it becomes clear that the entire Muslim Ummah is one single group, and its sole manifesto is the implementation of Shariah.In a democracy, political leaders and political parties desire to gain power, so they participate in elections and ask the public for votes in their gatherings, in order to win the elections and obtain government or any governmental position. However, Islamic teachings prohibit the desire for government and power, and similarly, it is not permissible to appoint those individuals to any position who are greedy for such posts. Regarding this, the sayings of the Messenger of Allah ﷺ are: Abdul Rahman bin Samrah (may Allah be pleased with him) says that the Messenger of Allah ﷺ said to me: Do not desire leadership and government, because if you get the government by asking, you will be entrusted with it, and if you get it without asking, then Allah will help you.
Reference: Bukhari, Book of Judgments, Chapter: Whoever does not ask for leadership ...... etc.: 7146
We do not appoint as a ruler one who requests it or is greedy for it.
Reference: Bukhari, Book of Judgments, Chapter: What is disliked about greed for leadership: 7149
In a democratic government, minorities can be made members of legislative assemblies. Similarly, they can also be appointed to key and important positions such as ministers, judges, and commanders. However, in an Islamic government, a non-Muslim cannot be eligible for such key positions where they participate in the policy-making of the government, because an Islamic state is ideological in nature. Therefore, those who run it should be people who agree with its ideology.
Reference: (Islamic State by Syed Abul A'la Maududi: 486)
Allah Almighty commands the believers:
[لَا یَتَّخِذِ الۡمُؤۡمِنُوۡنَ الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۚ وَ مَنۡ یَّفۡعَلۡ ذٰلِکَ فَلَیۡسَ مِنَ اللّٰہِ فِیۡ شَیۡءٍ]
Believers should not take disbelievers as allies instead of believers; whoever does so has no connection with Allah.
Reference: (Al Imran: 28)
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا بِطَانَۃً مِّنۡ دُوۡنِکُمۡ لَا یَاۡلُوۡنَکُمۡ خَبَالًا ؕ وَدُّوۡا مَا عَنِتُّمۡ ۚ قَدۡ بَدَتِ الۡبَغۡضَآءُ مِنۡ اَفۡوَاہِہِمۡ ۚۖ وَ مَا تُخۡفِیۡ صُدُوۡرُہُمۡ اَکۡبَرُ ؕ قَدۡ بَیَّنَّا لَکُمُ الۡاٰیٰتِ اِنۡ کُنۡتُمۡ تَعۡقِلُوۡنَ]
O you who believe! Do not make a non-believer your confidant; these people do not fail in causing your harm (and creating discord) and wish that you suffer in any way. Their tongues have already shown enmity, and what is hidden in their hearts is far greater. We have explained Our verses clearly to you, if you have understanding.
Reference: (Al Imran:118)
[اِنۡ تَمۡسَسۡکُمۡ حَسَنَۃٌ تَسُؤۡہُمۡ ۫ وَ اِنۡ تُصِبۡکُمۡ سَیِّئَۃٌ یَّفۡرَحُوۡا بِہَا]
If you find comfort, it displeases them, and if you suffer harm, they rejoice.
Reference: (Al Imran:120)
[اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَہۡلِہَا]
(O Muslims!) Allah commands you to entrust trusts to those who are worthy of them.
Reference: (An-Nisa:58)
(That is) assign positions of responsibility to those who are qualified for those positions, who have full capability to bear the trust. Apart from key and important positions, other posts can be given to non-Muslims. Similarly, in matters related to dhimmis, consultation can also be taken from non-Muslims. Sayyiduna Umar Farooq رضي الله عنه always consulted them in matters related to dhimmis.
Reference: (الفاروق:283)
According to Imam Abu Hanifa, a non-Muslim can also be the judge of his co-religionists, but if a non-Muslim wants to have his case decided by a Muslim judge, he can do so.
Reference: (الأحكام السلطانية از الماوردی)
In an Islamic state, the government also has the responsibility to fully protect the lives, property, rights, and agreements made with non-Muslims within its territory. The Prophet Muhammad ﷺ said: Whoever kills a person under a covenant (i.e., a non-Muslim with whom a peace treaty has been made) will not even smell the fragrance of Paradise.
Reference: Bukhari, Book of Blood Money, Chapter: The Sin of Killing a Dhimmi Without Cause: 6914
The second Caliph, Umar Farooq رضي الله عنه, gave a detailed will for the person who would become Caliph after him at the time of his death. Its last sentence was: The covenants made with the Dhimmis should be fulfilled, they should be defended, and they should not be harmed beyond their capacity.
Reference: Bukhari, Book of Jihad and Expeditions, Chapter: Fighting for the People of Dhimma and Not Enslaving Them: 3052
In the early centuries, generally, the agreements that Muslims made with non-Muslims in the conquered lands included the following provisions: Arab rulers would protect the lives and property of the subjects in return for obedience and jizya (tax), and they would grant them religious freedom.
Reference: (The Preaching of Islam by T.W Arnold)
No dhimmi was forced to accept Islam. It is narrated by Sayyiduna Umar Farooq رضي الله عنه about his slave Wathiq al-Rumi that he always encouraged him towards Islam, but when he refused, Umar رضي الله عنه said: There is no compulsion in religion.
Reference: (كنز العمال في سنن الأقوال والأفعال: ج5)
When the time of the death of Razi Allah Anhu approached, he freed him and said, "Go wherever you wish." The famous historian and critic Arnold writes: If there were a few restrictions imposed on the Dhimmis, their purpose was only to prevent mutual strife among the followers of competing religions or to stop the religious fanaticism and prejudice that was undesirable for Muslims.
Reference: (The Preaching of Islam: 56)
A prominent principle of democracy is secularism, meaning the separation of religion and politics. According to this principle, the country does not have an official religion. However, citizens have religious freedom in their individual lives. But religion is not involved in collective, civilizational, and political matters. Today, almost all democracies in the world have included secularism in their constitutions.
Reference: (Islamic State by Gohar Rahman:81)
Contrary to the concept of democracy, Islamic teachings do not separate religion and politics; rather, the purpose of establishing a government is the implementation of Sharia. In other words, an Islamic government is the name of that group of Muslims who, by virtue of their legal entitlement, can enforce Islamic rulings with strength and authority.
Reference: (Islamic Political System by Muhammad Ishaq Siddiqui:89)
The duties of authority are briefly described in the Quran as follows:
[اَلَّذِیۡنَ اِنۡ مَّکَّنّٰہُمۡ فِی الۡاَرۡضِ اَقَامُوا الصَّلٰوۃَ وَ اٰتَوُا الزَّکٰوۃَ وَ اَمَرُوۡا بِالۡمَعۡرُوۡفِ وَ نَہَوۡا عَنِ الۡمُنۡکَرِ]
These are the people who, if We give them power in the land, establish prayer and give zakat, enjoin what is right and forbid what is wrong.
Reference: (Al-Hajj:41)
Most Muslim jurists have given significant importance to the religious duties among the caliph's responsibilities in their writings.
Reference: (Al-Ahkam al-Sultaniyyah by Al-Mawardi)
The responsibility for the honor and propagation of Islam is not only placed on those in power, but it is also obligatory upon all Muslims to sacrifice their personal interests for the elevation of Islam. Consider the Quranic evidence in this regard:
[قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَالُۨ اقۡتَرَفۡتُمُوۡہَا وَ تِجَارَۃٌ تَخۡشَوۡنَ کَسَادَہَا وَ مَسٰکِنُ تَرۡضَوۡنَہَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰہِ وَ رَسُوۡلِہٖ وَ جِہَادٍ فِیۡ سَبِیۡلِہٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ]
(O Prophet!) Say, if your fathers, your sons, your brothers, your wives, and your relatives, and the wealth you have earned, and your trade in which you fear a decline, and your dwellings which you love, are more beloved to you than Allah and His Messenger and striving in His cause, then wait until Allah brings His command. And Allah does not guide the defiantly disobedient people.
Reference: (At-Tawbah:24)
From the above evidence, it becomes absolutely clear that democracy is purely a non-Islamic ideology. There is an open contradiction and opposition between Islamic teachings and its principles, therefore it is not appropriate for Muslims to adopt any non-Islamic and tyrannical system or to cooperate in its establishment and strengthening against Islamic teachings and values. Allah the Exalted says:
[ثُمَّ جَعَلۡنٰکَ عَلٰی شَرِیۡعَۃٍ مِّنَ الۡاَمۡرِ فَاتَّبِعۡہَا وَ لَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ]،[اِنَّہُمۡ لَنۡ یُّغۡنُوۡا عَنۡکَ مِنَ اللّٰہِ شَیۡئًا ؕ وَ اِنَّ الظّٰلِمِیۡنَ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۚ وَ اللّٰہُ وَلِیُّ الۡمُتَّقِیۡنَ]،[ہٰذَا بَصَآئِرُ لِلنَّاسِ وَ ہُدًی وَّ رَحۡمَۃٌ لِّقَوۡمٍ یُّوۡقِنُوۡنَ]
[Then We have set you (O Muhammad) on a clear way of religion, so follow it and do not follow the desires of those who do not know. Indeed, they will never avail you against Allah at all. Indeed, the wrongdoers are allies of one another, but Allah is the ally of the righteous. These are clear verses for people of understanding and guidance and mercy for those who believe.]
Reference: (Al-Jathiyah:18-20)
