Democracy In Islam by Sayed Khatab, Gary D. Bouma

By Sayed Khatab, Gary D. Bouma

Challenging the view of Islamic extremists and critics of Islam, this ebook explores the very topical factor of Islam’s compatibility with democracy. It examines:

  • principles of Islam's political thought and the concept of democracy therein
  • the concept of democracy in medieval and glossy Muslim proposal
  • Islam and human rights
  • the contribution of Islamic felony rules to eu criminal philosophy and law.

The booklet addresses the urgent desire for a scientific express of an Islamic politics of human rights and democracy grounded within the Qur’an. The West wonders approximately Islam and human rights, and its personal skill to include Muslim minority groups. Many Muslims additionally search to discover inside Islam aid resource for democratic governance and human rights.

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88 Similarly, Abu Bakr nominated one person (‘Umar) to succeed him in the office, but his doing so did not compel the assent of the people, and they would have been within their rights to reject ‘Umar, but the people swore allegiance to him. Likewise, ‘Umar nominated a council of six persons who were to choose one of their numbers and present him to the people. Those six were the most prominent members of the community. Among them was ‘Ali the cousin and paternal nephew of Muhammad. The people, however, were not obliged to choose one of those six, but elected ‘Uthman and swore allegiance to him.

In Islam, the first of the means that enables humans and provides them with a livelihood is work. Overall, Islamic Law provides social securities. 103 The ruler therefore has no rights that do not belong to an individual Muslim except for obedience to his command, advice and assistance in enforcing the shari‘ah. The Prophet was not only a ruler, but also the one who brought the shari‘ah and set the legal limits for the ruler within the sphere of the rights that Islam gives him, and his successors followed his prescriptions.

8 Like al-Mawardi, Locke says in Axiom: ‘God . . 9 As to reason, human intellect, rationalism and free choice are the principal features of democracy as well as of Islamic social order, since the Qur’an demands of its readers to learn and to hear, to listen and to see, and to think and meditate before they decide. It communicates with the readers and guides them to these steps in a directive style such as this: ‘don’t you know’ (Qur’an 2:106,107); ‘don’t you see’ (Qur’an 30:9); ‘don’t you think .

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