Transcript Kepimpinan dalam Islam 2012 - Andalus Corporation Pte. Ltd.

Kepimpinan dalam Islam
2012
KULIAH 3
• Krisis kepimpinan – Perbincangan Minggu 4
• Modal pemerintahan – Barat dan Dunia Islam
Sekarang
• Sumber Perlembagaan
Modalities of Governance in Western
Secular State
• The Liberal Democratic System
• The Totalitarian System
• The Autocratic System
Western modalities of governance, in
the non-democracy system.
• Monarchy
• Military
• Dictators
The Liberal Democratic System
• It refers to a “democracy” political system or rule by the people.
The government is formed by the “people choice” or chosen
representatives of the people.
• They are accountable to the people for every state policies and
actions. The elected liberal-democracy government representatives
were elected to exercise decision-making power subjected to rule
of law and usually moderated by a constitution.
• They are two types of democratic government, the Parliamentary
and Presidential System and a Prime Minister being the leader of
the former and President is the leader of the latter.
• A good example of each is the Prime Minister of Great Britain and
President of the United States.
The Totalitarian System
• The opposite of the liberal-democratic system is the totalitarian.
• In this system the leader is a person with a complete control of the state.
• The authority of his government is total and absolute. The government
has the definite control over their citizen social life as well as the economy
and only one political party dominant the legitimate political activity.
• The ruling party regulates all government decisions and political activity
and the mass media and judiciary are rigidly controlled by the
government.
• An example of the totalitarian system is demonstrated and practiced by
none other, Fidel Castro of Cuba.
The Autocratic System
•
It is similar to the totalitarian system as regards to civil liberties and restriction on
citizen’s political participants but different from the totalitarian system in a way
such as, there is no specific and dominant in political ideology but the leader keep
emphasizing on nationalism in his preferences.
•
In order to enforce political obedience the leader will resort to open force and
coercion.
•
The leader and his aides are normally from the armed forces but not necessarily so
as some monarchic leaders do exercise this type of power and practice Autocratic
style of governance.
•
Again the mass media and judiciary are under direct government control and rule
is arbitrary with little respect to the law (legal rights) or individual rights.
•
However, it is interesting to note that examples of this kind of system come from
so called Muslim States, such as Egypt and Saudi Arabia to name a few.
Monarchy
•
A monarchy is a form of government of the country that is ruled by a monarch
either being a King, Queen, Emperor, Empress or Amir.
•
There are two types of monarchy, an absolute and constitutional monarchy. An
absolute monarchy is a form of government that has a monarch with an absolute
power normally, The King or Amir will decide everything and enforced laws to his
advantage.
•
However, he does not have to follow any law or constitution. The Sultan of Brunei
and Amir of Gulf States are good examples of rulers who subscribe to this
Monarchy Rule.
•
Constitutional Monarchy is a form of government that has both an executive and a
monarch as heads of state and both are bounded by the country (state) laws and
constitutions.
•
However, the Monarch in this instance has no actual power in the true sense but
rather as a representative in the ceremonial function of the State. Examples of
constitutional monarchy are the King of Sweden and Queen of Great Britain.
Military
•
Military’s intervention and taking over the administrations of civilian government
did occur throughout history and the most recent occurrence in Thailand reflected
this type of governance is well and alive and can happen anywhere at any given
point of time.
•
It also happened to Europe during the post First World War era. The growth of
liberal-democracy in the West, have somewhat suppressed and prevented any kind
of military resistance against the civilian government.
•
When the military takes over the civilian government, martial law will be imposed.
Military will intervene in the state politics and prohibit any political activities, to
some extend took over the direct supervision of all state matters and affairs
especially the economic sectors.
•
However not all coup is seen as bad amidst the negative impact it has on any
democratic state. This was reflected in the military intervention in Thailand, which
has gained much support from the King and Thai citizens. Moreover the
intervention which is normally bloody in nature has not spilled any blood and life
of the ordinary citizens and Thai military.
Dictators
• Dictator is used to describe the absolute ruler (other
than a King or a Queen) of a state or country which
transcends to power and became a leader by the use of
brut force.
• To keep his tight rein on power, he will appoint only his
close and trusted aides to power and authority.
Normally he can effectively make laws all by himself.
• A country that is ruled by a dictator is called a
“dictatorship”. Example of a dictator is Alexandre
Lukashenko of Belarus.
Modalities of Governance in an
Islamic State
• It is interesting that the Qur’an does not
prescribe to any hard and fast rule on the
election matter and process or any mention on
the duration of representations of the people in
power.
• These are left to the discretion of the people and
leaders of that particular time. What is important
is the integrity of character of the chosen leader.
Modalities of Governance in an
Islamic State
• The reference of the Islamic States during the period of the Prophet
(pbuh) and the four rightly-guided caliphs and the occurrence in the
state of Medina.
• What is the Islamic modality of governance then?
• According to majority views, Democracy is thought to be a Western
concept alien to Islam, however to the contrary Islam had long
established this idea even during the Prophet’s (pbuh) reign.
• It was more prominent after the death of the Prophet (pbuh) when
the issue of his successor was first argued. Interestingly the
appointment of the Caliphs especially the first four had shown us
that democracy was alive then and within Islam.
Modalities of Governance in an
Islamic State
• The appointment of the four caliphs demonstrated that
Islam had established four different methods of selection of
which syura or consultation and consensus from the
ummah were the prominent features of this democratic
method to elect the head of government.
• As mentioned earlier in the methods of selection of the
four rightly-guided caliphs and ‘in the model Muslim State
of Madinah there is evidence that the ruler could claim
legitimacy of power only with the consensus of the
community.’
• Abdul Rashid Moten and Syed Serajul Islam, 2006,p.213
Modalities of Governance in an
Islamic State
• The appointment of the four caliphs demonstrated that
Islam had established four different methods of selection of
which syura or consultation and consensus from the
ummah were the prominent features of this democratic
method to elect the head of government.
• As mentioned earlier in the methods of selection of the
four rightly-guided caliphs and ‘in the model Muslim State
of Madinah there is evidence that the ruler could claim
legitimacy of power only with the consensus of the
community.’
• Abdul Rashid Moten and Syed Serajul Islam, 2006,p.213
Sources of Law in Western Secular
State
• In the Liberal Democracy system, the source of law is
from the legislature, constitution, adjudication and
jurist, which all are generated from Man, himself.
• Contrary to the belief that man is master of his destiny
and the laws derived through the thinking process are
rational, it is in fact tainted with emotional and a
survivor instinct to protect one’s domain or territory.
• The laws often then not are lopsided and bias
Sources of Law in an Islamic State
• Sources of law in an Islamic State are inherited from Allah’s
commands and directives in His divinely-revealed book al-Qur’an.
• The Qur’an is the fundamental source of Islamic legal system.
• The other source is from Prophet (pbuh) who acted on the rule
governed by Allah in his personal life and this ideal conduct of the
Prophet is known as Sunnah which clarifies and explains the Qur’an.
• The Qur’an and Sunnah constitute the foundation and the essence
of the Islamic legal system, the Shari’ah.
Leadership Quality in Citizenship
• The Prophet (pbuh) has mentioned that a good Muslim is
the one who benefited fellow mankind the most. In other
words the Prophet (pbuh) is advocating that Muslims think
of others first before self in matters pertaining to this
temporal world vide the good deeds and daily practice.
• Hence, taking this as a prerogative, Muslim leader and the
masses tend to sacrifice oneself for the sake of the Nation
and especially for ones religion.
• Citizens in an Islamic country are assured of their rights and
can convey their dissatisfaction directly to the leaders.
Leadership Quality in Citizenship
• During Omar’s reign as the Caliph, Omar had made a slight blunder
in giving an injunction against the Qur’an. The manner was about
the dowry of a bride, which Omar was persuaded to fix the amount
at that time as the price of the bride kept on rising and fore seeing
an unhealthy trend decided to stabilize it.
• An old woman stood up against him saying that there is no
mentioned in the Divine Law to fix the amount. Instead of being
angry Omar willingly and un-relentlessly admitted he was wrong
and Caliph Umar had once appeared before a subordinate judge
appointed by him to answer a charge.
• This is the nature of the true Islamic leader where the concept Adl’
is uphold and maintained.
Leadership Quality in Citizenship
• The address made by Caliph Abu Bakar, aptly summarized the role
of a leader and its citizen,
• “My fellowmen! I call God to witness. I never had any wish to hold
this office; never aspired to possess it. Neither in secret nor in the
open did I ever pray for it. I have agreed to bear this burden lest
mischief should raise its head else, there is no pleasure in
leadership. On the other hand, the burden placed on my shoulders is
such as I feel have not the inherent strength to bear, and so fulfill my
duties except with Divine Help. You have made me your leader,
although I am in no way superior to you. Co-operate with me when I
go right, correct me when I err; obey me so long as I follow the
commandments of God and the Prophet; but turn away from me
when I deviate.”
• Dr Shahibuddin Laming, 2002, pp. 191-192
An Afterthought!!
• A lot have been said about the difference between the principles of
leadership in the Western Secular State and the Islamic State
although there are also similarities.
• From these broad comparisons, we cannot deny the completeness
of the Islamic principles of leadership resulting from divine
guidance.
• But in the current world reality where Western democracies rule
the world, it will not be appropriate to even suggest conversion to
the Islamic system.
• After all, the Islamic leadership had its fair share of ruling the world
for more than 400 years
• What may be possible now is how Muslim
majority states can revert back to the Islamic
system of leadership.
• It will not be a simple process but a good start
will be to do a research on the effectiveness of
the current leadership of the Muslim majority
states, which generally implement the Western
style of democracy and to look at the khilafah
system in its current context.
• This is further expounded by the contemporary Muslim thinkers who have
begun to redefine the concept of khalifah.
• What is need now is a change- a change of paradigm that is the mindset of
Muslim leaders and followers alike and to draft a detailed structure of the
political order vis-à-vis the Al-Quran.
• Abdul Rashid Moten looking at political science in an Islamic Perspective
mentioned, ‘To begin with, contemporary Muslim thinkers do not treat
khilafah as a historical institution to be replicated in its entirety. They
idealise the rule of Khulafa’ al Rashidun as a paragon of Islamic
government and society which, as Ibn Taymiyah argues cannot be
recreated in universalism or a universal khilafah. Instead, they accept the
plurality is, by definition, non-territorial and encompasses the whole world,
plurality of political units is inevitable’
• Abdul Rashid Moten, 1996, p.98
•
“Leadership the Islamic way is the answer to good governance”. Nevertheless
there are some critics, looking at the current so called Islamic States, are skeptical
of this.
•
To answer to these critics, Muslim majority states must revert back to the divine
guidance by implementing the Islamic way of leadership and to implement the
khalifah system as Abdul Rashid Moten clearly pointed out:
•
‘khalifah denotes a system which aims at the welfare of humanity through the
implementation of Islamic values and principles. In short, khilafah may be defined
as a socio-political system in accordance with the teachings of Islam.
•
As AbdulHamid AbuSalayman explains: Whatever system of government the
Ummah chooses for itself in order to realize its spiritual and temporal aspiration is
the one that should be understood as the khilafah system, and thus deserving of
the Ummah support.’
•
Op. cit, pp. 98-99
Minggu Hadapan
• Perbincangan kertas kerja Kepimpinan dalam
Islam (Sesi 1) - Krisis Kepimpinan
• Perbincangan - Kepimpinan dalam Islam (Sesi
2) – Kegagalan Pemimpin: Apa jawapannya?
• Rumusan