Abu Huraira narrated that the Prophet said, "On the Day of Resurrection, Allah will grasp the whole (planet of) earth (by His Hand) and shall roll up the heaven with His right Hand and say, 'I am the King. Where are the kings of the earth?'"

Sahih Bukhari vol 9: Hadith 479.




Narrated 'Abdullah, Allah's Apostle said, "Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband's house and children and is responsible for them; a slave ('Abu) is a guardian of his master's property and is responsible for it; so all of you are guardians and are responsible for your charges." Sahih Bukhari: Volume 3, Book 46, Number 730.



Allah has given us each a responsibility. We are all shepherds over our flocks, rulers over our kingdoms, kings and queens over our domain. But with the power comes an awesome responsibility. We are very responsible for our actions and those under our care.



Unfortunately, some of us take this responsibility too lightly.

Abu Huraira narrated that the Prophet said, "On the Day of Resurrection, Allah will grasp the whole (planet of) earth (by His Hand) and shall roll up the heaven with His right Hand and say, 'I am the King. Where are the kings of the earth?'"

Sahih Bukhari vol 9: Hadith 479.




Narrated 'Abdullah, Allah's Apostle said, "Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband's house and children and is responsible for them; a slave ('Abu) is a guardian of his master's property and is responsible for it; so all of you are guardians and are responsible for your charges." Sahih Bukhari: Volume 3, Book 46, Number 730.



Allah has given us each a responsibility. We are all shepherds over our flocks, rulers over our kingdoms, kings and queens over our domain. But with the power comes an awesome responsibility. We are very responsible for our actions and those under our care.



Unfortunately, some of us take this responsibility too lightly.

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Politics has always had a great impact on worldly affairs and making and reshaping civilizations... What is the relation between islam and politics. Should we participate in politics? What are its advantages and disadvantages?

Politics has always had a great impact on worldly affairs and making and reshaping civilizations... What is the relation between islam and politics. Should we participate in politics? What are its advantages and disadvantages?

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In one hadith Muhammad (saw) said that this Deen of Islam is carried on the shoulders of the youth, and we saw the glory of that era where the early Muslims embraced Islam in it's entirety because the Islamic State was able to lift the intellectual level of those new Muslims. This developed in them the Islamic Aqueeda, which became an ideological basis upon which all concepts were founded. As a result, Islam took them from ignorance to the firm rational belief, from the declined behavior to the refined actions, which were pleasing to Allah and his Messenger (saw) and broadened their horizons not only for their day and age but also up to the Day of Judgment. Islam made them believe in the hereafter and led them to imagine it with conviction and concern, firmly establishing the concept of reward and punishment emanating from actions. So they conceived it as being the real life and this led them to acquire a true meaning of life and a real value to live it knowing the path to another happier and eternal life was looming over the horizons.

They held life with open arms and did not neglect it. They took its means and enjoyed the pleasures and the wealth that Allah (swt), the one who set up this life and who determined its criteria and true perceptions. Before Islam their criterion of life was based on benefit, this benefit was the only motive and the main aim of their actions. Then the criteria of their actions changed and came to be based on what is halal and what is haram. These criteria became the driving force behind their actions, and its guidelines were according to what Allah (swt) has commanded and prohibited. The aim of directing their actions was to obtain the pleasure of Allah (swt). Islam gave the people a true meaning of happiness, because true happiness means total and permanent peace of mind and this can never be achieved merely through satisfying the material pleasures and desires. It can only be achieved through obtaining the pleasure of the Lord of the Universe.

Today or tomorrow, whether the kuffar like it or not, our youth will rise from under the rubble of secularism and will represent the Khilafah (Islamic State) and they will look beyond the horizons of the artificial borders drawn up for them. That system too will have a magical effect upon the minds of our youth and they will focus all their energies to liberate mankind from the folds of economic slavery and maximized oppression. They will unify with the millions of voices across the Muslim world, at the forefront of the call to unify under the Khilafah System, the shadow of Islam which is soon to engulf the whole of mankind. The call is ever bounding and the echoes being received by our youth, it's only a matter of time before we establish that Khilafah that Muhammad (saw) foretold and at the same time our noble youth can fulfill the words of the blessed Messenger (saw) who also said " This Deen is carried on the shoulders of the youth".

http://jang.com.pk/thenews/aug2008-weekly/iqra-08-08-2008/index.html

In one hadith Muhammad (saw) said that this Deen of Islam is carried on the shoulders of the youth, and we saw the glory of that era where the early Muslims embraced Islam in it's entirety because the Islamic State was able to lift the intellectual level of those new Muslims. This developed in them the Islamic Aqueeda, which became an ideological basis upon which all concepts were founded. As a result, Islam took them from ignorance to the firm rational belief, from the declined behavior to the refined actions, which were pleasing to Allah and his Messenger (saw) and broadened their horizons not only for their day and age but also up to the Day of Judgment. Islam made them believe in the hereafter and led them to imagine it with conviction and concern, firmly establishing the concept of reward and punishment emanating from actions. So they conceived it as being the real life and this led them to acquire a true meaning of life and a real value to live it knowing the path to another happier and eternal life was looming over the horizons.

They held life with open arms and did not neglect it. They took its means and enjoyed the pleasures and the wealth that Allah (swt), the one who set up this life and who determined its criteria and true perceptions. Before Islam their criterion of life was based on benefit, this benefit was the only motive and the main aim of their actions. Then the criteria of their actions changed and came to be based on what is halal and what is haram. These criteria became the driving force behind their actions, and its guidelines were according to what Allah (swt) has commanded and prohibited. The aim of directing their actions was to obtain the pleasure of Allah (swt). Islam gave the people a true meaning of happiness, because true happiness means total and permanent peace of mind and this can never be achieved merely through satisfying the material pleasures and desires. It can only be achieved through obtaining the pleasure of the Lord of the Universe.

Today or tomorrow, whether the kuffar like it or not, our youth will rise from under the rubble of secularism and will represent the Khilafah (Islamic State) and they will look beyond the horizons of the artificial borders drawn up for them. That system too will have a magical effect upon the minds of our youth and they will focus all their energies to liberate mankind from the folds of economic slavery and maximized oppression. They will unify with the millions of voices across the Muslim world, at the forefront of the call to unify under the Khilafah System, the shadow of Islam which is soon to engulf the whole of mankind. The call is ever bounding and the echoes being received by our youth, it's only a matter of time before we establish that Khilafah that Muhammad (saw) foretold and at the same time our noble youth can fulfill the words of the blessed Messenger (saw) who also said " This Deen is carried on the shoulders of the youth".

http://jang.com.pk/thenews/aug2008-weekly/iqra-08-08-2008/index.html

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http://www.albalagh.net/kids/history/administration_umar.shtml

http://www.albalagh.net/kids/history/administration_umar.shtml

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Sayyidna Umar, Radi-Allahu anhu, was the second Khalifah of Islam. He was from the Khulafa-e-Rashidun (the Rightly Guided Caliphs). Sayyidna Umar, Radi-Allahu anhu, was a great administrator whose examples are unparalleled not only in Islamic history but also in the history of modern civilization.


Sayyidna Umar, Radi-Allahu anhu, was born in the year 582 C.E. In his youth, he was a famous wrestler and orator and was an expert in horse riding. He was well educated and also among the first people in Makkah who knew how to read and write. He gained a vast amount of experience by being a judge, a diplomat, and a very good public speaker. As a young man, he earned his livelihood by trade. His keen sense of justice and towering personality gave him an outstanding place in history. Devotion to duty, and fairness were his guiding principles.

As a Khalifah, his empire extended over Arabia, Iran, Iraq, Syria, Palestine, Egypt and other places. However, he was not at all arrogant in his behavior towards others.

All citizens were equal before law. On a number of occasions, the Khalifah appeared personally to defend himself in the public court of justice just like any other defendant. In a dispute with an ordinary citizen, Sayyidna Ubayy-Ibn Ka'ab, Sayyidna Umar, Radi-Allahu anhu, appeared as a defendant in the court of Sayyidna Zaid-Ibn-Thabit at Madinah. Sayyidna Zaid, Radi-Allahu anhu, wanted to pay respect to him but Sayyidna Umar, Rad-Allahu anhu, told him that this amounted to partiality. Thus under Sayyidna Umar, Radi-Allahu anhu, the principles of justice and equality were fully observed. In the same case, Sayyidna Ubayy, Radi-Allahu anhu, wanted Sayyidna Umar, Radi-Allahu anhu, to take oath, but the judge wanted to spare him because of the dignity of his office. Seeing this, the Khalifah admonished him, “You cannot be a just judge until a common man is equal to the Khalifah before you.” During that era, no one was above law. Even the Khalifah was questioned by the common man.

Among many other great progress and advancements, Sayyidna Umar, Radi-Allahu anhu,

Organized and systemized the Public Treasury

Established military offices

Kept a record of the population

Built many canals in different provinces

Developed many cities including Basra, Kufa, Cairo, etc

Provided housing for thousands of people

Set up official governments in all conquered territory

Established a police force

Carried out nightly patrols himself to check on the safety and needs of the public

Built rest houses and wells alongside various routes for the convenience of travelers

Provided assistance to needy Muslims and non-Muslims, etc.

Sayyidna Umar, Radi-Allahu anhu, also laid great stress on knowledge and learning. He made Islamic education compulsory for everyone, both male and female. Thus, he was the first person to introduce compulsory education. Education was also free for everyone and a number of schools were built in cities and towns for public instructions.

It was due to his unconquerable will and keen sense of responsibility that Sayyidna Umar, Radi-Allahu anhu, was able to make tremendous contribution towards the consolidation of progress, prosperity, development and welfare of the state.





http://www.albalagh.net/kids/history/administration_umar.shtml

Sayyidna Umar, Radi-Allahu anhu, was the second Khalifah of Islam. He was from the Khulafa-e-Rashidun (the Rightly Guided Caliphs). Sayyidna Umar, Radi-Allahu anhu, was a great administrator whose examples are unparalleled not only in Islamic history but also in the history of modern civilization.


Sayyidna Umar, Radi-Allahu anhu, was born in the year 582 C.E. In his youth, he was a famous wrestler and orator and was an expert in horse riding. He was well educated and also among the first people in Makkah who knew how to read and write. He gained a vast amount of experience by being a judge, a diplomat, and a very good public speaker. As a young man, he earned his livelihood by trade. His keen sense of justice and towering personality gave him an outstanding place in history. Devotion to duty, and fairness were his guiding principles.

As a Khalifah, his empire extended over Arabia, Iran, Iraq, Syria, Palestine, Egypt and other places. However, he was not at all arrogant in his behavior towards others.

All citizens were equal before law. On a number of occasions, the Khalifah appeared personally to defend himself in the public court of justice just like any other defendant. In a dispute with an ordinary citizen, Sayyidna Ubayy-Ibn Ka'ab, Sayyidna Umar, Radi-Allahu anhu, appeared as a defendant in the court of Sayyidna Zaid-Ibn-Thabit at Madinah. Sayyidna Zaid, Radi-Allahu anhu, wanted to pay respect to him but Sayyidna Umar, Rad-Allahu anhu, told him that this amounted to partiality. Thus under Sayyidna Umar, Radi-Allahu anhu, the principles of justice and equality were fully observed. In the same case, Sayyidna Ubayy, Radi-Allahu anhu, wanted Sayyidna Umar, Radi-Allahu anhu, to take oath, but the judge wanted to spare him because of the dignity of his office. Seeing this, the Khalifah admonished him, “You cannot be a just judge until a common man is equal to the Khalifah before you.” During that era, no one was above law. Even the Khalifah was questioned by the common man.

Among many other great progress and advancements, Sayyidna Umar, Radi-Allahu anhu,

Organized and systemized the Public Treasury

Established military offices

Kept a record of the population

Built many canals in different provinces

Developed many cities including Basra, Kufa, Cairo, etc

Provided housing for thousands of people

Set up official governments in all conquered territory

Established a police force

Carried out nightly patrols himself to check on the safety and needs of the public

Built rest houses and wells alongside various routes for the convenience of travelers

Provided assistance to needy Muslims and non-Muslims, etc.

Sayyidna Umar, Radi-Allahu anhu, also laid great stress on knowledge and learning. He made Islamic education compulsory for everyone, both male and female. Thus, he was the first person to introduce compulsory education. Education was also free for everyone and a number of schools were built in cities and towns for public instructions.

It was due to his unconquerable will and keen sense of responsibility that Sayyidna Umar, Radi-Allahu anhu, was able to make tremendous contribution towards the consolidation of progress, prosperity, development and welfare of the state.





http://www.albalagh.net/kids/history/administration_umar.shtml

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Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty.


Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. (i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)), to pay the Zakat and they enjoin Al-Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) (i.e. they make the Quran as the law of their country in all the spheres of life). And with Allah rests the end of (all) matters (of creatures).

Quran Chapter 22 -Surah Al-Hajj (The Pilgrimage)..Verse # 40-41

Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty.


Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. (i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)), to pay the Zakat and they enjoin Al-Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) (i.e. they make the Quran as the law of their country in all the spheres of life). And with Allah rests the end of (all) matters (of creatures).

Quran Chapter 22 -Surah Al-Hajj (The Pilgrimage)..Verse # 40-41

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The Political Framework Of Islam

The political system of Islam is based on the three principles of towhid(Oneness of Allah), risala (Prophethood) and Khilifa(Caliphate).

Towhidmeans that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone. No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent control which we have over physical objects or the objects themselves ¾ has been created or a acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone.

Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else have the right to make these decisions for us. This right rests only with Allah. This principle of the Oneness of Allah makes meaningless the concept of the legal and political sovereignty of human beings. No individual, family, class or race can set themselves above Allah. Allah alone is the Ruler and His commandments constitute the law of Islam.

Risala is the medium through which we receive the law of Allah. We have received two things from this source: the Qur’an, the book in which Allah has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (blessings of Allah and peace be upon him), through word and deed, in his capacity as the representative of Allah. The Qur’an laid down the broad principles on which human life should be based and the Prophet of Allah, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).

Khilifa means "representation". Man, according to Islam, is the representative of Allah on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by Allah, and within the limits prescribed, he is required to exercise Divine authority.

To illustrate what this means, let us take the case of an estate of yours which someone else has been appointed to administer on your behalf. Four conditions invariably obtain: First, the real ownership of the estate remains vested in you and not in the administrator; secondly, he administers your property directly in accordance with your instructions; thirdly, he exercises his authority within the limits prescribed by you; and fourthly, in the administration of the trust he executes your will and fulfils your intentions and not his own. Any representative who does not fulfil these four conditions will be abusing his authority and breaking the covenant which was implied in the concept of "representation".

This is exactly what Islam means when it affirms that man is the representative (khalifa) of Allah on earth. Hence, these four conditions are also involved in the concept of Khalifa. The state that is established in accordance with this political theory will in fact be a caliphate under the sovereignty of Allah.

The Political Framework Of Islam

The political system of Islam is based on the three principles of towhid(Oneness of Allah), risala (Prophethood) and Khilifa(Caliphate).

Towhidmeans that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone. No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent control which we have over physical objects or the objects themselves ¾ has been created or a acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone.

Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else have the right to make these decisions for us. This right rests only with Allah. This principle of the Oneness of Allah makes meaningless the concept of the legal and political sovereignty of human beings. No individual, family, class or race can set themselves above Allah. Allah alone is the Ruler and His commandments constitute the law of Islam.

Risala is the medium through which we receive the law of Allah. We have received two things from this source: the Qur’an, the book in which Allah has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (blessings of Allah and peace be upon him), through word and deed, in his capacity as the representative of Allah. The Qur’an laid down the broad principles on which human life should be based and the Prophet of Allah, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).

Khilifa means "representation". Man, according to Islam, is the representative of Allah on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by Allah, and within the limits prescribed, he is required to exercise Divine authority.

To illustrate what this means, let us take the case of an estate of yours which someone else has been appointed to administer on your behalf. Four conditions invariably obtain: First, the real ownership of the estate remains vested in you and not in the administrator; secondly, he administers your property directly in accordance with your instructions; thirdly, he exercises his authority within the limits prescribed by you; and fourthly, in the administration of the trust he executes your will and fulfils your intentions and not his own. Any representative who does not fulfil these four conditions will be abusing his authority and breaking the covenant which was implied in the concept of "representation".

This is exactly what Islam means when it affirms that man is the representative (khalifa) of Allah on earth. Hence, these four conditions are also involved in the concept of Khalifa. The state that is established in accordance with this political theory will in fact be a caliphate under the sovereignty of Allah.

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Democracy In Islam

The above explanation of the term Khilafa also makes it clear that no individual or dynasty or class can be Khalifa: the authority of Khilafa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of towhid and Risala. Such a society carries the responsibility of the Khilafa as a whole and each one of its individuals shares in it.

This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the rights and powers of the caliphate of Allah and in this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.

Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a dorm of democracy as there can be.

What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular Khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in Allah and the people are His caliphs or representatives. In the former the people make their own; in the latter they have to follow and obey the laws (shari’a) given by Allah through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of Allah.


To read complet article. Plz visit:

http://www.jamaat.org/islam/HumanRightsPolitical.html

Democracy In Islam

The above explanation of the term Khilafa also makes it clear that no individual or dynasty or class can be Khalifa: the authority of Khilafa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of towhid and Risala. Such a society carries the responsibility of the Khilafa as a whole and each one of its individuals shares in it.

This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the rights and powers of the caliphate of Allah and in this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.

Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a dorm of democracy as there can be.

What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular Khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in Allah and the people are His caliphs or representatives. In the former the people make their own; in the latter they have to follow and obey the laws (shari’a) given by Allah through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of Allah.


To read complet article. Plz visit:

http://www.jamaat.org/islam/HumanRightsPolitical.html

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Informative articles on Islam and Politics


Plz visit:

http://www.witness-pioneer.org/vil/Articles/politics/default.htm


http://www.tanzeem.org/resources/articles/articles.asp

Informative articles on Islam and Politics


Plz visit:

http://www.witness-pioneer.org/vil/Articles/politics/default.htm


http://www.tanzeem.org/resources/articles/articles.asp

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Allah is the One Who controls the kingdom and honor

26
Say:

"O Allah! Master of all the Kingship, You give the kingdom to whom You please and take away the kingdom from whomsoever You please;

You give honor to whom You please and disgrace to whom You please; all the good is in Your hand; surely You have power over everything.

Sura 3-Al-Imran Verse 26




165
He is the One Who has made you the inheritors of the earth and raised some of you in ranks over others so that He may test you in what He has given you.

Surely your Rabb is swift (quick) in retribution (prosecution-punishment); yet He is also very Forgiving, Merciful."


Sura 6-Al-Anam Verse 165

Allah is the One Who controls the kingdom and honor

26
Say:

"O Allah! Master of all the Kingship, You give the kingdom to whom You please and take away the kingdom from whomsoever You please;

You give honor to whom You please and disgrace to whom You please; all the good is in Your hand; surely You have power over everything.

Sura 3-Al-Imran Verse 26




165
He is the One Who has made you the inheritors of the earth and raised some of you in ranks over others so that He may test you in what He has given you.

Surely your Rabb is swift (quick) in retribution (prosecution-punishment); yet He is also very Forgiving, Merciful."


Sura 6-Al-Anam Verse 165

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