The teachings of Islam can be broadly divided into two parts— the first part is related to belief which is eternal in nature, and the other part deals with those aspects which depend on the circumstances. By its very nature, this second part is subject to change and modification. Teachings about belief are a fundamental part of religion, while those teachings that change with circumstances are a relative part of religion.
Faith includes belief in monotheism, the concept of prophethood and accountability in the Hereafter. It also includes rituals of worship. Teachings which change with circumstance include politics and governance. Belief and worship are eternal. Their importance in religion is permanent. But so far as politics and government are concerned, the matter is different. The structure of government and emphasis on politics will change according to the circumstances.
Islam has not made politics an article of faith. That is why it is forbidden (haram) to revolt against an established government in Islam. Islam teaches that when a government is established, no one should take rebellious action against it, but rather work in nonpolitical spheres, such as calling people to God, education and reform, while maintaining a good relationship with the government of the day.
Islam teaches that when a government is established, no one should take rebellious action against it, but rather work in non-political spheres, such as calling people to God, education and reform.
This is why there is no specific rule for the appointment of a caliph in Islam. There is no explicit guidance in the Quran in this matter. The early history of Islam is considered as a standard of reference for future. During this period, five caliphs became known as the Rightly-guided Caliphs. They were Abu Bakr, Umar Farooq, Uthman ibn Affan, Ali ibn Abi Talib and Umar ibn Abdul Aziz.
As history suggests, each of these caliphs was appointed through quite different methods. This is an unambiguous proof that there is no definitive procedure for the appointment of the head of political institutions in Islam. In contrast, every political constitution in the world contains clear and comprehensive guidance on such matters.
God is the greatest concern of Islam. The greatest goal, according to Islam, is that a person should become a true worshipper of God. He should practise high morals. At the same time, he should convey God’s message to people. He should communicate the spiritual teachings of Islam to people in a purely non-political manner. He should prove to be beneficial to society in spheres such as reform and education.
The establishment of political power is not the target of Islam. According to the Quran, granting of political power is a matter of putting man to the test, just as wealth is a means of testing a person. Wealth and riches are tests for human beings, which is why wealth keeps changing hands, because God has to test every human being. If wealth is permanently given to a single individual or group, then other people cannot be tested. Putting wealth in someone’s possession permanently is contrary to God’s creation plan.
God is the greatest concern of Islam. The greatest goal, according to Islam, is that a person should become a true worshipper of God. He should practise high morals. At the same time, he should convey God’s message to people.
Same is true of political power. Political power is also a test paper. Political power is given to someone to see how he behaves after gaining power. Precisely for this reason, political power does not rest in the hands of one individual or a group, but rather it keeps circulating among different people. This principle is explained in these words in the Quran: ‘We bring these days to men by turns.’ (3:140)
The fact that political power in Islam is not an absolute requirement is not a shortcoming. It is a very important principle for the welfare of human beings. All major conflicts among people arise out of the struggle to grab political power. Therefore, Islam has adopted the principle of status quoism in the matter of political power. The benefit of this principle is that peace prevails in society. People should be occupied with the work of reform and construction instead of thinking of war and violence.
