Theo-Democracy Concept
Seeing
and understanding democracy system, we can say that it is the best we need.
But, as the Islam community, we also need more explanation and views Islamic
teaching to it. From here, al-Maududi tried to show a new concept named
Theo-democracy.
BIOGRAPHY
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In 1919, his father was dead. Because of this, he must
resent from his college and started to study alone (autodidact). But, in around
1920 he could understand Arabic, English, Persian, and Urdu language goodly.
From this, he could study more science he wanted. Many his skills were get
autodidact, but under education from his environment.
Al-Madudi career was started from journalism. Since he
was 15 years old, he was an editor in Taj, magazine published in
Jabalpore. The next one year, he get important position, chief of editor in
magazine Muslim (1921-1923) and al-Jami’iyat Ulum Hind
(1921-1928). And he successfully made al-Jamiat famous at the time.
Beside journalism, al-Maududi was also active in
political movement. In 1920, he followed Abul Kalam Azad’s movement and he
tried to write Abul Kalam’s thoughts in magazine al-Hilal. He wrote much
about attacking and critics to the British.
The next is, he felt to understand and study more
about Islamic government which society needed to build an Islamic nation. So,
he start to focus in politic, even some new understandings about some Quranic
verses about politic (specifically government) were given in al-Khilafah wa
al-Mulk.
The other conquered sides, al-Maududi was also active
in dakwah. He believed that his career was for dakwah within a great purpose,
to make Islamic teaching as the main of government and life philosophy.[3]
THOUGHTS: THEO-DEMOCRACY
As
the preface, generally Theo-democracy is a different concept with western
democracy[4]. The society (demos)
was not the highest power own. But Allah is the one who had firs and highest
power. He is also as the creator everything.
The basic of
thinking
Generally, his concept about government was built from
his understanding about “political verses[5]”. In his opinion, the God
is the first and highest power (named cosmos) to be a law maker (named “al-Hakimiyah
al-Ilahiyyah”).
Cosmos concept: (1) Allah is the cosmos creator
including all of mankind, (2) Allah is the owner and manager for everything,
(3) the judicative and power of law was Allah’s own as the highest.
Al-Hakimiyah al-Ilahiyah concept: (1) The God who
created the cosmos have created and managed the mankind too, so there are no
ways to refuse his obligation. (2) The right to justice and make a law just for
Allah, thus he is as the source of laws. It mean, Allah had a way to fix the
problem thought his laws, in Quran. (3) Just Allah himself who has a right to
make the laws because he is the creator. (4) Only Allah whom everything is his
own products the obligation. (5) Allah’s law is right because he is the source
of rightness and from him too the conception and meaning of everything.[6]
Allah’s power in law making[7]: All of laws
in a nation must be based on Allah’s law. Islamic society must obey without
doubt and trust purely all of Allah’s obligations written in Quran.
Characteristics
of Islamic nation:[8]
-
Build by a wake and unity within ready to obey the God’s obligation.
-
The highest power and KEDAULATAN was Allah’s himself, not the caliph.
-
There is consensus from nation society in making the law. But the highest law
was from Islamic teaching, Quran and tradition.
-
The nation has a certain concept which accepted together.
-
The nation was built based on ideology without race, colour, language, and
geographical limitation.
-
The brought spirit is ahlaq (moral environtment).
-
The basic nation: the rights are same.
-
The good relation and aundeerstanding between society and government.
Islamic concept
of nationality[9]
Generally, Muslim India, the basic of nationalism is
based on race, color, language, geographical borders culture, and civilization.
Maududi compare between concept of Islamic ideological
nationality and non-Islamic nationality. He explained the Muslim are, in fact,
an ideological community, which that its own genre. Nationality of a Muslim is
subject to his faith. If he is indifferent to the requirement of Islam, he is
unfaithful, insincere, and useless for the Muslim society.
REFLECTION: The different between Islamic
Government and Muslim Government
If many facts said that at the time, Islam was an
exclusive religion, so if we discuss about “Islamic government”, it was guess
exclusive too. This also occurred in al-Maududi’s era. Even, we can know that
Islamic government was guess as an enemy for the western systems, such as
democracy, oligarchy, also kingdom. Maududi said, the Moslems for man,
centuries that a Muslim government is an Islamic government. Every activity of
the Muslim government was considered as an example of Islamic teachings. [10]
For such a government, everything foul was fair. It
could transgress the limitation, disobey the divine law, oppress the people and
snatch their right. Thus, become cruel to the poor. It is one of some causes
for degradation of nation development.
The fact came the next is Islamic government was guess
as a radical system. But Maududi refute this idea of Islamic government. Only
by putting up the position of Syaikh al-Islam, or by establishing a preaching
body, or judicative, a government does not become Islamic. Only the executive
which enforces the complete system of life in every field can be called as
Islamic government. Such government obeys Allah and his messenger in all walks
of life. So, there is no room in the office of an Islamic for the kings,
dictator and tyrant rulers.
ANALYSIS
At the end, Maududi concept about Theo-democracy will
be a fresh in political thoughts. Even, it also can answer western about bad
guesses for the Islamic teaching. The main is Maududi want to say that, “If
Allah be the first and the highest, there are no question and counter. His
obligations and laws were completed. ”
BIBLIOGRAPHY
Asad, Gyed Gilani. Maududi Thought & Movement. Lahore (Pakistan): Islamic
Publication (Ltd). 1984.
Iqbal, Muhammad. et al. Pemikiran Politik
Islam. Jakarta: Kencana PMG. 2010.
al-Maududi, Abul A’la. Khilafah dan Kerajaan
(al-Khilafah wa al-Mulk) trns. by Muhammad al-Baqir. Bandung: Mizan.
[1] Abul A’la al-Maududi. Khilafah
dan Kerajaan (al-Khilafah wa al-Mulk) trns. by Muhammad al-Baqir. Bandung:
Mizan. 1996. P.7.
[7] Muhammad Iqbal. p.175.
But, in writer opinion, this is just an addition to strange the concept before.
[10] Gyed Asad Gilani. Maududi Thought & Movement. Lahore (Pakistan): Islamic Publication (Ltd).
1984. P.202.
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