A primary driver of the Tunisian revolution was the unanimous call for freedom of expression and mass participation in national politics.
As such, it is a model only the Prophet of Allah could uphold to its fullest. Similarly, it is the means to approve his decisions.
They are in this position to form an opinion of the ruler and his rule, and to control any aspirations he may have to override the rights of the people.
They must be aware of the variations in these rights within ethnic, cultural and environmental norms. This system is like that being implemented in America today, where we have the federal system, the state and local governments, and municipalities.
The judicial system acts to check the executive and legislative branches, ensuring fair and correct implementation of law. We also have the free press, which acts as a watchdog over the government, issuing warnings at the slightest sign the interests of the people are being betrayed.
Everything that impacts human life accounted for in the law and falls under the jurisdiction of the ruler. Yet the ruler himself has no personal choice in ruling, as do contemporary Tunisia islamic democracy essay.
The Prophet s prohibited the ruler, who has been chosen or appointed, to usurp authority he does not Tunisia islamic democracy essay. He is tied to the law, which as the ruler is his duty to enforce.
However, the remainder of the law is adaptable, changing with: The Prophet s did not demand that a particular rule be imposed on new innovations, but allowed the people to develop a law as needed, based on the precedent established in his lifetime and by Islamic scholars in succeeding generations.
The evolution of the law was left in the care of the people for laws must take into account geography, environment, ethnic and cultural considerations, and variations in belief and understanding. This process was recently employed in Afghanistan where, according to a fifteen-century old tradition, the people choose representatives who then gathered to choose not only a leader, but a cabinet and national assembly.
The recent loya jirga that confirmed Hamid Karzai as president of Afghanistan, demonstrated once again that Islamic rule is based on democratic choice. He intentionally left it to the Muslims to come together to make this crucial decision based on what he had taught them. The Azhar scholar Dr.
The majority voted for him, and the Islamic precedent for peaceful transition between rulers was introduced.
Once the majority had decided, the individual citizens ratified the selection by pledging their allegiance one-by-one to the new head of state. In electing a candidate from among the three parties vying for succession, the first, most exemplary Muslims imprinted their stamp of religious authenticity on the electoral system.
The fact that the Companions Sahaba did not establish a monarchy or a dictatorship irrevocably demonstrates that leadership in Islam is the choice of the people.
If a group feels the choice was made unjustly, they may refuse to accept it and form an opposition party. In the end however, a judge accepted by both sides must make a final arbitration and choose between the two parties based on the validity of their claims.
The executive aspect of governance is also conducted through consultation. He therefore consults with a council, parliament or advisory group whose specific role is to advise. In one instance, before the onset of a battle, one of the companions asked the Prophet s if the location of the Muslim camp should be chosen through Divine inspiration or consultation.
Later the rule went to his son, and the system thereby changed from democracy to a monarchy. Thereafter, the selection of the ruler was dynastic and remained so through the time of the Ottoman caliphs Muawiya separated the political and religious systems. The system thus changed into a political leadership advised by religious leaders.
The Prophet swhile invited by Muslims from that city, became its ruler by the choice of all its citizens, which included Jewish and polytheist tribes. He then developed a binding social contract, a pact signed by all the tribal leaders naming Muhammad s as the leader, and establishing laws binding the tribes to cooperation, assistance in defense of the city, and the protection of its inhabitants.
It reads in part: The Jews have their religion and the Muslims have theirs, their freedmen and their persons shall be protected except those who behave unjustly or sinfully… Each must help the other against anyone who attacks the people of this document.
Their condition must be one of mutual advice, consultation and charity… No man is liable for a crime committed by his ally.
Support must be given to him who is wronged… To every small group belongs the share which is their due, as members of the larger group which is party to this covenant This document, The Constitution of Madinah, establishes the importance of consent and cooperation for governance in Islam.
According to this pact, Muslims and non-Muslims are equal citizens of the Islamic state, with identical rights and duties. Communities of different religious orientations enjoy religious autonomy, which is essentially wider in scope than the modern idea of religious freedom.
The principles of equality, consensual governance and pluralism are beautifully enmeshed in the pact of Madinah. Since then, this lengthy document has proven an exemplary historical model of a binding social pact in which a multi-religious, multi-cultural society was bound by one law.
Note that, in signing the contract, the non-Muslim parties did not accept the Prophet s as their religious leader, but rather signed with the conviction that he would provide the leadership needed to build an ideal society.Is Islam Compatible with Democracy: A Critical Reexamination of Existing Theory to Establish Renewed Potential By: Nicholas Provencher have ousted dictators in Tunisia and Egypt and threaten to do the same in Libya and Syria have clear that even in nations with a strong Islamic identity, the desires of democratic freedom.
Tunisia: Secularism, Political-Islam, and Democracy 1 Feb, in North Africa and The Middle East / Regional tagged Africa and The Middle East by Adam Goldstein On December 17th, , a Tunisian street vendor named Mohamed Bouazizi lit himself on fire in what many perceived to be a protest against police corruption, a crumbling .
Democracy and Islam is considered by many scholars one of the most complex and debatable topics; this issue raised several questions between scholars and politicians. the argument presented in this paper displays that Islam when moderated can be compatible with democracy. Is Islam and Democracy Compatible?
essay writing service, custom Is Islam and Democracy Compatible? papers, term papers, free Is Islam and Democracy Compatible?
samples, research papers, help However, recent happenings in Tunisia, Libya and Egypt have raised this question once again. Moderate strains of Islamism have been described as "competing in the democratic public square in places like Turkey, Tunisia, Malaysia and Indonesia". (Morocco) is the ruling party in Morocco since 29 November , advocating Islamism and Islamic democracy.
Islam and democracy: Tunisia at a crossroads freedom of the press and women's rights in Tunisia's democracy, and to what extent can the new status quo be attributed to Islamic impositions on.