Islam, Democracy Not Incompatible

Is Islam compatible with democracy? The short answer is "yes." But since nobody is interested in the short answer, I will go for the long one.

The tragic events of Sept. 11 made Islam a globally debated topic.Muslims from all ranks and different parts of the world condemned the attacks.




Nevertheless, many scholars, politicians, journalists and evangelists inthe United States have been building on a "clash of civilizations"ideology.

Samuel Huntington asserts, for instance, that "Western ideas ofindividualism, liberalism, constitutionalism, human rights, equality, liberty,the rule of law, democracy and the separation of church and state have littleresonance" in Islamic culture. The Rev. Franklin Graham has condemned theentire faith of Islam as "wicked, violent and not the same asGod."

For such people, no positive relation could ever be found between Islamand democracy or civilization. Islam stands as separate culture.


In focusing on the compatibility between Islam and democracy, we firstneed to define what Islam is. The word itself signifies the believer's"move toward God," a feeling of being promoted to a higher existence.But Islam also has another meaning. The Quran commands Muslims to "Say: webelieve in Allah, and the revelation given to us, and Abraham, Ismail, Isaac,Jacob, and the tribes, and that given to Moses and Jesus. . . . We make nodifferent between one and another of them: and we submit to Allah."(2:136).

This primary Islamic disposition is a fundamental foundation forplurality. The first Islamic state was established in Medina in 622. In theConstitution of Medina, Jewish tribes living in the town entered a pact as freeand equal partners, enjoying their religious autonomy and full human rights.Since that time, Islam has encountered various religious communities east andwest during its fast expansion. Muslims have been able to establish constitutionsof interfaith relations in conformity with their own worldview and inaccordance with their beliefs.

According to Muslim understanding, "democratic civility" isseen as a reproduction of the Islamic concepts of "shurah"(consultation), "ijima" (consensus ) and "ijtihad"(independent interpretive judgment).

The Quran laid down the principle of "shurah" to guide the community'sdecisionmaking process. The "ijima" adds another dimension byasserting that the principles of pluralism are compatible with divine guidance.Moreover, differences of opinion, which could come out of "ijtihad,"do not affect the eternal essence of the doctrine.

When Abu Bakr al-Siddiq was sworn in as the caliph and successor of theProphet Mohammed in 632 C.E., he addressed the people saying: "O people. Iwas entrusted as your ruler, although I am not better than any of you. Supportme as you see me following the right path and correct me when you see me going astray.Obey me as long as I observe God in your affairs. If I disobey Him, you owe meno obedience.


The weak among you are powerful (in my eyes) until I get them their due.The powerful among you are weak (in my eyes) until I take away from them whatis due others."


These brief reflections show that Islam began with a certain type ofdemocratic civility.


In closing, I quote a paragraph from an article written by DaleEickelman titled, "Islam and Ethical Pluralism." He argues,"Some contemporary Muslim intellectuals argue that Islam offers a timelessprecedent of peace, harmony, hope, justice and tolerance, not for Muslims butalso for mankind.”


Of course all this is not conclusive in addressing the issue ofcompatibility. But revealing the universal issues of our common humanity mightbe a significant "movement from inside to outside."


It calls for opening doors and windows. Thus, we could find anopportunity for human togetherness as Islam and democracy find a comfort zone.