Islamic Governance - Islamic Governance, Rights and Freedom Movement

Morning Sun and Rise

The last part of August and the first days of September are spent waiting for the morning light, watching and watching its rise. I am not complaining about this new life flow. I am even satisfied. A fresh start and a different action for a fresh retiree.

From Harvard to Daru's-Salam

This new lifestyle of mine has a history going back ten years. One of my classmates in the "Senior Managers in Government" program at Harvard Kennedy School was the then Under Secretary of Defense in Brunei. He gave me a birthday surprise. The Life Long Education approach not only adorned the walls of Harvard, but also spread to the content, so he sent me the following message: “You have always seen examples of Western management and governance in America, Germany, the Netherlands and England. Now look towards east. The University of Brunei Dar es Salaam has an "Islamic Governance" program. If you can get up at 03:30 and join this program, which starts at 9 am, because of the time difference, I have you signed up.”

Of course, I did not want to refuse this beautiful gift as I stepped into my 53rd birthday. It was as if the sun had started to rise from the east for me again. There were students not only from Brunei, but also from capital cities such as Tokyo, London, Doha, and Kuala Lumpur who participated in this program. It is a very nice program with morning tea and coffee.

Class rules

I really liked that the seminar emphasized "freedom of expression" at the very beginning of the classroom rules. I find it extremely important that these rules also include the “rights to safety and privacy” of others. Thus, in a reliable environment and a secure format; It provides a discussion space where individuals who are open, free and respectful to each other participate. It is essential that the participants do not violate the rights of other participants. In this context; There are demands such as turning off the microphone while listening, asking permission before speaking, adjusting the camera and light on the zoom, dressing as if you are in the classroom, not focusing on other subjects. Gentle language and approach are extremely important.

“Good Governance”: Good Governance

Reasonable management models such as Strategic Management, Quality Management, Performance Management, Innovation and Good Governance have been among my areas of interest and work for decades. In this process, I wrote books and articles, contributed to their writing, and carried out new projects.

“Good Governance” or “Good Governance” is a concept that the World Bank (WB) gave to the world of management and political science in the 1980s. Because the DB felt the need to develop this system as a financial control and management tool after the grants and loans it gave were wasted. It has used good governance requirements as a means of pressure on 3rd world countries from above. Later, with the influence of international organizations such as the OECD, the UN and the EU, the issue of good governance has become an indispensable part of the political and administrative reforms of political institutional structures.

Thus, it was desired to close the budget deficit financially, the performance deficit in organizations and the trust deficit with the public. In the early days, public participation in decision-making processes was given importance as well as transparency, accountability and the rule of law.

Now some more principles have been added. As can be seen, good governance is an approach that blends authority with responsibility. This model aims at minimizing the manager-managed distinction, thus increasing efficiency and effectiveness, by involving the public in the stages of policy determination, production and presentation, as well as evaluation and control processes in order to do the right job right.

“Islamic Governance” Model

As far as I understood from the seminar, it is aimed to develop the western-based good governance understanding in the countries where Muslim nations live, and in this context, to reveal a new understanding in the management systems of such countries. Moreover, it is a tremendous courage to turn this into a model. As a matter of fact, Professor Emin Abdulaziz, who presented the program, showed this courage. He created a written model. He named it the Islamic Governance model, the "Islamic Governance Model".

The program is about to end, let me state the areas that I was immediately affected by. Of course, there are some aspects of the model that are difficult for people with Western education like us to understand, or that are unusual. As a matter of fact, he talks about the presuppositions as "tawhid" and "Islamic Governance" as the participants call it. Although it has some weaknesses, a model that includes transparency, accountability and the rule of law and public participation in decision-making processes should in any case be supported.

As far as I can see, there is now a new concept and model in the literature. This is important as it is a process that allows to compare and improve both Western and Eastern oriented models. There is a concrete text, anyone can verify it, and anyone can falsify it. Isn't science also based on falsifiability? (The verifiability criterion that dominated the theory of the philosophy of science, the work of the Classical Positive discourse and dominated the scientific paradigm of the 19th century.)

Karl Popper, who destroyed the nude with a black swan, instead introduced the criterion of falsifiability for a proposition to be scientific. It is especially important that he criticizes the classical conceptions of science based on "verifiability" seriously, introduces the criterion of falsifiability, and mentions the difference between the evaluations in the propositions in the nature/positive sciences and the propositions in the social/human/spiritual sciences. Therefore, I find it more appropriate to evaluate the propositions as consistent or inconsistent).

Is There an Islamic Regime?

Prof. Emin insists that neither the Qur'an nor the Hadiths mention an Islamic regime. The basic philosophy in both Abyssinia and Medina emigration is to reach "FREE" and "FRIENDLY APPROACH". In other words, getting rid of political and social oppression and hostility. This seems important to me in terms of interpreting today's refugee and migration movement in this way.

Why are most of the refugees fleeing Muslims and the majority of the destination countries they seek or seek refuge in are Western countries? This is the main problem, I think, just like those who took refuge in Medina and Abyssinia, modern immigrants are also fleeing instability and oppression… Where? To non-Muslim countries that provide freedom and show a friendly approach…  In the words of Hz. Ali, the religion of the state is justice. Places that show justice and friendship are the new home for the victims.

Basic Dynamics of the Model

Although Islamic governance is based on the Qur'an and Sunnah, which are the foundations of Islam, since there is no mention of an Islamic regime in these two main sources, it seems to be a model created in line with general mental principles and experiences. Its effects therefore have tangible results at the individual, social and governance levels. The results at these levels are concretely modeled on what he calls the hidden component, the tawhid factor, as well as legality, ethical values ​​and cultural effects.

The criteria of COMPASSION, Equity and Justice, which are considered as the basic components in the model, are written in order of importance. Justice stands as the threshold, the red line. Equity is also extremely important, it requires positive discrimination, it requires empathy and value creation beyond the rights of immunity. Compassion, on the other hand, is a state in which humanity has matured and makes a virtuous approach inevitable. Since the concrete criteria of COMPASSION, EQUITY and JUSTICE have been established, the model will be applicable and measurable, so it can be embodied. It can find application.

Is Political Islam Failed?

Those who do not agree with this topic can set an example of success for political Islam to come to power in many places. In fact, there is a more problematic issue here than the dichotomy of being a government or being in power: Being a power that rules with justice… In this context, it is necessary to examine in detail to what extent the above-mentioned principles of justice, equity and compassion are realized and what happens in practice. As a matter of fact, it seems that the consensus reached as a result of the examples experienced all over the world is that Political Islam could not continue its success in the opposition after it came to power. In fact, it appears to have failed, to put it very bluntly. So much so that they lost their ability to come to power, which they considered a success. The rest are eliminated at every election. With the public's trust.

Many researchers find this failure of political Islamists who grew up on booty to be structural. Overtly or secretly, internally or externally, an increasing number of people watch with amazement that refugees and migrants who are marching to the West are moving from predominantly Muslim countries to non-Muslim countries in order to escape the spiral of chaos, lawlessness, factionalism, nepotism and poverty. Because how can the Islamic tradition, which includes the criteria of compassion, equity and justice, and the practice of “Amin Muhammad”, turn into a climate of great distrust and fear? His question remains unanswered. It seems that Good Governance has been sacrificed.

Lawrence's Dar'ul Harbi

Most of the practices were followed by the divine threat "They became Islam but could not become a perfect Muslim", which was said to the Bedouins who rebelled for booty in Islamic history. Because, in the Almighty book, the Bedouins, who said that we became Muslims for the booty, were told, "Your faith is not complete, you have just surrendered to Islam". It seems that an approach that sees every means as legitimate for an end cannot bring sustainable development, peace and tranquility. The main problem seems to be similar to how compassionate and self-sacrificing Christians, who slap one face and show the other, are cruel when they put on Roman armor and put on their swords. There just seems to be a difference here. That is, while the occupier and colonial face of today's Western World is directed to peoples and states other than itself, in Muslim countries this brutal and hostile attitude seems to be directed only to its own people due to power wars and destructive clan policies. Moreover, the misdirection of purpose is an even bigger problem. Perhaps the greatest threat to Muslim citizens stems from the understanding of "Dar'ül Harp", which was put into practice as a result of Lawrence's direction.

r. Because this understanding not only made Şerif Hüseyin the enemy of the Ottoman Turks, but also made Muslims who did not think like him the first target and enemy for the blessings of power. If the Crusades had come, Lawrence would not have mattered to the Dar'ül Harpists. The most important thing is the “nearest booty” produced by this distorted thought… It is enough to look at the 100-year history of Afghanistan.

Friendly Society/Right and Freedom

Faith makes a person wise, not an enemy. Perhaps for this reason, the compassion, fairness and justice that enable Islamic governance can enable a structure that is at peace with itself and with other people.

Written Constitutions are consensus documents. Everyone should comply with this. The state should allow everyone to live their beliefs freely and should approach their people in a friendly way. Religion came down to individuals, not states. The religion of the state is justice and the peace it provides. The prophet migrated to Medina for this very reason. It is the rule of law existing in Europe. Even in the kingdoms, we say even, because they continue on the monarchy system, but they continue to be among the countries where democracy is implemented in the most solid way. And people created a friendly climate with greetings and smiles. This is why western countries prefer it. In places that claim to be an Islamic country, although compassion and fairness are essential, when the real red line, justice, is violated, refugees and immigrants form. The target countries are mostly Western countries.

It seems that the separation of powers and the balance and brake system prevent the politicization of justice and the formation of a system of oppression. While the Germans, trapped in the rubble of Berlin, are eating the dead horse meat on the ground, he begins to think about establishing a new system with humiliation. Conrad Adenauer said in an interview: "Even if Jesus (from heaven) came again, we would not be so stupid as to give all authority to one person and his companions".

If democracy is a rule of law, an environment is created in which everyone grows hope. prof. Emin stated very clearly: “There is no regime order, dictation, advice or implication in the Qur'an or the hadiths. In fact, the era of the four caliphs is full of examples of elected Islamic governance. A free environment and friendly approach are essential for Muslims. The Medina agreement provided this not only to Muslims, Christians and Jews, but to all people equally.”

Repressive regimes should be replaced by the rule of law, in which rights and freedoms are provided to EVERYONE, and the zero point of justice should be accepted. Six of this is ruthless management. He is a tyrant. An understanding of social justice that provides fairness and requires positive discrimination should be established as much as possible. Compassion and compassion are the pinnacle of Islamic Governance. When a country is at peace within itself, protected by law, development immediately sprouts from this environment of trust.