The Islamic Party System: Ideological Groups, Not Power Seekers
Dear readers, when the word “party” crosses our minds, the image that emerges is often unpleasant. We recall campaigns full of lies, political elites attacking each other, sweet promises that evaporate after elections, and masses polarized to the point where a single family can be divided merely over different choices.
It is no wonder that many people then think: “Parties are a source of division. It would be better to have no parties at all.”
This assumption is understandable — but incomplete. What we need to understand is that the parties we witness today are products of secular-democratic ideology. They are built upon the foundation of partisan interest (mashlahah hizbiyyah), not creed (aqidah). They compete for seats of power, not for upholding truth.
Islam, as a perfect Mabda’ (ideology), has a very different view of political grouping. In the tradition of fiqh siyasah (Islamic political jurisprudence), the term used is not “political party” in the modern democratic sense, but rather Hizb (حِزْب) — a group united by thought and creed, not by ambition for power.
Through the lens of Islamic tsaqofah — as detailed in the book Nizhamul Hukm fil Islam by Sheikh Taqiuddin An-Nabhani, Mafahim Hizbut Tahrir, and At-Takattul Al-Hizbi — we will comprehensively explore the party system in Islam. What is the ruling on establishing a party? What is its function in the Khilafah? What are its etiquette and boundaries? And most importantly: why is an Islamic party entirely different from the democratic parties we know today.
Let us begin this scholarly journey.
1. Introduction: Why Political Parties Exist — and Why Most Go Astray
Human beings are social creatures. Naturally, they tend to group together, discuss, and form alliances to pursue common interests. When a group of people share the same view on how society should be governed, it is natural for them to join together to voice that view collectively. This is the origin of political parties.
However, political parties in the modern democratic system have strayed far from their original function. Instead of being a means to convey the aspirations of the people, parties today have turned into power machines oriented toward:
| Problem of Democratic Parties | Explanation |
|---|---|
| Interest above principle | Parties willingly sacrifice creed and morality to win the most votes |
| Artificial polarization | Society is divided through sensitive issues so that votes split and the party benefits |
| Money controls the agenda | Corporate donors determine policy, not the voice of the people |
| Empty promises | Sweet programs during campaigns, forgotten once seats are won |
| Blind fanaticism | Party supporters defend their leaders even when clearly wrong |
Allah ﷻ has warned us about those who take their desires and fleeting interests as their god:
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ
“Have you seen the one who takes his own desire as his god, and Allah has sent him astray due to knowledge and has sealed over his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?” (QS. Al-Jathiyah [45]: 23)
The fundamental question is this: Does Islam prohibit all forms of political grouping? Or does Islam only prohibit groupings built upon a wrong foundation?
We will find the answer in the following discussion.
2. Definition of Hizb (Party): Etymology, Qur’anic Usage, and Fundamental Differences
The Meaning of “Hizb” in Arabic
Etymologically, the word Hizb (حِزْب) derives from the root ح ز ب, which means:
| Meaning | Explanation | Example Usage |
|---|---|---|
| Group / Faction | A group of people united by something | حِزْبُ اللَّهِ (the party of Allah) |
| Part / Portion | A part of something divided | hizb of the Qur’an (one juz) |
| Troop / Regiment | An organized and structured group | hizb in a military context |
In the Qur’an, the word “hizb” is used in several very important contexts:
Qur’anic Usage: Hizbullah and Hizbusy-Shaytan
Allah ﷻ explicitly uses the word “hizb” to describe two opposing groups:
إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ
”…Unquestionably, the party of Shaytan — they will be the losers.” (QS. Al-Mujadilah [58]: 19)
وَمَنْ يَتَوَلَّ الشَّيْطَانَ فَإِنَّهُ لَهُ لَحَنِيمٌ إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ
”…And whoever takes Shaytan as an ally — then indeed, Shaytan is a clear enemy. Unquestionably, the party of Shaytan — they will be the losers.” (QS. Al-Mujadilah [58]: 20-21)
And on the other hand:
أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
“Unquestionably, the party of Allah — they are the successful.” (QS. Al-Mujadilah [58]: 22)
يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ
“O you who have believed, whoever of you should revert from his religion — Allah will bring forth [in place of them] a people He will love and who will love Him, humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He grants it to whom He wills. And Allah is all-Encompassing and Knowing. Your ally is none but Allah and [therefore] His Messenger and those who have believed — those who establish prayer and give zakah, and they bow [in worship]. And whoever is an ally of Allah and His Messenger and those who have believed — indeed, the party of Allah will be the predominant.” (QS. Al-Ma’idah [5]: 54-56)
From this Qur’anic usage, we can draw an important lesson: a hizb is not merely an ordinary organization. It is a group united by a clear creed and purpose — whether that is the creed of Tawhid (hizbullah) or the creed of misguidance (hizbusy-shaytan).
Definition of Hizb in Fiqh Siyasah
In the fiqh siyasah literature of Hizbut Tahrir, hizb is defined as:
الحِزْبُ: جَمَاعَةٌ مِنَ النَّاسِ تَجْمَعُهُمْ فِكْرَةٌ مُعَيَّنَةٌ وَرَابِطَةٌ خَاصَّةٌ، وَيَعْمَلُونَ جَمِيعًا لِتَحْقِيقِ غَايَةٍ مُشْتَرَكَةٍ
“A hizb is a group of people united by a specific thought and a special bond, and they work together to achieve a shared goal.”
This definition encompasses three fundamental elements:
| Element | Explanation | Example |
|---|---|---|
| Fikrah (Thought) | The ideology or worldview that serves as the foundation | Islamic creed as the mabda’ |
| Rabithah (Bond) | The relationship that binds members together | Faith, loyalty, solidarity |
| Ghayah (Goal) | The objective they strive for together | Implementing Islamic Shariah |
Difference Between Hizb and Democratic Parties
This is the fundamental difference that often goes unnoticed:
| Aspect | Hizb (Islamic Party) | Democratic Party |
|---|---|---|
| Unifying foundation | Creed and thought (fikrah) | Interests and political programs |
| Primary goal | Upholding truth according to Shariah | Winning power and seats |
| Standard of right and wrong | Halal and haram from the Qur’an and Sunnah | Majority vote and public opinion |
| Loyalty | To Allah and His Messenger | To the party and its donors |
| Relationship among members | Ukhuwah Islamiyyah (Islamic brotherhood) | Contractual (like employees) |
| Attitude toward opposition | Correcting with evidence, not destroying | Destroying political opponents |
3. Shariah Basis: Evidences on the Formation of Groups and Ta’awun
The existence of groups or parties in Islam is not something foreign. The Qur’an and the Sunnah actually provide a very strong foundation on the importance of grouping together to strive for truth.
First Evidence: The Command to Form a Group That Calls to Goodness
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
“And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right, and forbidding what is wrong, and those will be the successful.” (QS. Ali ‘Imran [3]: 104)
This verse contains a command (amr) which, according to the principles of usul fiqh, signifies obligation. Forming a group that calls to goodness and prevents evil is a Shariah obligation. And one form of such a group is a political party that strives for the implementation of Islamic Shariah in governance.
Second Evidence: The Command for Ta’awun (Cooperation) in Righteousness
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ
“And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” (QS. Al-Ma’idah [5]: 2)
This verse is clear: Islam commands its followers to cooperate in goodness. Forming a party that strives to uphold Islamic Shariah is the most concrete form of ta’awun ‘ala al-birr wa at-taqwa in the political sphere.
Third Evidence: The Prohibition of Division and the Command to Unite
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you — when you were enemies and He brought your hearts together and you became, by His favor, brothers.” (QS. Ali ‘Imran [3]: 103)
This verse is often misunderstood as a prohibition against all forms of grouping. What is actually prohibited is division in creed — not grouping built upon unity of thought. In fact, this verse commands the Muslims to unite under one rope (hablullah) — and the Islamic party is one manifestation of that unity.
Fourth Evidence: The Obligation to Correct the Ruler
From Abu Sa’id Al-Khudri (may Allah be pleased with him), the Messenger of Allah ﷺ said:
مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ
“Whoever among you sees an evil, let him change it with his hand. If he cannot, then with his tongue. If he cannot, then with his heart — and that is the weakest of faith.” (HR. Muslim no. 49)
The Islamic party functions as a collective channel to fulfill this obligation in the realm of governance — correcting the Khalifah’s policies that deviate from Shariah, reminding unjust officials, and conveying the aspirations of the oppressed people.
Fifth Evidence: The Example of Grouping in the Sirah
The Messenger of Allah ﷺ himself formed an organized group in Makkah — the companions who gathered at Darul Arqam to collectively study Islam and plan da’wah strategy. This is the most concrete example that grouping in political struggle is a Sunnah of the Prophet ﷺ.
Table 1: Recapitulation of Shariah Evidences on Hizb
| No | Evidence | Source | Main Content | Application for Islamic Party |
|---|---|---|---|---|
| 1 | ”A group from you calling to good” | QS. Ali ‘Imran: 104 | Obligation to have a group for enjoining good | Islamic party = collective platform for political da’wah |
| 2 | ”Cooperate in righteousness” | QS. Al-Ma’idah: 2 | Ta’awun ‘ala al-birr | Party = form of legitimate political cooperation |
| 3 | ”Hold firmly to the rope of Allah” | QS. Ali ‘Imran: 103 | Prohibition of creed-based division | Islamic party = unifier under Shariah |
| 4 | ”Change the evil” | HR. Muslim no. 49 | Obligation to correct the ruler | Party = organized channel for correction |
| 5 | Darul Arqam | Prophetic Sirah | The Prophet ﷺ formed a da’wah group | Example of forming a political group |
4. The Ruling on Establishing a Party: Originally Permissible, Potentially Obligatory
Having understood the evidences above, let us address the practical question: What is the ruling on establishing a political party in Islam?
Original Ruling: Mubah (Permissible)
According to a well-known principle of fiqh:
الْأَصْلُ فِي الْأَشْيَاءِ وَالْأَفْعَالِ الإِبَاحَةُ مَا لَمْ يَدُلْ دَلِيلٌ عَلَى تَحْرِيمِهَا
“The original ruling on all things and actions is permissibility, unless there is evidence prohibiting them.”
Establishing a political party is originally mubah (permissible). It is a means (wasilah) to achieve an end. If the objective is Shariah-compliant — such as striving for the implementation of Shariah, overseeing the government, or channeling the aspirations of the people — then the means is also Shariah-compliant as long as it does not violate Shariah rules.
When Does a Party Become Obligatory?
However, this ruling can shift from mubah to obligatory under certain conditions. The scholars of usul fiqh have an important principle:
مَا لَا يَتِمُّ الْوَاجِبُ إِلَّا بِهِ فَهُوَ وَاجِبٌ
“That without which an obligation cannot be fulfilled is itself obligatory.”
If the comprehensive implementation of Islamic Shariah requires the existence of a political party as a means of struggle, then establishing a party becomes obligatory. This is the case in the current context, where the Muslim ummah needs an organized political force to counter the domination of the secular system.
Conditions for Establishing a Shariah-Compliant Party
Not every party is allowed to exist in Islam. There are strict conditions that must be met:
| No | Condition | Explanation | Example of Violation |
|---|---|---|---|
| 1 | Based on Islamic creed | The party’s foundation must be Islamic creed, not secular, socialist, or liberal | A party that separates religion from politics |
| 2 | Shariah-compliant objectives | The party’s goals must conform to Shariah — not for sin or oppression | A party striving to legalize intoxicants |
| 3 | Lawful methods | The means of struggle must conform to Shariah — no violence, terrorism, or coups | A party that uses bombs or weapons |
| 4 | No blind fanaticism | One must not defend the party without considering right and wrong | ”Even if my party is wrong, I will defend it” |
| 5 | Not dividing the Ummah | Must not divide Muslim unity based on tribe, race, or narrow interests | A party that pits Muslims against each other |
| 6 | Open and transparent | Programs and funding must be clear; no hidden agendas | A party secretly funded by foreign parties |
Table 2: Classification of Parties Based on Objectives and Methods
| Type of Party | Objective | Method | Ruling |
|---|---|---|---|
| Islamic Party | Upholding Shariah | Da’wah, intellectual, peaceful politics | Mubah / Obligatory |
| Secular Party | Separating religion from the state | Democracy, campaigning | Haram |
| Liberal Party | Freedom without Shariah boundaries | Propaganda, political lobbying | Haram |
| Socialist Party | Material equality | Revolution, class struggle | Haram |
| Tribal/Racial Party | Dominance of a specific group | Tribalism, discrimination | Haram |
Dear readers, it is important to understand that Islam does not absolutely prohibit parties. What Islam prohibits are parties built upon foundations that contradict Islamic creed — parties that take secularism, liberalism, or tribalism as their foundation.
5. Parties in the Khilafah: Function, Relationship with the Khalifah, and the People’s Assembly
Dear readers, this is the part that often causes confusion. “If the Khilafah already exists, why are parties still needed? Wouldn’t parties actually threaten unity?”
This question arises from a mistaken assumption — that parties in the Khilafah function the same way as parties in a democracy. In reality, their role is entirely different.
Functions of Parties in the Khilafah State
In the Khilafah system, political parties have four main functions:
First — Overseeing the Khalifah and State Officials: Parties serve as an opposition force that corrects government policies. If the Khalifah makes a decision that deviates from Shariah, the Islamic party is obligated to oppose and publicly remind him.
Second — Conveying the Aspirations of the People: Parties serve as a structured channel for the people to convey their grievances, proposals, and needs to the government.
Third — Producing Alternative Leaders: A quality party will produce cadres who have the capacity to become state officials — from Wali (governor) to the Khalifah himself.
Fourth — Developing Political Thought: Parties function as forums for discussion and development of thought (fikrah) on public policy in accordance with Shariah.
The Relationship Between Parties and the Khalifah
The Khalifah in Islam is not a dictator who cannot be criticized. He is a leader who can be corrected, overseen, and even publicly reminded by parties.
The Messenger of Allah ﷺ said when a companion asked about advising leaders:
الدِّينُ النَّصِيحَةُ. قُلْنَا: لِمَنْ؟ قَالَ: لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ
“Religion is sincere advice. We asked: To whom? The Messenger of Allah ﷺ replied: To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their common people.” (HR. Muslim no. 55)
From Abu Bakrah (may Allah be pleased with him), the Messenger of Allah ﷺ said:
أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ
“The best jihad is a word of justice in the presence of a tyrannical ruler.” (HR. Abu Dawud no. 4344 and Tirmidhi no. 2174)
The Islamic party is the institution that enables this “word of justice before a ruler” to be delivered collectively and in an organized manner — not just from individuals who can easily be suppressed.
The Relationship Between Parties and the People’s Assembly
Parties and the People’s Assembly are two complementary institutions:
| Aspect | Islamic Party | People’s Assembly |
|---|---|---|
| Nature | Organized group with a specific thought | Forum representing all the people |
| Membership | Voluntary (based on thought compatibility) | All Muslim citizens (inclusive) |
| Main Function | Striving for a thought, overseeing the government | Aspirations, shura, hisbah |
| Relationship | Parties can have representatives in the People’s Assembly | The People’s Assembly absorbs aspirations from various parties |
Table 3: Structure of Institutional Relationships in the Khilafah
| Institution | Function | Relationship with Parties |
|---|---|---|
| Khalifah | Executive leader, implementing Shariah | Parties oversee, correct, and remind |
| People’s Assembly | People’s deliberative forum | Parties voice their thought within it |
| Mahkamah Mazhalim | Court for ruler’s injustice | Parties can file lawsuits against unjust policies |
| Ahlul Halli wal ‘Aqdi | Representatives of the Ummah for pledging allegiance to the Khalifah | Party members can become members of Ahlul Halli wal ‘Aqdi if they meet the conditions |
6. Party Etiquette: Prohibition of Fanaticism, Slander, Violence, and Corruption
Dear readers, Islam is a religion that not only regulates what may be done, but also how it should be done. In politics — including party politics — Islam sets very strict etiquettes. Violating these etiquettes is not merely an ethical issue, but also a matter of Shariah law.
First Prohibition: Hizbiyyah Fanaticism (Party Above Truth)
This is the most dangerous disease in party politics. Hizbiyyah fanaticism occurs when someone defends their party without considering right or wrong.
The Messenger of Allah ﷺ said firmly:
لَيْسَ مِنَّا مَنْ دَعَا إِلَى عَصَبِيَّةٍ، وَلَيْسَ مِنَّا مَنْ قَاتَلَ عَلَى عَصَبِيَّةٍ، وَلَيْسَ مِنَّا مَنْ مَاتَ عَلَى عَصَبِيَّةٍ
“He is not one of us who calls to ‘asabiyyah (group fanaticism), he is not one of us who fights for ‘asabiyyah, and he is not one of us who dies for ‘asabiyyah.” (HR. Abu Dawud no. 3951)
‘Asabiyyah is blind fanaticism — defending one’s own group even when it is unjust, and opposing the opponent even when he is right. This is entirely contrary to the principle of Islam, which commands us to defend truth, not to defend a group.
Allah ﷻ says:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves, your parents, and your relatives.” (QS. An-Nisa’ [4]: 135)
If being just toward oneself and one’s family is commanded, how much more so toward one’s own party. If the party is wrong, a Muslim is obligated to correct it — not to defend it at all costs.
Second Prohibition: Slander and Political Ghibah
In the world of democratic politics, slander and ghibah seem to have become “daily food.” Political opponents are slandered, their secrets are spread, and their reputations are destroyed for electoral victory.
Islam prohibits this firmly:
وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ
”…And do not backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it.” (QS. Al-Hujurat [49]: 12)
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart — about all those [one] will be questioned.” (QS. Al-Isra’ [17]: 36)
In Islam, correcting a political opponent must be done with evidence and facts, not with slander, hoaxes, or character assassination.
Third Prohibition: Violence and Terrorism
Some groups claim that violence is the “path of jihad” to achieve power. This is a clear misguidance.
Islam commands da’wah and political struggle with wisdom, good admonition, and the best manner of disputation — not with bombs, weapons, or armed coups.
Allah ﷻ says:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (QS. An-Nahl [16]: 125)
Fourth Prohibition: Corruption and Misuse of Party Funds
Party funds must be managed transparently and with trustworthiness. Receiving funds from unlawful sources — for example, from a kafir state that seeks to control Islamic politics, or from corporations expecting special favors — is treachery.
Allah ﷻ says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ
“O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].”. (QS. Al-Anfal [8]: 27)
Table 4: Islamic Party Etiquette vs. Democratic Party Practices
| Etiquette | Islamic Party | Democratic Party (Generally) |
|---|---|---|
| Fanaticism | Haram — truth above party | Often cultivated (“my party first”) |
| Slandering opponents | Haram — must be with evidence and facts | Common — negative campaigns frequently occur |
| Violence | Haram — struggle through speech and thought | Sometimes occurs (riots, intimidation) |
| Unlawful funds | Haram — transparency and lawful sources | Often hidden (dark money, foreign donors) |
| Corruption | Haram — trustworthiness is a religious obligation | Rampant — many party corruption cases |
| Internal correction | Obligatory — open and honest advice | Often avoided — fear of losing votes |
7. Stories of Groups in the Sirah: From Muhajirin-Ansar to Darul Arqam
Dear readers, to understand how political grouping works in Islam, there is no more authentic source than the Prophetic Sirah. Let us explore several monumental stories that show how strategic and noble the role of groups is in the struggle of Islam.
First Story: Darul Arqam — Center of Nurturing and Political Planning
At the height of Quraysh’s persecution of the Muslims in Makkah, the Messenger of Allah ﷺ chose a house — Darul Arqam bin Abil Arqam — as a hidden headquarters to nurture the companions and plan da’wah strategy.
What happened at Darul Arqam?
| Activity | Description | Relevance to Parties |
|---|---|---|
| Tatsqif (Nurturing) | The Messenger of Allah ﷺ taught the Qur’an and Islamic creed | Islamic parties must nurture their members |
| Strategic Planning | Planning da’wah and interaction with society | Party = forum for political planning |
| Internal Solidarity | Mutual protection from Quraysh threats | Party = network of protection for the Ummah |
| Recruitment | Accepting bay’ah from new Muslims | Party = platform for cadre recruitment |
Darul Arqam was not merely a “place for Quran study.” It was a political command center — where the Messenger of Allah ﷺ and the companions planned strategic steps to transform the society of Makkah.
Second Story: The Pledges of Aqabah — A Political Alliance That Changed History
In the 13th year of prophethood, a monumental event occurred that changed the direction of Islamic da’wah: the Pledges of Aqabah.
A group of residents of Madinah (from the Aws and Khazraj tribes) came to Makkah to meet the Messenger of Allah ﷺ. They met at two places: the First Aqabah (12 people) and the Second Aqabah (73 people).
Here occurred the political alliance between the Messenger of Allah ﷺ and the people of Madinah:
From the side of the people of Madinah: They pledged to protect the Messenger of Allah ﷺ and the companions if they migrated to Madinah, to defend them as they would defend themselves, and to accept Islam as the foundation of state life.
From the side of the Messenger of Allah ﷺ: He accepted this pledge and planned the Hijrah as a strategic step to establish the Islamic state in Madinah.
| Aspect | First Pledge of Aqabah | Second Pledge of Aqabah |
|---|---|---|
| Number of Participants | 12 people | 73 people (71 men, 2 women) |
| Content of Pledge | Not associating partners with Allah, not stealing, not committing adultery | Protecting the Prophet, defending Islam, obedience in goodness |
| Result | Envoys sent to Madinah for da’wah | Hijrah of the Prophet ﷺ and foundation of the Islamic state |
The Pledges of Aqabah are the most concrete example of how a political group (in this case, the people of Madinah who had embraced Islam) became the key to the success of changing the system of government. Without the organized support of this group, it would have been impossible for the Islamic state in Madinah to stand.
Third Story: Muhajirin and Ansar — A Model of Cooperation Between Groups
After migrating to Madinah, the Messenger of Allah ﷺ took a very brilliant step: brothering the Muhajirin (migrants from Makkah) with the Ansar (original residents of Madinah).
This was not merely an emotional bond. It was a political and social strategy that ensured:
| Objective | Method | Result |
|---|---|---|
| Social Integration | Muhajirin and Ansar inherited from each other (before the verse of inheritance was revealed) | No conflict between migrants and original residents |
| Economic Stability | Ansar shared wealth and land with Muhajirin | Muhajirin became economically independent |
| Political Unity | Both united under one state and one leader | Madinah became a strong Islamic state |
Allah ﷻ praised this event in the Qur’an:
وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
“And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul — it is those who will be the successful.” (QS. Al-Hashr [59]: 9)
Fourth Story: Political Groups in the Era of the Rightly Guided Caliphs
After the death of the Messenger of Allah ﷺ, political grouping continued to exist and function within the framework of Islam:
| Group | Context | Lesson |
|---|---|---|
| Supporters of Abu Bakr | Saqifah Bani Sa’idah | Ahlul Halli wal ‘Aqdi = organized representatives |
| Groups differing on strategy | Riddah Wars, expansion | Differences in ijtihad = normal in Islam |
| Khawarij | Era of Ali bin Abi Talib | Groups that break from the jama’ah = haram, fought |
From the Khawarij we learn: Islam prohibits groups that divide the Ummah and rebel against a legitimate leader without strong Shariah basis. Differences of ijtihadi opinion are permissible, but armed rebellion against a legitimate Khalifah is a major sin.
Table 5: Comparison of Groups in the Sirah
| Group | Period | Foundation | Function | Shariah Status |
|---|---|---|---|---|
| Darul Arqam | Makkah | Islamic Creed | Nurturing and planning | Sunnah |
| Muhajirin-Ansar | Madinah | Islamic Brotherhood | Socio-economic integration | Sunnah |
| Ahlul Halli wal ‘Aqdi | After the Prophet’s ﷺ death | Representation of the Ummah | Selecting the Khalifah | Obligatory (Ijma’) |
| Khawarij | Era of Ali bin Abi Talib | Narrow interpretation | Rebellion | Haram |
8. Fundamental Comparison: Islamic Party vs. Democratic Party
Dear readers, this is the section that will, God willing, be most eye-opening. We will compare Islamic parties and democratic parties in depth — not just on the surface, but down to the deepest philosophical roots.
Root Difference: Creed vs. Interest
The most fundamental difference lies in the foundation that unites members:
The Islamic Party unites its members upon Islamic creed. This means:
- The standard of right and wrong is not majority opinion, but the Qur’an and Sunnah
- The highest loyalty is to Allah ﷻ, not to the party chairman
- The ultimate goal is the pleasure of Allah, not worldly power
The Democratic Party unites its members upon shared interest (political program, secular ideology, or even mere ambition for power). This means:
- The standard of right and wrong is public opinion and majority vote
- The highest loyalty is to the party and its donors
- The ultimate goal is electoral victory and government positions
Table 6: Comprehensive Comparison of Islamic Party vs. Democratic Party
| Differentiating Aspect | Islamic Party | Democratic Party |
|---|---|---|
| Unifying Foundation | Islamic creed and thought | Interests and political programs |
| Source of Law | Qur’an and Sunnah | Man-made constitution |
| Standard of Right and Wrong | Halal and haram (Shariah) | Majority vote / polling |
| Primary Goal | Pleasure of Allah + implementation of Shariah | Electoral victory + power |
| Loyalty | To Allah and His Messenger | To the party and its donors |
| Attitude Toward Opposition | Correcting with evidence, respecting ijtihadi differences | Destroying opponents, negative campaigns |
| Campaigning | Conveying thought and proof | Expensive advertising, sweet promises, black campaigns |
| Funding | Transparent, lawful sources | Often dark (dark money), corporate donors |
| Fanaticism | Haram — truth above party | Often cultivated |
| Relationship Among Members | Ukhuwah Islamiyyah | Contractual-transactional |
| Cadre Development | Nurturing in creed and thought | Recruitment based on popularity |
| Role in Government | Overseeing, correcting, providing alternatives | Dominating, distributing positions |
Analogy 1: The Compass and the Map
Imagine two groups of explorers walking through a dark, dense forest.
The Islamic Party is like a group carrying a fixed compass (Islamic Shariah). They know that true north does not change — halal remains halal, haram remains haram, and cannot be changed by voting or polling. When they disagree about which route to take, they refer to that compass. If one direction clearly moves away from the goal, the entire group agrees to correct it.
The Democratic Party is like a group that has no compass. They determine direction by voting at every fork in the road. Today they agree to turn left, tomorrow they change their minds and turn right. There is no fixed standard to refer to. What matters is that the majority wins — even if that direction actually leads away from the goal.
Analogy 2: The Medical Team and the Campaign Team
Imagine two different teams in a hospital.
The Islamic Party is like a surgical team — each member has a specialization, but all are united by one principle: patient safety. If one doctor makes a mistake, the others correct him not to bring him down, but because the patient (the Ummah) is at stake. No doctor defends his colleague’s mistake just because they are “on the same team.”
The Democratic Party is like a campaign team — each member is united not by medical principle, but by the desire to win the election. If one team member is caught cheating, the others tend to defend him not because he is right, but because “if he falls, we all lose.” The patient (the people) is no longer the priority — what matters is keeping the seat safe.
Table 7: Impact of Both Types of Parties on Society
| Impact | Islamic Party | Democratic Party |
|---|---|---|
| Unity of the Ummah | Strengthens (creed-based) | Weakens (polarization) |
| Quality of Leaders | Selected based on taqwa and knowledge | Selected based on popularity and funds |
| Public Policy | Oriented toward the Hereafter + this world | Oriented toward this world + next election |
| Freedom of Expression | Exists within Shariah boundaries | Unlimited (liberal) |
| Blessing (Barakah) | Present (because bound to Shariah) | Absent (because Allah is disregarded) |
9. Regulation and Oversight of Parties in the Khilafah
Dear readers, a very important question: How does the Khilafah regulate political parties? Are parties free to do whatever they want? Or are there regulations ensuring that parties do not damage the unity of the Ummah?
The answer: Yes, there are strict regulations. The Khilafah does not allow parties to operate without control. However, these regulations are not to silence criticism — rather, to ensure that parties do not deviate from Islamic creed and do not threaten the security of the Ummah.
Basic Principles of Party Regulation
Party regulation in the Khilafah is based on three principles:
First: Freedom of Thought and Expression. Islam guarantees every Muslim’s right to express opinions, criticize the government, and strive for their thought — as long as they do not violate Shariah.
Second: Prohibition of Dividing the Ummah. Parties must not spread division based on tribe, race, or interests that contradict Islamic unity.
Third: Transparency and Accountability. Parties must be open about their objectives, programs, and sources of funding. There must be no hidden agendas or funds from foreign parties.
Registration and Oversight Mechanism
| Stage | Mechanism | Competent Authority |
|---|---|---|
| 1. Registration | The party registers by stating its foundation, objectives, and organizational structure | Ministry of Internal Affairs |
| 2. Foundation Verification | The state verifies that the party’s foundation does not contradict Islamic creed | Mahkamah Qadha (General Court) |
| 3. Funding Audit | Party fund sources are audited to ensure no foreign or unlawful funds | Baitul Mal (State Treasury) |
| 4. Continuous Oversight | Party activities are monitored to ensure no Shariah violations | Security Department + People’s Assembly |
| 5. Sanctions | If violations occur, the party receives warnings, suspension, or dissolution | Mahkamah Qadha |
Sanctions Against Violating Parties
| Type of Violation | Sanction | Shariah Basis |
|---|---|---|
| Spreading deviant creed | Warning, then suspension | QS. Ali ‘Imran: 105 (prohibition of division) |
| Receiving foreign funds | Suspension and audit | QS. Al-Anfal: 27 (prohibition of treachery) |
| Using violence | Dissolution and enforcement | Principle: “Harm must be eliminated” |
| Dividing the Ummah | Dissolution | QS. Al-Anfal: 46 (do not dispute) |
| Public slander and ghibah | Admonition and ta’zir sanction | QS. Al-Hujurat: 12 (prohibition of ghibah) |
Table 8: Summary of Party Regulation in the Khilafah
| Regulatory Aspect | Khilafah Policy | Shariah Reason |
|---|---|---|
| Party Foundation | Must be based on Islamic creed | QS. Ali ‘Imran: 103 (unity upon hablullah) |
| Party Objective | Must conform to Shariah | Principle: “That whose objective is haram, its means are haram” |
| Method | Peaceful — da’wah and intellectual | QS. An-Nahl: 125 (wisdom and good admonition) |
| Funding | Transparent, lawful sources | QS. Al-Anfal: 27 (trustworthiness) |
| Criticizing the Government | Permitted and protected | HR. Muslim no. 49 (enjoining good, forbidding evil) |
| Opposition | Permitted — within Shariah boundaries | QS. An-Nisa’: 59 (obedience to Allah and Messenger, not to humans) |
| Dissolution | If foundation and objective violate Shariah | Principle: “Harm must be eliminated” |
It is important to emphasize: these regulations are not to silence criticism. On the contrary — Islam guarantees the right of every Muslim and party to criticize the government as long as the criticism is based on evidence and facts. What is not permitted is destructive criticism — that which aims to bring down, not to correct.
10. Conclusion: The Islamic Party — A Heavy Trust, Not a Seized Seat
Dear readers, after exploring these 10 comprehensive sections, let us summarize the core lessons we can take as provisions.
First: Islam does not prohibit political grouping absolutely. What Islam prohibits is grouping built upon foundations that contradict creed — secularism, liberalism, tribalism, and other misguidances.
Second: The Islamic Party (Hizb) is a group united by creed and thought, not by interest or ambition for power. Its objective is to uphold Islamic Shariah, not merely to seize seats.
Third: The Shariah basis for the existence of parties is very strong — from QS. Ali ‘Imran: 104 on the obligation of having a group that calls to goodness, to the example of Darul Arqam and the Pledges of Aqabah in the Prophetic Sirah.
Fourth: The ruling on establishing a party is originally mubah, but can become obligatory if it is the only means to implement Islamic Shariah comprehensively.
Fifth: In the Khilafah, parties play an important role as government overseers, conveyers of people’s aspirations, and producers of alternative leaders. Parties are not a threat to unity — rather, they complement it.
Sixth: The etiquette of politics in Islam is very strict — hizbiyyah fanaticism, slander, violence, and corruption are major sins that cannot be tolerated in the name of “politics.”
Seventh: The difference between Islamic parties and democratic parties is not merely superficial — it touches the deepest philosophical roots. The Islamic party is creed-based; the democratic party is interest-based.
Allah ﷻ has given perfect guidance on how the Muslims should group and engage in politics:
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
“And do not be like those who became divided and differed after the clear proofs had come to them. And those will have a great punishment.” (QS. Ali ‘Imran [3]: 105)
This verse is not a prohibition against grouping. It is a prohibition against division after truth has come. And that truth is clear: Islamic creed is the unifying rope that no one may release.
Dear readers, parties in Islam are not about who shouts the loudest, who has the most campaign funds, or who is most skilled at bringing down opponents. Parties in Islam are about who is most steadfast upon Shariah, who is most honest in correcting the ruler, and who is most sincere in striving for the Ummah.
That is the Islamic Party System — political groups rooted in creed, not in the pursuit of power.
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