"I Never took Cynthia Morgan's Name from Her": Jude Okoye Finally Debunks Allegations Against Him

The Elder brother to the defunct Psquare Duo, Jude Okoye has finally break silence on the Cynthia Morgan and May D's allegations trailing him on Social Media.

Cynthia Morgan's recent interview on Instagram in which she accused Jude Okoye of denying her the right to use her stage name "Cynthia Morgan" and social account subsequent to her exit from Jude Okoye's Northside Records among others, has got internet buzzing and calling out Jude Okoye with harsh words and likes with trolls bringing up May D's accusations against him regarding his departure from the Psquare Record Label some years ago.

However, in a recent online interview with Instagram influencer Tunde Ednut, Jude Okoye spoke on some of the accusations levelled against him by the female reggae singer, Cynthia Morgan who accused him of sinking her music career.

Speaking on Cynthia Morgan's Stage name and Social Media Account, Jude denied the claim stating that he "never took that name her" adding that he had no such power. He furthered stated that Cynthia Morgan's contract with Northside Records expired in 2017 and She still had access to her social media account two years after leaving Northside Records.

That being stated during the interview, Jude asserted that Cynthia Morgan is in fact still owes him about 40million dollars and promised to make the contract available to the public.

Speaking on Cynthia's claim that Jude did nothing to promote her Jude's reply was:

“Why are people not asking questions; how come this girl has been down this so long and not even one colleague came up to her rescue? Not rescue as in giving her money or sponsoring her. Rescue as in identifying with her.”

...adding that Cynthia burned all the bridges that were built for her by Jude and even questioned his value in her life at a time. In his words,

“Cynthia Morgan looked me in the eye and asked me ‘what the f**k have you done for me?'”

Speaking on her accusations regarding May D's time with defunct Psquare duo before his departure in 2012 which she stated that May D was poorly treated claiming that he slept on a carton in the boy’s quarters which he shared with their driver, Jude said he spent over a hundred thousand dollars on May D adding that trouble began after May D was given a contract only for the singer to come back after two weeks to state that no incentives were included in the contract and therefore, demanded a car and apartment in Lekki in spite of the fact that he was still up-and-coming and had barely done any shows.

Regarding Psquare's split, Jude stated that the only reason he decided to speak up on the Cynthia Morgan allegations was because Peter had involved himself stating that P-square broke up mainly because Peter didn’t want Jude's involvement in the group. When asked if he could bring back the group together again, Jude answered with a definite "NO" adding that “there is nothing humanly possible for me to do to bring P-square back”.

Perspectives On Capital Punishment in The Quran And Hadith

Abstract

The emergence of modernism saw most Muslim-majority countries adopting legal criminal laws based on European models. This has resulted in various controversies regarding the capital punishment which international organizations such as the United Nations, has deemed as inhumane and therefore call for its abolition. Although, many Islamic countries has continued to retain the capital punishment in their penal system. Many Muslim clerics around the world are in support of capital punishment for suitable offences. However, there has been a small but growing groups of Islamic clerics arguing in favour of abolishing capital punishment in Islam based on certain arguments. In respect of this, the Muslim Ummah around the globe has often been thrown into confusion when confronted with this contemporary debate especially concerning their position on capital punishment as this type of punishment, despite its abolition in many world countries, is still being retained in the criminal law penalties of many countries. This paper therefore examines the position of the holy Qur’an and the Hadith on capital punishment. It explores the basis for justification for capital punishment in the Quran and Hadith as well as the crimes for which each form of capital punishment is ascribed. Findings revealed the pronounced offences for which capital sentence are ascribed both in the Holy Quran and the Hadith. The study thereon recommends, among others, that rather than sentencing capital offenders to quick death at first offence, legislative provisions should be put in place to allow for rehabilitation of such individuals as a form of second chance as this could help many realize their wrongdoings and vow repentance.

Keywords: Capital Punishment, Quran, Hadith, legal criminal laws.

Introduction

Capital punishment has overtime come to be recognized as any punishment with high level of severity usually administered for committed offences with equal level of severity. However, the term “capital punishment” is more associated with instances in which punitive measures is an outcome of a legal proceeding. This perhaps is why Uduigwomen (2005) conceived it as the lawful infliction of death penalty by the state on a criminal after been convicted within due process of law for an injurious crime committed. This view is supported by Adewale (2019) who conceived capital punishment as the killing of a crime perpetrator(s) under sentence enforced by competent public authority. Hence, when decided outside the confines of a legally conducted deliberation, it is most referred to as “jungle justice”. Capital punishment exists in many forms. However, the most commonly pronounced and widely thought off when capital punishment comes to mind is “death penalty” or “public execution” which entails legal sentencing of people to death as a punishment for committed crimes.

Capital as a term was recorded to have originated from the Latin word; caputalis, which literally means “concerning the head” implying execution by beheading (Adewale, 2019). It has also been recorded to have been utilized by the Romans in referring to different issues regarding the head, life or individual’s civil rights. Hence, capital punishment can simply be conceptualized as the notion of extreme penalty (Davis, 2004). This type of punishment is not new in the human society history as it has been practiced overtime in many various societies around the world as the hardest form of punishment for convicted criminals, religious as well as political rebels or mutineers, often characterized with extreme torture and thereon execution which were most often carried out publicly. Other forms of capital punishment are hanging, stoning, crucifixion, drowning, beating to death, burning alive and impalement etc.

Statement of the Problem

Capital punishment in recent times has overtime come to be the object of criticism in nowadays contemporary society not only in Nigeria but across world countries globally with some sections of the human society globally calling for the abolition of such punishment given its inhuman nature and disregard for human life among others while another section of the society argued in favour of retaining capital punishment.

Individuals and groups who argue in support of retaining capital punishment justified their claim stating that it serves to show the seriousness of a committed crime especially in the case of convicted murder, stressing that it is only appropriate that a punishment be made to fit the crime committed. There was also the argument that absence of death penalty will result in the criminal law’s penalties losing its effectiveness overtime as it will not different murder from other offences. It has been observed that convicted murderers usually go to lengths to avoid the imposition of death sentence on them. In this regard, capital punishment serves as an effective deterrent to discourage potential murderers from committing murder and by so doing, save the lives of innocent individuals in the society. Other critics in support of abolishing capital punishment especially death penalty, have often labelled as nothing but revenge. However, revenge implies private individual enacting penalty outside the confines of the law. Hence, this position indicates a misrepresentation of the mode of operation that characterizes criminal sentences as capital sentences are not enforced by private individuals, rather it is the duty of the government through legally established criminal justice procedure.

That aside, the emergence of modernism had seen most Muslim-majority countries adopting legal criminal laws based on European models. This has resulted in various controversies regarding the capital punishment which international organizations such as the United Nations, has deemed as inhumane and therefore call for its abolition. In the face of this debate, the Muslim Ummah around the globe has often been thrown into confusion when confronted with this contemporary debate especially concerning their position on capital punishment as this type of punishment, despite its abolition in many world countries, is still being retained in the criminal law penalties of many Islamic countries. To this end, there is small but growing groups of Islamic clerics arguing in favour of abolishing capital punishment in Islam. Their argument is based on the fact that there is no agreement between the Ulamas on sacred texts’ interpretation, authenticity as well as their application in social context. Also, Sharia law is often used as excuse for tyrannical rule and oppression of women and children. More so, there are instances in some countries where accused persons are often denied access to a lawyer and summarily executed which completely contradicts the Islamic concept of justice. The question now becomes what is the position of the Islam on capital punishment and for which type of offences are capital punishment prescribed in the holy Quran and Hadith. It is to this end, that this paper examines the Quran and Hadith perspectives on capital punishment towards providing important clarifications on the subject matter.

Islamic Perspectives on Capital Punishment

Traditionally, the religious laws in Islam collectively referred to as the Sharia recognizes and regulates capital punishment for a number of crimes such as murder, rape, adultery, among others. These laws have been put in place towards ensuring harmonious connection between humanity and their society. Hence, as time changes and the society alongside humanity evolves, these forms of punishment are also adapted to new happenings in the society to fit Islamic principles and Islamic way of life given the growth and development witnessed in Islam overtime. However, legal forms of capital punishment prescribed in Quran and Hadith vary in terms of the crimes for which this type of punishment has been prescribed for. This is discussed subsequently in the following subheadings.

Quran Perspectives on Capital Punishment

Although there are mentions of capital punishment in the holy Quran, this forms of punishment were only prescribed for offences relating to mutiny or rebel against the state as well as unintentional or intentional murder and they include death penalty, crucifixion and cutting off hands and feet from opposite sides. This is expressed in Suratu- Ma’idah which states that;

“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter, Except for those who return repenting before you apprehend them. And know that Allah is Forgiving and Merciful.”

-          (Quran 5:33 & 34)

However, let it be noted although this above excerpt recognizes capital punishment for the offences earlier mentioned, it also recognized repentance and most importantly, forgiveness and mercy. This is a predominant theme in the holy Quran. Hence, it is very essential that capital punishment be used only in a case where the convicted criminal shows no repentance and in line with lawful justice procedure as stated in Surat Al-An’am in verse one hundred and fifty-one as seen below;

“...Take not life, which God has made sacred, except by way of justice and law. Thus does He command you, so that you may learn wisdom”

-          (Qur'an 6:151)

In the case of murder, the Quran permits death penalty but mandates equality before the law. In this case, a category of sentencing in Sharia, known as Qisas, permits the murder victim’s nearest relative or family head a right to take the life of the killer but insist that this must be approved by the court of law. On other hand, it also provides that the victim’s guardian can choose to accept monetary compensation otherwise known as Diyya as stated in Suratul Baqarah, verse 178;

“O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.”

-          (Qur’an 2:178)

Following the above explications, it is worthy to note at this junction that the method of stoning as a form of punishment in Islam is not explicitly stated in the holy Quran. However, some Muslim clerics has maintained that it is metaphorically implied in verse 58 of Surat Al-Naml, as translated by Sahih International, warning Muslims of possible consequence of sinning or committing crime in Islam, as seen below;

“And We rained upon them a rain [of stones], and evil was the rain of those who were warned”

-          (Qur’an 27:58)

Historians has however traced the origin of this method of execution to pre-Islamic religions, particularly Torah and Judaism, which are most dominant with stoning as a frequent method of execution (Alasti, 2007). However, there exists evidences in prophetic Hadith. This is subsequently discussed in this paper.

Hadith/Sunnah Perspectives on Capital Punishment

After the Quran, the Hadith, widely regarded as a compilation of prophetic teachings which has overtime been seen as second most trusted books aside the Qur’an, also bears evidence of prophet Muhammed (SAW)’s prescription of capital punishment for certain crimes or offences, most particularly adultery, otherwise known as “Zina” in Arabic, which can be seen in Kitab Al-Hudud as stated below;

“Ubada b. as-Samit reported: Allah's Messenger as saying: Receive teaching from me, receive teaching from me. Allah has ordained a way for those women. When an unmarried male commits adultery with an unmarried female, they should receive one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.”

-     (Sahih Muslim, 17:4191)

However, it should be noted that the above stated excerpt indicates only that stoning as a form of capital punishment is welcomed by the prophet (SAW) and only in the case of adultery by married individuals both men and women. In other words, adultery is the most evident offence that attracts capital punishment as recognized and has been made obligatory by the Hadith. This punishment is, however, only applicable in a case where there is solid evidence or confession from the accused individual. Hence, in cases where there exists no firm or solid evidence that the accused individual is guilty of adultery or confession, it is illegal to administer such punishment or any punishment at all. This is evident in Book 17, Hadith 4194 of Sahih Muslim which states that;

“Allah’s Messenger awarded the punishment of stoning to death to the married adulterer and adulteress and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people may forget it and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or if there is pregnancy, or a confession.”

-          Sahih Muslim, 17:4194

Furthermore, the four primary schools of Islamic jurisprudence and the two primary schools of Shi’a fiqh also prescribe capital punishment for certain category of crimes which includes; intentional murder, Fasad fil-ardh which otherwise means the dissemination of mischievous rumors or accusations in the land, treason, moral corruption against Allah (SWT), social disturbance, homosexual activity, terrorism, adultery and piracy of any kind (Mir-Hosseini, 2001; Omar, 2009; Mir-Hosseini, 2011).

Position on Capital Punishment in Contemporary Islamic Society

Execution of capital punishment in Islamic countries takes different forms which can include beheading, firing squad, hanging and stoning among others which are often carried out public in some Islamic countries to heighten the severity of the crime and command deterrence (BBC, 2009). However, each case is usually regarded and studied individually with extreme care through thorough and strict investigations and on the basis of solid and valid evidences upon which the court is left with no iota of doubt before giving its verdicts and it is granted the authority to enforce more lenient sentence as and when it sees fit.

Moreover, Islamic countries notable with strict adherence to capital punishment in their practice of Sharia Law includes United Arab Emirates, Yemen, Saudi Arabia, Qatar, Iran, Mauritian, among others; associates capital sentence as justice for the most dominant forms of crimes (BBC, 2009). However, countries like Bosnia, Albania among others, still retain capital sentence as part of their penal system but hardly ever enforce it in practice (BBC, 2009).

That being stated, research has indicated that majority of the Nigerian population supports the retention of death penalty on grounds that it deters crimes, prevent repetition of the committed offence and is the most appropriate for the crime of murder (Adewale, 2019) as any individual who values his/her own life should not have taken another person’s life thereby denying that person his/her right to life, an ideological principle which the Nigerian Criminal Law code also recognizes as it holds among others, that a person is only entitled to right to live but forfeits this right when he/she violates another person’s right to life.

More so, capital punishment is well-grounded in the Constitution of the Federal Republic of Nigeria (as amended) 1999 which recognizes death penalty as a legal form of punishment when ordered by a court of competent jurisdiction for a criminal offence for which the accused individual has been found guilty in Nigeria (see, Section 33(1) Constitution of the Federal Republic of Nigeria (as amended), 1999). Offences that attracts capital punishment in Nigeria includes murder, homicide[1], treason, instigating invasion of the country, felonies among others[2] and of recently, kidnapping in states such as Imo, Akwa-Ibom, Bayelsa, Anambra, Abia, Enugu, Edo and Ebonyi states (Abangwu & Adekunbi, 2013).

Moreover, the judge is only granted the power to sentence the enforcement of capital punishment strictly on basis that there is solid and valid evidence that confirms that the accused individual is guilty of a capital offence. However, there are exemptions to general rule of enforcing capital sentence in Nigeria. This includes the exemption of juvenile offenders below seventeen years of age (see, Section 368 (3) of Criminal Procedure Act, 2004)[3]; pregnant women (see, Section 368 (2) of the Criminal Procedure Act, 2004 and Section 300 (3) of the Criminal Procedure Code, 2004)[4]; mentally ill individual[5] and women with nursing children.[6]

Conclusion and Recommendations

Following the above, it can be deduced that capital punishment is a most severe sentence and has been prescribed for severe crimes such as mutiny or rebelling against the state in the Quran and mainly adultery in the Hadith. However, at this juncture, it is worthy to state that such punishment can only be commanded by a court for crime of this nature. That being stated, however, both the Quran and Hadith has established that no capital punishment should be administered without proper and thorough investigation into the allegations; without firm evidence that indicates that the accused is indeed guilty of the charges against him/her or confession from the accused individual or reliable witness and most importantly, without the accused being given a chance to repent from such sins.

Above all, Allah (SWT) and Prophet Muhammed (SAW) has, both in the Holy Quran and Hadith respectively, largely encouraged mercy and forgiveness. To this end, this study recommends that chances be given to, especially for first time, offenders or committers of such severe crimes before finally resorting to capital sentences as the last resort. Allah knows best.

Also, in the usage of capital punishment it is possible that innocent persons may end up being executed. To this end, it is strongly advised that legal provisions be made to allow life imprisonment in place of capital sentence except in cases where accused persons are caught publicly and red-handed. Also, it is also strongly recommended that instead of sentencing capital offenders to quick death, legal provisions be put in place to allow for rehabilitation of such individual as a form of second chance as this could help many realize their wrongdoings and vow repentance. In view of this, such offenders should be protected from stigmatization through requisite sensitization of the public. Allah knowns best.

Bibliography

Abangwu & Adekunbi (2013), Death penalty in Nigeria: To be or not to be: The controversy continues. Arabian Journal of Business and Management Review (OMAN Chapter) Vol. 3(3).

Adewale, S. A. (2019). Capital punishment in Nigerian criminal justice administration: Need for changes.

Alasti, S. (2007). Comparative study of stoning punishment in the religions of Islam and Judaism. Retrieved from: http://www.cjcj.org/uploads/cjcj/documents/comparative_study_0.pdf  Accessed: 03-22-2020.

BBC, (2009). Capital punishment: Islam and capital punishment. 2009-09-16. Retrieved from: http://spaces.live.com/BlogIt.aspx?SourceURL=https%3A%2F%2Fwww.bbc.co.uk%2Freligion%2Freligions%2Fislam%2Fislamethics%2Fcapitalpunishment.shtml%23. Accessed:03-22-2020

Davis, J.J. (2004). Evangelical Ethics. New Jersey: P&R Publishing p.26.

Enemaku O. (2007). Introduction to Nigerian criminal law and procedure. Sam Atrade, Lagos, 2007, p.20

Mir-Hosseini Z. (2011). Criminalizing sexuality: Zina laws as violence against women in Muslim contexts. Int'l Journal on Human Rights, 15, 7-16.

Mir-Hosseini, Ziba (2001). Marriage on trial: A study of Islamic family law, ISBN 978-1860646089, pp. 140-223

Omar, A. (2009). The Right to Religious Conversion: Between Apostasy and Proselytization. In; Peace-Building by, between, and beyond Muslim and Evangelical Christians, Editors: Abu-Nimer, Mohammed and David Augsburger, Lexington, p.179-194

The Criminal Code Act Cap. C.38, Laws of the federation of Nigeria, 2004.

Uduigwomen, A. F. (2005). Studies in philosophical jurisprudence (Second Edition) Calabar: Jochrisam Publishers.

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[1]   See Sections. 315-317 Criminal Code Act, Cap C38, LFN, 2004 and Sections 220-222 Penal Code Law Cap P3, LFN, 2004

[2]   See Sections 37(1), 315-317 Criminal Code Act, Cap C38, LFN, 2004, Sections. 159(2),220-222 &

411 Penal Codes law Cap P3, LFN, 2004 and Section 3(1) Geneva Conventions Act,1960

[3]   Cap.C.41, Laws of the Federation of Nigeria 2004, See similar provision in section 272(1) criminal procedure code, cap 30, Laws of Northern Nigeria 1963

[4]   Cap C.41, Laws of the Federation of Nigeria 2004

[5]   The Criminal Code Act cap C.38, Laws of the federation of Nigeria 2004

[6]   African Convention on Human and People’s Rights Protocol on the Rights of Women in Africa P. 5 available at http://www.achpr.org/english/ratifications/ratification women%20 protocol.pdf.lastaccessed Dec.20. 2010

Mu’tazilaism: Assessing of the Impact of the Mu’tazila Ideology on the Development of Islamic Theology

Abstract

Mutazilaism is an ideology that professes the belief the human God-given intellect and reason is highly needed to achieve spiritual understanding. This assignment write-up attempts an examination of the Mutazilah principles, theological ideologies and historical emergence. It was established that the Mutazila advocates the notion of man’s God-given free will, and maintain among others that man’s action and inactions are by his own (man’s) doing and has nothing to do with God’s will. Also, evil is not associable to God, in other words, given that he is good and just, none of his creations is evil. They, as well, advocates the notion of the intermediate position, principle of Tawhid, divine justice, and authenticity of the Quran as a perfect and reliable source of referencing for religious debates among others. It was therefore, concluded that although the Mutazilah worldview and doctrines are rational; judging the truth with human reasoning, combination of Qur’anic revelation and spiritual insight. Others Islamic theological schools disagreed with them on various grounds among which includes their use of reason in debating the truth, method of interpreting scriptures among others – and therefore, seeks to convince people into buying their opinion as truth base on claims that they possess special knowledge of the religion and thus, claim to know the meaning of the Quran. Mu'tazilites, however, seek to convince others to agree with their interpretation by the appealing to their sense of logical reasoning instead of persuading them to agree with their interpretation of the scripture simply by accepting them given their position as absolute religious authority or through the use of generalized emotional pleas.

Introduction

The Mutalizilas, having emerged nearly two centuries following Prophet Muhammed's Mecca to Medinna migration have come described as believers in the notion of interpreting Islamic scriptures revelation (mainly, The Holy Quran) through theoretical reasoning.

The word Mu'tazilah has its root in the Arabic word i'tizal meaning to withdraw or secede. It literally means “those who withdraw themselves”. It was derived from the story of the leader of the movement named Wasil bin ‘Ata (80/699-131/748) who, withdrew from the study circle of his teacher, Imam Hasan Basra and his followers, over disagreements on the legal state of a sinner in the Islamic perspectives; a believer or unbeliever. His teacher maintained that the person is still a Muslim to which Wasil disagreed based on reasoning that the person is neither a believer nor an unbeliever. Hence, he (Wasil bin ‘Ata) and his followers were referred to as Secessionists or With-drawers following Hassan’s comment that Wasil has withdrawn from them (Khan, 2017).

Following this, the movement was said to have been started by Wasil in the second century AH (otherwise known as eighth century AD). In some of their belief, they disagree with the general agree principles of the early Islamic theologians otherwise referred to as People of Sunnah. They are all of the opinion that giving logically comprehensible account of Islamic beliefs is necessary and usually abide by five generally theological principles, two of which were important, namely; Unity of God and Divine Justice. By the first, implies the knowledge of oneness of God with no plurality while by the second, they recognize the existence of freewill. They rely on logic, ancient Greek philosophy, and Indian philosophy, in their discussing of different aspects of early Islamic philosophy using the Islamic revelations (mainly the Holy Quran) as their main reference and starting point (Jabbar, 1997). They were however accused by rival Islamic theological schools, not for their theological beliefs or perspectives, but of given emphasis to reasoning methods which they claimed do not conform to fundamental tenets of Islam. This led to critical arguments between the various theological schools in Islam. For instance, the Mutazilas generally subscribed to the belief of God's creation of everything from nothingness. This is however contrary to the view of some Muslim philosophers who are of the belief that the world exists in eternity in some form or another.

Soon after Wasil ibn ʿAtā’s demise, ʿAmr ibn ʿUbayd was said to have taken the mantle of leadership. However, it was not until some generations later that Mutazilism was later formally and systematically propagated by Abu al-Hudhayl al-'Allaf (d. 235 AH/849 AD) in Basra. Soon after, Baghdad witnessed the establishment of another branch of the school directed by Bishr ibn al-Mu'tamir (d. 210 AH/825 AD) who was said to have greatly contributed to the propagation of Mutazilism which later become an established faith with emphasis on man’s freewill to carry out and decided his own acts (Jackson, 2002). This led to their being regarded as the successors of the Qadarites who were said to have emerged earlier towards the end of Omayyad period. They also hold a strong doctrinal belief that justice and reason are necessary underpinning elements that shapes God’s action towards mankind. These two doctrinal beliefs were however rejected by another orthodox school known as Ashʿarites.

The Mutazila doctrinal movement gained a great momentum under the reign of Ma’mun the Great (813-833) who initiated an instigated campaign which persecuted many theologians of that time especially the Ashʿarites alongside other schools of Islamic jurisprudence such as the Hanbali among others, who refused to subscribe to the Mutazila doctrine. This campaign costed many on the theologians their theology as well as earned them general Muslim masses’ sympathy.

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The problem was soon worsened when an investigation was launched with command of Abbasid caliph al-Ma'mun popularly referred to as the Mihna to find out theologians who are in opposition of Mutazila doctrine. The Muslim jurist, Ahmad ibn Hanbal, who is also the founding theologian of the Hanbali school of Islamic jurisprudence was a victim of this inquisition. He rejected the caliph’s demand to agree to take to and promulgate the Mutazila doctrine and was therefore imprisoned and tortured by the Caliph. Following the hostile response that greeted the execution of Ahmad ibn Hanbal, the subsequent Caliph al-Mutawakkil (847-861), in a bid to restore and gain legitimate acceptability of the masses favored the reestablishment of the old Muslim faith and thereby rejected the Mutazilite doctrine which resulted in the persecution of Mutazilites professors as well as persecution of several Shia, Sunni, Christian and Jewish theologian of that Abbasid era.

The Mutazilaism Theory of Interpretation

Mu'tazilism disagreed with the acceptance of the acclaimed absolute truth or the absolute right moral law that was propagated by the many political-religious authorities. They instead hold the belief that the task of interpreting the words of Allah requires that man’s application of logical reasoning; if not, the religious authorities or those who the political system favors will take that advantage to manipulate people into accepting their own dictated interpretative views as the absolute truth of God’s message. It is held that in the absence of freedom of reasoning, debate and argument; God's Message and intended meaning could be fabricated or falsified by people who claim to be the upright authorities when it comes to meaning (Ess, 2006).

To this end, the Mu'tazilites courageously challenged other theologians both the ones with political power and otherwise into a debate over validating the true meaning and interpretation of statements of qur’an.  The Mu'tazili judge the truth with human reasoning, combining it with quranic revelation and spiritual insight. This is with the belief that religious authoritarianism the only choice when it comes to using reason. To this end, those who refuted their conclusions decided against the use of reasoning in debating the truth. This disagreement is based on their refusal of the capability of reason to decipher the truth of revelation. Hence, they seek to convince people that their interpretation is truth basing it on claims that they possess special knowledge of the religion and as a result, claim to know the meaning of the Quran. On the contrary however, Mu'tazilites seek to convince others to agree with their interpretation by the appealing to their sense of logical reasoning instead of persuading them to agree with their interpretation of the scripture simply by accepting them given their position as absolute religious authority or through the use of generalized emotional pleas (Jabbar, 1997; Khan, 2017).

The goal of the Mutazilites therefore was towards establishing logical reasoning as the foundation of the Islamic doctrinal system referencing the Quran and other scriptural element of the Islamic faith. Another point of disagreement between the Mutazilites and the rival theological schools of Islamic jurisprudence is their method of logic reasoning which was, much later, found to have been derived from Greek philosophy resulting in other schools of theology accusing them of heretical method of interpretation which they claimed is non-Islamic in nature (Jackson, 2005).

Basic Principles of the Mutazilism

The Mutazilah school of Islamic theology is guided by five principal doctrines which forms their basic tenets:

Tawhid: They believe in the oneness of God, the absence of plurality and attributes. To this end, they believe that God is divine in His existence and his attributes are as a result of what he does, has done and will still do. It follows that God’s attribute can only be understood from what he does and not in who he is. They perceive God's pleasure and anger not as his attributes but as state which are changeable perhaps with time or occurring events. However, existence of God Himself is unchangeable (Cooperson, 2005; Ess, 2006). That being established, it follows that God's attribute is associated with his actions and not His essence or existence. Hence, although God can be described as merciful, being merciful is not in His nature or part of His eternal self, instead, it is in His actions. In other words, it is what God does that is full of mercy.

Justice: They believe that God is just and that, by logic, He does not oppress His creatures. To this end, they believe that God is just in everything he does and by logic, does not do evil and does not command man to do evil. Hence, any evil acts man engages in is by logic as a result of man’s free will.

Divine retribution: They believe that God has ordained the reward for obedience and the punishment for disobedience. Hence, they hold the notion that there is no divine pardon if the sinner does not repent before death. In other words, forgiveness is only possible after repentance (tawbah) not before. The next principal doctrine follows from this notion.

Intermediate Position: The Mutazilites are of the notion that Muslims who having committed grave sins, die without repentance are neither considered as Mumin (believers), nor Kafir (non-believers). However, they are in a position between the two. This is based on the belief that the definition of a Mumin is someone with faith and belief in the existence of God and whose faith has reflected in his/her deeds and moral choices hence, anyone who fails to meet or is short on the requirement of this definition is not qualified to be referred to as a Mumin (a believer) and on the other hand, a Kafir is someone who rejects, refused to belief or denies the existence of God which does not necessarily fits the category of the committer of a grave sin. Hence, they are best categorized as being in the intermediate position. For instance, a Muslim that commit grave sin such as that of adultery (a wine imbiber, a liar etc. otherwise known as fasiq) is neither belief to be neither a believer (mu’min) nor an infidel (kafir); fisq is an intermediary state between belief and infidelity (Abdul-Raof, 2012). However, their fate without repentance before death is Hell.

Command of Right/lawful and Prohibition of Wrongs/unlawful: The Mutazilites, in view of this Islamic duty maintained that the Sharia is not the only means of recognizing right (ma’ruf) and wrong (munkar) and therefore assert the capability of human reason in differentiating the former from latter (Siddiqi, 1993; Jackson, 2005; Khan, 2017). In explaining the command of right and prohibition of wrongs, the Mutazilites holds that although God command right and prohibits wrong, logical reasoning affords Muslim the ability to determine, rationalize and different between right and wrong, revelation aside; stressing that the revelation is only necessarily invoked to ratify certain acts and the determination of the rightness or wrongness of the such acts. This conceptualization of the Mutazilites are therefore based on the use of sane mind and logical reasoning to analyze religious texts (majorly, qur’anic and other scriptural revelations) and doctrines such that in the case of any inconsistency such texts or doctrine can, by logic, be rejected. This notion made orthodox Muslims, who conventionally subscribe to Hadith and Tafsirs, depict them as enemy of the state.

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Theological Beliefs and Perceptions of the Mutazilites

·        Freewill

The Mutazilites believes that creatures have been given the power to carry out their own acts by God. This, they hinged on the fact that if human had no power over their choices, decisions and actions then it is needless for God to promise rewards and punishments for humans. They further argued that given that God is Just in all he does, by logic, it is unlikely for Him to reward or punish humans for actions they have no power or control over (Qadi, 2012).

Following this same notion, the Mutazilites subscribed to the doctrine of Ma'bad al-Juhani and Ghailan al-Dimashqi and therefore argued the fact that God, being wise and just, cannot be associated with evil and injustice. This is with the understanding that it is not justifiable that God would wish for His servant the opposite of what he commands them to do. Therefore, it is believing that the servants are the creator and author of their actions such as the good, evil, belief, disbelief, obedience and sin. Hence, by logic, it is only reasonable that each servant answers for his lawful and unlawful actions over which Allah determines if he/she deserves rewards or punishment. This is with the belief that it is not possible that the servants (humans) has been ordered to perform an act for which he has no power to do. This is because denial of this power, ability or authority would mean that he/she will not have the Human-feature of self-consciousness which all humans have (Khan, 2017).

That being stated, it is through God's attribute of justice that he allows man to be free to author and decide his own actions because it is by so doing that it would be reasonable that he answer for or take responsibility for his actions or deeds. Hence, as earlier said, this doctrine of the Mutazilites aligns with that of the Qadarites by which notion they agree that man is the creator of his volitional acts. Hence, he makes decisions and perform initial actions that depicts his guidance or misguidance by way of 'mubasharah', the outcome of which leads him performance of other acts which is described as 'taulid'. God has nothing to do with and hence cannot be blamed for human's actions and inactions (Wensink, 2008). In this view, it is believing that accepting or rejecting in within man's power, obedience and disobedience to God is within man's will so also is becoming a believer, an unbeliever, and committing sin are all acts that man has control over and cannot, by logic, blame man for it. However, it is the will of God, his wish, that all his created beings accept Islam and obey him which is what he commands and on the other hand, warn against committing sins. Hence, it follows that man deserves and can claim reward for his good deeds and vice versa (Khan, 2017).

At this juncture, it is noteworthy to stress that the only most notable similar Islamic Theological School to the Mutazilites are the Qadarites and this is on the basis of man is responsible for his actions for which he would either be rewarded or punished.

·         Good and Evil

This is the understanding that God is good and just and it is inappropriate to associate Him with evil and injustice. For by creating Justice, God is just, if He is to create evil then He would be evil. So, the Mutazilites concludes that there is no evil what God created or does therefore evil cannot be associated with Him. Mutazilites are of the notion that things are not good or evil only because good declares it is so. This is based on the fact that God has also given human the intellect to be able to distinguish between what is good and evil. Hence, God’s commands are towards the goodness of things and his prohibitions is towards evilness. Thus, good is lawful and evil is unlawful. For instance, human general commends speaking the truth and despises lies. Therefore, evil and goodness is clear to man and does not necessarily needs proof from Sharia. Hence, indulgence in shameful and unjust acts or deeds are associated with evil and has thus been ban by God.

·         
      Impossibility of a Physical Vision of Allah 

     Mu’tazilites are of the notion that vision cannot be achieved in the absence of direction and place. In other words, the things you can only see something if that thing exists in place and in certain directions. It therefore, follows that since God does not exist in place and direction (he is omni-present), a vision of Him is not possible. That is, he cannot be seen by the eye both is in this world and in the hereafter. This implies the Mutazilites denial of beatific vision (Khan, 2017).

·        Heaven and Hell

Mutazilites are of the notion that the "Tank" (Al-Haud), and the "Bridge" (Al-Sirdt) have no physical existence. Following this, they deny the present existence of heaven and hell and are rather of the belief that the two will only come into existence on the Judgement Day (Khan, 2017).

·        
          Perceptions on Sunna/Hadith

The Mutazilites believes that the Qur’an is the created speech of Allah which came into existence in line with prophethood of prophets in Islam. Mutazilites are of the notion that prophet Muhammed as a messenger of Allah during his lifetime only follows the Quran. Therefore, they regard the Quran has most authentic and reliable source of reference and perceived Hadith as insufficient and unreliable source of reference claiming that it is a mere conjecture and Bidah (invention) and therefore concludes that the Quran is complete, perfect and require no Hadith or other supplementary books to complement it. According to Abdul-Raof (2012) during the Abassid dynasty, the poet, theologian, and jurist, Ibrahim an-Nazzam founded a Madhhab called the Nazzamiyya that rejected the authority of Hadiths and later, a famous student of his, was a notable critic of followers of Hadiths labelling them as Al-Nabita, meaning “the contemptible” (Zaman, 1997).

Conclusion

This paper discussed the Mutazilites, their principles and theological ideologies. It was established that Mutazilites are of the belief that man can achieve spiritual understandings through his God-given intellect and logical reasoning. They however do not just base their truth, beliefs and ideologies on logical reasoning alone, they give strict preference to the Quran and uses it as their major reference point.

More so, although the Mutazilah worldview and doctrines are rational; judging the truth with human reasoning, combination of quranic revelation and spiritual insight. Others Islamic theological schools disagreed with them on various grounds among which includes their use of reason in debating the truth, method of interpreting scriptures among others – and therefore, seeks to convince people into buying their opinion as truth base on claims that they possess special knowledge of the religion and thus, claim to know the meaning of the Quran. Mu'tazilites, however, seek to convince others to agree with their interpretation by the appealing to their sense of logical reasoning instead of persuading them to agree with their interpretation of the scripture simply by accepting them given their position as absolute religious authority or through the use of generalized emotional pleas.

To cap it all, they hold the belief that human reason can discover spiritual truths that reason is useful in complementing spiritual intuition, and that reason is actually necessary for rightly interpreting any prophetic revelation. This is why the first of the obligations given to man is for us to use our God-given reasoning (Khan, 2017). They believe that man is only responsible for his actions and inactions by that reason, deserves rewards for good deeds or, if otherwise, punishment as promised by God. They also hold the notion of free will, promotes logical interpretation of the revelation among others. However, the only sect discovered by the researcher to have been similar in doctrine to that of the Mutazilites are the Qadarites who also shares the belief that man is author of his actions.

 
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Rule of Law and the Problem of Absolute/Dictatorial Rulers Among Muslim States

Abstract

Rule of law is the systematization of law to accommodate equality and justice for all. As a result, it gives no room for dictatorial or absolutist system of leadership. This is syllogistic with Islamic perspectives on Dictatorial rule in Muslim state. This assignment paper therefore examines the Islamic perspectives of rule of law and its take on absolute/dictatorial rule among Muslim states. It discussed Islamic perspective on leadership and dictatorship among Muslim states and highlighted the problems of dictatorial rule among Muslim state and concluded that absolute/dictatorial rule is frowned against in Islam and this has been clearly stated in the Holy Quran.

Introduction

Rule of law has often been conceptualized as the ideology, practice, mechanism, institution, process or perhaps, norm that provides that all citizens, regardless of their status or rank, are equal before the law and hence, maintains non-arbitrariness in government administration as well as avoids the use of power arbitrarily. This idea has been associated with politics and legal understanding since the 4th century before the common era. Arbitrariness is a common major feature of absolutist and dictatorial system of government and thus, a major quality of absolutist and dictatorial rulers. Dictatorial governments are those which the authority at the top of the power chain has the capability to do whatever he wishes without being controlled by or obedient to the law. More generally however the concept of rule of law has been conceived as the establishment of a system which regulates to the making, enforcement and execution of laws as well as management of relationships among legal rules such that every individual even highly placed officials are not above the law. There are limitations on rulers’ power as well.

In essence, the idea surrounding the rule of law concept is that of equality before the law which stipulates that no individual under the umbrella of the legality shall be given any privileges without such privileges being extended to everyone. Also, no persons get to be untouchable within the confines of the law.  However, to ensure the reality of this in practice requisite legal apparatus must be put in place to see that the law is being enacted in the society, examine the peculiarities and content of law and compel officials to do by the law. More importantly, it holds that law its general form must be accessible, clear and known by all. To this end, the legal system must be set up to ensure that people are aware of and guided by the law rather than been demanded to cognitively or behaviorally obey the law. In other words, the law needs to be comparatively firm and must consist of determinate channels that can be consulted by people before taking actions. More so, established legal obligations should not be retroactive. Also, the law should be made consistent internally and provisions for legal ways to resolve possible contradictions that could arise should be put in place.

Various attempts have been made by jurists and political philosophers overtime to formulate a universally applicable and systematic framework of the rule of law but to no avail. This because the interpretation of exercise of power differs across different time as locations or communities. Hence, the idea surrounding the concept of rule of law is making sure that the law makes for the channeling and constrain of the exercise of public power in a way that is beneficial to all. To this end, this paper therefore examines rule of law and the problem of absolute/dictatorial rulers among Muslim states.

Islamic perspectives on Leadership

Leadership as a quality by which a person influences others to accomplish an objective and directs the organization in a way that makes it more cohesive and coherent. It is a process by which the leader seeks the voluntary participation of followers in an effort to reach organizational objectives (Mousavi, 2008). Leadership is a great quality of human nature. Every organization or group of people’s needs a good leader in order to gain their desired success. As a social being each and every man has to lead his life through a mutual relationship with others. He is completely unable to do something alone. Thus, the necessity of co-operation brings out the idea of leadership in our society. Nowadays, the concept of leadership becomes very influential in financial, political and social arena. From the smaller institutions like family, every organizations and even the world body at large need good leader for the perfection of post-modern civilization.

Islam does not leave this issue unturned. For the upliftment of human culture and society it clearly discusses the idea, concept and nature of leadership. Islam gives detailed principles, guideline and direction in this context. Islam, the complete code of life, declares leadership as a trust (Amanah), and gives a detailed description about it. According to the Islamic view, leadership is a sacred position that can solve the problems of humanity and guide them to the eternal betterment of here and hereafter. It is a person or a group of people who guide and lead the followers, the humanity from the brink of destruction to the way of Allah. Giving preference on human welfare Islam exposes leadership as a psychological contract between a leader and his followers that he will try his best to guide them, to protect them and to treat them fairly and with justice. Hence, the focus of leadership in Islam is on doing good.

Leadership is an important element to achieve success and to establish peace and happiness in society. Islam always tries to make sure the rule of the best on every sphere of life, individual or social. For this, it elaborately declares the qualities and pre-conditions needed for an ideal leader. Islamic Shariah composed of the authoritative source of Al Qur’an and the Sunnah, along with the Islamic Fiqh has given the direction. The attributes of the righteous caliphs also help us to determine the required qualities to select a leader for the Muslim Ummah. Under a scientific examination throughout these sources Muslim scholars have find out some essential qualities for an Islamic leader. (Monjur, 2015).

Hadrat Ali, the fourth Khalifah, in discussing the qualities of a leader said:

"O People! You know that it is not fitting that one who is greedy and parsimonious should attain rule and authority over the honour, lives and incomes of the Muslims, and the laws and ordinances enforced among them, and also leadership of them. Furthermore, he should not be ignorant and unaware of the law, lest in his ignorance he misleads the people. He must not be unjust and harsh, causing people to cease all traffic and dealings with him because of his oppressiveness. Nor must he fear states, so that he seeks the friendship of some and treats others with enmity. He must refrain from accepting bribes when he sits in judgement, so that the rights of men are trampled underfoot and the claimant does not receive his due. He must not leave the Sunnah of the Prophet and the law in abeyance, so that the community falls into misguidance and peril." (See, Nahjul, 1981)

In Holy Quran, Allah Almighty says:

“And We made them leaders, guiding by Our command; and We inspired them to do good works, and to observe the prayer, and to give out charity. They were devoted servants to Us”         - Quran, 21:73.

From the above verse of Holy Quran, we concluded that it is Allah Almighty who appoints the leader. It is not selected by anyone, nor given in a will, nor established by the committee. The role of the leader is also summarized, to guide and establish the Islamic society. The main aspects of leadership are Knowledge and Power as mentioned in Holy Quran:

“Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of Allah?" He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?” They said, “And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?” But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers. And their prophet said to them, “Indeed, Allah has sent to you Saul as a king.” They said, “How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?” He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing.”          Quran, 2:246-247.

From the above verse of Holy Quran, we came to know that Knowledge guides the leader to the right path he is able to assimilate the situation wisely due to his knowledge and then after penetrating the situation he should have the power to take decision accordingly. If he does not have power than he is unable to implement his decisions that’s why he should have both power and knowledge. Power specifies the psychological decision and physical power. Besides knowledge and power justice, patience sound judgments are also important attributes which should be possessed by the leader.

Islamic perspectives on Dictatorship in a Muslim State

Dictatorship is a type of government in which a person or a group of people is assigned absolute sovereignty. It has also been perceived to imply a person’s imposition of his own opinions without paying heed to other people’s advice, suggestions or views (Mat, 2010). This meaning has severally been represented by several words in the holy Quran. Dictatorship, absolutism and so on are notable with political systems which are characterized by rulers’ imposition of their decisions on people. Such systems are characterized with unilateral political decisions made with no respect for or consideration of public opinion, disregard for masses’ demands (Nwankwo and Udeobasi, 2017). It is also characterized with no limitation to power of ruling person and hence, such a person is considered to be a representation of the law and that of sovereignty. In other words, such a political system is run in line with the ruler’s will and can best be described as a lawless system. Islam frowns against dictatorship. Several references have been made to this prohibition in the holy Quran about absolute rulers and dictatorial political rulers whom prophets have fought especially the autocratic rule of pharaoh among others.

In the qur’anic revelation about prophet Musa, when Allah (SWT) ordained him as a prophet, his first instruction was to warn Pharaoh of Egypt and his establishments who was not only a tyrannical ruler, a big obstacle to the progress of human culture but also that of religion, Islam (see. Suratul Ash-Shu’ara, 10-12). Pharaoh in this qur’anic chapter symbolizes a dictatorial and tyrannical ruler who created an atmosphere of terror, murder and plundered the society and exploits people, particularly the Israelites, as though they are his slaves.

It has often been observed that dictators and tyrants are usually psychologically inclined to always be fearful about continuation of their rule especially given the fact that they lack popular base and legitimacy. To this end, they therefore, make every effort to repress people through austerity and muffling free speech. Other teaching in the Holy Quran that reverberates opposition against dictatorial and absolutist leadership in Islam are discussed as below.

First, it has been made clear in the holy Quran that prophets have been sent to establish justice on Earth. This can be seen Quran 57:25, which stated thus;

 “Certainly, We sent our Messengers with clear proofs and We [also] sent down with them the Code [of Shari’at – Law and Justice] and the Balance [ the practice of the prophet and right use of the Book of God] so that people might conduct themselves with equity and justice.”

Similarly, this notion was also echoed in the story of prophet Da’ud as seen in the except below;

“’O David! Verily We have made you the ruler in this land. So rule among the people according to [the tenant of] justice, and do not follow their vain desires…” (Quran 38:26).

Allah (SWT) commanded prophet Da’ud to do justice in his judgement among people.

Secondly, it was also stipulated that a leader should consult with his followers to help him better lead them. This is seen in Suratul Al-Imran as seen below;

“…pardon them, and ask protection for them, and consult them in matters [of administration], and when you are determined [after due consultation], put your trust in Allah…” (Quran 3:159).

“And those who respond to their Lord and observe Prayer and whose affairs are [decided] mutual consultation, and who go on spending [in Our cause] out of what We have provided for them,” (Quran 42:38).

In the above excerpt, Allah (SWT) advised Prophet Mohammad (SAW) to consult with Muslims and make use from their experiences and intellects.

Thirdly, Islam teaches and encourages the spirit of egalitarianism, otherwise known as social equality. This is echoed in Quran 49:13 as seen below;

“O mankind! We have created you out of a male and a female, and We have made you tribes and sub-tribes that you may recognize [and do good to] one another. Surely the most honourable of you in the sight of Allah is he Who guards against evil the most…” (Quran 49:13).

In the above excerpt, Allah (SWT) in the Holy Quran upholds that no human being has superiority over another as they are created the equally.

Fourth, Allah (SWT) in the Holy Quran warns against aiding and perpetrating injustice as seen in Quran 2:279 quoted; “Neither do injustice, nor accept it”.

Furthermore, almost all the prophets mentioned in the holy Quran were at one point or the other instructed to fight against dictatorship, injustice and repression. This was in fact significance has much emphasis were put on this mission of prophets. For example, prophet Musa was instructed to stand against Pharaoh’s dictatorship and tyrannical treatment of the Israelites. Prophet Da’ud stood against Goliath’s dictatorship and tyranny among others. Prophet Muhammed fought against oppression of Muslims in Mecca among others. Prophet Isa stood against dictatorship of the Pharisees and Sadducees in Nazareth. In the Qur’an, dictatorship and repression are introduced as the most important obstacle on the way of guiding human beings hence prophets were assigned to oppose it.

Eradicating Dictatorship in a Muslim State

The following are stipulated methods proposed in the Quran in fighting, curbing and eradicating Dictatorial rule in a Muslims states.

Ø  Public awareness

In today’s society, the role played by public opinion in steering decision-making by government is of great significance. Same can be said of its role in organizational establishment as well as social and political movements and their development. A society is more dignified when the social awareness of its people is high and vice versa. Even in the holy Quran special attention was paid to public awareness and sensitization as echoed in the excerpt below, Quran ______ in which Allah (SWT) inclined Prophet Mohammad (PBUH) towards guiding people to the right path; the truth:

“Call to the path of your lord with wisdom and fine admonition. Dispute with them in the best manner” (Chapter Nahl: 125).

Prophet Musa was also commanded by Allah (SWT) to reawaken the people of Israel and guide as well as work towards facilitating social changes in their way of life. This is echoed in Quran 4:44.

“Verily, it is We Who revealed Torah wherein there was guidance and light. According to it the Prophets, who submitted themselves (to Us), did judge for those who judaised and (so also did) the teachers of Divine knowledge, and those learned (in the Law); (they did it) because they were required to preserve some of the Scripture of Allâh and (because) they stood guardians over it. Hence hold not people in awe but stand in awe of Me and do not barter away My Messages for a trifling gain. And he who does not judge according to that (law) which Allâh has revealed, it is these who are the real disbelievers.”

To this end, it outlined a suitable system needed to meet their spiritual and material needs. He tried to guide people toward a prosperous life in the light of monotheism by explaining human proclivities. Hence, people should be aware of their basic rights in order to get rid of dictatorship. Prophet Musa explained basic principles of his mission and showed obstacles on the way of the progress of the society in order to establish an optimal political and social system. During his fight with Pharaoh, Prophet Musa informed his people of his corruption and informed them about the outcomes of resistance. More so, when the Children of Israel settled in the sacred land, Prophet Musa reminded them of bounties of God and called on them to fight tyrants who ruled the sacred land.

Ø  Ordering good and prohibiting vice

Ignoring the principle of ordering good and prohibiting vice can lead to collapse of an Islamic society. Hence, to prevent dictatorship people need to be constantly encouraged and guided towards perpetrating good deeds in order to purify person and society and at the same time, cherish unity among people. At this juncture, it is worthy to make reference to the story of prophet Musa who confronted Pharaoh, ordering him to do good in his observance of necessary conditions of being a ruler. When Prophet Musa and his brother, Aaron were commanded by Allah (SWT) they were instructed to first approach Pharaoh with leniency as seen in Quran 20:43-44 as seen below.

“Go to Pharaoh, both of you, for he has transgressed all limits (v. 43), But speak to him a gentle speech, maybe he will pay heed and fear (consequences)”

Prophet Musa and his brother, thereon called on Pharaoh to believe in God using an understandable language and showed him needed proof. In fact, after Pharaoh and his people refused to be convinced, he went on to showed them miracles. This indicates that Prophet Musa at first tried his best to save Pharaoh from dictatorship.

Conclusion and Recommendations

From the foregoing, it can be deduced that although dictatorship in recent times has become notable with many government across world countries. It is however frowned at in Islam as both the Quran and prophetic teachings forbade it. Rather, it enjoins people to emulate the good leadership qualities that has been encouraged in the encouraged in the Holy Quran, in prophetic teachings and in the leadership examples of the Islamic leaders, Khalifas, who assumed of the state after the prophet demise. However, it should bo noted that the treatment of this subject matter in this paper is not exhaustive as it focuses more on the Quranic teachings on dictatorship and leadership. Hence, it is recommended that further research or discussions of the subject matter to explore other Islamic jurisprudence’s perspectives on dictatorship in Muslim state. Allah Knows best.

References

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Monjur, M. (2015). Concept of Leadership and the Quality of a good leader in Islam.

Nahjul Balagha, p.50, quoted in Imam Khomeini (1981). Islam and revolution: Writings and declarations of Imam Khomeini; edited and annotated by Hamid Algar, Mizan Press, Berkeley, CA, US. 1981. p.67

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