Nowadays, we are witnessing the so-called “The Arab Spring” revolutions. Since there is growing controversy over their effects, either positive or negative, on both the Arab and Muslim worlds and whether they are permitted by Islam and whether they provide the right solution to the currently deteriorating Arab situation in the present day world, I have tried to examine the Islamic attitude towards such revolutions and argue whether they may serve as a suitable solution to the currently lamentable Arab scene.
Without having to deal with a specific instance, I will provide a discussion of how the Muslim state should look like and the way out in case of deviation from the purely Islamic model as derived from the Book of Allah and the tradition of Prophet Muhammad, peace be upon him.
First of all, we have to recognize the need for a ruler in the human society. Though such religions as Islam details the rights and duties of each member of the Muslim community and how the public interest should be ensured and public disadvantage should be avoided, there is still a need for somebody in charge to make sure that every member gets his right from his fellow members and that he duly carries out his duties so that they will equally get their rights from him and act as a mastermind to achieve the public interest and keep away any sort of harm from his subjects.
Any human society consists of members with different backgrounds, ways of thinking and cultures. No matter how well-expounded their rights and duties may be, and how identified or recognized the limits of their freedom may be, some of such members may undeservedly claim for more rights, fall short of their duties towards their fellow members of the same society or transgress the established limits of their freedom, thus violating the freedoms of others.
Therefore, there must be a ruler to organize the society and regulate the actions of the members of the society. He should make certain that each member receives his due rights without claiming for more undeserved rights or having some of his rights wrongfully stripped by another fellow member of the society. He should also make sure that each member does his duties which are, in fact, the rights of his fellow members, without falling short of any of them. He should also warrants that each member fully exercises his individual freedom without encroaching on the freedoms of his fellow members or having his freedom encroached on by them. Thus, such a ruler maintains balance, order and justice in his society.
To perfectly carry out such a mission, such a ruler should have certain qualities that are supposed to qualify him for the job. He is expected to be the most or at least one of the most religious, efficient, eligible, trustworthy and reliable members of the society. This was embodied in Prophet Muhammad and his rightly guided caliphs after him.
Since it is true that to err is human, such a ruler may make a mistake or error. So there is still a need for such a consultative body to offer him advice necessary for proper decision making process. The members of such a body must be as expert, efficient, reliable and honest as such a ruler who is under an obligation to consult, respond and turn to them for advice every now and then.
In this way, a government will guarantee that every member fully gets his rights, carries out his duties and exercises due freedom, with public interest ensured and disadvantage averted as far as possible.
However, both a ruler and his entourage, sometimes, become evil people. This case is likely to take place in a given society only when the subjects themselves turn nasty. A good nation is unlikely to be ruled by an evil ruler or government. Regime members are none but a selective pick of the society. So if they happen to be wicked people, this can be attributable only to the fact that most of such society members are wicked people that the pick of them are evil people like that.
Allah says in the Qur'an: "Thus do We put some sinners in charge of others as requital for their deeds." (Al-An`am: 129). It is reported that a Kharijite (dissident) man came to `Ali ibn Abu Talib, may Allah be pleased with him, and wondered: "O `Ali, why have people revolted against you though they did not revolt against Abu Bakr or `Umar (earlier caliphs)?" He replied: "Abu Bakr and `Umar used to rule over me and people like me, whereas I rule over you and people (i.e. evil people) like you."
Again, it is related that an Umayyad caliph heard that people were criticizing him. So he summoned the notables and dignitaries and said to them: "O people, do you want me to be like Abu Bakr and `Umar?" They replied: "Yes." He then said, "Well, if you want that, let you be such subjects like those of Abu Bakr and `Umar. Allah, Glorified and Exalted be He, is All-Wise and He puts in charge of people those ones with similar manners. If people are bad, they will be given bad government. If they are good, they will be given good government."
Therefore, when evil people rise to power, this serves an indicator of several religious, ethical and social maladies in the society. Such maladies will not be remedied by ousting the regime for this action will not help, simply because the alternative regime will be still evil as well, so long as the society is not systematically reformed and radically changed, not to mention the ensuing chaos, disorder, and disturbance in the absence of order. A regime is, at least in case of the Arab Spring countries, synonymous with order. Therefore, to overthrow a regime is to spread turmoil and chaos in the society, which are far more harmful than the injustices done by the regimes, no matter how grave they may be. Such turmoil and instability are clearly observed in the so-called Arab Spring countries, especially Egypt , Libya , Syria , Yemen and Bahrain
Unfortunately, the above-mentioned lack of order has intensified injustices and aggravated the already deteriorating situations. From the revolution on, for example, in Egypt, it has become a custom that each member of the society claims for more undeserved rights from his fellow members, falls short of his duties towards them, forces his views, either on the internal or external affairs, on others and pleads for such absolute freedom that recognizes no limits, thus bringing more harm than benefits, both on the individual and communal levels.
Fortunately, the Prophet foretold the way out of the stated ordeal. Abdullah narrated that the Messenger of Allah said to them: “You will see after me selfishness (on the part of other people) and other matters that you will disapprove of.” They asked, “What do you order us to do, O Messenger of Allah (under such circumstances)?” He said, “Pay their rights to them (to the rulers) and ask your right from Allah." (Recorded by Al-Bukhari)
Ibn Abbas narrated that the Prophet said, “Whoever disapproves of something done by his ruler then he should be patient, for whoever disobeys the ruler even a little (little = a span) will die as those who died in the Pre-Islamic Period of Ignorance. (i.e. as rebellious sinners)." (Recorded by Al-Bukhari)
Another report reads: the Prophet said, “Whoever notices something which he dislikes done by his ruler, then he should be patient, for whoever becomes separate from the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-Islamic period of ignorance (as rebellious sinners)." (Recorded by Al-Bukhari)
As can be concluded from the above statements, the Prophet urges Muslims to address the cause rather than the effect. An evil ruler or government is just an effect, while an evil nation is an evil cause. Hence, if we manage to handle an evil effect, the evil cause will generate another evil effect. But if we manage to handle the evil cause, there will be no evil effect any more.
The Prophet prescribes the right solution. He implies that an evil ruler can come to power only if his subjects do not give due rights to one another, i.e. fall short of their duties towards one another. Consequently, if they properly do their duties towards one another first, then they can ask Allah to give them their rights. At this time, He will make a way out for them and enable them to receive their rights.
In more than one situation, the Prophet warned against dissenting from the Muslim ruler or his regime because that will have more serious impact than the injustice done by such a ruler or regime. The Prophet seems as if he foresaw the status quo of Arabs nowadays.
Accordingly, dispensing justice, fairness and equality is up to subjects first and then the government. If subjects are willing to establish and enjoin such principles, the government will not be able to oppose them and it will be then able only to respond to them. It is the popular will, which inspires and guides governments. A government can foster injustice, inequality or unfairness only when its subjects accept or at least do not resist that.
Thus, when a nation finds out that its ruler or government is unjust, it should know for a certainty that its members do not properly do their duties. This should be seen as the cause that should be dealt with first. To enjoy justice, such members should appropriately carry out their duties first. It is shameless enough of a man to claim for full rights without adequate performance of his duties.
Supposing that the members of a given society properly fulfill their duties towards one another, it is intuitive that they will give full rights to one another. Injustice in a certain society arises from either dereliction or improper performance of duty by a large number of the society members whom are used by a tyrant to spread injustice. Thus, the more sincere members carry out their duties, the less chances of injustice and the more chances of justice will be for a tyrant will not find those people whom he can use to spread injustice.
Therefore, justice may be enjoined by virtue of a popular initiative unofficially launched by the society members. A ruler then will surely respond to them, no matter how despotic he may be. It is the role of the Muslim elite to reform him and convince him to respond to his people's demands. Abu Sa`id Al-Khudry reports that the Prophet said: "The best Jihad is proclaiming the truth in front of an oppressive ruler." (Recorded by Al-Tirmidhy)
In case both the popular initiative and the elite efforts fail to reform such an oppressive ruler, they can then resist his evil influence as their influence will grow stronger than his own. He can then be deposed quite easily for it will be then a matter of replacing somebody or some people in power rather than a whole regime. Thus, the righteous popular will defeats tyranny with minimal losses and maximal benefits.
After all, Allah says in the Qur'an: "And obey Allah and His Messenger, and fall into no disputes, lest you lose heart and your power depart, and be patient and preserving for Allah is with those who patiently preserve." (Al-Anfal: 46)
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