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Upon inspiring the Islamic Early History in Governance by simple surecracy, during the time Of The prophet and his four wise Califs Abu-Baker, Omar, Uthman and Ali; and following our careful Surecratic Analysis to the problems of the split that had happened thereafter among the follower Islamic Fundamentalists whom misinterpret it thereafter until nowadays; it appeared very important to highlight the following facts - among Ula ma - regarding Islamic Governance:
1. The Conceptual Foundation in Islamic Governing is actually based upon ' Al-Shura الشورى ' i.e The Resultant Outcome(s) of ' Mutual Counseling ' among people where Ijtihad إجتهاد among Religion (Qur'an* and Hadith) , Philosophy and Science in integration(s) - in the human ' Open Cycle Of Knowledge' - may occur ..
2. It involves the individual(s), the micro- and the macro-society representing any Islamic nation.
3.Al-Shura Enforcement and/or Application حكم الشورى
Islamic Fundamentalists ( Radicalists, Revivalist and Reformist ) split in their Jurisprudence of ( Ulama in Feqhi ) in between two opposite judgements / opinions (1):
3.1. It is a must فرض واجبWhere Mazhab Abi-Hanifa أبى حنيفة and Malikeyah المالكية and correct says of Al-Shafihi الشافعى قول صحيح as well as Nawawi النووى, Iben Atyah إبن عطية , Ibn-Khwiz إبن خويز and Al-Razzy الرازى and by reference to Qu'ran Al-Imran (Chapter 2) / Verse 159 : وأمرهم شورى بينهم where this Ayah has an order to do it as there is nothing theologically and intellectually circumstantial to forbid Al-Shura.
3.2. Shura is not mandatory upon the governor (Khalifha)
الشورى ليست فرض واجب - بل ندب عليها
where such an opinion of Fundamentalists Ulama including Salafiah السلفية و لقول نسب إلى قتادة و إبن إسحاٌق والشافعى وإبن حزم والربيع وإبن القيم حيث رجحه إبن حجر أيضاsupported by Qiyas القياس الفقهى to Ra soul Allah whom was not obliged - in any clear verse addressed to him in Qu'ran - to be mutually counselling / Al-Shura; the same those scholars references accordingly to their Al- Qiyas to the Islamic Governor of the state because he has both - in their opinion - the religious and the political powers, being given to rule his nation.. but here the critics; in such an interpretation, there no reasonable grounds of comparison in between the capabilities of the prophet (supported by Al-Wahi الوحى ) compared to another average human being; positioned as a Governor anywhere ..!
Accordingly; within such a historical recorded uni-dimensional approach with its highlighted given information and/or observations; This Islamic Fundamentalists' System Of Thoughts seemed to have been factually falling into its own troubles, oscillating in between working with Al-Shura or not; or supporting it - at all the society levels widely - by the majority of the governors across our history. This matter obviously brought conflicts in the opinion(s) of Fundamentalism regarding the subject matter of ' how to best govern people?' ; where we also observed - as Surecrats - such a recorded significant oscillations and/or instable fluctuations among the mentioned opinions of Ulamah and the researchers; where it appears the fact(s) that many Islamic governors and/or governments worked mostly - in reality -according to this second radical fundamentalists' opinion - mentioned above - by autocratic enforcement such as " Kingdom(s) monarchy : such as Saudi- Arabia , Jordan , Morocco kingdoms or by the questionable enforcement of " Authoritarian Oppressive Dictatorships " as the case of Most of the Middle East governments in our modern history till nowadays ;as the case of Egypt, Syria, Libya, Tunisia, Algeria,Yemen, Bahrain ..etc; where if even Al-shura Majlis appears floating on the surface of the water stream of governing; its opinion can still be rejected by such dictating governor(s) and royal king(s) .. There were here alot of recorded historical troubles; where our people seem to be lost in between ' Fundamentalism ' and ' Secular Democracy ' mixed with ' Autocracy ' as their trial and error political experiments - across our history - since the four wise khalifs ages had been passed away shortly and until nowadays of our questionable ' Islamic Modern History Of Governing' ..!
In search for a ' Surecratic Realistic Justified Solution(s) ' for such a serious ' -ism ' problem that splits the ' Islamic Societies ' and the governing within ' Our Nations ' across human history; Surecracy and its pioneer founder(s) have worked to find out an Integro-dynamic Political System Design(s) supported by a moderate religio-political and socio-cultural moderation in our problem solving philosophic surecratic approach and our scientific resolution.. And thereafter - in light of the Surecratic Theory / Our ' Islamic Theory Of Action, Interaction and Reaction ' ; Surecracy have taken the innovation of creatively founding out its unique needed governing model for people: leading to ' Politeia Surecratia Model ' i.e " The Surecratic Polity Model(s) " with its profoundly diverse, interactive, balanced and integrated mechanisms which are working justly, in moderation and in harmony with the right developed process of governing ..
1. The Conceptual Foundation in Islamic Governing is actually based upon ' Al-Shura الشورى ' i.e The Resultant Outcome(s) of ' Mutual Counseling ' among people where Ijtihad إجتهاد among Religion (Qur'an* and Hadith) , Philosophy and Science in integration(s) - in the human ' Open Cycle Of Knowledge' - may occur ..
2. It involves the individual(s), the micro- and the macro-society representing any Islamic nation.
3.Al-Shura Enforcement and/or Application حكم الشورى
Islamic Fundamentalists ( Radicalists, Revivalist and Reformist ) split in their Jurisprudence of ( Ulama in Feqhi ) in between two opposite judgements / opinions (1):
3.1. It is a must فرض واجبWhere Mazhab Abi-Hanifa أبى حنيفة and Malikeyah المالكية and correct says of Al-Shafihi الشافعى قول صحيح as well as Nawawi النووى, Iben Atyah إبن عطية , Ibn-Khwiz إبن خويز and Al-Razzy الرازى and by reference to Qu'ran Al-Imran (Chapter 2) / Verse 159 : وأمرهم شورى بينهم where this Ayah has an order to do it as there is nothing theologically and intellectually circumstantial to forbid Al-Shura.
3.2. Shura is not mandatory upon the governor (Khalifha)
الشورى ليست فرض واجب - بل ندب عليها
where such an opinion of Fundamentalists Ulama including Salafiah السلفية و لقول نسب إلى قتادة و إبن إسحاٌق والشافعى وإبن حزم والربيع وإبن القيم حيث رجحه إبن حجر أيضاsupported by Qiyas القياس الفقهى to Ra soul Allah whom was not obliged - in any clear verse addressed to him in Qu'ran - to be mutually counselling / Al-Shura; the same those scholars references accordingly to their Al- Qiyas to the Islamic Governor of the state because he has both - in their opinion - the religious and the political powers, being given to rule his nation.. but here the critics; in such an interpretation, there no reasonable grounds of comparison in between the capabilities of the prophet (supported by Al-Wahi الوحى ) compared to another average human being; positioned as a Governor anywhere ..!
Accordingly; within such a historical recorded uni-dimensional approach with its highlighted given information and/or observations; This Islamic Fundamentalists' System Of Thoughts seemed to have been factually falling into its own troubles, oscillating in between working with Al-Shura or not; or supporting it - at all the society levels widely - by the majority of the governors across our history. This matter obviously brought conflicts in the opinion(s) of Fundamentalism regarding the subject matter of ' how to best govern people?' ; where we also observed - as Surecrats - such a recorded significant oscillations and/or instable fluctuations among the mentioned opinions of Ulamah and the researchers; where it appears the fact(s) that many Islamic governors and/or governments worked mostly - in reality -according to this second radical fundamentalists' opinion - mentioned above - by autocratic enforcement such as " Kingdom(s) monarchy : such as Saudi- Arabia , Jordan , Morocco kingdoms or by the questionable enforcement of " Authoritarian Oppressive Dictatorships " as the case of Most of the Middle East governments in our modern history till nowadays ;as the case of Egypt, Syria, Libya, Tunisia, Algeria,Yemen, Bahrain ..etc; where if even Al-shura Majlis appears floating on the surface of the water stream of governing; its opinion can still be rejected by such dictating governor(s) and royal king(s) .. There were here alot of recorded historical troubles; where our people seem to be lost in between ' Fundamentalism ' and ' Secular Democracy ' mixed with ' Autocracy ' as their trial and error political experiments - across our history - since the four wise khalifs ages had been passed away shortly and until nowadays of our questionable ' Islamic Modern History Of Governing' ..!
In search for a ' Surecratic Realistic Justified Solution(s) ' for such a serious ' -ism ' problem that splits the ' Islamic Societies ' and the governing within ' Our Nations ' across human history; Surecracy and its pioneer founder(s) have worked to find out an Integro-dynamic Political System Design(s) supported by a moderate religio-political and socio-cultural moderation in our problem solving philosophic surecratic approach and our scientific resolution.. And thereafter - in light of the Surecratic Theory / Our ' Islamic Theory Of Action, Interaction and Reaction ' ; Surecracy have taken the innovation of creatively founding out its unique needed governing model for people: leading to ' Politeia Surecratia Model ' i.e " The Surecratic Polity Model(s) " with its profoundly diverse, interactive, balanced and integrated mechanisms which are working justly, in moderation and in harmony with the right developed process of governing ..
Thus, Surecracy introduced these efficient mechanisms - within such a sociopolitical governing process - of ' Politeia Surecratia ' which can be shortly summarized as following:
1. The Surecratic Polity Spontaneous Chain Reaction Mechanism(s).
2. The Negative Loop Feedback Mechanism(s).
3. The Competition Mechanism(s).
where Surecracy combines - in lights of its Surecratic Theory { The Metaparaphysics Philosophic Theory (TMPT ) } - such a unique, check point balanced governing process(es) that dynamically develop and interactively act in its desired moderation; standing thus - with our resolution - in between both such Fundamentalists' approaches / Ijtihad in one side and the Secular Democracy on the other side where these notes might be recorded:
3. The Competition Mechanism(s).
where Surecracy combines - in lights of its Surecratic Theory { The Metaparaphysics Philosophic Theory (TMPT ) } - such a unique, check point balanced governing process(es) that dynamically develop and interactively act in its desired moderation; standing thus - with our resolution - in between both such Fundamentalists' approaches / Ijtihad in one side and the Secular Democracy on the other side where these notes might be recorded:
1. If The Governor, his office and his party representing the majority of the parliament of people; work justly, in efficiency for realizing the best interests of his own people; then he significantly reduces - in fact - the probability of facing governing conflicts within such a socio-political , economic ..etc. process of Polity as securing its right decisions; here the Surecratic Mutual counsels / Senates will be just the watching lions' eyes and/or the evaluators with minimum need for Al-Shura with its emergency interactions to stop the governor / parliament irrelevant decision.
2. If the Governor with his government and/or his party controlling the Parliament power(s) - controlling the country's leading decision(s) via the government office, the parliament of people ' Majlis Al-Shahb ' - ignored enforcing the proper and wise measures of Al-Shura ( Surecracy) to fall down thereafter into a wrongful decision(s), endangering his nation - in crisis - then a serious ' Power Of Veto ' from the Senates ( Surecratic Mutual Counselors) will certainly enforce the autocratic Governor to mutually consult again by surecracy; review - by significant and intensified search for the best opinions - of others in order to act for correcting this problem(s) in question .. but here such an occurring socio-political negative situation will significantly induce maximum / Optimum peaceful Interactions among government, people and Surecracy within such a fast integro-dynamic developing process(es).
In Conclusion; Our Surecratic Polity System of Governing and/or Model certainly allows both opinions and/or interactions - mentioned above - to moderately work altogether between Parliament / office and Surecratic Mutual Counsels ( Elected Senates); thus reducing the possible conflicts within such a socio-political developing environment where the governor can have a minimal need for Al-Shura - if being just - to rule the country .. But If the governor unjustly dictates his parliament and his people taking his contradictory bad decision(s) against the best interests of our people then an increase in mutual counseling will be enforced to review and re-correct the political action(s) - in crisis - due to the Surecratic Polity Mechanisms and the Vito of Majlis Al-Shura (Senates) which if repeated Veto for the second time - against the same matter / issue occurs - it will certainly result into taking back this decision whole matter from the hands of the governor and/or his party of majority in the parliament; to take it back to all the people within the said society through a referendum process where the highest level of interactions, interference of our people will occur peacefully - via Surecracy and Polity / Al-Shura - to protect the best interests of people where no protests here or no violence or no bloody killings of people is needed and/or must happen to induce these needed socio-political , economic, social justice , religio-cultural changes and/or reforms on time ..!!
Author: Sherif Abdel-Kerim,
Founder Of The International Surecratic Movement ,
Calgary, Alberta, Canada - Copyright 2011.
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* سورة البقرةالآيات 30-32 سورة الشورى الاية 38
سورة آلعمران الآية 159 سورة الصافات الآية 102
Reference:
1. Dr. Ali Muhammad As-Sallaby
Shura : p 104-105
Iqraa Publishing, Distribution and Translation Corp. Cairo 2010.
_____________________________________________
* سورة البقرةالآيات 30-32 سورة الشورى الاية 38
سورة آلعمران الآية 159 سورة الصافات الآية 102
Reference:
1. Dr. Ali Muhammad As-Sallaby
Shura : p 104-105
Iqraa Publishing, Distribution and Translation Corp. Cairo 2010.
