“The Elite” in Islamic Political Thought

Many researchers seeking an answer to the question: "Why are Muslim societies burdened by ignorance and civilizational backwardness?" attribute this to the political and cultural elite. This is due to their calcification and the decline of their educational and awareness-raising role in leading societies towards enlightenment, understanding, and democratic transformation. The elite is the leadership that guides society towards betterment, by virtue of the high education, deep religious understanding, profound awareness of flaws, and ability to provide effective solutions to problems that this elite possesses. Without them, society becomes like a blind person, wandering aimlessly, stumbling in darkness.

Islam recognized the essentiality of the elite early on, giving special attention from the very beginning of its call to establishing and forming an elite of believers who undertook the task of preserving the Quran and receiving the Sunnah from the Prophet (peace be upon him). These were the Companions (may Allah be pleased with them), who served as advisors, ministers, and ambassadors for spreading the message.

After the passing of the Prophet (peace be upon him), his Rightly Guided Caliphs quickly followed his Sunnah by adopting the principle of Shura (consultation). They also affirmed the principle of Bay'ah (allegiance) for the prominent and leading figures of the land, considering them the social and political elite representing all Muslims. Since then, the principle of Bay'ah has become one of the principles of Islamic governance.

This Islamic elitism reinforced the principle of Shura, which meant the Caliph consulting those with sound opinions, experience, and religious knowledge, each according to their specialization, in managing state affairs and avoiding despotism in decision-making. This made Islamic rule in its "Rightly Guided" or ideal form a highly progressive political system by the standards of its time, and even our own era.

The Nature of the Elite in Islamic Political Thought: Religious or Political?

The concept of the elite raises a set of questions about the nature of these chosen few close to the circles of power in Islam. Are they a religious elite in the theocratic sense—meaning are they of a higher religious degree than the rest of humanity, like the monks and church fathers who had the right to grant indulgences in Europe during what is called the "Dark Ages"? Or are they a political elite by virtue of their proximity to the Caliph and their participation in decision-making? Or are they a cultural elite based on their scientific specialization and their profound knowledge in various branches of science?

However, this problem might stem from an incorrect understanding of the nature of the relationship between the religious and the political in Islam, and its radical difference from that in Christianity. This takes us back once again to the debate of secularism and Islam. Religion and politics in Islam are interconnected, stemming from Islam's vision as a way of life, encompassing both religion and worldly affairs. As long as there is no separation between religion and state in Islam, it cannot be said that the political elite is a secular elite. The Ahl al-Hall wal-Aqd (people who untie and bind/solve and sanction) or scholars have always been synonymous with jurists, as jurists were the primary elite in the Islamic state, being the only group capable of applying the commands of Sharia to specific situations.

Indeed, the position of the Caliph itself, in its most famous definitions among Muslim thinkers, is "guarding the religion and managing worldly affairs by it." Since the ability to exercise ijtihad (independent reasoning), deduction, and analogy to reach a legal opinion concerning unfolding events in Muslim lands was only available to jurists, they became an entrenched Islamic elite.

The Islamic Elite: Between Jurisprudence, Philosophy, and Literature

The criteria and characteristics of the Islamic elite in Islamic political thought vary according to the intellectual background through which the thinker engaged in ijtihad. Islamic political thought branched from three intellectual sources: jurisprudence (fiqh), philosophy, and literature. The nature of the jurists was characterized by a legal religious background, and their writings appeared in works of "Al-Siyasa Al-Shar'iyyah" (Islamic governance) and "Al-Ahkam al-Sultaniyyah" (Ordinances of Government). These were lawful and judicial-legal, taking a practical character, thus differing according to the demands of Muslim reality.

Meanwhile, philosophical writings were marked by idealism and detachment from society. They produced theoretical and philosophical works on virtuous rule and the virtuous city, largely influenced by Greek philosophy, especially Plato and Aristotle.

As for the writings of literati, they were represented in works of "adab al-nasiha" (advice literature) or "mirrors for princes." These were presented in an aesthetically embellished literary form, focusing on collecting summaries of wisdom from previous nations and offering them as advice for rulers to adopt or not. Much of their advice was drawn from the overall experiences of previous nations, especially the Persians and Romans.

  Ahl al-Hall wal-Aqd

The elite took the form of "Ahl al-Hall wal-Aqd" according to the jurists. Ibn Taymiyyah said: "Those in authority are of two types: rulers and scholars," meaning jurists. Al-Mawardi, on the other hand, emphasized that the Imamate "is established in two ways: one, by the choice of the Ahl al-Hall wal-Aqd, and the second, by the designation of the Imam from before."

Despite the lack of detailed conditions for the Ahl al-Hall wal-Aqd by many jurists of Islamic politics, the general context of their ijtihad indicated that these scholars of opinion and consultation possessed a religious, jurisprudential, and legal background. This was not because they held theocratic authority, but by virtue of their profound knowledge in Sharia, Hadith, and Fiqh, and their ability to exercise ijtihad in applying the requirements of Sharia to the daily lives of Muslims. It was also by virtue of their representation of their communities as influential and respected figures in the cities and countries where they lived. Some of them were jurists and judges who also possessed noble lineage and good conduct. Therefore, the opinions of these scholars and jurists were more likely to carry relative weight than those of ordinary Muslims.

Philosopher-Rulers

Among the philosophers, and stemming from their philosophical background, the elite was primarily intellectual and cultural. Wisdom, sound reason, and philosophical ability were the basis for their selection. Ibn Rushd agreed with Plato on the importance for the virtuous Islamic city to have a class of "philosopher-rulers" who possess intellectual virtue that qualifies them to consider practical matters in nations and cities.

This rational philosophical condition according to Ibn Rushd is a main condition not only for the ruler, for the definition of a philosopher is precisely the definition of a king, a lawgiver, and an Imam, all at once.

As for Al-Farabi, his intellectual elitism was reflected in making a class of wise men for the virtuous city who possess a purely intellectual and theoretical philosophical wisdom superior to all other people in the city. They lead the people of the city to achieve virtue through this demonstrative knowledge.

People of Opinion and Morality

On the other hand, the authors of "mirrors for princes" paid special attention to guiding rulers to avoid associating with bad companions and urged caliphs and governors to draw closer to and favor people of sound opinion and religion. This was highlighted by Ibn al-Muqaffa' in his letter to Caliph Abu Ja'far al-Mansur, "Risala fi al-Sahaba" (Treatise on the Companions), where he laid down conditions for what the companions of the Commander of the Faithful should be. These included "a man whose honor, opinion, and work are worthy of the Commander of the Faithful's council, discourse, and consultation; or a man of courage known for it and prepared for it, combining courage with noble lineage and chastity; or a righteous jurist to be placed among the people for them to benefit from his righteousness and jurisprudence; or an honorable man who does not corrupt." These are comprehensive qualities that did not focus solely on religious jurisprudence as with the jurists, nor solely on theoretical philosophical knowledge, but encompassed comprehensive virtues of intellect, religion, lineage, and character alike.

Finally, we are in dire need today of a true elite that understands its role as a mandate and duty to lead the nation towards renaissance, rectification, and emergence from the slumber of ignorance, the weakening of resolve, and the loss of ambition. If we reflect on the concept of the elite in Islamic political thought across its three branches, a comprehensive model is revealed that transcends traditional boundaries between the religious and the political. It redefines leadership as an intellectual and ethical responsibility before it is an authority. It views the elite as a fundamental pillar of governance, not a mere formality, and considers bad company a crucial factor in the corruption of a country and the loss of the government's prestige.

Based on this vision, the elite can be re-understood, and their social and political roles, which have been absent and obscured due to the spread of ignorance, moral decay, and religious corruption, can be restored.