An Islamic Perspective on This Hypocrisy
Democracy, Leadership, Trust (Amanah), and Consequences in the Hereafter
In various types of housing, both apartments and landed homes, there are cases where management is suddenly elected and inaugurated, leaving residents confused and unable to do much, or even to question where the process originated from. Suppression is also carried out using buzzer. In this context, the discussion of leadership selection is limited to the perspective of Islamic teachings, particularly fiqh siyasah (governance/leadership) (QS. Ash-Shura: 38).
In Islam, leadership is not merely an administrative position, but a great trust that will be held accountable, not only in this world but also in the hereafter. The phenomenon of leaders emerging without clear regulations, without a deliberation process, without transparency, and without the involvement of residents or the community clearly raises serious questions from a Sharia perspective.
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The concept of deliberation (shura) is the main foundation in public decision-making. The Qur’an explicitly states in
QS. Ash-Shura verse 38:
وَالَّذِيْنَ اسْتَجَابُوْا لِرَبِّهِمْ وَاَقَامُوا الصَّلٰوةَۖ وَاَمْرُهُمْ شُوْرٰى بَيْنَهُمْۖ وَمِمَّا رَزَقْنٰهُمْ يُنْفِقُوْنَۚ
Latin:Walladziinas-tajaabuu lirabbihim wa aqaamush-shalaata wa amruhum syuuraa bainahum wa mimmaa razaqnaahum yunfiquun.
Ministry of Religious Affairs Translation:"And those who respond to their Lord, establish prayer, and whose affairs are decided by consultation among themselves; and they spend from what We have provided for them."
This means that the affairs of believers are decided through deliberation. This verse is not merely a recommendation, but reflects the fundamental characteristic of a participatory Islamic society. When the process of selecting leaders does not involve members or the community, it essentially neglects the principle of shura, which is the spirit of social justice in Islam.
Additionally, in QS. Ali Imran verse 159:
فَبِمَا رَحْمَةٍ مِّنَ اللّٰهِ لِنْتَ لَهُمْ ۚ وَلَوْ كُنْتَ فَظًّا غَلِيْظَ الْقَلْبِ لَانْفَضُّوْا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى الْاَمْرِ ۚ فَاِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّٰهِ ۗ اِنَّ اللّٰهَ يُحِبُّ الْمُتَوَكِّلِيْنَ
Fa bimā raḥmatim minallāhi linta lahum, walau kunta faẓẓan galīẓal-qalbi lanfaḍḍū min ḥaulik(a), fa‘fu ‘anhum wastagfir lahum wasyāwirhum fil-amr(i), fa iżā ‘azamta fatawakkal ‘alallāh(i), innallāha yuḥibbul-mutawakkilīn(a).
Ministry of Religious Affairs Translation:"So by mercy from Allah, you (Muhammad) were gentle with them. And if you had been rude and harsh in heart, they would have disbanded from around you. So pardon them and ask forgiveness for them, and consult them in the matter. Then when you have decided, put your trust in Allah. Indeed, Allah loves those who rely upon Him."
The Prophet was commanded to consult with his companions, even though he was a prophet who received revelation. This shows that deliberation is not due to weakness, but rather a form of respect for human rights and a mechanism to maintain collective justice.
Leadership in Islam is also closely tied to the concept of trust (amanah). As stated in QS. An-Nisa verse 58, Allah commands that trusts be given to those who are entitled to them. When the selection process is not transparent and does not involve stakeholders, it is highly likely that the trust is not given to those who truly deserve it. This may constitute a betrayal of the community’s trust.
The history of the companions also shows that leadership always involved a process engaging the community, either directly or through representation. There is no example of a leader suddenly appointed by an unknown group, appearing and being inaugurated without a clear and transparent process. Nor is there an example of a small group conducting a closed selection among themselves to become rulers without involving the broader community.
Power and Its Correlation with Money
The emergence of management without elections occurs frequently in many residential areas. If we examine this more deeply, we may correlate it with social and political theories. In such theories, power is almost always closely tied to money and economic resources. Max Weber in “Economy and Society” explains that power is the ability to impose one’s will, often supported by economic control. Karl Marx through “Das Kapital” also emphasized that dominance of power is determined by ownership of capital. Therefore, when power is obtained without transparency, there is a high likelihood of hidden financial interests at play, benefiting individuals or small groups.
Leadership Without Voters in the Perspective of the Qur’an and Hadith
Islam rejects leadership obtained secretly, without voters, in an authoritarian, closed manner, or without trust (amanah).
QS. An-Nisa-58, explicitly commands that trust be given to those entitled to it, and QS. Al-Maidah-8 firmly emphasizes the obligation to act justly, not for the interests of specific groups or factions.
In practice, the Caliphs were not appointed secretly. Looking at history:
Abu Bakar ash-Shiddiq was chosen through bai’at (public consent)
Umar bin Khattab was appointed with public approval
Utsman bin Affan was selected through a consultative council
Ali bin Abi Thalib also through public approval
There is no model such as: “suddenly becoming a leader because of appointment by elders or seniors.”
Consequences That Are Intentionally Forgotten
From the perspective of the hereafter, violations of these principles are not trivial. Various narrations state that unjust leaders will face severe punishment. They will come on the Day of Judgment bound by their own injustice. Hellfire becomes the recompense for those who betray trust and deceive the people.
Imagine a leader who closes the process, ignores public voices, eliminates elections, and imposes legitimacy as if they were properly mandated. Every decision resulting from such a process will become a multiplied burden in the hereafter. Every right that is taken away will demand accountability. In divine justice, no injustice goes unaccounted.
In the hadith Sahih Bukhari no. 7150.
From Ma'qil: I heard the Prophet (ﷺ) say, "There is no servant whom Allah entrusts with responsibility over people, and he does not take care of it properly, except that he will not smell the fragrance of Paradise."
In Sahih Muslim no. 1828, the Prophet ﷺ warned that leaders who deceive their people are forbidden from entering Paradise.
Even QS. An-Nisa-56 describes the painful punishment of Hell for wrongdoers, showing that power obtained dishonestly, without election, is not only socially wrong but also risks severe punishment in the hereafter.
Hell(for those who believe in it) in this context is not merely symbolic, but a real and extremely painful punishment. It is described that the skin will be burned and replaced so that the torment continues. This serves as a strong warning that power obtained unjustly will lead to eternal destruction if not followed by repentance. Yet human nature sometimes deliberately forgets the reality of Hell for the sake of relatively small worldly gains.
Islam clearly provides space for transparency, public involvement, and the restoration of voting rights as steps toward improving the system. Just leadership not only saves society but also saves the leader from severe punishment.
Thus, whatever system is used must align with the fundamental principles of Islam: deliberation, trust (amanah), justice, and honesty. Without these, leadership loses its moral and spiritual legitimacy.
FAQ:
1. Is a leader without deliberation and without election by residents valid in Islam?
Formally it often occurs, but in principle it strongly contradicts the values of shura, Islamic jurisprudence, and justice.
2. What is wrong with such leadership without elections?
It constitutes a betrayal of trust and deception toward residents, due to the removal of their voting rights, while obligations such as paying IPL remain. Rights and obligations become imbalanced.
3. Is there a threat of Hell for unjust leaders?
Yes, many hadiths mention severe warnings for leaders who commit such deception.
4. What if there have been no bylaws or procedures (AD/ART) for decades?
This is even more unusual and dangerous for democracy and deliberation. Logically, it depends on intent. It is absurd if no procedures exist for a long period, yet leadership appointments continue to occur. Election procedures or rules must exist. Even theoretically, drafting bylaws and procedures does not take long. Ultimately, it comes down to intent.
5. What are the obligations of Muslim residents regarding this issue?
To uphold justice, speak the truth, and not support injustice.
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