Winds and Pegs: Islamophobia in Kuwait
It seems that Islamophobia has reached some people in Kuwait. There are those who have written and stated that parliament is not a place for Islamists, and that politics is not suitable for truly religious people, because it involves “twisting and turning” and lying. They argue that religious individuals should remain in mosques. Others claim that Islamic legislation (which is the goal of Islamists) does not suit our current circumstances for various reasons. Some even assert that being preoccupied with politics has harmed religious da’wah (call to Islam) and diverted youth from full commitment to religious rituals and from maintaining good relations with people.
These doubts are not new; they are old but take on a new guise and color in every era. I still remember the words of President Sadat in the late 1970s, when he repeatedly stated that “there is no politics in religion, nor religion in politics,” following the success of Islamists in the People’s Assembly.
It appears that some were disturbed by the good Islamic laws enacted by previous councils and by efforts to combat certain evils. Such individuals do not dare to reject Islam outright, but they demand the exclusion of Islamists from politics. They go to great lengths and exaggerate when citing any mistakes attributed to them, generalizing these errors to all Islamists, while ignoring the mistakes of others, which may be greater, more disastrous, and more dangerous.
It is well known that the Prophet, peace and blessings be upon him, engaged in politics in all its known forms. He accepted pledges of allegiance, established legal punishments, enacted various legislations, collected funds, and established distribution methods. He clarified what is lawful and unlawful in commercial transactions and personal status matters. He corresponded with kings and princes, received ambassadors, waged wars, and formed alliances. He was the most religious of people. So how can it be said that there is no politics in religion, nor religion in politics?
In this regard, we cite the fatwa of Imam Ibn Baz, as well as the fatwa of the scholar Ibn Uthaymeen, regarding the permissibility or obligation of participating in elections and parliament in Kuwait.
If someone argues that there is no room for Islam in our local legislation, given the existence of laws contrary to Islam, and that globalization and necessary, intertwined international relations overshadow and supersede local legislation, the response is that Islamic jurisprudence includes the principle of acting according to necessity, which is assessed proportionally, relieving hardship, averting harm, and securing benefit. Therefore, when Ibn Taymiyyah was asked what should be done if good and evil are mixed to the point where they cannot be distinguished, he said: “Look at the matter; if the good is greater, it should be pursued, even if it entails falling into lesser evils.” And the words of Ibn al-Qayyim: “From the Sharia comes the pursuit and perfection of benefits, and the averting and reduction of harms.” Thus, acting according to these principles is not a departure from religion, but a sound application of it, provided that jurisprudence is applied with precision, intentions are sincere, and consequences are considered.
Strangely, some use the statements and steps of Syrian President Ahmad al-Sharaa as evidence that a political return to Islam is impossible. They view his steps as purely political and not religiously legitimate. However, the correct approach is to evaluate President al-Sharaa’s steps based on Sharia principles under the current conditions in Syria, and to determine whether they achieve the fundamental objectives of Islamic Sharia before claiming they are not religiously legitimate.
The participation of Islamists in politics is a natural human means that ensures their participation, as well as that of others, in expressing opinions on public matters. It is a necessity and a collective religious obligation for them. A group of specialists devotes themselves to this, just as others devote themselves to Islamic jurisprudence, da’wah, media, and charitable work. They must conduct their activities in accordance with the noble example of the Prophet and Sharia principles, thereby achieving great benefits for the country. Furthermore, their connection with the masses serves to spread Islamic da’wah rather than divert from it.
