Avoiding political participation is called “absenteeism”. The society of any state faces this phenomenon to a greater or lesser extent. Distrust to the government and the lack of confidence of the average citizen in his ability to influence it in any way, as well as a drop in living standards, are the main reasons for absenteeism. As a result, the distance between the population and the authorities’ increases, and the opinion that it's impossible to change reality by legal methods becomes stronger. This pushes people towards radical forms of political participation: tax evasion, street protests, coup attempts and others.
What’s even sadder is that absenteeism is observed among young people, even despite their visible political presence in social networks. In real life, the alienation of young people from the traditional political system is growing. The representation of the interests of young people, and therefore the health of a democratic society, is in danger. Disturbing dynamics are also evident in Muslim communities. Many young Muslims become disappointed with civil society institutions because of injustice. Disunited youth become targets for recruitment by extremists. But what needs to be understood is that positive change comes from constructive engagement, not from flipping the table.
Islam views civic participation as a religious obligation. The Holy Quran says: “And help each other in piety and fear of God” (5: 2) and “... and do good as Allah does good to you” (28: 77). Muslims have an exemplary model of positive political activism in the early Islamic community. During his stay in Mecca, Prophet Muhammad ﷺ suffered severe persecution, but refused to leave his faith or people. Through patience and virtue, his journey serves as an example of the gradual transformation of society. Faced with ridicule, threats to his life and the killing of some of his companions, the Prophet ﷺ was still able to carry out peaceful reforms.
The Missioner ﷺ confronted the Meccan elites while calling people to Islam - not just a religion, but a real style of life based on social justice and spiritual purpose. Gradually, over the course of two decades, many of Muhammad's ﷺ hostile opponents became his allies. True change comes not by separating from society, but by working hard within existing circumstances. It’s necessary to interact with incomplete civil institutions, while expressing a willingness to negotiate to overcome possible differences. In this small list of actions already emerge the eternal virtues.
In the history of Russia, where Islam has traditionally played an important role, there are also examples of the positive participation of Muslims in the political life of the state. The Manifesto of October 17, 1905 and the State Duma of the Russian Empire played a special role in attracting Russian believers to politics. The speeches of deputies from the Muslim faction in the Duma were not something unusual or incomprehensible. The focus was on problems of national and religious relations, the agrarian question, the interests of the working population, and primary education. Well-known politicians, for example, Vladimir Lenin, referred to the speeches of Muslim deputies. The debate was conducted at the level of polemics, never escalating into outright hostility.
It is known about the “Open Letter to All Muslim Brothers” in the Yoldiz newspaper, which was in speech of Deputy Sadri Maksudi at the beginning of the 20th century. The author of the article addressed Muslims in Russia, urging them to think about their problems and future fate. The "Open Letter" was an attempt to awaken the political thinking of Muslim peoples. The works of the deputies have not sunk into oblivion. The activities of the Duma and the struggle of parties developed the political culture and self-awareness of the nations, laying the seeds of a democratic society. The Soviet period marked significant progress, but also times of difficult trials, including persecution of religious leaders. But in the USSR, Muslim peoples gained statehood in the form of autonomous national republics.
There is no reason to think that Russian Muslims, due to their religious identity or social structure, weren’t ready for changes in Russia in the 1990s. The Muslim population, experiencing the same difficulties as the whole country, actively participated in state metamorphoses. Muslims didn’t shy away from the political life of Russia and didn’t find themselves “black sheep” in it. The peculiarities of Muslim regions and relationships within the community are significant, but, like a hundred years ago, adherents of Islam are involved in the political life of the country. The rules and conditions for participation in state affairs are dictated by the general Russian culture, and therefore by the Muslims of Russia too.
The Constitution of the Russian Federation gives a person the right not to participate in the political life of the state. Which means that, the so-called “absenteeism” is a sign of human freedom in a democratic society. But non-participation in political life results in the formation of an absent consciousness and indifference to the people around us. The paradox is that this trend violates the democratic process. Moreover, it contradicts the precepts of Islam. Society should not show indifference to political life. The doubts of a modern citizen and Muslim can be dispelled by the facts of historical objectivity and the example of the Prophet Muhammad ﷺ as a wise and fair politician.
GSV "Russia - Islamic World"
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