As the New Zealand general election looms, Muslim voters must consider the right party to vote for – rather than relying on emotion or sentiment.
Muslims here face a question that is both political and moral: what principles should guide the exercise of political responsibility?
Islam does not reduce public life to economics alone. Concepts such as adl (justice), responsibility, social order, protection of property, honest government and the equal dignity of human beings have a long-established place within Islamic moral thought.
This provides an interesting framework through which to examine contemporary political programmes.
One principle worth considering is equality before the law. The Islamic tradition places considerable emphasis upon justice being applied without regard to wealth, social status or political influence.
A political system in which citizens believe that different standards apply to different groups risks undermining confidence in the legitimacy of public institutions.
New Zealand First currently presents “fair democracy and equal citizenship” as one of its five principal policy pillars and states that all New Zealanders should have equal access to education, health, employment and the law.
A second consideration is freedom of conscience and expression. Muslims have a particular interest in the preservation of religious liberty, but freedom of expression also protects the ability of citizens (including minorities) to participate in public debate without fearing that legitimate disagreement will itself become grounds for sanction.
New Zealand First’s current policy material explicitly identifies freedom of speech as an area it seeks to protect and opposes the introduction of broader hate-speech restrictions.
A third issue is responsible government.
Islamic political thought has historically placed considerable emphasis upon the trust placed in those exercising authority. Amanah—trust or entrusted responsibility—is not merely a private virtue.
It has implications for rulers, officials and institutions.
Contemporary political questions about government expenditure, regulation, public administration and economic stewardship can therefore be examined through the broader principle that political authority should serve the public rather than become an end in itself.
Economic policy also deserves attention.
New Zealand First’s present programme includes proposals concerning electricity-market competition, supermarket concentration, banking, regional development, infrastructure and long-term investment.
It also proposes a substantial Future Fund directed towards infrastructure over several decades. Whether these proposals would achieve their intended results is ultimately an empirical question, but the underlying emphasis on national economic resilience and productive capacity is clear.
Finally, Muslims should consider the meaning of belonging. A religious minority does not cease to be part of the nation in which it lives.
On the contrary, Islamic principles concerning contracts, obligations and social responsibility provide ample reason for Muslims to take their civic responsibilities seriously.
The question is therefore not simply which political programme promises the greatest material advantage to Muslims as a group.
It is whether a programme’s understanding of citizenship, justice, freedom, responsibility and the common good corresponds with principles that Muslims themselves regard as important.
The ballot paper ultimately requires an individual judgment.
The useful starting point is not, “Which party promises the most to people like me?” but rather: What kind of society should I help to build, and which political programme most closely reflects the principles by which I believe that society should be governed?
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