First, some questions about things you've said earlier. What is Truth, and what is the significance of the capital 'T'?
I capitalised the ‘T’ in Truth in for emphasis and in referring to the truth that there is no official Islamic hairstyle supported by the passages of the Qur'an.
Similarly, what is meant by Justice?
I wanted to put an emphasis on the word Justice by using a capital “J.”
Second, some questions about faith. How is Islam an 'unbreakable' system? Is it unbreakable in the same sense that 1+1 will always equal 2?
Islam is unbreakable in one sense because the Quran is not subject to change.
(5: 67) “It is We and We alone Who have sent down this message and We will assuredly guard it (from corruption).”
In addition, that which is not useful to mankind will be left behind. It might take thousands, perhaps even millions of years, but eventually mankind will succeed in creating an Islamic social order.
(13: 17) “Only that remains which is beneficial for mankind as a whole.”
If we’re talking about the current state of the Muslims, then yes, we are broken –into sects. The main cause for these divisions are Hadith and the vain desires of men. As the consequence, we can see where we are at now.
(8: 73) “The unbelievers are the protectors of one another. Unless you do this (i.e., the believers protect one another) there would be tumult and oppression on earth, and great mischief.”
What do you mean by 'blind faith' when you say that Muslims do not have any?
Dwi, I never asserted that blind faith doesn’t exist among Muslims. Anyhow, blind faith is quite simply: belief without Reason. Blind faith is not advocated by Islam.
(8: 22) “The worst of beasts in Allah’s sight are the deaf, the dumb, who do not use their intellect to understand.”
Now, to the topic. What is an Islamic theocracy, and how do you recognize one? Which type of political system will it appear closest to: democracy (rule by majority), aristocracy (rule by few), or autocracy (rule by one)? Does it favour any particular economic theories? How specific is the Koran on these matters?
Islam is a Deen (way of life). It can be recognised if we act in accordance with the Deen or social order that is prescribed to us in the Quran. I would say it’s closest to a direct democracy in which the people (who are the state) are responsible for the betterment of society, and there is no better way to this than to spend of yourself in helping your fellow man or women.
(2: 2-4) “Here is a book free from any ambiguity and uncertainty; in it is the guidance for those who fear consequences of going astray from the path which leads straight to human destiny; who believe in what is not yet manifest (and is sure to become manifest in the future); who establish Sal’at; who spend out of what We have provided for them (for the benefit of humanity); who believe in the truths revealed to thee (O Muhammed [P]) and the truths revealed to the messengers of God before thee (in their respective ages and which are safely preserved in the Quran now); and who believe (that the natural consequence of the belief in these truths has been the human progress and glory in the past and shall be evolution) of a new life hereafter.”
And some questions about the power structure. Who has power, and who consequently is prevented from having any power at all?
The people have “the power.” No one is prevented anything unless it is contrary to the Deen and the divine laws/permanent values/absolute values given to us in the Quran, e.g., murder, rape, infanticide, slavery, usury, etc.
What guarantee do powerless people have that their interests are being taken care of?
There would be no powerless people or people under oppression. Again, the Deen of Islam tells us spend of ourselves for the betterment of society.
(89: 29-30) “Enter thou among those of my people who develop their potentialities within the pattern of divine laws and use them for the benefit of humanity, and enter though my heaven.”
Do any of these traditionally persecuted groups have limited opportunity for power: women, homosexuals, minorities, criminals, the disabled, the mentally ill, the poor, or dissenters? At the very least, are their rights protected? If yes, which rights does the Koran say that they have?
Everyone’s rights as Human Beings are to be protected. Even the enemies of Islam are to be treated fairly.
(5: 2) “Do not profane the symbols designed by Allah and the sacred months during which waging wars is prohibited. The animals which pilgrims take for their use must be protected. Those who go for pilgrimage must not be ill-treated so that they may be in a position to seek the bounties of their Sustainer and His accord and discuss their programmes and plans peacefully. When Hajj is over, you may resort to hunting again. In Makkah you will meet those who inflicted great hardships on you for a long time, even, obstructing your entry to the K’aba. Now you have overcome them but the feeling of revenge should not prevent you from doing justice to them and induce you to indulge in excesses . Co-operate with one another in matters dealing with the welfare of humanity. Adhere to the Laws of Allah. Let the action of your enemies be judged by the Law of Mukaf’at.”
Again, (2: 193) "And fight them until there is no more tumult or oppression and their prevails a social order based on the divine laws; but if they (cease to) fight let there be no hostility, except to those who practice oppression."
And the treatment of women in the Muslim world is not attributed to the Islam. It is culture.
(2: 228) “Women have rights against men like men have rights against them in reason and law.”
(4: 32) “What man earns will be his and whatever the woman earns will belong to her.”
(4: 124) “And whoso does good work, whether male or female, and he (or she) is a Believer, such will enter Jannah and they will live not to be wronged so much as the dint in a date stone.”
What are some benefits of a theocracy that other political systems lack?
I don’t know the benefits of a theocracy, but the benefits of the Islamic Deen or social order would provide an atmosphere where all can freely actulise the infinite potentialities of their Nafs in preparation for the next stage of human evolution.
A little off topic, but In an Islamic social order, I wouldn’t be surprised if the monetary system ceased to exist because value and incentive is derived from the betterment of society and not profit.
(9: 34-35) “Oh you who believe! There are indeed many among the priests and the anchorites who in falsehood devour the substance of others and hinder (them) from the way of God. And there are those who amass gold and silver, and spend not in the way of God: announce unto them the most grievous penalty--on the day when heat will be produced out of this (wealth) in the fire of Hell and with it will be branded their foreheads, their flanks and their backs: (and it will be said unto them) ‘This is the treasure you amassed for yourself: taste now of what you have amassed.'"
This proclamation by the Quran strikes at the very root of concentration of wealth amongst a few individuals.
Can these be successfully mimicked by a secular state?
I don’t know. But if a secular state founded on the divine laws/permanent values/absolute values given to us in the Quran yet refutes the belief in Allah, I would still be all for it as long as I am not denied the freedom to believe in Allah or ostracized for my belief in Allah.
As well, and this is kind of general, but important nonetheless: how should one pick from amongst all the different religions and sub-religions to decide which sort of theocracy to set up?
Once again, Islam is a Deen, not a theocracy or a religion. Islam is not trying to set up a theocracy or religious state.
I believe that mankind should set up a system of equality and fairness to all in which the betterment of society for all is the goal, and I believe the Quran lays out the guidance for us to succeed in this now opposed to succeeding after much trail and error on the cosmic scale.
I know you've picked Islam, but how did you decide when there's so much variety?
Through research and reasoning, I remain a Muslim.