Introduction
For our readers, I think it is safe to say that in general, United States president Donald Trump's term in office, particularly the second (and current) term has been marked with chaos, irrational actions and statements. Foreign policy has been a mess, an illegal war upon Iran, with shifting rationale and goals, whose main beneficiary is of course Israel. His supporters, in a similar vein, totally ignore the EPSTEIN FILES and seemingly have even elevated him to a Christ-like status, as illustrated in the defense given by Pastor John Marks Burns (an advisor to President Trump himself) of a golden statue of Trump, unveiled recently at a Miami golf-course.
These, and his many famously other actions, have prompted me to think on many topics, among them the impact of age on a leader. This question has also been posed (at least in my mind) in other areas that have little political impact, such as within the religious and social realms. In particular, of late I have been in rather deep study of a particular figure's published thoughts on Islam, in particular scriptural understanding. I am the first to admit that there is a great amount of freedom in terms of analysis and conclusion, on the hermeneutics of Scripture, even within Islam, and while I consider myself open-minded and fair in my judgement, some of the conclusions made by this particular figure are far beyond the pale in terms of not only the boundaries of normative Islam, but even of rational and reasonable thought! In respect to the overarching good works that that particular figure has done, I will not name him, but in all honesty I think that, just as with President Trump, some level of cognitive dysfunction has created these negative consequences.
Term limits
In an American context, particularly for the highest office of the land, the maximum amount of time to serve has been two terms, each term being four years. The 22nd amendment to the United States constitution has been officially in place in order to prevent the emergence of a dictator. Of course, other nations have their own rules, many of which have no term limits for their leaders.
I believe there is great wisdom in this approach, particularly in a nation whose history is as complex as that of the United States. The USA was founded as a rebellion against the tyranny of the British royal family, as well as a safe haven for victims of religious persecution within Europe.
Should there be age limits?
On the global scene, both political and non-political contexts, there has not been an age cap for leaders. Advanced age is traditionally associated with wisdom and experience, generating respect and veneration. Obviously, the format of the above varies from culture to culture.
From an Islamic perspective, meaning from the Qur'an and Prophetic statements (ahadeeth), I cannot find any set-in-stone texts on an age cap. This makes sense when we consider that the Islamic guidance is more on a general level, leaving specific questions such as that to be answered by the social norms and healthy mechanisms that exist within a particular society.
What about an "elderly" political/social system?
This is actually a more interesting question. If we were to take Italy, as an example, it is a nation in which at least a quarter of its population is deemed "elderly", second only to Japan. It is logical that a generation of people, with entrenched mindsets and an established political order, would be slow to accept change, even if such change is positive. It is also understandable that both the leadership and the general population would be reluctant to hand over the keys to others.
In such a context where younger people are either not present or are a political minority, perhaps the best course would be to simply wait for nature to take its course. Nothing lasts forever, including centers of power. This is taught to us not only from history, but also from the Qur'an.
"and to every 'ummah' a time limit (has been decreed).(ft.1)" (Q 7:34)
Sooner or later, the systems fall to a fresh and more relevant way of thinking and doing. This can have application in the context of those who hold the keys in the social and religious realms. In the case of politics, where figures and ways of thinking are often entrenched, where corruption and narcissism are prevalent, it is usually the case that such a system will break down under its own Fasaad! This was precisely the case with the Roman empire, and even as recently as the British empire (which occupied most of the globe, to the extent that the maxim "the sun never sets on the British empire" was born) and the Soviet Union.
What about religion?
In terms of religious leadership and community, much of what has been said above also has application. However, admittedly it can get as murky as even within secular political intrigue. Those who hold the keys may have done great work with sincerity, while it can also be the case that there were insincere or hidden interests behind their actions. Delusions can also emerge, where individuals manifest mentalities and complexes that are dangerous in one sense or another.
If we are focusing on religious theology or practice (Ie. addressing perceived errors or distortions that are based on delusions or age-induced cognitive issues), it can be addressed in such a manner that does not generate conflict or present a disrespectful picture. This is true of our perceptions of other religions as well!
However, it is good to keep in mind issues of age and cognitive issues, and approach situations with mercy, understanding and wisdom.
As much as possible, we should not give keys to those who demonstrate extreme cognitive issues. The Qur'an itself says this in connection to wealth (Q 4:5), but it can be applicable to other areas of power as well. In the case where the system itself has not aged well, perhaps a new system would be needed, one which bypasses the one in place. In other words, rather than overthrowing something, do something else that has its own independence and address the needs where the older system has neglected!
May Allah give us intellect, mercy and wisdom! Ameen!
(ft.1) In this context, I have long understood "ummatin" in this Quranic verse to refer to a center of political or civilizational power.
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