THE IMPLEMENTATION OF ISLAM: STRATEGY FOR THOSE IN AUTHORITY (Part 2/2)
After violating the sanctity of the institution of Prophethood, they move ahead and enter into the realms which lie beyond the spacio-temporal order crying out in frenzy: `O daring spirit of man! The Lord is reachable as well'. Their control and authority at this stage extends over the entire space-time continuum. They are not only aware of the language of birds but are even aware of a footfall and are even able to hear the sound of an ant walking on a stone at night. They have complete knowledge of a person's fate and fortune and are able to read a person's mind. They hold and grasp the world and enforce the orders of the Almighty. At this point they cry out: `O group of Prophets you have only been given the title of a Prophet and you never received what we were given' ("Futoohaat-i-Makkiya", Ibni Arabi, Vol 2, Pg 90)
4. According to the Quran, the basic duty which Islam requires of its believers is to worship the Almighty. Worship, in reality, is a subjective phenomenon and first of all appears within a person, and after it becomes related with his external self, it completely encircles his personality. As a result, his relationship with the Almighty is that of a worshiper and the worshipped. Throughout his life, he tries to worship the Almighty in the most befitting manner in order to please Him and thereby become entitled to the life of eternal bliss---something which he has been promised by Allah through His Prophets.
On the contrary, since according to the sufis, man is actually a Determination (ta`ayyun) of the Almighty and since on the basis of this Determination he has left the Domain of the Divine (`aalam-i-lahoot) and entered the corporeal world (`aalam-i-naasoot), therefore, a return to his origin is actually what is required of him. Hence, according to this religion, the relationship between a man and the Almighty is that of a lover and his beloved. He regards his own actual reality---the Almighty---his beloved and tries to seek Him under the guidance of a spiritual mentor after he is made aware of his reality by his mentor. Until he is united with his reality, he rolls and writhes in the agony of remaining parted from his beloved. Since death, in fact, means an eternal union with his actual reality, therefore, it is called `union' (wasal) and the function held to commemorate it is called `urs'. All the poetry of sufism is actually a tale of this love and its related issues.
5. The Quran categorically states that the religion it has revealed upon mankind through the Prophet (sws), is totally complete and final in all respects and there is no possibility of any addition. It says:
"This day I have perfected your religion for you and completed my favour upon you, and have chosen for you Islam as your religion." (5:3)
The Prophet (sws) used to explain this verse in the following words:
"Listen! Indeed, the best book is the Book of Allah and the best guidance is the Guidance of Muhammad (sws) [the Prophet of Allah] and the worst of all things are those which are new to this religion and every new thing leads [a man] astray." (Muslim, Kitab-ul-Jum`ah)
The followers and exponents of tasawwuf maintain that the religion presented by the Quran and Sunnah is just a preliminary principle consisting of a few superficial things. The real spirit of this religion can only be saught, after the death of the Prophet (sws) and his Companions, by a methodology they themselves have formulated. Furthermore, the way to obtain the real religion beyond this preliminary principle has also been revealed only to them. Consequently, there exists a whole shariah of auraad, ashghaal, chillaas and muraaqbaat*, which is above and beyond the Shariah given by Allah, being not contained in the Quran and Hadith. In fact, it is totally against the aims which the Quran and Ahaadith intend to achieve, and about it they openly say that it can only be obtained after associating oneself with their distinguished people. It is called Tareeqat.
According to sufism, the level of excellence that can be achieved in virtues like perseverance, thanksgiving, veracity, sacrifice, modesty, trust and faith is so high that even the Prophet (sws) and his Companions hardly qualify for the first or second level. As far as the third or the level of the elect of the elect is concerned, even they could not attain it. In this regard, the ultimate target of the sufis is much beyond the one fixed by the Almighty. The best example of the contradictions which consequently result between their words and deeds is a piece of writing of a great scholar of tasawwuf of contemporary times. He writes that for a number of years he remained very perplexed at the fact that none of the sufi saints had ever committed a sin, whilst it is historically proven that some of the Companions of the Prophet (sws) had even committed as grave a sin as adultery and were also punished for it. He goes on to write that after many years of contemplation he was able to solve the riddle. He concluded that none of the Companions of the Prophet (sws) committed a sin intentionally, but since the Almighty wanted to complete and finalize his religion through them, He forced them to commit some sins so that He could reveal His laws and directives about them.
In the short space of this article, it is not possible to discuss this topic in detail. However, from the few examples quoted, it is quite evident that tasawwuf is a totally different religion from Islam and has been given patronage under the deceiving label of the reality of Islam. After appreciating this fact, it is necessary to make efforts to reform this state of affairs.
In our estimation, only two measures are needed in this regard: Firstly, those who undertake this job must be very clear that now the Quran is the final and ultimate word of Allah on this earth and every belief of Islam is stated in it. Secondly, the Arabic language, congregations in which the meaning of the Quran is recited and other ways of education should be given patronage so that no one is able to fool the general masses about the content of the Quran.
These two steps, it is our sincere belief, will go a long way towards ridding our society from the evil creed of tasawwuf.
The Mass Media
Our mass media exercises the most powerful influence on our society, as it actually shapes the trends and inclinations within it. The present day forms comprise a highly sophisticated network, which has progressively developed in congruity with the needs and requirements of a society. Various forms of mass communication in the form of public gatherings and festivals, congregations in village-pavilions and proclamations of town criers had always existed. But today, after the advent of radio, film, television, newspapers and magazines, the influence exerted by a media has reached an extent which could never have even been imagined a couple of centuries ago. A brief analysis shows that it is involved in somewhat circulating the following types of information:
1. Certain realities that are accepted in a society.
2. Propagation of a system of faith and beliefs as an obligation after a person adopts them.
3. Knowledge and information beneficial to mankind.
4. News about man himself and his world.
5. Creative ability and technical competence of a person that distinguish him from others.
The above list encompasses almost all types of information which man has always aspired to transmit in a society. Today, our media is carrying out this task. Each of the above mentioned categories is needed by man in one way or the other, and the Quran and Sunnah have not prohibited their propagation in the absolute sense. In fact among them is a category whose communication and propagation is our religious obligation. Moreover, in this regard, the Quran and Sunnah has not even discriminated between a man and a woman. Both can discharge this religious duty through the written or the spoken word as well as through various forms of litrary expression. Barring our Fiqh, there is no directive in the Quran and Sunnah, which are the only two sources of Islam, that imposes any restriction upon women in using these modes of propagation. But it is disgusting to see that all the agencies of the media are transmitting within our society some other types of facts and figures that violate all norms of morality. They openly commit an unforgivable crime against humanity and instead of being ashamed, consider themselves worthy of praise. Shamelessness has overpowered them and they do not care that these outrageons acts would lead them to negotiate the severest of penalties in the Hereafter.
Their first offense is that they seldom give any coverage to learned and accomplished women who have not only distinguished themselves in the fields of arts and science but also as scholars of Islam. Instead, they present women as objects of lewd entertainment. This lecherous display is in complete disregard to the injunctions of the Quran which specifically enjoins all Muslim women to cover their heads and chests and to refrain from exhibiting themselves. Rather than setting examples of dignity and modesty they `sell' their honour and integrity by furthering the shameless trends of a shameless culture.
Their second offense is that through their courtesy the stories of romance and intimacy which everywhere in the world had been confined to the subtleties of poetry and literature and whose recital and listening to was not disallowed in a specific age and situation even by the great Caliph Umar, have now invaded the everyday atmosphere of our homes. Such is the nature of this invasion, that the chastity in the relationship between a mother and son, father and daughter, brother and sister, upon which the poise and grace of a society so heavily depends, is becoming an episode of the past. Through the agency of our media a state has been reached in which our youngmen, like most women are seen perpetually involved in glamourizing themselves with the latest flares of fashion. The older lot, may not be very enthusiastic about their clothes and appearance but show tremendous enthusiasm in shredding off any shame they might have originally had.
Their third affense is that they have promoted sports and other means of amusement to an unwholesome and unhealthy degree. Such is the nature of this patronization that our younger generation regards actors and sportsmen as their ideals in life. While our scientists and technologists, scholars and thinkers do not even receive posthumous recognition for their achievements, these merry-makers are kept in the highest esteem. The bewitching manner in which they allure young minds by depicting the daily routines of these celebrities effectively diverts them from the higher objectives of life, after which they can no longer be expected to become scholars and thinkers, and indulge in other intellectual pursuits.
Their fourth offense is that specifically among them radio and television show complete disregard to the mandatory hours of worship in a day when nothing except prayers are permissible.
These are the everyday offenses which the media commits and continues to flourish triumphantly in our society. If the ruling class of our country sincerely wishes to promulgate Islamic values and traditions in our society, it must develop an abhorrence against these offenses and cleanse the media from them.
Religious Parties
We continue our investigation and next examine the shadows of influence cast by our religious parties. They can be classified into three categories on the basis of their aims and objectives.
The first category comprises religious schools of thought which have organized themselves into religious parties to propagate their specific thoughts and safeguard their rights and interests. The basic principle underlying their formation is that since Islam grants every person the right to freely deliberate on all affairs of life and formulate his own views, therefore, if a group of people adheres to certain thoughts in common, which may be the result of a lone or a collective intellectual endeavour, they should be granted this right also by Islam to organize themselves in the form of a party. We acknowledge this principle and, in our opinion, upon its basis various schools of thought can organize themselves into parties. They can strive with all freedom to propagate their beliefs and increase their following. In this regard, though, certain stipulations should be sought from them: They should abstain from denouncing and censuring other religious schools and issuing religious verdicts against them. Each party should refrain from inflaming and provoking the common man against other parties and should also not be a source of any hindrance in the propagation of their beliefs. Furthermore, the common practice of the party leaders forbidding their followers to sit in the company of scholars of some other religious school should be discontinued. They should only be permitted to rationally reason out the flaws in the thoughts of other religious schools and at the same time positively assert their own. Intellectual disagreements are, in fact, a blessing. It is due to them that the frontiers of knowledge expand, making the truth more and more discernable. But these differences should remain within bounds and not exceed them by manifesting themselves into rivalries and enmities. This is what actually leads towards religious prejudice and bigotry, which are now so apparent in our society. An Islamic State can in no way tolerate such attitudes and tendencies.
Among the second category are constituted those religious parties whose aim is to disseminate the basic message of Islam and to reform the moral character of the people. These are the parties that assist an Islamic government in fulfilling its primary duties of Da`wah-ilal-khair1, Amar-bil-Ma`roof2 and Nahee-`anil-Munkar3 and an Islamic Government is as such indebted to them for this service. For an Islamic State this noble collaboration is no doubt indispensable, but can only produce the desired results when these parties base their message only and only upon the Quran and Sunnah. When such virtuous enterprises base themselves upon stories, legends and folklore then inevitably the true picture of Islam begins to vanish from the people's minds, and they are ultimately not even able to distinguish the good from the bad. Unfortunately, such religious parties are not free from this serious drawback. Until and unless this flaw is overcome, no Islamic government can accomplish its obligation of Da`wah-ilal-Khair.
The third category comprises parties that have been formed to enforce the Islamic Shariah at the state level. Quite obviously, after this enforcement they would have no justification to exist upon previous objectives. They would, in fact, be left to accept two alternatives: either to devote all their energy in reforming the nation or to transform themselves into political parties and by adopting constitutional measures strive for a better political leadership. These are the only two options open for them, which would, of course, have the same stipulations and restrictions mentioned earlier on.
However, among this category there are some other religious parties as well which insist that even after the creation of Pakistan as an Islamic Republic, a Muslim will die the death of Jaahiliyyah, if without any excuse he is not a member of any such party or otherwise, does not form his own party. They further assert that for such a religious party of this third category, the Prophet's Sunnah is that its leader will assume the title of Ameer and his followers would be required to pledge a covenant of Sam`u Taa`at (to listen and to obey). This point of view is in obvious contradiction with the Quran and Sunnah and amounts to a revolt against the state affairs of Pakistan. Therefore, no political party can be established on this basis in Pakistan.
This, in our view, should be the policy of an Islamic State towards our religious parties, and it should be very clear that any deviation in this regard could lead to serious mishaps in the state affairs.
Political Parties
Consider next the political parties of our country. Indeed, the influence they cast is tremendous. They have the same significance in the formation of a state as that of a family in the formation of a society. A study of history reveals that man, by nature, has always been a gregarious being and just like food and clothing, a social set-up is his indispensable physical need. Therefore, from the earliest days of his creation, he has striven for the formation of a society. His needs induced him to live in a community and a community itself had some requirements. Gradually, a community developed into a civilization and with it arose the need for resources. The natural tendency in man to expand and augment these resources together with other wicked inclinations within him led to a state of anarchy and disorder. The only way to protect a community from such turmoils and discords was to organize it under a single leadership. Again, since this leadership, for its own existence and well-being, depended on the support of the masses, things like caste, race, language and ideology were instrumental in forming this support and allegiance. Hence, the result was that the progeny of a single human being were divided into many clans and tribes. Finally, as a result of some social need or the outright internal strength of a group, there emerged a supreme group to which other smaller groups became subservient.
The political history of man is but the tale of a mere repetition of this process. Ibni Khuldoon, the founder of the subject of the philosophy of history, writes in his celebrated treatise "The Muqaddamah":
"Furthermore, if in a single group there are different families and various sub-groups, it is certain that a single group will emerge which is the strongest in the lot. This group achieves its supremacy over others and demands their obedience. Finally, all groups merge into it and a larger group comes into existence. If this does not happen, the outcome is a turmoil which leads to disagreement and dissension." (Ch 2, Pg 139)
Our political parties are actually these groups and to ascertain the strongest among them, the Quran has directed us to follow the principle of amruhum shooraa bainahum4, and has thereby provided mankind with a peaceful means of transfer of power. History bears witness that when in the Thaqeefa of Bani Saa`idah the two major groups of the Muslims---the Ansaar and the Muhaajireen---had gathered over the issue of the Prophet's (sws) successor, the Muhaajireen, in accordance with the Prophet's (sws) directive, were transferred the reins of power since they commanded the confidence and support of the majority of the Arab Muslims. Therefore, it is incorrect to believe that in an Islamic State there is no justification for political parties. However, it must be conceded that most of the parties which at the moment tread this country's political arena have no basis for existence in an Islamic State.
The leaders of some of these parties do not dare to openly invite people towards secular ideologies. However, they have adopted another way to propagate their ideas: They say that religion is a personal affair and as far as a state is concerned, it should have no religion. Previously, the king and his nobles were the final authority and now the parliament should play this role. A majority opinion should decide what is right and what is wrong. Religious laws are relics of the past and are outdated and ill-suited for the requirements of the modern era.
This viewpoint is obviosly based on ignorance. Truth is an indivisible whole. If religion is a truth then it is so for both a person and a state. If people who hold this point of view regard it as being contrary to the truth then there should be no discrimination between a state and an individual in this regard. A reality whether divinely revealed or intellectually derived is a reality for all. It addresses both an individual and the collectivity in which he lives. Veracity, justice and honesty are universal and not relative truths. If, for example, a religion obligates the individual to observe fasts in a certain month and obligates the state to follow the principle of consultation, enforce collective justice, establish prayers and promulgate a certain penal code, then these are two aspects of the same reality. Both a state and an individual must necessarily adopt it. If it is a truth that man on this earth is a creation of the Almighty and one day he shall be held accountable in front of Him for all his deeds then it is so for an individual as well as for a state. It cannot be correct for one and incorrect for the other.
Similarly, there are leaders of some other parties who at times openly and at times secretly try all what they can to dismember the state of Pakistan and wish that it should be, God forbid, wiped out from the face of the earth. Such horrible campaigns, obviously, are heinous crimes which no Muslim can commit against his country. People who die in such a cause, according to the Prophet (sws), die the death of Jaahiliyyah:
"A person who separated [himself] even slightly from the political system of his country and died in this condition then he died in the state of Jaahiliyyah." (Bukhari, Kitab-ul-Fitan)
Such ignorance, as we have mentioned earlier, cannot be tolerated in an Islamic State. But apart from these parties, other political parties, groups and clans of an Islamic State must, also, follow certain principles and observe certain limits. To quote the Quran:
"O Mankind! We have created you from a single [pair] of a male and a female and divided you into nations and tribes that you might get to know each other. The most honoured of you in the sight of Allah is he who fears Him the most." (49:13)
The sociological principles of Islam which are so compactly stated in the above verse need a lot of space for their explanation. However, since some of their aspects do not concern the topic under discussion, we shall briefly state the important points which are peritent to our topic.
The first thing on which the verse throws light is that although mankind has been created from the same man and woman, yet the nearness in blood relations, association with a country and its customs, common collective needs, harmony in cultural traditions, conformity in behaviour and mental tendencies, collaboration in achieving aims, common targets and many other natural and instinctive needs and sociological requirements have divided mankind into many groups and tribes and prevented them from living as a single collectivity.
Secondly, the real aim behind this division is that various people are able to show and express their characteristics and features and are identified on their basis as separate groups, instead of being lost in the vastness of a single group. Furthermore, if as a result of this identification, some values exist in common then efforts should be made for mutual cooperation and collaboration to achieve wider collective needs by regarding these values as the principles for such an alliance.
Thirdly, these groups and clans should not become a means for expressing arrogance, pride and vanity and an association with anyone of them should not be regarded as a basis for a person to be on the right path and should also not be regarded a standard for his nobility and righteousness because the most honoured in the sight of Allah are those who fear Him the most and observe the limits set by Him. If these groups instead of being a means of expressing individuality start showing hostility and malice towards each other then they shall not only be deprived of the very utility for which they were actually created, but also become a source of harm and damage for the society.
If in an Islamic State, groups, clans and parties do not exceed these limits and are strong and stable then they serve to check the tyranny and appression of the rulers and restrain their dictatorial tendencies. They also nurture and nourish alternative leaderships for the country. They are the fountainhead of power for those in authority and their existence ensures the freedom of a society. Dictatorship and monarchy may not tolerate them, but the political system based on consultation envisaged by Islam thoroughly relishes their existence. Islam wants its followers to think and reflect and freely express themselves both through individual and collective means. Though it curtails this freedom, yet it does not totally prohibit it.
The Political System
Let us next analyze our political system. The intellectuals of our society generally regard democracy as the ideal political system. A vast majority of our religious and political leaders, scholars, writers and journalists have been, as a mission, striving for the establishment of a democratic order since the very birth of our country. Irrespective of the conventional connotation of democracy, if we analyze it as a system in which the affairs of state are run by the elected representatives of the people, who conduct these affairs through the consultation and approval of the people, remain in power as long as they enjoy the general support then it can be safely said that though the Islamic form of government is an aristocrarcy based on the piety and political acumen of the individuals which constitute it, yet the state affairs in this form of government are also run in this manner.
The Quran says: `The affairs of state of the believers are run by their mutual consultation' (42:38). Keeping in view linguistic considerations, it is evident from this Quranic injunction that a concensus or majority opinion of the Muslims can in no way be overruled. The Quran has not said: `The believers are consulted in their affairs', it has, on the contrary, declared: `Their affairs of state are run by their mutual consultation'.
The style and pattern of the verse demands that an Islamic government should be established through the consultation of the believers, continue to exist on this basis and should cease to exist without it. It should conduct its affairs, in all cases, on the basis of a concensus or majority opinion of the believers.
In compliance with the above Quranic injunction, the Sunnah decreed by the Prophet (sws) is based on two principles: Firstly, Muslims shall be consulted in the affairs of state through their leaders in whom they profess confidence. Secondly, among the various parties or groups present in an Islamic State, only that party shall assume its political authority which enjoys the confidence of the majority.
It is evident from the above two principles that the real essence of democracy definitely exists in an Islamic Political System, however, there are certain evils present in the prevailing system of democracy, which are contrary to the teachings of Islam.
The first evil in this system is that in the state affairs, it bestows the final authority on the masses. On the contrary, the basic principle on which Islam has based its political law is that in the affairs of state God and his Prophet (sws) are the final authority. The head of an Islamic state and even the members of the parliament have no right whatsoever to have a ruling in matters decreed by the Quran and Sunnah. The believers have a right to disagree with those in authority and indeed also have the right to ascertain the real purports of the Shariah and discuss how to carry out the directives of the Quran and Sunnah, but they can have no disagreement with God and His Prophet (sws). In fact, if such a situation arises even with those in authority the decision must be made in the light of the Quran and Sunnah: `If you disagree among yourselves in any matter, refer it to God and the Prophet' (4:59).
The second evil is that greed for an office in the government has become so desirable a trait that even the pious feel no aversion to it. It has now become a tradition for people to come forward and present their names for various posts, go about proclaiming their qualities and services in streets and employ other means to allure the public. In Islamic ethics, this shameless attitude is not permissible at all. The Prophet is said to have said:
"Do not seek a post. If it is granted to you because of your desire, you shall [find yourself being] handed over to it and if it is granted to you without your desire, the Almighty shall help you." (Muslim, Kitab-ul-Imaarah)
The third evil is that a general acknowledgement is given to the fact that the people should vote for whatever is in the party's interest, even if their conscience considers it against the truth. Quite evidently, this attitude cannot be tolerated in a religion which says that the whole Muslim Ummah has been instituted to bear witness to the truth and whose followers have pledged a covenant at the hands of the Prophet (sws) that they would always say what is right disregarding `the reproaches of a reproacher'.
The fourth evil is that money has become the decisive factor in the election campaigns that take place in this system. Therefore, only people who are able to spend lavishly in these campaigns, however little they might know about Islam, however much they may lack in wisdom and intellect and however low they may be in character, reach the parliament. Islam on the contrary, as every one knows, stresses that only people who are pious and noble, worthy and competent should assume political authority. It totally disapproves that money should rule the realm of politics in place of intellect and morality.
These are the evils which plague a democratic order. In their presence everything but Islam can be enforced in the country. The whole set-up must be reformed and rehablitated to achieve the supremacy of Islam. The following steps, in our consideration, must be taken:
1. It should be very clearly written down in the constitution of our country, that the Quran and Sunnah shall be the Supreme law of the state to which our parliament and constitution itself must submit.
2. For the interpretation of the Quran and Sunnah a committee of competant religious scholars should be instituted by an electoral mandate of the parliament. This committee would be entrusted with the task of ascertaining the implications and purport of the Quran and Sunnah in the collective affairs of life. It would also be assigned to formulate the rules for legislation, and to determine the limits beyond which we, as Muslims, can never exceed. After this the actual task of legislation should be done by the parliament itself keeping in view these ascertained implications, rules and limits. The following two principles should be clearly spelled out in the basic code of this committee:
Firstly, all differences of opinion shall be resolved by a majority vote. Anyone, within or outside the committee, who disagrees with its final verdict will have all the freedom to rationally express his views, wherever he likes and in whatever form he chooses. However, any protest, evasion or refusal to obey it would be considered a criminal offense.
Secondly, the content of Islam is only that which is endorsed by the Quran and Sunnah, which also, incidentally, are the only two sources of it. Whoever considers this to be so, shall only be considered eligible for this committee.
3. The affairs of the state should be run by the consultation of only those who establish regular prayers, and if eligible, pay zakat to the Bait-ul-Maal, and the only basis of their appointment in the Shoorah (parliament) should be their wisdom and piety, intellect and sagacity which distinguish them from others.
4. Those in authority (the ool-ul-amr) should be obligated that their standard of living must not exceed that of a common man, and to always keep their doors open to the general masses.
5. In the general elections, the mode of proportionate representation should be adopted so that instead of an individual, a party presents itself to take charge over the affairs of state, and as a result of which the parties, on the basis of the trust and support bestowed upon them by the public, are able to nominate their pious and competent members for the parliament.
6. In the parliament, the tradition should be established that instead of the party members voting only for their own party, should vote for what they consider as right, abide by it and, in fact, take pride in it. Also, no one should be allowed to forcibly convince them against something which they consider as correct.
7. After the general elections the process of transfer of power to the newly elected representatives should be delayed by at least six months. During this interim period, all the members of the parliament should undergo training in political affairs in an academy specifically instituted for this purpose, just as in the present set up those selected for the civil services are given a training in administrative affairs for a certain period before they actually take charge of their duties.
The Economic System
Finally, we evaluate the economic set-up of our country. A detailed analysis reveals that the whole system is founded on vice and evil.
The foremost evil in it is the institution of Banking through which the whole nation's wealth is rendered at the disposal of a few individuals. In the guise of national development and stability, all the money is actually used to satisfy the whims and lusts of a few capitalists. Banking, on the one hand produces economic disparity and on the other, cripples the national economy. While the rich get richer and the poor get poorer, a country gets caught in a vicious circle of procuring external loans for its own sustenance. It is because of the institution of Banking that a country has to rely on money borrowed on interest from its own people through investment certificates, prize bonds, rifle draws and other such alluring schemes for the completion of its various welfare and commercial projects and for its administration and defence.
The second evil is its system of taxation. The government has an almost unlimited authority to impose whatever amount of tax whenever it likes on the people while the rate of tax fixed once and for all by Allah and His Prophet (sws) is not taken into consideration. As a result, it has become almost impossible for people to honestly carry out business or pursue any other economic activity. Every year the national budget is anticipated with dread and fear. Every new tax decreases the credibility of the government and represses the spirit of its people to come out and offer what they can if their country is in need of their assistance.
The third evil is that the system does not uphold the rightful claim of the workers to be granted both a basic salary and a share in the net profit according to the extent of toil and labour put in. Although, the industrial workers have been granted some other facilities besides their basic salary, yet their share in the total profit has only been accepted half-heartedly. The conditions of the land workers is even more pathetic. Their share in the net profit is generally accepted but they are not given a basic salary. They are neither employed on fixed working hours nor given other facilities every industrial worker receives. In particular, the millions of peasants which inhabit our villages live and die like slaves serving their masters day and night throughout their lives.
The fourth evil in it is the total lack of acknowledgement of the fact that every penny over and above a person's needs does not belong to him; the poor and the destitute are its rightful claimants. As a result, such needy citizens have been deprived of this right and the whole system is unable to provide them even with the basic necessities of life.
The fifth evil in it is the menace of large cities which are actually large industrial centres. Instead of dividing the resources of development into small units and providing all the citizens with equal opportunities, these resources have been concentrated in a few areas which receive development at the expense of others. Moreover, these large cities have become perfect breeding places for criminals and have also accounted for the disruption of our cultural traditions. Not to mention the fact that congestion and pollution have deprived people of fresh and invigorating environments.
These are the major evils which plague our economic set-up. They have, in fact, significantly contributed to the moral degeneration and regression of the whole society. In our estimation, the following measures must be undertaken to put this set-up in order:
1. All institutions which provide capital on loan should be completely abolished, and all Banks should be converted into various branches of the Bait-ul-Maal where people can deposit their savings. These branches should provide protection, exchange and other similar facilities. In return for this service, the government should be allowed to spend the deposited money only in the public sector upon industrial, commercial, agricultural and welfare projects, with the precondition that without being given any profit on the original amount, the depositers would be returned their money whenever they demand it.
2. The only form of absentee partnership permitted should be that in which people can directly become shareholders in business projects of the private or public sector.
3. Every economic venture which leads to moral misconduct in the character of an individual, is a means of deceit or damage for the parties involved, or is a cause of accumulation of wealth in the society should be declared unlawful. Interest, insurance, gambling and hoarding should be prohibited, and the law of inheritance should be correctly enforced.
4. To run the machinery of the state, the government should be allowed to rely only on the income obtained from its lands, industries, mineral reserves, trade and zakat. Ushr should also be imposed upon industrial produce. In emergency situations, however, an appeal for money can be made by the government. Furthermore, no tax should be imposed on the people, so that they are liberated from the shackles of this barbarity of the modern age.
5. In every economic enterprise which results from the interaction of labour and capital, labour should be granted a share according to its participation. Those working on the lands should also be given wages and be entitled to all other facilities like the industrial workers.
6. It should be the responsibility of the state to provide everyone with the basic necessities of life which include food, shelter, clothing, education and medical treatment. Those at the helm of the state's affairs should always keep in mind the Almighty's promise about all means and resources that if the people in their national capacity hold steadfast to His directives, He would bless them with immense prosperity and happiness.
7. All means and resources of development and progress should be divided into small units to get rid of the menace of large cities.
8. If in the means of production, the rights of private ownership result in injustice and usurpation, the state has all the authority to interfere and debar a person from these rights, though, only after a court pronounces this verdict.
9. To keep money in circulation, people should be urged to spend it in the way of Allah and to refrain from accumulating it.
PRIORITIES
In the beginning of this article, we had stated a two-dimension strategy for the promulgation of Islam in this country. After elaborating on the first dimension ie, how to reform the factors which influence a society, we now take up the other dimension ie, the priorities which must be kept in consideration during this process of reformation.
The foremost thing in this regard is that those who undertake this task should be aware of the reality of the religion they intend to implement; they should have knowledge of its basic principles and the fundamentals of its philosophy and wisdom; they should be well-versed with its legal aspects, having an appreciation of its goals and objectives and the strategy which must be adopted to achieve them.
Secondly, before practically commencing this task, they should calmly analyze the extent of faith and determination they have for this tall order. They should evaluate their own commitment to their religion: whether their reason and intellect submit to it and they themselves have the will and perseverence to fulfill all what it requires of them irrespective of the consequences; whether they have the courage to remain steadfast on their mission even if they have to risk their lives; whether they have the guts to fight a lone battle for this cause if people desert them and do not submit to even a small requirement of the religion they intend to implement and whether they have the will to continue this struggle till their last drop of blood and their last quantum of energy.
Thirdly, they should begin this implementation with their ownselves by obeying the directives which pertain to them as rulers of an Islamic State. Consequently, before asking their people to follow Islam, they should take lead in complying with the Sunnah of the Prophet (sws) set for them ie, (i) their standard of living should not exceed that of a common citizen, (ii) their doors should always remain open to hear the grievances and problems of the general public and (iii) the Friday prayers must be led by the head of state in the federal capital and by his administrators in other cities.
Fourthly, they should make sure that the associates and companions they select for this job are neither narrow-minded mullahs or the equally narrow-minded westernized brand of intellectuals; nor are they those who are unaware of Islamic teachings. They should, in fact, only be those who consider only the Quran and Sunnah as the source and basis of Islam and whole-heartedly submit to their injunctions.
Fifthly, they should simultaneously start all the measures we have mentioned above to reform the role of the factors which influence our society, and without compromising in the slightest sense with the forces of evil must strive their utmost to carry them out to completion.
Sixthly, they should only enforce the penal laws of Islam after they have carried out all the prescribed measures needed to reform the harmful role played by these factors. Furthermore, they should demolish the present set up of the Executive and the Judiciary, and implement in its place a new system. Under this system, the whole country should be divided into small administrative units where all the problems of the general public should be dealt with. They should also abolish the present gradations in the government, and these administrative units should be first directly linked to the povinces and then to the centre.
This is the strategy which, in our opinion, our rulers should adopt with all the conviction of their hearts if they intend to implement the Shariah in Pakistan. In case they attempt to carry out this task, the Almighty has promised to open His treasures for them from the heavens above and the earth below:
"Had the people of these cities accepted faith and kept from evil, We would have showered the blessings of the heavens and the earth upon them." (7:96)
If our rulers have the privilege of fulfilling this task, there is all the chance that just as in its early period, our Ummah would once again be able to bear witness to the religion of truth upon other nations of the world and there is all the liklihood that the Kingdom of God would be established through their efforts on this earth as well.