Government System in the Light of Islam - islamic government system
Government System in the Light of Islam - islamic government system
In The Name of Allah The Most Merciful and most Compassionate
My purpose of Pulling up this article from my sleeves in not to insult anyone or to annoy him/her but to make him/her understand Islam in a more Convincing Way.
This Article Belongs to Me and I alone is responsible for offending of others due to this By Allah if i offended someone it is not on Purpose :)
My Topic for Today is Islam and the System of Government :)
Many People Thinks that Islam Forces the Sharia law to all :3 Well it is the most foolish and childish Blunder i've ever heard of You Know Why cause Islam is not What you Think is Right Islam is What Allah and His Prophet Thinks is Right :)
Islam Allows Three Systems :-
1) The Most Preferred is the System of Prophet (p.b.u.h) The Sharia
2) The Kingdom ship
3) The Democratize system based on Islamic Principles
what are General views about the two systems which are mentioned below the Sharia :- Some of these are :-
"It is Haram."
"It is Haram."
"it is haram."
if ask for reason the reason would be the Authorized power should be in the Hand of Allah
2nd The System is Created by men
Response to these lame Excuses:-
Get a hold on ye self and get ready cause ye are going to experience thee long awaited debate :)
1st answer :- State a verse or hadith Which forbids it :)
2nd Answer :- haven't you heard a hadith that There are 7 types of people who will be under the shade on the Day of Judgement and they are:
1) a just King
2) a young person who grows up worshiping Allah
3) a man who is deeply attached to the Masjid
4) two men who love one another for the sake of Allah, meeting for His sake and parting for His sake
5) a man who is called by a beautiful woman and says, 'I fear Allah'
6) a man who gives charity in secret such that his left hand does not know what his right hand is doing
7) a man who remembers Allah when he is alone and his eyes fill with tears. [Bukhari, Muslim]
3rd answer :- Islam Allows every system which is based on Islamic Principles
4th answer :- Governors when appointed were advised that you are elected by the people for the people and your service shall be to the People for that let me quote a tale of Muadah bin jabal who was Sent to Yemen
It was when the Prophet was sending governors and zakah collectors to Muslim towns.
One day, after the morning prayer, he turned to the congregation and asked, “Who would like to go to Yemen?”
Hazrat Abu Bakr said, “I would, O Messenger of Allah!”
The Prophet did not answer; he kept silent.
After a while, he asked again, “Who would like to go to Yemen?”
This time, Hazrat Umar stood up and said, “I would, O Messenger of Allah!”
The Prophet did not answer Hazrat Umar, either.
After waiting for a while, he asked again, “Who would like to go to Yemen?”
Muadh b. Jabal stood up and said, “I would, O Messenger of Allah!”
Thereupon, the Prophet said, “O Muadh! This is your duty.”
At that time, Yemen was divided into three governorship. Muadh was appointed as the governor of Janad, the biggest one. He was going to be the judge there; he was going to teach people Islam and the Quran; he was also going to receive the zakah and sadaqah collected by the collectors.
While Muadh was about to leave Madinah, the Prophet said to him, “When a case is brought to you to settle, how will you make your judgment?”
Muadh said, “I will decide based on the decrees in the book of Allah.”
The Messenger of Allah asked, “If you cannot find it in the book of Allah, how will you make your judgment?”
Muadh answered, “I will judge based on the sunnah of the Messenger of Allah.”
This time, the Messenger of Allah said, “If you cannot find it in the sunnah of the Messenger of Allah, how will you make your judgment?”
Muadh said, “Then, I will make ijtihad based on my own view and make a judgment.”
The Prophet became very glad when he heard what he said. He showed his contentment by saying, “Praise be to Allah! He became content with the envoy of the Messenger of Allah and made him successful.”[2]
The Orders and Advice of the Prophet
While Muadh was about to set off, the Prophet gave him the following orders and advice:
“You are going to a nation from the people of the Book. Invite them to believe in Allah and to witness that I am the Messenger of Allah. If they accept it, tell them that Allah has enjoined on them five prayers to be offered in one day and one night. And if they agree to it, tell them that Allah has enjoined on them zakah of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakah but do not take the best property of the people. Avoid the curse of an oppressed person because there is no veil between his prayer and Allah.”[3]
Meanwhile, Muadh b. Jabal asked the Prophet to give him some advice. He said,
“O Messenger of Allah! Give me some advice.”
The Messenger of Allah said, “Fear Allah no matter where you are.”
Muadh said, “O Messenger of Allah! Give me some more advice.”
The Prophet said, “If you commit a sin, do a good deed immediately after it so that it will eliminate the sin.”
Muadh said, “O Messenger of Allah! Give me some more advice.”
The Prophet said, “Treat people with high ethics.”[4]
The last piece of advice the Messenger of Allah gave to Muadh and Abu Musa al-Ash’ari, whom he sent together with Muadh, when he saw them off was:
“Make things easy for people, do not make it hard for them; give them good tidings and do not make them hate. Get on well with each other; do not fall into dispute.”[5]
[1]Ibn Hisham, Sirah, Vol. 4, p. 246; Tabari, Tarikh, Vol. 3, p. 167.
[2]Ibn Sa’d, Tabaqat, Vol. 3, p. 584; Ahmad Ibn Hanbal, Musnad, Vol. 5, p. 230; Ibn Kathir, Sirah, Vol. 4, p. 199.
[3]Ahmad Ibn Hanbal, ibid, Vol. 1, p. 233; Bukhari, Sahih, Vol. 3, p. 73; Muslim Sahih, Vol. 1, p. 150; Tirmidhi, Sunan, Vol. 3, p. 21; Ibn Majah, Sunan, Vol. 1, p. 568.
[4]Ibn Kathir, ibid, Vol. 4, p. 194-195.
[5]Bukhari, ibid, Vol. 3, p. 72.
That would be enough for Today :)
But let get to the Kingdom Ship :-
is it really haram ? lol ask yourself that question a person who is just King and a ruler is under the Shade of Allah does it sounds Haram ?
Well Let's Get to another point When imam Mehdi would be born and will come forth He and Esa ibn e Maryam (P.b.u.t.b) would be King.
1. Prophecy that there shall be Kingship in Islam
1.1 The Prophet said - Allah bless and greet him: "This business began as prophethood and mercy, then mercy and a khalifate, then a voracious kingdom, and then arrogance and tyranny and corruption will enter the community." In Qadi`Iyad's al-Shifa', chapter on the Prophet's (SAWS)
knowledge of the Unseen. This is a proof in Islam and Shari`a that kingship is not as good as caliphate but is better than tyranny.
Here are some narrations to that effect in their precise wordings insha Allah:
1.2 "Successorship (al-khilâfa) after me shall last for thirty years. After that, there will be kingship." Imam Ahmad declared this narration sound and adduced it as a proof for the caliphate of the four Imams. A sound hadith narrated from Safina by al-Tirmidhi (hasan) with a fair chain
ac-cording to Shaykh 'Abd Allah al-Talidi who declared it sahîh because of its cor-robo-rative and witness-chains in his edition of al-Suyuti's Tahdhib al-Khasa'is (p. 293 #375); also narrated by al-Nasa'i, Abu Dawud,Ahmad in his Musnad with two chains; al-Hakim; Ibn Hibban with two fair
chains as stated by al-Arna'ut (15:34 #6657, 15:392 #6943); al-Tayalisi in his Musnad (p. 151, 479); and al-Tabarani in al-Kabir with several chains. This narration is among the "Proofs of Prophethood" (dalâ'il al-nubuwwa) as the sum of the first five caliphates is exactly thirty years: two years and three months for Abu Bakr, ten years and a half for 'Umar, twelve years for 'Uthman, four years and nine months for 'Ali, and six months for al-Hasan as narrated from Safina by al-Suyuti in Tahdhib al-Khasa'is (p. 293 #375) and Tarikh al-Khulafa' (p. 22, 198-199). Al-Dhahabi cites the saying by Mu'awiya: "I am the first of the kings" (anâ awwalu al-mulûk) in the Siyar (3:157).
1.3 To the man who said: "O Messenger of Allah! I saw in my dream as if a balance came down from the heaven in which you were weighed against Abu Bakr and outweighed him, then Abu Bakr was weighed against 'Umar and outweighed him, then 'Umar was weighed against 'Uthman and outweighed him, then the balance was raised up." The Prophet ? said: "Successorship of
prophethood (khilâfa nubuwwa)! Then Allah shall give kingship to whomever He will." Narrated from Abu Bakrah by Ahmad with three chains, Abu Dawud, and al-Tirmidhi who said: hasan sahîh, and from Safina by Abu Dawud with a fair chain and al-Bazzar with a fair chain as indicated by al-Haythami. Al-Tirmidhi's narration omits the last statement of the Prophet (SAWS). Al-Hakim narrated it with a chain similar to al-Tirmidhi's and graded it sahîh, and al-Dhahabi concurred.
1.4 "There shall be Prophethood (nubuwwa) among you for as long as Allah wishes it to be among you. Then it shall be lifted up when Allah wishes to lift it up. Then there shall be successorship (khilâfa) on the pattern (minhâj) of Prophetship for as long as Allah wishes it to be. Then it
shall be lifted up when Allah wishes to lift it up. Then there shall be a trying kingship (mulkan 'âddan) for as long as Allah wishes it to be. Then it shall be lifted up when Allah wishes to lift it up. Then there shall be a tyrannical kingship (mulkan jabriyyatan) for as long as Allah wishes it to be. Then it shall be lifted up when Allah wishes to lift it up. Then there shall be successorship on the pattern of Prophetship." Narrated from Hudhayfa by Ahmad with a sound chain as stated by al-Zayn in the Musnad (14:163 #18319) and as indicated by al-Haythami (5:188-189): "Narrated by
Ahmad, al-Bazzar with a more complete wording, and al-Tabarani partly, in al-Awsat. The narrators in its chain are trustworthy." Also narrated from Abu 'Ubayda by al-Tabarani in al-Kabir (1:157) with the wording "Then there shall be kingship and tyranny" after the mention of successorship. It was pointed out that the sequence of events described in these narrations is strikingly similar to the Christian Eastern Orthodox explanation of the Prophet Daniel's interpretation of the dream of the Babylonian King in Daniel 2:31-43.
2. Exalted Status of Righteous Monarchy and Kingship in the Qur'an and the Sunna
2.1 Allah (SWT) praised monarchy and kingship by making it one of the greatest gifts He gave to a Prophet, making it synonymous with prophethood itself in the verse {And Allah gave him [Dawud (AS)] the kingdom and wisdom} (2:251).
2.2 Greater yet is the kingdom Allah gave to Sulayman (AS). The Prophet said - Allah bless and greet him - in the authentic hadith of Isra' and Mi`raj: "[O Allah!] You have given Sulayman an immense kingdom, and subjected the jinn and men and devils to him, as well as the winds, and You have given him a kingdom the like no one may have after him."
2.3 Kingdom was given to Sayyidina Muhammad (SAWS) also. An angel descended as Gibrîl - upon him peace - was sitting together with the Prophet (SAWS). Gibrîl said: "This angel did not descend on earth since its creation until this moment." The angel said: "O Muhammad! Your Lord told me to ask you: 'Shall I make you a king or a servant and Messenger?'" Gibrîl said: "Humble yourself before your Lord, O Muhammad!" The Prophet (SAWS) said: "A servant and Messenger!" Narrated from Abu Hurayra by Ahmad, al-Bazzar, and Abu Ya'la, the former two with a sound chain as stated by al-Haythami and Ahmad Shakir in Ahmad's Musnad (#7160). Also see al-Mundhiri's al-Targhib. This hadith is a proof that kingship is an honored state, as Allah (SWT) would not propose to His Beloved anything dishonorable or disliked, and Allah knows best.
2.4 The fact that an even greater Kingdom than Dawud's and Sulayman's - a royal family, by the way - was actually given to Sayyidina Muhammad (SAWS) even though he preferred the higher title of Servant to that of King, is estbalished by the foundational hadith in the two Sahihs "I was given the keys to all the riches of the earth" beginning with the words "I was given five things which no Prophet before me was given."
3. Every Epoch has a Divinely-Appointed King Reflecting Its People
3.1 Nor did the Prophet (SAWS) condemn monarchy in itself, as shown by the hadiths already cited. A more specific proof that it is not monarchy but evil rule that is condemned - whether under caliphate or kingship - is the following narration: "Every epoch has a king whom Allah sends in the semblance (`ala nahw) of the hearts of its people. If He desires their reform He sends them a reformer, and if He desires their destruction He sends them one who shall cause their perdition." Al-Fattini said in Tadhkira al-Mawdu`at (#182): "`Umar said: 'People follow the religion of their kings.' I do not know it as a Prophetic hadith, but ... it supported by what al-Tabarani narrates [and al-Bayhaqi from Ka`b, as stated in Kashf al-Khafa (2:166)] raised [to the Prophet, Allah bless and greet him]: "Every epoch has a king... etc."
3.2 Al-Tabarani narrated that al-Hasan [al-Basri] heard a man supplicating against al-Hajjaj whereupon he said to him: "Do not do that! Truly you are all the same and were treated accordingly. The only thing we fear, if al-Hajjaj were to be put away or die, is that apes and pigs shall be made rulers over you.* It has been narrated: "Your deeds are your workers (a`malukum `ummalukum) and as you are, so will your leaders be." ... No doubt, "ape rule" includes the lust and advent to power of those who scoff at the encouragement to worship and the power of du`a, dhikr, salat `ala al-Nabi, karamat al-Awliya' etc. believing only in human power, its means and its instruments with little or no knowledge of the Sunna, its fiqh, its adab, and its secrets, wAllahu a`lam.
3.3 Ibn Hajar [al-Haytami] said [in al-Fatawa al-Hadithiyya]: "Al-Najm said that Ibn Abi Shayba narrated from Mansur ibn Abi al-Aswad that the latter asked al-A`mash about Allah Almighty's saying: {Thus We let some of the wrong-doers have power over others because of what they are wont to earn} (6:129) to which he replied: 'I heard them say about it [that it means] that the most evil of people are made to rule over them.'" ...
3.4 Al-Bayhaqi also narrated from al-Hasan that the Israelites asked Musa - upon him peace - saying: "Ask your Lord to show us how we can tell He is pleased with us and how we can tell He is displeased." He asked Him and He said: "Tell them: My good pleasure with them is [seen in] the fact that I make their best govern them, and that my displeasure with them is [seen in] the fact that I make their most evil ones govern them." ...
3.5 [Al-Sakhawi] said in al-Maqasid: "We have narrated from al-Fudayl [ibn `Iyad] that he said: 'If I had one supplication that is answered, I would consider the Sultan more deserving of it. For in his uprightness lies the uprightness of those who are governed by him, and in his corruption lies
their corruption.'" This is supported by what al-Tabarani narrated in al-Kabir and al-Awsat from Abu Umama, raised [to the Prophet, Allah bless and greet him]: "Do not curse the governors but supplicate that they be upright. For their uprightness is best for you." ...
3.6 Similarly al-Qasim ibn Mukhaynara's saying: "The epoch in which you live is nothing other than your governor. If your governor is upright then your epoch is upright and if your governor is corrupt then your epoch is corrupt." I mentioned all the narrations in this section in my July 1999
internet post titled "Ape Rule."
4. The Awaited Mahdi (AS) Shall be a King
4.1 When the Israelites were oppressed by Jalut and his forces they went to their Prophet and asked him to ask Allah to raise up for them a King so they could fight in the way of Allah: {Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a Prophet whom they
had: Set up for us a King and we will fight in the way of Allah} (2:246). Our Shaykh, Mawlana al-Shaykh Nazim - Allah save and keep him in the best care - spoke to this effect: "Why do you now run to the U.N. and ask for help? Go to the Grave of the Prophet Muhammad (SAWS) and ask him to ask Allah, to send al-Mahdi (AS). Indeed, One of the distinguishing traits of Ahl al-Sunna today in contrast to innovators is their belief in Khalifat Allah al-Mahdi (AS) as righteous *King* - as shown by the following narrations - endowed with full Divine support and even reaching a spiritual level higher than the Four Caliphs, as stated by al-Hakim al-Tirmidhi (d. 320) and others.
4.2 Many hadiths mention that al-Mahdi shall actually "rule by Kingship" (yamluku) and speak of "the duration of his kingdom" (muddatu mulkihi) as narrated by Abu `Amr al-Dani in al-Sunan al-Warida fi al-Fitan, Nu`aym ibn Hammad in Kitab al-Fitan, Ibn Hajar al-Haytami in al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, and al-Barzanji in al-Isha`a li Ashrat al-Sa`a (cf. p. 225). This indicates that his Caliphate shall be of the nature of a righteous monarchy.
4.3 For example: The Prophet - Allah bless and greet him - said: "The Hour shall not rise until a man from the People of my House [again the concept of royal family] shall rule by kingdom (yamluk), named after me, his father named after mine, and fill the earth with justice and equity just as it had been filled with oppression and injustice." Narrated from Ibn Mas`ud by Abu Dawud in his Sunan (book of al-Mahdi), al-Tabarani in al-Mu`jam al-Kabir (10:165 #10219), al-Hakim in al-Mustadrak (4:442) where al-Dhahabi said it is sound (sahih). Cf. al-Dani (5:1040, 1041, 1047,
1048, 1051 ["Rule by kingdom over the earth"], 1052 ["Rule by kingdom over the Arabs"]).
4.4 From Abu Sa`id al-Khudri: The Prophet (SAWS) said: "Al-Mahdi shall rule by kingdom for seven, eight, or nine years." Nu`aym ibn Hammad (2:689). He cites several similarly-worded reports with variant durations (1:376-378).
5. Belief in the Mahdi is Obligatory in Islam
5.1 It should be remembered also, that belief in al-Mahdi's coming and in his God-sanctioned reformative functions is an obligatory tenet of belief in Islam. The opening lines of Shaykh al-Islam, Ibn Hajar al-Haytami's book on the Mahdi entitled Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi
al-Muntazar ("The Brief Discourse on the Portents of the Awaited Mahdi") are:
It has been related that the Prophet, blessings and peace upon him, said: "Whoever denies belief in the Dajjal, has certainly committed disbelief (man kadhdhaba bi al-dajjali fa qad kafara), and whoever denies belief in the Mahdi, has certainly committed disbelief (wa man kadhdhaba bi al-mahdi fa qad kafara)."
Abu Bakr al-Askafi narrated it in Fawa'id al-akhbar, and also [the hadith master] Abu al-Qasim al-Suhayli in his book Sharh al-Sira. End of Haytami's words.
The hadith mentioned above is also narrated by the hadith master Ibn Nasir al-Din al-Dimashqi in his book `Uqud al-durar fi `ulum al-athar (The pearl necklaces in the science of tradition) p. 156
and the hadith master Jalal al-Din al-Suyuti in his monograph al-`Arf al-wardi fi akhbar al-mahdi (The roselike fragrance in the reports of al-Mahdi) in his collected fatwas entitled al-Hawi li
al-fatawi 2:161.
5.2 Under note #18 Dr.Suhaib Hasan in his book An Introduction to the Science of Hadis wrote:"Although the Mahdi is not mentioned explicitly in the collections of al-Bukhari and Muslim, numerous sahih ahadith which are mutawatir in meaning speak of the coming of the Mahdi, a man
named Muhammad bin 'Abdullah and a descendant of the Prophet s.a.wassalam through Fatimah who will be the Leader (Imam ,Khalifah) of the Muslims , rule for seven years and fill the world with justice and equity after it had been filled with tyranny and oppression.He will also fight along with Jesus son of Mary.The author, in his" The Concept of the Mahdi among the Ahlul Sunnah" has named 37 scholars who collected ahadith about the Mahdi with their own isnads and 69 later scholars who wropte in support of the concept compared to 8 scholars who rejected the idea. (page 62 of An Introduction to the Science of Hadith published by Darusalam,Riyadh , Saudi Arabia)
The author he means seems to be `Abd al-`Alim `Abd al-`Azim who wrote a Master's thesis titled al-Ahadeeth al-Waaridah fi al-Mahdi fi Meezan al-Jarh wa al-Ta'deel in which he states that there are thirty two authentic (hasan or sahih) Hadiths about Mahdi. Of these, nine of them mention the Mahdi explicitly while the others simply give a description of him. This quantification, of course, is unreliable as the man is obviously not a hadith master and is using a computer to reach his conclusion. However, he and Hasan can be cited insofar as they confirm what actual hadith masters and the Ulema of Ahl al-Sunna have long since established.
2.1 Allah (SWT) praised monarchy and kingship by making it one of the greatest gifts He gave to a Prophet, making it synonymous with prophethood itself in the verse {And Allah gave him [Dawud (AS)] the kingdom and wisdom} (2:251).
2.2 Greater yet is the kingdom Allah gave to Sulayman (AS). The Prophet said - Allah bless and greet him - in the authentic hadith of Isra' and Mi`raj: "[O Allah!] You have given Sulayman an immense kingdom, and subjected the jinn and men and devils to him, as well as the winds, and You have given him a kingdom the like no one may have after him."
2.3 Kingdom was given to Sayyidina Muhammad (SAWS) also. An angel descended as Gibrîl - upon him peace - was sitting together with the Prophet (SAWS). Gibrîl said: "This angel did not descend on earth since its creation until this moment." The angel said: "O Muhammad! Your Lord told me to ask you: 'Shall I make you a king or a servant and Messenger?'" Gibrîl said: "Humble yourself before your Lord, O Muhammad!" The Prophet (SAWS) said: "A servant and Messenger!" Narrated from Abu Hurayra by Ahmad, al-Bazzar, and Abu Ya'la, the former two with a sound chain as stated by al-Haythami and Ahmad Shakir in Ahmad's Musnad (#7160). Also see al-Mundhiri's al-Targhib. This hadith is a proof that kingship is an honored state, as Allah (SWT) would not propose to His Beloved anything dishonorable or disliked, and Allah knows best.
2.4 The fact that an even greater Kingdom than Dawud's and Sulayman's - a royal family, by the way - was actually given to Sayyidina Muhammad (SAWS) even though he preferred the higher title of Servant to that of King, is estbalished by the foundational hadith in the two Sahihs "I was given the keys to all the riches of the earth" beginning with the words "I was given five things which no Prophet before me was given."
3. Every Epoch has a Divinely-Appointed King Reflecting Its People
3.1 Nor did the Prophet (SAWS) condemn monarchy in itself, as shown by the hadiths already cited. A more specific proof that it is not monarchy but evil rule that is condemned - whether under caliphate or kingship - is the following narration: "Every epoch has a king whom Allah sends in the semblance (`ala nahw) of the hearts of its people. If He desires their reform He sends them a reformer, and if He desires their destruction He sends them one who shall cause their perdition." Al-Fattini said in Tadhkira al-Mawdu`at (#182): "`Umar said: 'People follow the religion of their kings.' I do not know it as a Prophetic hadith, but ... it supported by what al-Tabarani narrates [and al-Bayhaqi from Ka`b, as stated in Kashf al-Khafa (2:166)] raised [to the Prophet, Allah bless and greet him]: "Every epoch has a king... etc."
3.2 Al-Tabarani narrated that al-Hasan [al-Basri] heard a man supplicating against al-Hajjaj whereupon he said to him: "Do not do that! Truly you are all the same and were treated accordingly. The only thing we fear, if al-Hajjaj were to be put away or die, is that apes and pigs shall be made rulers over you.* It has been narrated: "Your deeds are your workers (a`malukum `ummalukum) and as you are, so will your leaders be." ... No doubt, "ape rule" includes the lust and advent to power of those who scoff at the encouragement to worship and the power of du`a, dhikr, salat `ala al-Nabi, karamat al-Awliya' etc. believing only in human power, its means and its instruments with little or no knowledge of the Sunna, its fiqh, its adab, and its secrets, wAllahu a`lam.
3.3 Ibn Hajar [al-Haytami] said [in al-Fatawa al-Hadithiyya]: "Al-Najm said that Ibn Abi Shayba narrated from Mansur ibn Abi al-Aswad that the latter asked al-A`mash about Allah Almighty's saying: {Thus We let some of the wrong-doers have power over others because of what they are wont to earn} (6:129) to which he replied: 'I heard them say about it [that it means] that the most evil of people are made to rule over them.'" ...
3.4 Al-Bayhaqi also narrated from al-Hasan that the Israelites asked Musa - upon him peace - saying: "Ask your Lord to show us how we can tell He is pleased with us and how we can tell He is displeased." He asked Him and He said: "Tell them: My good pleasure with them is [seen in] the fact that I make their best govern them, and that my displeasure with them is [seen in] the fact that I make their most evil ones govern them." ...
3.5 [Al-Sakhawi] said in al-Maqasid: "We have narrated from al-Fudayl [ibn `Iyad] that he said: 'If I had one supplication that is answered, I would consider the Sultan more deserving of it. For in his uprightness lies the uprightness of those who are governed by him, and in his corruption lies
their corruption.'" This is supported by what al-Tabarani narrated in al-Kabir and al-Awsat from Abu Umama, raised [to the Prophet, Allah bless and greet him]: "Do not curse the governors but supplicate that they be upright. For their uprightness is best for you." ...
3.6 Similarly al-Qasim ibn Mukhaynara's saying: "The epoch in which you live is nothing other than your governor. If your governor is upright then your epoch is upright and if your governor is corrupt then your epoch is corrupt." I mentioned all the narrations in this section in my July 1999
internet post titled "Ape Rule."
4. The Awaited Mahdi (AS) Shall be a King
4.1 When the Israelites were oppressed by Jalut and his forces they went to their Prophet and asked him to ask Allah to raise up for them a King so they could fight in the way of Allah: {Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a Prophet whom they
had: Set up for us a King and we will fight in the way of Allah} (2:246). Our Shaykh, Mawlana al-Shaykh Nazim - Allah save and keep him in the best care - spoke to this effect: "Why do you now run to the U.N. and ask for help? Go to the Grave of the Prophet Muhammad (SAWS) and ask him to ask Allah, to send al-Mahdi (AS). Indeed, One of the distinguishing traits of Ahl al-Sunna today in contrast to innovators is their belief in Khalifat Allah al-Mahdi (AS) as righteous *King* - as shown by the following narrations - endowed with full Divine support and even reaching a spiritual level higher than the Four Caliphs, as stated by al-Hakim al-Tirmidhi (d. 320) and others.
4.2 Many hadiths mention that al-Mahdi shall actually "rule by Kingship" (yamluku) and speak of "the duration of his kingdom" (muddatu mulkihi) as narrated by Abu `Amr al-Dani in al-Sunan al-Warida fi al-Fitan, Nu`aym ibn Hammad in Kitab al-Fitan, Ibn Hajar al-Haytami in al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, and al-Barzanji in al-Isha`a li Ashrat al-Sa`a (cf. p. 225). This indicates that his Caliphate shall be of the nature of a righteous monarchy.
4.3 For example: The Prophet - Allah bless and greet him - said: "The Hour shall not rise until a man from the People of my House [again the concept of royal family] shall rule by kingdom (yamluk), named after me, his father named after mine, and fill the earth with justice and equity just as it had been filled with oppression and injustice." Narrated from Ibn Mas`ud by Abu Dawud in his Sunan (book of al-Mahdi), al-Tabarani in al-Mu`jam al-Kabir (10:165 #10219), al-Hakim in al-Mustadrak (4:442) where al-Dhahabi said it is sound (sahih). Cf. al-Dani (5:1040, 1041, 1047,
1048, 1051 ["Rule by kingdom over the earth"], 1052 ["Rule by kingdom over the Arabs"]).
4.4 From Abu Sa`id al-Khudri: The Prophet (SAWS) said: "Al-Mahdi shall rule by kingdom for seven, eight, or nine years." Nu`aym ibn Hammad (2:689). He cites several similarly-worded reports with variant durations (1:376-378).
5. Belief in the Mahdi is Obligatory in Islam
5.1 It should be remembered also, that belief in al-Mahdi's coming and in his God-sanctioned reformative functions is an obligatory tenet of belief in Islam. The opening lines of Shaykh al-Islam, Ibn Hajar al-Haytami's book on the Mahdi entitled Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi
al-Muntazar ("The Brief Discourse on the Portents of the Awaited Mahdi") are:
It has been related that the Prophet, blessings and peace upon him, said: "Whoever denies belief in the Dajjal, has certainly committed disbelief (man kadhdhaba bi al-dajjali fa qad kafara), and whoever denies belief in the Mahdi, has certainly committed disbelief (wa man kadhdhaba bi al-mahdi fa qad kafara)."
Abu Bakr al-Askafi narrated it in Fawa'id al-akhbar, and also [the hadith master] Abu al-Qasim al-Suhayli in his book Sharh al-Sira. End of Haytami's words.
The hadith mentioned above is also narrated by the hadith master Ibn Nasir al-Din al-Dimashqi in his book `Uqud al-durar fi `ulum al-athar (The pearl necklaces in the science of tradition) p. 156
and the hadith master Jalal al-Din al-Suyuti in his monograph al-`Arf al-wardi fi akhbar al-mahdi (The roselike fragrance in the reports of al-Mahdi) in his collected fatwas entitled al-Hawi li
al-fatawi 2:161.
5.2 Under note #18 Dr.Suhaib Hasan in his book An Introduction to the Science of Hadis wrote:"Although the Mahdi is not mentioned explicitly in the collections of al-Bukhari and Muslim, numerous sahih ahadith which are mutawatir in meaning speak of the coming of the Mahdi, a man
named Muhammad bin 'Abdullah and a descendant of the Prophet s.a.wassalam through Fatimah who will be the Leader (Imam ,Khalifah) of the Muslims , rule for seven years and fill the world with justice and equity after it had been filled with tyranny and oppression.He will also fight along with Jesus son of Mary.The author, in his" The Concept of the Mahdi among the Ahlul Sunnah" has named 37 scholars who collected ahadith about the Mahdi with their own isnads and 69 later scholars who wropte in support of the concept compared to 8 scholars who rejected the idea. (page 62 of An Introduction to the Science of Hadith published by Darusalam,Riyadh , Saudi Arabia)
The author he means seems to be `Abd al-`Alim `Abd al-`Azim who wrote a Master's thesis titled al-Ahadeeth al-Waaridah fi al-Mahdi fi Meezan al-Jarh wa al-Ta'deel in which he states that there are thirty two authentic (hasan or sahih) Hadiths about Mahdi. Of these, nine of them mention the Mahdi explicitly while the others simply give a description of him. This quantification, of course, is unreliable as the man is obviously not a hadith master and is using a computer to reach his conclusion. However, he and Hasan can be cited insofar as they confirm what actual hadith masters and the Ulema of Ahl al-Sunna have long since established.
That was about Kingdom ship :)
lets come to The Point of Democratize System according to Islamic Principles :)
Do you know about Medina Treaty ?
lets come to The Point of Democratize System according to Islamic Principles :)
Do you know about Medina Treaty ?
no lets take a look at it first :)
The Medina Charter, written and promulgated by Prophet Muhammad for the multi-religious ten thousand-strong citizens of the city-state of Medina in 622 A.D is truly a remarkable political-constitutional document.The claim made by Professor M. Hamidullah that it was the first written constitution (FN1) in the world is not without basis. Aristotle's Constitution of Athens (FN2), written on papyrus, discovered by an American missionary in Egypt in 1890 and published in 1891, was not a constitution. It was an account of the constitution of the city-state of Athens. Other legal writings on the conduct of ancient societies have been found, but none can be described as a constitution. The Medina Charter is the first, and in this it preceded the American Constitution of 1787, considered by Western authorities as "a landmark document of the Western world … the oldest written national constitution in operation" (FN3) by more than a thousand years! It also preceded the English feudal bill of rights, the Magna Carter of 1215, by almost six centuries!
Not only is the Madina Charter important in the sense that it is the first written constitution; it is also modern in the sense that it was promulgated for a plural society, giving equal rights to every citizen as well as giving them a say in governmental matters, as we shall see.
Considering all these, it is amazing that those Muslim leaders and writers who talk and write about the Islamic state seldom refer to this important seminal political document of Islam.
It is to be remembered that Muhammad had become a prophet, reciting God's revelations to his fellow-Meccans, for twelve years before he and his followers migrated to Yathrib, two hundred and ten miles to the north of Mecca. There was going to be another ten years to his mission before he completed the delivery of the Divine message to the Arabs and to mankind in God's final scripture, the Quran. So this Medina Charter was provisional in the sense that it could not contain all the provisions of statecraft contained in the Quran. Yathrib was later to known as "The City of the Prophet " or simply Medina. The reason for the migration was the growing opposition of the Quraisy aristocracy to his teachings and the receptive attitude shown by some Yathrib pilgrims to Mecca at this time.
The whole text of the Charter has been reproduced, word for word, by Ibn Ishaq and Abu Ubaid in their respective books from the original preserved by Ibn Abi Khithamah. (FN4)
The Charter consists of 47 clauses, but due to different numbering, Prof. Hamidullah counts it to be 52 (FN5). Clauses 1, 2 and 39 state the formation of a sovereign nation-state with a common citizenship, consisting of various communities, principally Muslim Arabs from Mecca (the Muhajirin or Immigrants), Muslim Arabs from Yathrib (the Ansar or Helpers), other monotheists form Yathrib (i.e. the Jews) and others who must be at that time still pagans. These constitute a unified citizenry (Arabic term, ummah), having equal rights and responsibilities, as distinct from other peoples.
It should not escape anyone's notice that these two clauses established the first modern nation-state in the world. Although Medina was just a city, its Charter was to last until the beginning of the Umayyad Dynasty in 1661. Western historians cite the Treaties of Westphalia in 1648 as the beginning of the modern nation-state era. (FN6)
The Charter provided a federal structure with a centralized authority, with the various tribes in various districts constituting a unit and enjoying autonomy in certain matters of a social, cultural and religious character. Provision for this district autonomy is repeated for each district. (Clauses 3 through to 11 and 26 through to 35) In fact, many matters were left in the hands of the autonomous units, except state security and national defense. (Clauses 17, 36 (a) and 47) Provisions for these centralized subjects are made in Clauses 13, 15, 17 and 44. Only in cases of disputes the units could not resolve, recourse for their decisions had to be made to the Prophet, whose decision was final. (Clauses 23 and 41)
As Prof. Hamidullah rightly stated, " … this new constitution … brought with it very important, and -- to Arabia at least -- very revolutionary change and improvement, by providing the people with a central public institution for seeking justice, in place of everyone seeking it with the power of his own hand or, at best, that of his family. This epoch-making innovation … brought an end for all times to the chaos of tribalism and which laid the basis for a wider institution, viz a State." (FN7)
It should be noted that this loyalty to the State by its plural citizenry constituted a nationalism, or more exactly a patriotism, that is approved by Islam, contrary to what some modern Muslim ideologues assert. It is in line with the teaching in the Quranic verse, "O people, We created you from the same male and female and rendered you into distinct peoples and tribes that you may recognize one another. The best of you in the sight of God is the most righteous." (FN8)
There were twenty districts each with a chief (naqib) and deputy chiefs (`arif) and its meeting place (saqifah). The city at this time had a population of about ten thousand. Of these, the Muslims made up only a few hundred; half of it were monotheist Jews, the rest being polytheists. (FN9)
It is noteworthy that the Charter ordained equality to its members and protected them against oppression. (Clause 16). The State proclaimed the brotherhood of believers and gave each one a right and support to give protection to any individual, excepting an enemy. (Clause 15). It also extended help to its members in debt or in financial difficulties in regard to payment of ransom or blood-money. (Clause 12). It prohibited help or refuge to be given to a murderer. (Clause 22).
A very important human right is given in Clause 25 where freedom was guaranteed for each community to practice its own religion. The implication of this clause is that each individual was also free to choose his or her religion, in line with the clear teachings of the Quran. (FN10)
Another important principle of statecraft is consultation with the people in all matters. This is stated in Clause 37(a). Unlike in modern democratic polity, the voice of the people, vox populi, regardless of whether that voice represents right and truth or not, is given the highest value. This is a basic flaw in Western democracy. Another important principle of just governance is that no quarter is given to an injustice or wrong-doing. In the Charter, this is stated in Clause 47.
As I stated above, this constitution is Muhammad's ijtihad at formulating a constitution when he was confronted with the task of administrating the city-state of Medina. At this time, he had not yet received the full Quran. He had therefore to fall back on customs and precedents, and he did. In any case, all constitutions are provisional in the sense that it must be adapted to changing times.
A trace of Arab tribalism can be detected in two clauses where a member together with his family were to be punished because of a crime he committed. (Clauses 25 and 36(b)) This clearly contradicts another clause which states that no evil-doer is punished except for the crime he commits. (Clause 46)
Perhaps, in the light of present Muslim interest in an "Islamic state", we should point out that this important constitutional document of Islam does not anywhere use the term "Islamic state" of "Islamic society". The major principles governing an Islamic society are, of course, present -- principles like justice, brotherhood and unity of believers, unity and cooperation among zitizens of the state, freedom of religion, strict adherence to pacts entered into between parties, cooperation to do good and to prevent evil, encouragement for high moral conduct, consultation as a method of government. It is also interesting to note that what has been called "Hudud laws", being part of Islamic Law, is also nowhere mentioned in the document.
It should be noted that the Charter, this first Islamic political-constitutional document, was given to the people of Medina in the name of Muhammad the Prophet (Clause 1) and also in the name of God as well as Prophet Muhammad. (Clause 47) Why two different ways of phrasing the ultimate source of power? It is to be remembered that during the Western Middle Ages, the Church ruled supreme in the name of God, and God's name was, of course, much misused by hypocrites and opportunists. The modern Western practice of replacing God with the people has, of course, not helped matters very much. In the name of the people, oppression, wars, colonialism and aggressions have been launched.
Thus, even in this modern age of science and technology, mankind cannot ignore a power that is greater than itself. Mankind has an autonomous right to live, and to live happily, but he must do that in a lawfully created Universe. It is in this sense that the Charter was given in the name of Muhammad the Prophet, who represented the principle of the good and of right reason, which is higher than the individual man. Likewise, in Clause 47 God's name was put first, as God represents the highest Good and the highest principle of right reason. This is necessary to conduct Man to higher and ever higher achievements.
APPENDIXTHE MEDINA CHARTER (FN11)
In the name of God the Compassionate, the Merciful.
(1) This is a document from Muhammad the prophet (governing the relations) between the believers and Muslims of Quraysh and Yathrib, and those who followed them and joined them and labored with them.
(2) They are one community (umma) to the exclusion of all men.
(3) The Quraysh emigrants according to their present custom shall pay the bloodwit within their number and shall redeem their prisoners with the kindness and justice common among believers.
(2) They are one community (umma) to the exclusion of all men.
(3) The Quraysh emigrants according to their present custom shall pay the bloodwit within their number and shall redeem their prisoners with the kindness and justice common among believers.
(4-8) The B. ‘Auf according to their present custom shall pay the bloodwit they paid in heatheism; every section shall redeem its prisoners with the kindness and justice common among believers. The B. Sa ida, the B. ‘l-Harith, and the B. Jusham, and the B. al-Najjar likewise.
(9-11) The B. ‘Amr b. ‘Auf, the B. al-Nabit and the B. al-‘Aus likewise.
(12)(a) Believers shall not leave anyone destitute among them by not paying his redemption money or bloodwit in kindness.
(12)(b) A believer shall not take as an ally the freedman of another Muslim against him.
(13) The God-fearing believers shall be against the rebellious or him who seeks to spread injustice, or sin or animosity, or corruption between believers; the hand of every man shall be against him even if he be a son of one of them.
(14) A believer shall not slay a believer for the sake of an unbeliever, nor shall he aid an unbeliever against a believer.
(15) God’s protection is one, the least of them may give protection to a stranger on their behalf. Believers are friends one to the other to the exclusion of outsiders.
(16) To the Jew who follows us belong help and equality. He shall not be wronged nor shall his enemies be aided.
(17) The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of God. Conditions must be fair and equitable to all.
(18) In every foray a rider must take another behind him.
(19) The believers must avenge the blood of one another shed in the way of God.
(20)(a) The God-fearing believers enjoy the best and most upright guidance.
(20)(b) No polytheist shall take the property of person of Quraysh under his protection nor shall he intervene against a believer.
(21) Whoever is convicted of killing a believer without good reason shall be subject to retaliation unless the next of kin is satisfied (with blood-money), and the believers shall be against him as one man, and they are bound to take action against him.
(22) It shall not be lawful to a believer who holds by what is in this document and believes in God and the last day to help an evil-doer or to shelter him. The curse of God and His anger on the day of resurrection will be upon him if he does, and neither repentance nor ransom will be received from him.
(23) Whenever you differ about a matter it must be referred to God and to Muhammad.
(24) The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
(25) The Jews of the B. ‘Auf are one community with the believers (the Jews have their religion and the Muslims have theirs), their freedmen and their persons except those who behave unjustly and sinfully, for they hurt but themselves and their families.
(26-35) The same applies to the Jews of the B. al-Najjar, B. al-Harith, B. Sai ida, B. Jusham, B. al-Aus, B. Tha'laba, and the Jafna, a clan of the Tha‘laba and the B. al-Shutayba. Loyalty is a protection against treachery. The freedmen of Tha ‘laba are as themselves. The close friends of the Jews are as themselves.
(36) None of them shall go out to war save the permission of Muhammad, but he shall not be prevented from taking revenge for a wound. He who slays a man without warning slays himself and his household, unless it be one who has wronged him, for God will accept that.
(37) The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. A man is not liable for his ally’s misdeeds. The wronged must be helped.
(38) The Jews must pay with the believers so long as war lasts.
(39) Yathrib shall be a sanctuary for the people of this document.
(40) A stranger under protection shall be as his host doing no harm and committing no crime.
(41) A woman shall only be given protection with the consent of her family.
(42) If any dispute or controversy likely to cause trouble should arise it must be referred to God and to Muhammad the apostle of God. God accepts what is nearest to piety and goodness in this document.
(43) Quraysh and their helpers shall not be given protection.
(44) The contracting parties are bound to help one another against any attack on Yathrib.
(45)(a) If they are called to make peace and maintain it they must do so; and if they make a similar demand on the Muslims it must be carried out except in the case of a holy war.
(45)(b) Every one shall have his portion from the side to which he belongs.
(46) The Jews of al-Aus, their freedmen and themselves have the same standing with the people of this document in purely loyalty from the people of this document. Loyalty is a protection against treachery. He who acquires ought acquires it for himself. God approves of this document.
(47) This deed will not protect the unjust and the sinner. The man who goes forth to fight and the man who stays at home in the city is safe unless he has been unjust and sinned. God is the protector of the good and God-fearing man and Muhammad is the apostle of God.
Taken from Kassim Ahmad Article on constitution.org :)
The System based on Upper Constitution is known as Islamic Democratize System :)
The Foremost Example of this Perfect Constitution is the constitution of Pakistan 1973 although no One Implements it but if it is implemented seriously it is a way effective and powerful constitution :)
The Foremost Example of this Perfect Constitution is the constitution of Pakistan 1973 although no One Implements it but if it is implemented seriously it is a way effective and powerful constitution :)
Salient Features of 1973 Constitution
The Constitution of 1973 is strikingly different from the earlier Constitution of 1956 and 1962. It has the following salient features.
1. Written Constitution
Like the previous constitutions of 1956 and 1962 the Constitution of 1973 is a written document. It is very comprehensive and consists of twelve parts consisting of 280 articles.
2. Introductory and the Objectives Resolution
It commences with an introductory which slates the Islam shall be state religion. The principles and provisions set out in the Objectives Resolution have been made substantive part of the constitution.
3. Islamic System
The inclusion of Islamic Provisions has given the 1973 Constitution an unprecedented Islamic character. It ensures an Islamic system in the country.
4. Rigid Constitution
It is a rigid constitution. No Government can change it at will. It is not easy to make amendments in it. Two-third majority of both the Houses is required for this purpose.
5. Federal System
The Constitution of 1973 has introduced a Federal system in the country. The federation of Pakistan consists of a Central Government and four Provincial Governments. The Federal Government is headed by a President elected by members of Majlis-e-Shoora (Parliament)
6. Parliamentary form of Government
The 1973 Constitution proposes a Parliamentary form of Government in the country. Prime minister is the head of the Parliamentary system. He is leader of the Majlis-e-Shoora (Parliamentary). He is elected on direct adult franchise basis. The Prime Minister selects a cabinet of central ministers from the members of Parliament which conducts the affairs of the country. According to 1973 Constitution the Prime Minister enjoys wide powers.
7. Bicameral Legislature
The Constitution provides for the establishment of a bicameral legislature in Pakistan. The Majlis-e-Shoora (Parliament) consists of two Houses named Senate and National Assembly. The Senate or the Upper House consists of 63 members (the 8th Amendment has raised this number to 87). The National Assembly consists of 200 members (Now this number has been raised to 207). The Majlis-e-Shoora enjoys wide powers of legislature.
8. Direct Method of Election
The Constitution of 1973 gives a direct method of election. The members of the National Assembly, the Provincial Assemblies are directly elected by the people.
9. Fundamental Rights
The 1973 Constitution ensures the following fundamental rights to the citizens of Pakistan.
Security of person
Safeguard against unlawful arrest and detention
Prohibition of slavery and forced labor
Freedom of movement
Freedom of assembly
Freedom of association
Freedom of business
Freedom of speech
Freedom of profess religion
Right to hold property
Equality before law
Right to preserve language, script and culture
Safeguard against discrimination in services.
10. Principles of Policy
The Constitution of 1973 has set the following principles of policy:
Local electoral bodies will be set up for solving local problems.
The parochial and other prejudices shall be discouraged.
The women shall be given full representation in all spheres of national life.
Social justice shall be promoted.
Bonds with Muslim world shall be strenghened.
11. Independence of Judiciary
The Constitution of 1973 stresses upon the establishment of an independent judiciary. Full job security has been provided. The judges are appointed by the President. They cannot be removed from service before the end of their term except on the recommendation of the Supreme Judicial Council. In addition the Judges are paid respectable salaries.
12. National Language
The 1973 Constitution has declared Urdu as the national language of Pakistan. However English has been retained as the official language for 15 years. Similarly regional languages have been provided full protection.
13. Single Citizenship
The Constitution of 1973 has established the principles of single citizenship. According to this principle the rights and duties of the citizens are determined by the Federal Constitution only. Thus the people throughout Pakistan are citizens of Pakistan.
14. Rule of Law
The 1973 Constitution establishes rule of law in Pakistan. According to rule of law no person can be deprived of his fundamental rights. All the citizens of Pakistan are equal before law.
15. High Treason
According to the Constitution of 1973 the act of unconstitutional abrogation of the Constitution has been declared as an act of High Treason.
16. Referendum
The Constitution of 1973 has authorized the President to hold Referendum on any national issue. Similarly the Prime Minister can ask the President to hold referendum on any important national issue
ISLAMIC PROVISIONS OF 1973 CONSTITUTIONThe following are the Islamic provisions of 1973 constitution based on the principles of Holy Quran and Sunnah.
1.Islamic Republic of Pakistan
Pakistan shall be known as "Islamic Republic of Pakistan".
2.State Religion
Islam shall be the state religion of Pakistan.
3.Sovereignty Belongs to AllahSovereignty over the entire Universe belongs to Almighty Allah and the authority bestowed by him on men is a sacred trust which the people of Pakistan will exercise with the limits prescribed by Quran and Sunnah.
4.Definition of a Muslim
The constitution also gives the definition of a Muslim.A person who believes in Tauheed or Oneness of Allah,and in the prophet hood of Hazrat Mohammad (P.B.U.H) as the last prophet of Allah has described as aMuslim.
5.A Muslim to be a President and Prime MinisterThe constitution laid down that only Muslims shall be elected president and Prime Minister of Pakistan.Non non-Muslim could hold these offices.
6.Islamic way of lifeSteps shall be given to enable the Muslims of Pakistan to order their lives in accordance with the fundamental principles and basic concepts of Islam.
7.Promotion of Social Justice and Eradication of Social Evils
The State shall take necessary steps for prosecution of social justice and eradication of social evils and shall prevent prostitution,gambling and taking of injurious drugs,printing,publication,circulation and display of obscene literature and advertisements.
8.Teachings of Holy Quran
The state shall try to make the teachings of Holy Quran and Islamiat compulsory to encourage and facilitate the learning of Arabic language.
9.Strengthing Bond,with Muslim World
The state shall endeavour to strengthen fraternal relations among Muslim countries in order to promote Islamic unity.
10.Council of Islamic Ideology
There is a councel of Islamic Ideology which shall guide the government in respect of Islamic teachings,their implementation and propagation.Its chairman and members are appointed by President.Although its advice is not binding on the government yet it is not easy for any government to ignore or over rule its suggestion or opinion regarding any law.
11.Error Free Publication of QuranThe government shall endeavour to secure correct and exact printing and publishing of the Holy Quran.
12.Oath to Project and Promote Islamic Ideology
The federal and Provincial Ministers,the Speaker and Deputy Speaker of the National and Provincial Assemblies,the chairman of the Senate and the Governors and Chief Ministers of the Provinces also take oath to preserve and protect the Islamic Ideology.
13.Ahmadi's A Non Muslim MinorityAccording to the second amendment of 1973 constitution,the Qadiani group or the Lahori group who call themselves "Ahmadi's " were declared as Non-Muslim minority.
1.Islamic Republic of Pakistan
Pakistan shall be known as "Islamic Republic of Pakistan".
2.State Religion
Islam shall be the state religion of Pakistan.
3.Sovereignty Belongs to AllahSovereignty over the entire Universe belongs to Almighty Allah and the authority bestowed by him on men is a sacred trust which the people of Pakistan will exercise with the limits prescribed by Quran and Sunnah.
4.Definition of a Muslim
The constitution also gives the definition of a Muslim.A person who believes in Tauheed or Oneness of Allah,and in the prophet hood of Hazrat Mohammad (P.B.U.H) as the last prophet of Allah has described as aMuslim.
5.A Muslim to be a President and Prime MinisterThe constitution laid down that only Muslims shall be elected president and Prime Minister of Pakistan.Non non-Muslim could hold these offices.
6.Islamic way of lifeSteps shall be given to enable the Muslims of Pakistan to order their lives in accordance with the fundamental principles and basic concepts of Islam.
7.Promotion of Social Justice and Eradication of Social Evils
The State shall take necessary steps for prosecution of social justice and eradication of social evils and shall prevent prostitution,gambling and taking of injurious drugs,printing,publication,circulation and display of obscene literature and advertisements.
8.Teachings of Holy Quran
The state shall try to make the teachings of Holy Quran and Islamiat compulsory to encourage and facilitate the learning of Arabic language.
9.Strengthing Bond,with Muslim World
The state shall endeavour to strengthen fraternal relations among Muslim countries in order to promote Islamic unity.
10.Council of Islamic Ideology
There is a councel of Islamic Ideology which shall guide the government in respect of Islamic teachings,their implementation and propagation.Its chairman and members are appointed by President.Although its advice is not binding on the government yet it is not easy for any government to ignore or over rule its suggestion or opinion regarding any law.
11.Error Free Publication of QuranThe government shall endeavour to secure correct and exact printing and publishing of the Holy Quran.
12.Oath to Project and Promote Islamic Ideology
The federal and Provincial Ministers,the Speaker and Deputy Speaker of the National and Provincial Assemblies,the chairman of the Senate and the Governors and Chief Ministers of the Provinces also take oath to preserve and protect the Islamic Ideology.
13.Ahmadi's A Non Muslim MinorityAccording to the second amendment of 1973 constitution,the Qadiani group or the Lahori group who call themselves "Ahmadi's " were declared as Non-Muslim minority.
CONCLUSION
The 1973 constitution enlisted the main principles of State Policy Maximum efforts were made to improve the character of this constitution.Like other constitutions,1973 constitution of Pakistan also provides for the protection,propagation and enforcement of Islamic Ideology.
The 1973 constitution enlisted the main principles of State Policy Maximum efforts were made to improve the character of this constitution.Like other constitutions,1973 constitution of Pakistan also provides for the protection,propagation and enforcement of Islamic Ideology.
so is this Constitution haram too cause it is Based on Medina Charter :)
Haters gonna hate :) and i'm glad to see new ones cause old ones started to like me :*
Haters gonna hate :) and i'm glad to see new ones cause old ones started to like me :*
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