Abstract:
The essentials of governance outlined by the holy Quran have been highlighted.
- Allah’s Way (Sunnat) description, understanding, and current status have been reviewed and analyzed based on Quranic verses.
- All governance-related aspects have been looked at and categorised.
- It is highlighted that for each category, the Quran provides unambiguous direction that need to be followed.
- It is highlighted that Quranic guideline is complete with respect to present-day legislative requirements.
- The exact structure of governance, consisting of legislative, executive, and judicial arms based on Allah’s Way (Sunnat), has been defined.
- The historic reasons of failure of Islamic governance in the past have been revisited.
- It is concluded that the nature of Allah’s Way (Sunnat) being a dynamic process instead of a static command needs to be understood and implemented.
- The overriding considerations and their handling under the current environment based on Quranic injunctions have been outlined.
- Authority limits of the Head of State under extraordinary circumstances based on the Quran have been highlighted.
Road Map:
- Due to the varied and all-encompassing nature of this document, the need for accessing information based on the requirement has been catered for.
- All chapters, titles, subtitles, and headings; each constitute an independent entity on its own. It is easy to go through a list of contents, select a topic of interest, and access the same with ease.
- The need of cross-referencing has been minimized while allowing for effortless concentration on the topic of interest.
Chapter 1: Governance Fundamentals
Based on Quran {Allah’s Way (Sunnat)}
1. Allah’s Sovereignty:
“His is the kingdom and His is the praise, and He has power over all things”
(Taghabun-64: 01)
“Say: I seek refuge with the Lord of mankind: (114:01): The King of mankind: (114-02): The God of mankind (114: 03)”
(An Nas-114: 01- 03)
“To Him belongs whatever is in the heaven and whatever is in the earth, Allah is sufficient as protector”
(Nisa-4: 171)
2. Allah’s Justice (Adl):
“Verily, Allah does not do injustice (even) to the weight of an atom”
(Nisa-4: 40)
From the Quranic viewpoint, Justice (Adl) is both the essence and source of existence and existence has come into being on the basis of and in accordance with it.
“Allah bears witness that there is no god but He, and (so do) the angels and those who are endowed with knowledge, (and that He is ) maintainer of equity ( justice)”
(Imran-3: 18)
In any discussion pertaining to the fundamentals of Islamic Governance, Allah’s Sovereignty (Tawhid-Oneness) is followed by His Justice (Adl) as the inseparable. The term Justice (Adl) and its derivatives have been applied in the Quran on 28 occasions.
2.1 Significance of Justice (Adl)
The significance and the need for implementation of Justice (Adl) in all aspects, including governance, are described below along with Quranic citations.
“Perfect is the word of your Lord in truth and justice, and there is none who can change His words, and He is all-hearing all-knowing”
(Anam-6: 116)
2.2 Justice (Adl) as Applied to the Universe
Allah’s ‘Divine Order’ is nothing but a ceaseless implementation of His Justice (Adl) with respect to each and every entity in the universe; individually, as well as collectively. Conversely, the term Justice (Adl) may be defined as universal adherence to all ‘Divine Order’ laws promulgated by the ‘Absolute Creator’ i.e. Allah.
Allah’s “Divine Order” is continuous and equally applicable to all ‘Ages’ i.e. past, present, and future.
” The word with Me never changes, nor am I unjust to my (My) servants”
(Qaf-50:29)
2.3 Divine Order
‘Divine Order’ laws encompass full range of norms pertaining to the entire universe. These are equally applicable to all the living creatures; and to the entire range of entities inclusive of the solar systems, galaxies, super black holes, supernovas and all the other known and unknowns. These applicable norms remain as decreed by Allah being an integral part of His ‘Divine Order’.
Allah’s decree in a scientific language (Yasin 37-40) clearly identifies that the universe ceaselessly follow His decrees (full range of scientific laws) without fail.
” The sun and the moon follow (exactly computed) courses”
(Rahman-55: 05)
Scientific balance pertaining to all acts in the universe which is implementation of Allah’s
Justice (Adl):
“He raised the heavens, and set the scale”:
(Rahman-55: 07)
“The sun travels to an appointed place. This is the decree of the mighty, the all-knowing (Lord)”
(Yasin-36: 38)
The compliance by the created entities is defined as their Prostration:
“And the herbs and trees bow (to Him) in adoration”
(Rahman-55: 06)
Any compliance failure, which could be termed as a disaster, is controlled by His beneficence (Rahmaniyyat):
” It is not permitted to the sun that it should overtake the moon, nor can the night outstrip the day; each in an orbit, they float”
(Yasin-36: 40)
2.4 Travel to Destiny in Full Compliance:
The entities arriving on the scene, performing their assigned roles, without any deviation, and then departing, which may be termed as their ‘Destiny’ in conformity with the Justice (Adl). Solar systems, etc stand as entities in full compliance. The life span of the birds, animals, etc may be termed as their travel to destiny. Since this category did not carry any degrees of freedom, their life cycle stands to be in full compliance with Allah’s ‘Divine Order’.
2.5 Justice (Adl) and Injustice (Zulm):
Every act in compliance with the ‘Divine Order’ is Justice (Adl) whereas defiance in respect to any of the requirements is Injustice (Zulm). Every act in the Universe is either worship or sin, without exception. Accordingly, each and every act in the universe, complying with the ‘Divine Order’, is an act of worship. Conversely, Injustice (Zulm) constitutes defiance of any of the ‘Divine Order’ laws. No entity in the universe can defy any of the ‘Divine Order’ laws except by Allah’s permission
2.6 Travel to Destiny with Discretion:
Human beings and jinns are among the two known creatures which have been allowed a certain amount of discretion, within an allotted degree of freedom, while undertaking the travel to their destiny (life cycle). The discretionary acts may comply with Justice (Adl) or Injustice (Zulm), for which they stand accountable to the Creator (Allah).
The loftiest goal of the world, for man and religions alike, is to attain Justice (Adl) and implement it individually and collectively as a whole; and not but least absorb it within one’s soul. For this reason, God has emphatically ordered all human beings, particularly the people of faith, to be upholders of the Justice (Adl).
2.7 Quranic Verses Emphasising Justice (Adl):
” Verily Allah enjoins justice”
(Nahl-16: 90)
“And when you judge between men, judge with justice”
(Nisa-4:58)
“Then make peace between them with justice, and be fair”
(Hujurat-49: 09)
“And keep up the measure with justice and shorten not the balance”
(Rahman-55:09)
3. Allah’s Delegation of Authority:
“O you who believe! Obey Allah, and obey the messenger and those invested with authority (Aulil Amr) (from) among you”
(Nisa-4: 59)
The Delegation Prerequisite:
3.1 The Qualitative and Quantitative Requirements:
Those who believe, and have the demonstrated knowledge, wisdom and ability to work on the lines of the “Select Group’ (Imran-3: 110), in letter and spirit, and a proven record, may be able to work as their nominated/elected representatives on, an interim basis, and as long as they are not diverting from the path for the ‘Best Group’ (Imran-3:110): not the despots, tyrants failing to demonstrate any of the essential characteristics of the ‘Select Group’, nor the individuals, dictators, etc bearing characteristics in complete contrast with the requirements.
3.2 The Mechanism of Delegation:
Therefore (waltakun minkum: Imran-3:104) gives permission to Muslims to elect, appoint or nominate a person or a group of persons to guide and lead. This verse (Imran-3:104) points out to the necessity of such an institution just as the necessity of prophets.
3.3 Inclusions and Exclusions:
The above delegation of the authority is limited to the leadership role. It excludes any legislative functions which are dealt with separately in the following paragraphs.
4. How Leader (Executive Head) May Emerge?
“Say (O Muhammad): O Allah, master of the kingdom! You give the kingdom to whom you like, and you take away the kingdom from whom you like”
(Imran-3: 26)
5. Mechanisms for Appointment of Leader (Executive Head):
Guidance
“and conduct their affairs with consultation amongst themselves>>>”:
(Shura-42:38)
” and take their counsel in the (conduct of) affairs>>> “
(Imran-3: 159)
Under Existing Environment:
5.1 Election
Universal suffrage based Election may be taken as a correct answer. De-franchising anyone on any ground, except minors, not permissible.
5.2 Nature of Mandate
Nothing specific exists against direct election (President) or indirect through the parliamentary process (Prime Minister) or any other justifiable mechanism.
5.3 No Gender Bias:
“The believing men and believing women are the guardians of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakat and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.”
(Bara’at-9: 71)
6. Limitations on Appointment of Leader (Executive Head):
” You are the best group that has been brought forth for mankind; you enjoin goodness and you forbid evil, and you believe in Allah>>>”
(Imran-3: 110)
Note:
Rulers must be from amongst faithful (belief in Allah). And must be able to enforce (Amr Bil Maroof Wa Nahi Anal Munkar).
7. What is Amr Bil Maroof and Nahi Anil Munkar?
7.1. It is in fact the (rai·son d’être) of the Muslim Ummah: which means: Either you do it and give meaning to your existence, or you don’t care about it and get lost!
7.2. Al Qurtubi said, “You are the best of peoples only if you enjoin good and forbid evil:(Reference: Imran-110)
7.3. Enjoining good and forbidding evil is the principal characteristic of a Muslim.
7.4. A believer in Islam, male and female, should not only possess this character but also mutually cooperate in the promotion of good and the prohibition of evil. There is no gender bias in Islam.
“The believing men and believing women are the guardians of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakat and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.”
(Bara’at-9: 71)
7.5. Hypocrites, men and women, do the opposite. They enjoin what is wrong and forbid what is right.
“The hypocrites, men, and women, are one from another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites – it is they who are defiantly disobedient”.
(Bara’at-9: 67)
7.6 On the authority of the Holy Prophet: “Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith”.
7.7 Amr Bil Ma’roof and Nahi ‘anil Munkar is a Fard Kifaayah, collective responsibility of the Muslim Ummah.
An-Nawawee said, “The Prophet’s saying ‘must change it’ indicates that practicing it is an obligation, by the consensus of the Ummah.” He also said, “Enjoining good and forbidding evil is an obligation of collective responsibility, Fard Kifaayah. Once it is undertaken by a number of people the rest are absolved of it. However, if neglected by everyone, then all those who are capable of discharging it, without legal excuse or fear, are considered sinful.
7.8 However, for a Muslim at the helm of affairs or in authority, this will become his individual responsibility, Fard Al-Ayn.
7.9 If you do not carry out your responsibility of Amr Bil Ma’roof and Nahi ‘anil Munkar, then your Du’aas go unanswered!
On the authority of the Holy Prophet: “By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”.
8. Allah’s Legislation
The legislative function in respect of faithfulness rests with Allah alone as commanded by Him below:
” It is he who sends down manifest signs to His servant that He may take you out of darkness (infidelity) into light faith)>>>”
(Hadid-57: 09)
Judgement belongs to Allah alone, He declares the truth and He is the best of the deciders”
(Anam-6: 57)
” Then they are returned to Allah, their Lord-master, the only reality. Beware! His indeed is the judgment, and He is the most swift of the reckoners”
(Anam-6: 62)
” In whatever thing you differ the (final) decision rests with Allah>>>”
(Shura-42: 10)
” Say (O Muhammad): Verily the authority rests wholly with Allah>>>”
(Imran-3: 154)
” Verily, His is the creation and the command. Blessed be Allah, the Lord of the worlds”
(Araf-7: 54)
” Nay, but truly the command belongs to Allah altogether>>>”
(Rad-13: 31)
” Follow what has been sent down to you from your Lord, and follow not, as guardians, other than Him>>>”
(Araf-7: 03)
” Your Lord creates whatever He wills and chooses. They do not have the choice to choose. Too exalted and glorified is Allah for what they associate with Him”
(Qasas-28: 68)
” Allah judges with truth; but those whom they call beside Him are not able to judge at all. Verily Allah is all hearing, all-seeing”
(Mumin-40: 20)
8.1 Based on Allah’s Way (Sunnat) with respect to the legislative requirements outlined above, the need for any (Legislative Assembly or Legislative Parliament) does not exist.
8.2 The incorporation of the proposed ‘Three Tier Set-Up’ to handle the task of ‘Consultation’ may be an answer. This proposed set-up may fulfill the need for detailing the legislative requirements in line with Allah’s Way (Imran-3:159 & (Shura 42: 38).
(a) The existing Parliament (Lower House) concept meets the requirement by naming it as (Consultative Assembly or Shura-1).
(b) The concept of Senate (Upper House or Shura-2) may also be retained as such as it also meets the requirements of (Imran 3:159 and Shura-42: 38) while protecting the rights of smaller provinces (entities).
(c) A new entity named as (Council of Specialists-Shura-3) consisting of eminent scholars (covering the entire spectrum of conventional and modern specialties) may be necessary. However, confirmation of (Shura-3) concept and work by both (Shura1 & 2) should be mandatory to make it consistent with the ‘Consultation’ mode i.e. Allah’s Way (Sunnat) outlined in (Imran-3: 159 & Shura-42: 38).
8.3 While the functions of (Shura-1 & 2) should be retained in the form ‘Consultation’ platforms based on their electoral mandate, their existing legislation functions should stand curtailed. However, they may still continue as an intermediate processing/approval channel and powerhouse with respect to the legislative elaborations developed by the (Shura-3).
9. What is Allah’s Way (Sunnat)?
The term ‘sunna’ occurs fourteen times in nine Quranic verses. It is used in four verses in the expression ‘Sunnat al-Awwalin’ or the ‘sunna of the ancients’. The term ‘sunna’ is usually interpreted as meaning (example or fate), but it is a more general concept that means (way, practice, course, tradition, habit, state, or situation).
So ‘Sunnat al-Awwalin’ should mean the way or practice of the ancients’. These are three of those four verses: (Anfal-8: 38): (Hijr-15: 13): (Kahf-18: 55)
The term ‘sunna’ appears eight times in five verses in the expression ‘Sunnat Allah’ or the ‘way of Allah’: (Ahzab-33: 38 & 62):(Mumin-40: 85): (Fat-h-48: 23)
One of these verses has both expressions ‘Sunnat al-Awwalin’ and ‘Sunnat Allah:(Fatir-35: 43) Finally, this verse uses the term ‘sunna’ twice, first in reference to the way of the messengers that God sent before Muhammad and then in the expression ‘Sunnatuna’ (Our way), meaning Allah’s Way:
” This was our way with those of messengers whom We sent before you, and you shall not find a change in Our way”
(Bani Israil-17: 77)
Allah has emphatically commanded the holy Quran to be referred to discover His Way with respect to problems faithful may have:
” Verily We have propounded for mankind in this Quran examples of every kind so that they may contemplate”
(Zumar-39: 27)
Accordingly, in order to facilitate turning to Allah’s Way (Sunnat) with respect to developing legislative working guidelines, following norms may be looked at:
(a) Science/Technology Norms (Para 9.1)
(b) R&D, Specialisation and Expertise Norms (Para 9.2)
(c) Political and Governance Norms (Para 9.3)
(d) Defence Norms (Para 9.4)
(e) Jihad Norms (Para 9.5)
(f) Financial, Corporate and Management Norms (Para 9.6)
(g) Business & Trading Norms (Para 9.7)
(h) Social Norms (Para 9.8)
(i) Peaceful Mutual Coexistence Norms (Para 9.9)
(j) Worship Norms (Para 9.10)
(k) Overriding Consideration in Allah’s Way (Sunnat) (Para 9.11)
(l) Allah’s Guidance in respect of Emergency Handling: (Para 9.12)
9.1. Science/Technology Norms:
Allah’s Way (Sunnat) is not limited to the way of messengers alone. It includes the entire range of His laws, decrees, and commandments pertaining to the universe itself. Simultaneously, it has also been clearly declared that no change in Allah’s Way (Sunnat) shall ever be found or discovered.
Allah’s decree in a scientific language (Yasin 37-40) clearly identifies that the entire universe ceaselessly follows His decrees (full range of scientific laws) without fail.
Allah’s Justice (Adl): (Al-Mizan: The Scale): (Rahman-55: 7-9): Scientific balance pertaining to all acts in the universe which in case of mankind applies to a balance in all acts without transgressing Allah’s beneficence (Rahmaniyyat)/ (Al-Mizan: The
Scale)/(Sajdah: Prostration): (Rahman-55: 5-9):
The precise laws, made by Allah, governing the universe, bear witness to Allah’s wisdom and justice and also to His favors to His creatures. Man relies upon the laws operating the universe and, without fear of an arbitrary change, directs his activities in the light of knowledge he has acquired about its working. Although Allah has absolute power over all things yet it is His justice (Adl), a consequence of His beneficence (Rahmaniyyat) that He makes no arbitrary changes in His laws (Allah’s Sunnat).
Otherwise, there would be chaos and a disorder in the universe. This fact of order and harmony was made known to man at a time when only conjecture and superstitions prevailed. It gave stimulus and sense of direction to man to observe, contemplate and find out the laws operating to the creation (References: Jathiya-45: 5: Anbiya-21: 20 & 33: Yasin-36; 37-40).
Science is nothing but Allah’s Way (Sunnat). However, scientific knowledge at any given time being imperfect, may not always be conclusive; which only reflects a lack of understanding of ‘Allah’s Laws’ by the children of Adam at a given time and instance.
Directionally, science is an assured indicator of Allah’s Way (Sunnat). Based on evidence and intellect, compliance to the established laws of science may, therefore, be construed to be obligatory, being Allah’s Way (Sunnat), overriding other considerations. The considerations pertaining to the forbidden women, as identified in (Nisa-4: 23), are entirely consistent with the modern-day science being Allah’s Way ( Sunnat). The ‘Social Distancing’ to mitigate COVID-19 based on science becomes an obligation imposed by Allah and overrides other criteria such as Friday prayers, Hajj, Umra, Ziarats, etc.
9.2. R&D, Specialization, and Expertise Norms:
Allah highlighted the value of specialization at the time of Prophet Yusuf, thousands of years before mankind became aware of the same. The value of expertise and research has been emphasized as below with a warning not to ignore it.
” He said: Set me over the treasuries of the land. Verily I am a (watchful) keeper, knowing”
(Yusuf-12: 55)
“And undoubtedly, We established you in the earth, and have made therein the means of your livelihood. How little thanks you give”
(Araf-7: 10)
Note: (Ma-ayish: Araf-7: 10) stands for the means for the fulfillment of life. In addition to all the material things necessary to sustain life, it also refers to all those powers and faculties which help man to rise to a higher plane to prepare for his spiritual as well as material (worldly) potential and destiny, on account of which the angels were asked to prostrate themselves before Adam
” (O Muhammad) (this is) a Book We have sent down to you which is thoroughly blessed, so that they may ponder over its verses, and those who have been given wisdom may take heed”
(Sad-38: 29)
” Say: Observe all there is in the heavens and earth>>>”
(Yunus-10: 101)
” While he lays uncleanliness (of infidelity) on those who do not contemplate”
(Yunus-10: 100)
A glimpse of (R&D/Technology) marvels and achievements realized by mankind (being in line with Allah’s commands pertaining to knowledge) are given below:
The Marvels of R&D and Higher Skills:
With hindsight, the demonstrated destructive and constructive aspects of the same, to mention only a few, include advances in respect of all branches of science and engineering; skills and technologies; medical and health sciences carrying ability to save millions of lives with competence and ease; aviation and aerospace; communication and telecommunication; astronomy;(computers&IT)/ robotics/space/rocketry); advances in all branches of humanities; excellence in governance, management, fiscal and corporate technologies; nuclear technology inclusive of its destructive as well constructive potential; warfare technology with potential to destroy entire generation with a click; mitigation of human sufferings and losses as a result of natural calamities (earthquake/volcanic eruptions/hurricanes/floods, etc) through effective predictive and management capabilities using modern ‘Disaster Management’ tools; and many more to come in future was certainly beyond the vision of angels.
9.3. Political and Governance Norms:
Allah’s Strategic advise on the handling of faithfuls during the Islamic incubation period (post-battle of Uhad scenario)
” Thus it is the mercy of Allah that you are lenient to them; if you had been severe and hard-hearted, they would surely have dispersed from around you. So forgive them and seek pardon for them>>>”
(Imran-3: 159)
The deserters who caused a disaster at (Uhad) deserved to be punished but leniency shown to them did not wipe out their evil deed of desertion. At that formative stage of Islamic Society, pardon being a better strategic option; the holy Prophet was asked to adopt the same. All the strategic decisions in the interest of Ummah (Specifically Unity), remain perfectly in line with Allah’s Way (Sunnat) overriding other criteria and considerations which may apparently be applicable.
9.4. Defence Norms:
Allah’s Way (Sunnat: Anfal-8: 60) unequivocally supports all-around battle readiness including budgetary provisions and expenditures on defense; and makes it mandatory to take all the necessary measures to achieve this objective.
” And prepare against them whatever force (arms) and well-bred horses (cavalry) (you can muster), that thereby you may frighten the enemy of Allah and your enemy, and others beside them, whom you do not know, (but) Allah knows them. And whatever things you spend in Allah’s way will be paid back to you in full, and you shall not be dealt with unjustly”
(Anfal-8: 60)
To be able to have A Credible Defence, it is necessary to pinpoint and recognize the enemy. Broadly, the enemy may be classified as below:
(i) The Visible Enemy, which in most cases stands well defined along with its resources and battle readiness.
(ii) The Invisible Enemy is difficult to identify. Accordingly, the assessment and quantification of its battle readiness, though critical, is even more difficult to decipher.
The Contemporary Battle Readiness, fully compliant with Allah’s Way (Sunnat) requires thorough preparedness on both fronts. Allah’s guidance provides the most definitive clue to the invisible enemy which is none other than Shaytan and the Shaytanic forces.
Beware! Modern Defence Norms Require that the ultimate Shaytanic targets be encountered and defeated.
A Historic Glimpse of Past Shaytanic Disruptions caused by the invisible enemy are highlighted below: The ‘Divine Order’ calls for submission to ‘HE’ alone who is none else but Allah. Everything in the Universe belongs to Him. The individual possessions are temporary, blessed by Him as a ‘Trust’, for which the individuals stand accountable. The concept further specifies timeless (without particular reference to a specific era) declaration which Shaytan is up against as below:
” Say (O Muhammad): We believe in Allah and what has been sent down to us, and has been sent down to Ibrahim, and Ismail, and Ishaque, and Yaqub, and the tribes, and what was given (books) to Musa, and Isa, and the prophets from their Lord, we make no difference between any of them and we have surrendered to Him (we are Muslims)”
(Imran-3: 84)
” Say: Verily my prayer and my sacrifice, my life and my death (all of them) are of Allah, the Lord of the worlds”
(An-am-6:163)
Accordingly, the chosen course (Shaytanic motivation as against complete submission to Allah preached by all prophets/messengers, imams alike) is destined to lead to an eternal fire (Hell) or bliss (Paradise) respectively. In order to succeed, Shaytan finds ways to hide the above concept behind the readily available Facade of Lusts of Life.
Shaytanic Subversion Mechanisms:
Prevailing (Fitra) within individual entities by Intrinsic Shaytanic Motivations Acquiring services of already taken over rulers, hypocrites, priests, religious leaders, men of knowledge and wealth, philosophers, poets, scientists and others to glorify Shaytanic motivations.
Work through a special task force consisting of hypocrites (Munafiqun). The hypocritical approach had often been a successful Shaytanic tool. Historically pseudo-religious faiths inculcated through hypocrites (Munafiqun) had been far more successful in meeting Shaytanic targets as compared to frontal assaults. Grouping together of individual converts to form formidable physical Shaytanic forces. Their target is the acquisition of control over tribes, sects, faiths, countries, and ultimately the whole world if left unchecked.
Historically, If and when Shaytanic forces found the outright disregard of ‘Divine Rule’ inconvenient, they grabbed their objectives through rule by hypocrites in the name of pseudo ‘Divine Rule’.
Putting the remaining minority of genuine faithfuls, to all kinds of physical, mental, and emotional stress and distress phenomenon: keeping them divided and in complete disarray: lacking in true knowledge and right tools/skills in disciplines that matter.
Included therein, access to modern sciences and technology, all in the name of religion. The combined effect of these and the other similar factors end up in lack of ability, among genuine faithfuls, to have firm control over centres of power.
The entire cycle may be attributed to the disregard of Allah’s command by the faithfuls to establish a formidable power base (Battle readiness: Anfal-8: 60).
While, Shaytan had successfully diverted the attention of the genuine faithfuls, there is no doubt that the USA, a component of the opposite camp, is the first existing country following Allah’s doctrine (Anfal-8: 60)
The Shaytanic plan outlined above had been at work in the era of all prophets, messengers, imams alike. The Modern Warfare Establishments rely on indestructible command and control centers such as (GHQs), etc besides carrying organizational outfits (Commands, Corps, Divisions, Brigades, and smaller entities). The combat arms:(Armoured Corp, Infantry , Special Forces, others):: Combat Support Arms (Artillery, Signals, Engineers, Intelligence and Others): Combat Service
Support Arms (Logistics , Medical and others):Training, Finance and Budgetary functions along with others.
In contemporary environments, it is not possible to have a credible defence without reliance on science and technology and having Indigenous R&D as well as Manufacturing Capability. All such activities fall within Allah’s Way (Sunnat) and those
impeding and/or declining the same are living in a Fools Paradise which constitutes a Wilful Disregard of Allah’s Commands.
9.5. Jihad Norms:
Jihad: Defensive fighting in the way of Allah: The declaration of Jihad permissible only by the authorized individual and/or group in line with Quranic injunctions below, stands out being Allah’s Way (Sunnat) in unambiguous terms:
” And fight in the way of Allah against those who fight against you, but do not be the aggressor; (for) verily Allah does not love aggressors”
(Baqarah-2: 190)
” Except those who join a people between whom and you there is a covenant (of peace), or those who come to you with hearts restraining them from fighting you or fighting their own people. And if Allah had pleased, He would surely have given them power over you, and they would have fought you; therefore if they withdraw from you and do not fight you, and offer you peace, then Allah has made no way for you (to fight) against them”
(Nisa-4: 90)
” Shortly you will also find others who desire security from you and security from their own people; every time they return to mischief, they fall headlong into it; therefore if they do not withdraw from you, nor offer you peace, nor restrain their hands, then seize them and kill them wherever you find them, and these are the people against whom We have given you a clear authority”
(Nisa-4: 91)
” But the messenger and those who believe with him strive hard (fight) with their wealth and their lives; for them are (all) good things, and these are they who will be successful”
(Bara’at-9: 88)
” Allah does not forbid you from being kind and acting justly towards those who did not fight over (your) religion with you, nor drive you out of your homes. Verily Allah loves those who are just”
(Mumtahinah-60: 08)
9.6. Financial, Corporate and Management Norms:
The entire range ofbusiness , financial, and corporate management concepts are dealt with in the holy book (Quran). Included therein, are contemporary concepts such as loss control, risk analysis, no getting away from the responsibility while delegating authority; assigning firm line of command to the boss. These golden concepts being Allah’s Way (Sunnat) are highlighted below:
Management and Corporate Structure:
” Raised some of them over others in ranks, so that some of them may control the others>>>”
(Zukhuruf-43: 32)
Management Line of Command:
” Obey Allah and His messenger and those vested with authority (from) among you>>>”
(Nisa-4: 59)
Loss Control and Optimization Concepts:
” And do not squander wastefully>>>”
(Bani-Israil-17: 26)
Corporate Image:
” (Because) the squanders are indeed the brothers of the devils>>>”
(Bani-Israil-17: 27)
Risk Analysis and Management:
”Do not pursue that which you have no knowledge>>>”:
(Bani-Israil-17: 36)
Corporate Trust:
”And fulfill the promise. Verily (every) promise shall be questioned about”
(Bani-Israil-17: 34)
Hoarding Abhorred:
Included therein are taking unlawful business advantage capitalizing on abnormal circumstances, catastrophes or disasters, etc
”And to those who hoard gold and silver and do not spend it in Allah’s way>>>”
(Bara-at-9: 34)
Monopoly Abhorred:
Eliminating competition using illegal tech-tics and means:
”O you who believe! do not devour each others property among yourself unlawfully, but trade by mutual consent; do not kill yourselves; verily Allah is merciful to you”
(Nisa-4: 29)
Documentation:
All corporate and management activities must be fully documented and be absolutely transparent. Always remembering the most widely used and implemented management philosophy all around the world i.e. The authority may be delegated but not the responsibility
” O you who believe! when you deal with each other in contracting a loan for a fixed term, then write it down>>>
But if he who owes the debt is unsound in understating, or weak>>> then let his guardian dictate it justly, then call to witness >>>
and be not averse to writing it (whether) be it small or large>>>
and Allah teaches you, and Allah knows all things”
(Baqarah-2: 282)
9.7 Business & Trading Norms:
Allah’s emphatic guidelines below leave little to guesswork and could be easily identified in much of the so-called ‘ Good Business Ethics & Practices’ in day to day use worldwide leaving aside some of the concepts not owned by Islam. The greed and hoarding of all kinds being denounced in the strongest
terms.
Pride of Assets and Children:
” Of what use was your amassing (of wealth) and that which you were proud>>>”
(Araf-7: 48)
” and to those who hoard gold and silver and do not spend it in Allah’s way>>>”
(Bara-at-9: 34)
Sanctity of Promise:
” and fulfill the promise. Verily (every) promise shall be questioned about”
(Bani-Israil-17: 34)
Abhorrence of Cheating:
” Give full measure when you measure, and weigh on a balanced scale. This is good and (eventually) better in the end”
(Bani Israil-17: 35)
” Give just measure, and be not of those who give less than the due”
” And weigh with scales, true and upright“
(Shura-26: 181): > (Shura-26: 182)
” So that you may not transgress in respect of scales”
And keep up the measure with justice and shorten not the balance”
(Rahman-55: 08) – (Rahman-55: 09)
” Woe to those who give short measure (or short weight)“
“Who, when they take by measure from the people, demand full measure”
” (Who) when they measure or weigh for them, diminish (give less than due)”
(Tatiff-83: 01)– (Tatiff-83: 02) – (Tatiff-83: 03)
Documented Witnessed Dealings:
” O you who believe! when you deal with each other in contracting a loan for a fixed term, then write it down>>>
But if he who owes the debt is unsound in understating, or weak>>>
then let his guardian dictate it justly, then call to witness >>>
and be not averse to writing it (whether) be it small or large>>>
and Allah teaches you, and Allah knows all things”
(Baqarah-2: 282)
Honest and Fair Business Dealings:
” O you who believe! do not devour each other’s property among yourself unlawfully, but trade by mutual consent; do not kill yourselves; verily Allah is merciful to you”
(Nisa-4: 29)
Maintaining Business Integrity:
” Verily Allah commands you to render back your trusts to their owners>>>”
(Nisa-4: 58)
” Do not defraud people of their (due) goods, and do not spread corruption, making mischief, in the earth”
(Shura-26: 183)
9.8 Social Norms:
The key emphasis with respect to social norms revolves around justice/fair play, generosity, keeping promises, and assigning great value to human life. The adoption of good (beneficial) local customs not abhorred by Islam has been
encouraged without prejudice.
Generosity:
” A fair provision according to customs; (this is) an obligation on those who do what is right”
(Baqarah-2: 236)
” And for the divorced women, there shall be a fair provision according to custom; (this is) an obligation for those who safeguard themselves with full awareness of divine laws”
(Baqarah-2: 241)
” Do not forget generosity among yourselves; verily, Allah sees what you do”
(Baqarah-2: 237)
Adoption of Good Customs:
There is no harm in the adoption of those good and/or generous customs which are not in conflict with Allah’s commandments. Moderation, kindness, generosity and broad-mindedness is encouraged by Allah in the above and all other similar matters.
” Verily Allah enjoins justice, doing good to the others, and giving to kindred, and forbids lewdness, evil and rebellion. He exhorts you in order that you may take heed”
(Nahl-16: 90)
” Say (O Muhammad): The bad and good are not equal, even though the abundance of bad may enchant you: So fear Allah O you men of understanding, that you may haply find success”
(Ma-idah-05: 100)
Humanity and Human Life:
” For this reason, We prescribed for the children of Israil that he who slays a human being for other than murder (as punishment for killing another human being) or for spreading corruption in the land, (it shall be) as though he has slain all mankind; and he who saves a human life, it shall be as though he has saved the entire mankind”
(Ma idah-05: 32)
Intoxication and Gambling:
” Shaytan only desires, by means of intoxicants and gambling, to create enmity and hatred among you, and to turn you aside from remembering of Allah and from prayer. Will you then not abstain (from them)?”
(Ma-idah-5: 91)
Tolerance:
” Adopt tolerance, enjoin good and turn away from the ignorant”
(Araf-7: 199)
” And fulfill the promise. Verily (every) promise shall be questioned about”
(Bani-Israil-17: 34)
Dressing up and Avoiding Wastage:
” O Children of Adam, attire yourself at every time and place of prayer, eat and drink; and do not waste by excess. Verily Allah does not love the prodigals”:
(Araf-7: 31)
Keeping Promises and being a Good Trustee:
” Verily Allah commands you to render back your trusts to their owners>>>”
(Nisa-4: 58)
9.9 Peaceful Mutual Coexistence Norms:
(a) Quran and Interfaith amongst people of the book:
A complete recourse to the scientific know-how, inclusive of the entire spectrum of the social sciences, is not able to provide an answer to rules, laws, legislation along with day to day living code. The universal acceptance of any such attempt, based on science, is inconceivable. Even more so, if the element of the life hereafter is also included as an integral part of any such imposition. While the religious outfits have also failed miserably toward the achievement of the same in the past, but they do seem to have a common ground.
From the Islamic perspective, the starting point for the same may be extracted from the Quranic verse below:
” There is no compulsion in religion>>>
(Baqarah-2: 256)
” And believe in that which I have sent down, verifying that which is with you, and do no be the first to deny it, nor take a mean price in exchange of My signs, and Me alone you should fear”
(Baqarah-2: 41)
” Do not mix up the truth with falsehood, nor hide the truth while you know (it)”:
(Baqarah-2: 42)
” And the Jews say: The Christians do not have anything (good). The Christians say: The Jews do not follow anything (good). Yet they (both) read the book. Those who do not know say the same as they say, so Allah will judge between them on the day of judgement in what they differ“
(Baqarah-2: 113)
” Say (O Muslims): We believe in Allah and that which has been sent down to us, and that which was sent to down to Ibrahim and Ismail and Ishaq and Yaqub and the tribes, and in what was given to Musa and Isa, and in what was given to the prophets from their Lord. We make no difference between any of them, and to Him (alone) we submit”
(Baqarah-2: 136)
” Mankind were one community; so Allah sent prophets as bearers of good tidings and warners and sent down with them the Book with truth so that it might judge between people in that which they differed;“
(Baqarah-2: 213)
” Say: O people of the book! Come to a word common between us and you,”
(Imran-3:64)
” O People of the book! Why do you dispute about Ibrahim, when the Tawrat and the Injil were not sent down till after him? Do you not then understand?”:
(Imran-3: 65)
” Verily, you are those who disputed about that you had some knowledge, but why do you dispute about that of which you do not have any knowledge? And Allah knows and you do not know”
(Imran-3: 66)
Note:
It must be understood and accepted by all that the final Judgement belongs to Allah alone and has not been delegated to anyone else.
Accordingly, leaving the disputed concepts to be resolved by Allah Himself, common grounds may be found and extended for exploring peaceful mutual coexistence and adhered to with little or no resistance. A tentative listing of such are as follows:
- Recourse to violence in any form, or on any account, must remain an out of the bound entity. Included therein are State, Institution and/or Individual inspired activities
- Promotion of education and elimination of illiteracy
- Elimination of poverty
- Speaking truth and not intentionally causing harm to anyone, individually or collectively, in any way
- Abiding by all common humanitarian, social and legal norms
- Adherence to the common concepts and practices
- Cooperation toward common objectives consistent with all faiths
- Cooperation and contributing towards enhancement of scientific frontiers of the knowledge with an aim to serve mankind
- Cooperate in every act of piety while refraining from cooperation in evil
(b) Quran and interfaith amongst Muslims:
The disunity amongst faithful could easily be singled out as the most lethal issue faced by the Ummah all along. Quranic
emphasis concerning the same follows:
” And hold fast, all of you together, to the chord of Allah, and do not become disunited. And remember Allah’s bounty bestowed upon when you were enemies (of each other), and He united your hearts together so that you become brothers by His grace; and (while) you were at the brink of the pit of the fire, He delivered you therefrom. This Allah clearly explains His signs to you, so that haply you may be guided”
(Imran-3:103)
Verily those who have divided their religion and formed (different) parties, you have no concern with them. Their affair is with Allah. He will inform them as to what they used to do”
(Anam-6: 150)
” Verily, this is your group, one group, and I am your Lord, therefore, worship Me”
(Anbiya-21: 92)
” But they have rent asunder their (this) affair among themselves (into sects). All shall return to Us”:
(Anbiya-21: 93)
” Strive (fight) in (the way of) Allah as you ought to strive (fight). He has chosen you and has not laid upon you any hardship in religion, the faith of your father Ibrahim. He named you Muslim before and in this (book), that the messenger may be a witness over you, and that you may be witnesses over mankind. So establish salat and pay zakat and hold fast by Allah. He is your master: an excellent master and an excellent helper”
(Hajj-22 78)
Muslims must understand that it is ignorance from Allah’s Way (Sunnat i.e. knowledge-based science) which drove them from their dominant golden age to the dark age.
Unless they use intellect to excel in the scientific domains, they surely are destined to end up in an accelerated downfall toward unknown depths of the dark ages. The battle is to be won or lost by dominance in the scientific field and not by excelling in corruption and violence.
Muslims need to pay immediate attention to concepts such as below:
- Disown neglect to the education and the individual and/or collectively imposed ignorance
- Ignore attempted use of science as a tool to demotivate the faithful and create doubts towards the ‘Divine Order and Rule’
- Refrain from the violent sectarian tendencies and the promotion of the same
- Disregard promotion of so-called inconsistency of religious faiths with respect to science and knowledge
- Uninhibited priority must be assigned toward sincerely and honestly discharging worldly obligations (Haqooq-al-Ibad) while maintaining their existing fervor in respect of the discharge of (Haqooq-al- Allah)
- Inter-sectarian interference and spread of hatred amongst Muslims must cease
- The notion of the individual or collective superiority over the others on any account needs to be ignored
- Disown the escapism from the religion on account of the prevailing discord and doubts. The low esteem with respect to religion to be firmly discarded
- Never give in to the concept of failure of faith and religion
- Firmly believe that the judgment belongs to Allah alone and it has not been delegated to anyone
9.10 Worship Norms:
Allah’s emphatic declaration towards the objective of creation of Jinn-o-Inns:
” I did not create the jinn and the humans but to worship Me”:
(Dhariyat-51: 56)
Command to Contemplate:
Allah created man and gave him faculties of observation and contemplation to acquire intellect based knowledge enabling him to understand the manifestation of His power leading to an unqualified submission:
Say: Verily my prayer and my sacrifice, and my life and my death are (all)
(Anam-6: 163)
for the Lord of the worlds”:
Without knowledge, mans’ adoration of Allah has no real worth. The actual meaning of adoration is not the performance of a few repetitive rituals or the prescribed formal prayers recited by mouth. Adoration involves a surrender of ego, self-control, and discipline so that he acts in consonance of with expressed will of Allah, by abiding with His commands. The whole life-activity of the individual should be nothing but the fulfillment of the will of Allah.
Allah commands faithfuls to adopt Sirat-e-Mustaqeem (Right path) identified below:
Avowed Enemy-Shaytan:
” Did I not enjoin on you, O children of Adam, that you should not worship Shaytan – verily he is your avowed enemy“
(Yasin-36: 60)
” And that you should worship Me? This is the right path (Sirat-e-Mustaqeem)
(Yasin-36: 61)
Siraat-e-Mustaqeem and Shaytan:
Siraat-e-Mustaqeem is discarding the worship of Shaytan and submitting/surrendering to the worship of Allah (God) alone.
The important aspect which needs to be noted closely is the emphasis on discarding worship of Shaytan which precedes worship of Allah (Ibadat).
The order of priority is the same as in Allah’s very first commandment: La Illaha ill-Allah (There is no god but God).
It is, therefore, necessary to discard false gods before you accept Allah’s (Oneness)
(a) Allah’s Worship (Ibadat) consists of recognizing Shaytan in totality and then totally discarding his worship (Part-1)
(b) and then Allah’s Worship (Ibadat) inline with the introductory opening paragraph above follows (Part-2)
Part-1: Understanding Shaytan and its Worship:
Journey from Iblis to Shaytan:
The character destined to subvert mankind on earth is identified by the Holy Quran as Shaytan. It may, therefore, be concluded that Adam and Iblis belonging to the celestial realm were transformed, for their earthly presence, by Allah into their existing form of the human being (Adam) and Shaytan respectively.
- As Adam landed on earth in the form of ‘Homo-Sapien’ or a ‘human-being’, it appears that he carried a built-in representative within himself representing Iblis known as ‘Shaytan’. Accordingly, children of Adam, carry a dual personality within themselves with the capability to turn into an ideal human being or a devil. Since the decision remains in their own hands, accountability for the same is inescapable.
- The landing of Adam on earth, carrying along with Shaytanic instincts as an integral component, could have been multiple with respect to time place and location.
Builtin Defence (Fitra) and Shaytan:
- Children of Adam were also provided builtin defense (fitra) giving them equal opportunity to defend themselves against Shaytan.
- Whereas the builtin Shaytan has no control over personalities other than the parent body in which it thrives; physical Shaytans, individuals and/or groups are and had always been abound, all over the earth. Such entities constitute the bodies of human beings and/or jinns who have been completely subverted by individual Shaytanic instincts and have joined hands to turn into a physical collective Shaytanic force on the earth. Quranic verses identifying such individuals, groups, and forces of Shaytan refer to the same:
” Disrupt whomsoever of them you can with your voice, and summon, and summon against them your cavalry and infantry; and share their riches and children with them, and make promises to them. But Shaytan promises them nothing but deceit”
(Bani-Israil-17: 64)
Shaytan’s fundamental challenges could be classified as below:
(i) Subverting from Tawhid (Oneness) Covenant:
- Subverting children of Adam from the concept of Allah’s Oneness (Tawhid) which is singular latent (hidden) as well as manifest covenant and had been universally applicable for all times (past/present/future).
- The knowledge of Allah’s unity (Tawhid) lies in the original human nature (fitra). The prophets were sent to remind them of what they already know. To betray (Tawhid) is to betray human nature and even to leave the domain of human existence.
- Each soul, arriving in this world, lands with a celestial promise with the Lord that it will exist only to fulfill the will of the Lord, and never shall rebel against His authority. This is known as the original or the latent (hidden) covenant.
- (Iyyaka Na-Budu) which is an integral part of each compulsory prayer stands as a confirmation of the latent covenant with Allah
(ii) Subverting from Manifest covenants:
The manifest covenants are those which an individual agrees to be bound by when he or she embraces Allah’s religion. Thereby, being a part of the ‘Divine Order’ which in fact is a surrender to the will of Allah. Such covenants have been enforced by Allah through His prophets/messengers/ imams in different eras. The significance of the same as highlighted below:
” (Those) who violate the covenant of Allah after its confirmation, and cut as under that which Allah commands to be joined, and make mischief in the land are losers”
(Baqarah-2: 28)
” Those who fulfill their covenant with Allah and do not break their pledge”
(Rad 13: 20)
” And those who keep together (enjoin) what Allah has commanded to be held together (enjoined) and fear their Lord and dread the terrible reckoning”
(Rad-13: 21)
” And those who break the covenant (made) with Allah after it is pledged, and cut asunder what Allah has commanded to be joined, and make mischief in the land; theirs shall be the curse and theirs shall be the evil abode”
(Rad-13: 25)
Shaytanic Persuasions and Acts Disliked by Allah:
” (For) Verily Allah does not love aggressors”
(Baqarah-2: 190)
” And then let us humbly pray and invoke the curse of Allah on liars”
(Imran-3: 61)
” These! Their recompense that upon them will rest curse of Allah and of angels and of mankind, altogether”
(Imran-3: 87)
” But Allah has cursed them for their disbelief, so they do not believe save a few”
(Nisa-4: 46)
” Those are they whom Allah has cursed, and he whom Allah curses, for him you shall not find any helper”
(Nisa-4: 52)
” Verily Allah does not love one who is treacherous, sinful”
(Nisa-4:107)
” And they invoke besides Him only female deities, and they invoke none else than Shaytan, the persistent rebel”
(Nisa-4: 117)
” Whom Allah has cursed>>>”
(Nisa-4: 118)
” Allah does not love the utterances of evil in (public) speech, except by one who has been wronged; and Allah is ever-hearer, knower”
(Nisa-4: 148)
” Say (O Muhammad): Shall I inform you of (some who are) worse than this for retribution with Allah? (Worse is he) whom Allah has cursed, and (he) on whom His wrath has fallen>>>”
(Maidah-5: 60)
” And Allah does not love mischief-makers”
(Maidah-5: 64)
” Cursed were those amongst the children of Israil who did not believe by the tongue of Dawud and Isa, son of Maryam. That is because they disobeyed and used to exceed the limits”
(Maida-5; 78)
” O you who believe! do not forbid the good things that Allah has made lawful for you, and do not transgress the limits; Verily, Allah does not love the transgressors”
(Maidah-5: 87)
” Verily He does not love those who are extravagant”
(Anam-6:142)
” Verily He does not love the prodigals”
(Araf-7: 31)
” Verily Allah does not love the transgressors”
(Araf-7: 55)
” Verily He does not love the arrogant”
(Nahl-16: 23)
” Verily those who annoy Allah and His messenger (Muhammad), Allah has cursed them in this world and the hereafter and has prepared for them a disgraceful chastisement”
(Ahzab-33: 57)
Taxes and Levies Abatement:
Widespread tax abatement is abound. It is hard to convince the majority that payment of Government-imposed taxes is part of Worship (Ibadat). Included in this category are Income Tax, Customs, and Excise Duties and all other similar taxes. Almost all financial dealings are routinely based on cutting corners in one way or another with no thought of these acts being against the concept of Worship (Ibadat).
Avoiding and/or minimizing payments for utilities and civic amenities is endemic and has almost attained an institutionalized status and needs to be bracketed as a Shaytanic persuasion.
Corruption:
Mega-scale corruption is rampant in all sectors of life. Individual and institution sponsored corruption is a routine. The bribery, adulteration in food and medicine, human trafficking, drug processing, and smuggling, money laundering, bank frauds, influencing the judiciary, human disappearances, curbs on the right of speech, fake and sub-standard production of popular items, thefts (intellectual property, assets, belongings, etc) are only a few to mention. None of these acts carry any relationship with Worship (Ibadat) except in the negative sense.
Usurpation:
Amongst the faithful, the menace of ‘Usurpation’ is routinely encountered being common practice at all levels. A few specific categories in this regard are highlighted below:
Meddling in Discharge of Inheritance and rights of orphans and widows:
The violation of Allah’s commandments concerning (Orphans/Inheritance/widows/divorcees) is a common practice
Gender based discrimination:
The gender-based violation of rights is a routine amongst individuals, families and clans alike. The female discrimination in jobs, remuneration along with sexual harassment is abundant both in rural and urban centres, amongst rich and poor and educated as well as illiterates alike
Fisad-fil-Arz:
The spreading of (Fisad-fil-Arz) tendency along with routine disregard for rules and regulations stands out as an additional serious threat to the existing precarious level of the state of the ‘Governance’. The tendency to disregard traffic signals, lethal driving norms, fraudulent issuance of driving licenses are only a few of the examples.
Disregard of the Cleanliness and Hygiene:
Failure to understand and/or comply with the concept of hygiene is routinely visible. Uncontrolled spitting on footpaths, roads, etc; throwing of garbage on roads and from moving vehicles witnessed routinely. The shabby state of washrooms in public places, trains, sometimes on flights, some of the eating places even in some of the houses is a common occurrence. It is not so much to do with poverty but more to disregard to cleanliness and bad habits
Part-2: Allah’s Worship (Ibadat) Categorization:
The two distinct categories of Worship (Ibadat) decreed by Allah are as below:
- The Mandatory Obligations towards Allah (Haqooq-al-Allah) which include all (Wajibats).
- The Obligations towards Worldly Affairs (Haqooq-al-Ibad) include fulfillment of the obligations towards mankind & humanity i.e. worldly affairs.
Consequential Distinction between (Haqooq-al-Allah) and (Haqooq-al-Ibad):
The Consequential Distinction between (Haqooq-al-Allah) and (Haqooq-al-Ibad) needs to be understood with clarity. Whereas faithfuls may seek pardon from Allah for shortcomings in a meeting (Haqooq-al-Allah); the neglect of (Haqooq-al-Ibad) is to be forgiven by the aggrieved beings only.
Worship (Ibadat) in the Modern Age:
Those conforming to the conceptual requirements of the outlined prerequisites para(i) above may be identified as faithfuls. The same, however, may not be adequate to ensure Allah’s all-encompassing forgiveness. The analogy with respect to Worship (Ibadat) drawn in terms of prevailing educational levels is presented as an example to have a better understanding:
In accordance with the prevailing educational system, matriculates or graduates may be classified as ‘Literates’. Conversely, anyone without such qualifications may be tagged as an ‘Illiterate’. Similarly, conceptual compliance with prerequisites (Wajibats) is obligatory to be amongst the ‘Faithfuls’ without which Worship (Ibadat) is a non-starter. For seeking Allah’s all-encompassing forgiveness, simultaneous fulfillment of obligations towards (Haqooq-al-Ibad) is equally necessary. The prevailing common tendency to concentrate on (Wajibats) alone, at ever exceeding scale, while disregarding (Haqooq-al-Ibad), may not be exactly what Allah wants faithfuls to accomplish.
Prevailing Era and Worldly (Human/Humanitarian) Affairs (Haqooq-al-Ibad):
A few centuries ago, it may have been simpler to define worldly obligations. In the modern age, a similar exercise may become vastly enlarged and ever-expanding.
The specific reference with regard to good customs, practices, and generosity, in accordance with Allah’s Way (Sunnat), may be necessary.
A few of the key indicators are identified below:
- Rights of parents, children, relatives, neighbors, needy without discrimination with regard to religion, sex, color caste, or creed.
- Compliance with obligations to the government in all matters pertaining, but not limited to, laws, taxes, health, environment, collective and individual responsibilities, etc.
- Compliance with the obligations towards the family, neighborhood, community, etc in all respects, upholding good customs/practices, generosity, etc where no fundamental conflict with Quranic injunctions and commandments exist.
- Compliance towards meeting rights of women with equity, dignity, justice, generosity and in accordance with the customs never departing from the Quranic guidance
- Avoiding all evils and adopting all goods without over-stepping Quranic injunctions.
Loving Everything which Allah Loves stands out as an excellent indicator towards discharging (Haqooq-al- Ibad). Some of the indicators of the same are identified below:
” And Allah loves the steadfast”
(Imran-3: 146)
” Thus it is a mercy of Allah that you are lenient to them; if you had been severe and hard-hearted, they would surely have dispersed from around you. So forgive them and seek pardon for them, and take their counsel in the (conduct of) affairs, but when you are resolved, then put your trust in Allah, for Allah loves those who put their trust in (Him)”
(Imran-3-159)
Note: Context Battle of Uhad
” Verily Allah loves the beneficent” >>>
(Maidah-5: 13)
Allah loves those who are equitable” >>>
(Maidah-5: 42)
“And do good, and Allah loves those who do good”
(Maidah-5: 93)
” Verily Allah loves those who are just”
(Hujurat-49: 09)
” Allah does not forbid you from being kind and acting justly towards those who did not fight over (your) religion with you, nor drive you out of your homes. Verily Allah loves those who are just”
(Mumtahinah-60: 08)
” Verily Allah loves those who fight in His cause in ranks as though they were an unbreakable concrete wall”
(Saff-61: 04)
” Say (O Muhammad): I do not ask of you any recompense for it (the toils of prophethood) save the love of (my) relatives>>>”
(Shura-42: 23)
Allah’s Love of Knowledge:
” Can those who know and those who do not know be equal?”
(Zumer-39: 09)
Adopting Good Practices:
Technology, Research, and Development continue to remain a dream. The combined Muslim World scientific discoveries, inventions, research publications, patents are almost non-existent compared to contemporary standards. The output of the Muslim scholars working in the Western countries remains a contribution to the host nations and is not much to boast about.
Adoption of the existing ‘Good’ stands out as compliance with Allah’s Way (Sunnat) thereby being Worship at its own:
The term ‘Good’ used here includes any or all contemporary entities which do not constitute a violation of Quranic injunctions as commanded by Allah. A few specific examples are highlighted below:
- Social Security and welfare systems
- Education and health systems
- Good Governance
- Respect for Human Rights
- Good Practices:
The term includes all good practices relevant to any discipline. For example, in engineering, the term ” Good Engineering Practise” covers those items where knowledge is empirical without being supported by any specific law or established concept. Similar practices in other fields such as health, education, female-related issues, environment, child labor, mutual tolerance, democratic norms, poverty and disaster management mitigation, human behavior and rights, corruption minimization, generosity, business, fiscal and legal, corporate & R&D management, etc may be carefully looked at and adopted as and when practical
Maintaining Parity between Self and Others:
The oft-repeated concept of parity in the holy Quran uniformly leads to the ‘Desiring same for others what you desire for yourself’. The fundamental problem encountered by mankind revolves around maintaining his own superiority over
others in riches, status, family, knowledge, political/social dominance, etc. The control of this ego is the ultimate objective desired by Allah and consistently opposed by the mankind caused by Shaytaic motivations. This is the root cause of the spread of evil on the earth. No Worship (Ibadat) may outshine conquering this ego while seeking Allah’s mercy.
Dislike of Every Act Disliked by Allah stands to be mandatory as it constitutes an unalienable component of faith outlined by the holy Quran. A few examples are highlighted below:
” But do not be the aggressor; (for) verily Allah does not love aggressors”:
(Baqarah-2: 190)
” And then let us humbly pray and invoke the curse of Allah on liars”
(Imran-3: 61)
” These! Their recompense that upon them will rest curse of Allah and of angels and of mankind, altogether”
(Imran-3: 87)
” But Allah has cursed them for their disbelief, so they do not believe save a few”
(Nisa-4: 46)
” Those are they whom Allah has cursed; and he whom Allah curses, for him you shall not find any helper”
(Nisa-4: 52)
” And do not plead on behalf of those who deceive their own souls; verily Allah does not love one who is treacherous, sinful”
(Nisa-4:107)
” And they invoke besides Him only female deities; and they invoke none else than Shaytan, the persistent rebel”
(Nisa-4:117)
” Whom Allah has cursed>>>”
(Nisa-4: 118)
” Allah does not love the utterances of evil in (public) speech, except by one who has been wronged; and Allah is ever-hearer, knower”
(Nisa-4: 148)
” Say (O Muhammad): Shall I inform you of (some who are) worse than this for retribution with Allah? (Worse is he) whom Allah has cursed, and (he) on whom His wrath has fallen>>>”
(Maidah-5: 60)
” And Allah does not love mischief-makers”
(Maidah-5: 64)
” Cursed were those amongst the children of Israil who did not believe by the tongue of Dawud and Isa, son of Maryam. That is because they disobeyed and used to exceed the limits”
(Maida-5; 78)
” O you who believe! do not forbid the good things that Allah has made lawful for you, and do not transgress the limits; verily, Allah does not love the transgressors”:
(Maidah-5: 87)
” Verily He does not love those who are extravagant”
(Anam-6: 142)
” Verily He does not love the prodigals”
(Araf-7: 31)
” Call your Lord humbly and in secret. Verily Allah does not love the transgressors”
(Araf-7: 55)
” Surely Allah knows what they hide and what they disclose. Verily He does not love the arrogant”
(Nahl-16: 23)
” Verily those who annoy Allah and His messenger (Muhammad), Allah has cursed them in this world and the hereafter, and has prepared for them a disgraceful chastisement”
(Ahzab-33: 57)
It goes with saying, that reciting these verses, itself constitutes conforming to Allah’s Way (Sunnat): which has been practiced all along by all Muslims alike universally, past and present, without any hesitation and or reluctance.
9.11 Overriding Consideration in Allah’s Way (Sunnat):
The concept of governance, based on Allah’s Way (Sunnat), must be fully equipped to identify the overriding considerations if any. Based on Quranic guidance, the most important governance-related issue is none but the one identified below:
” And hold fast, all of you together, to the chord of Allah, and do not become disunited>>>”
(Imran-3:103)
Allah commands that all governance-related steps must be taken to maintain ‘Unity’.The overriding character of this command must carry builtin provision to handle this issue on an emergency basis.
Jihad imposed by internal or external aggression as well handling large scale spread of (Fisad-fil-Arz) belongs to this category.
Handling of large scale natural disasters of catastrophic magnitudes may also be considered as an overriding consideration.
9.12 Allah’s Guidance in respect of Emergency Handling:
Allah’s Way (Sunnat) gives a (Carte Blanc) to the Executive Head of the State (Aulil Umer) be it (President, Prime Minister or else) absolute authority to handle the same without resorting to any consultation if need be:
” But when you are resolved, then put your trust in Allah, for Allah loves those who put their trust (in Him)”
(Imran-3: 159)
Conclusion:
Tu Hi Nadaan Chand Kalyun per Qana’at Karr Gayya
(Overwhelmed by stupidity succumbing to the false notion of contentment/achievement)
Warna Gulshan Mein Alaaje-Tangi-Damaan Bhi Hey
(ignoring the readily available boundless bounties from the Lord)
Chapter-1 may be considered as a definitive narrative towards the adequacy and need for the implementation of Allah’s Way (Sunnat) pertaining to the establishment of Contemporary Islamic Governance. The contents remain available for review, critique, and/or consideration for the desirous.
Chapter-2, pertaining to a definitive proposal towards the implementation of Contemporary Islamic Governance based on Allah’s Way (Sunnat) is currently on hand and should be available soon.
The cornerstone of Chapter-2 is in itself a challenge. It involves development of the proposed guidelines in such a way that no institutional or electoral crisis is encountered, and all recommendations remain in line with the Constitution of the State.
Acknowledgment:
Sincere gratitude is due to countless references that form the basis of this work. The guidance drawn from those earlier pieces of work had been inspirational. It suffices to say that the entire work stands out as their own contribution while this effort is no more than an editorial submission.
Alhamdulillah