Model of Existence and Modes of Establishment of Social Systems

We have seen salient features of ‘Model of Existence’ in my articles ‘Process of Creation-its stages’,  ‘Process of Creation and Conquest of Nature’, ‘Principles of Conquest of Natural Systems’,   ‘Reality of Creation-existence in pairs’,  ‘Reality of Human Soul’, ‘Time and Space- existence in pairs’, ‘Model of Universe- a Quranic concept’,   ‘Social Laws-existence in pairs’, and ‘Secret of Rise and Fall of Muslim ‘Millat’ etc. According to this model of existence, everything in this universe exists in pair. All physical laws; time and space; human being; all creations; this universe (this universe itself exists in pair; this universe exists in seven skies; each sky consists of two wings); and all social laws exist in pairs. 

We have also seen in the articles ‘Social Laws- existence in pairs’  and in article ‘Secret of Rise and Fall of Muslim ‘Millat’  that social systems are as much natural systems as physical systems are. Allah has devised social laws for mankind which have been given only an option to adopt or not to adopt such social laws. If mankind adopts such social laws as enshrined in revealed knowledge, Allah generates positive social consequences; otherwise negative social consequences are unleashed by Allah under Allah’s social laws. In other words, all social laws are as much natural laws as physical laws are; because these social laws are either recommended by Allah or are negative consequences generated under Allah’s social laws. It means mankind can avoid Allah’s recommendations as to social laws by their choice but they can’t escape the rule of social laws enforced by Allah.  Therefore we can say social laws are also natural laws. In other words, as everything exists in pair, social laws also exist in pairs like physical natural laws. Every social law exists in positive as well as negative form; if social laws/system is in consonance with what is enshrined in revealed knowledge i.e. Quran and Sunnah, such social system exists in its positive form; otherwise, it exists in its negative form. In other words, regarding every social system, its positive form is paired with its negative form. Whenever we find a positive social system prevailing in any part of this world, we should be certain that  paired negative form of that system also exists somewhere in  this world. This is the way of nature which alternates positive social systems with negative ones among various nations. This is how rise and downfall of Muslims and non-Muslims is alternated. When Muslims' social systems are in consonance with revealed knowledge, they experience period of their rise as against the non-Muslims which experience their downfall during that period due to adoption of social systems repugnant to revealed knowledge. Similarly when non-Muslims' social systems become sufficiently consonant (not completely consonant) with revealed knowledge, they experience period of their rise as against the Muslims which experience their downfall during that period due to adoption of social systems repugnant to revealed knowledge.

It may be noted that every positive social system (a system which is in consonance with recommended revealed knowledge) may exist in more than one form; similarly every negative social system (a system which is repugnant to recommended revealed knowledge) may exist in more than one form. The revealed knowledge gives us principles on whose basis social system is to be established; but revealed knowledge (apparently) does not detail structural components of any social system. The structural components of a social system are to be designed according to requirements of the society in which that social system is to be installed. Thus mode of establishment of positive social system is based on taking into consideration the imperatives of the society in which social system is going to be established. It means structures of a positive social system may be various in various Islamic societies. In other words, variants of political, economic, legal, and social systems may exist in various Islamic societies; but all such variants must be based on principles bestowed in the recommended revealed knowledge. The basic principle which is the linchpin of all principles contained in the revealed knowledge (i.e. Quran and Sunnah) regarding adoption of social systems is the UNITY of Muslim ‘Millat’. The rationale of all social systems envisaged in the revealed knowledge is to establish ‘brotherhood’   in the Muslim body. Therefore any variants of political, economic, legal and social systems to be adopted in Islamic societies must be designed to promote and strengthen Muslim Unity.