Simultaneous Presence in Present and Future

Time and space are considered as a twin and interdependent phenomenon. Time may be defined as a distance between two points in space. Simply speaking, if a person moves from point A to point B, the duration required for space travelled/ covered between points A and B is called Time to reach from A to B. In other words, if space between A and B is expanded, the time to reach from A to B will be expanded; and if the space between A and B is contracted/condensed, time to reach from A to B will be shortened. It means same event (in this case moving from A to B) will require more (expanded) time to happen, if space is expanded; as that event will require lesser time to happen, if space is condensed/ contracted.  This concept of time and space may be substantiated on the basis of Quran.

Sura al-maarij states that “Lord of the Ascending Stairways. The angels and the Spirit will ascend to Him in a Day the extent of which is fifty thousand years” (al-ma,arij-3,4). These stairways or gates are used by Hazrat Gabrael (as) and other angels to reach to such divine proximity from where they receive commandments from Allah, and such ascendance of angels from earth to seventh sky happens in a DAY (twenty four hours) which is actually equal to fifty thousand years on earth. It means events happen quicker on earth as we move from 1st sky to upper skies; the events occurring in fifty thousand years on earth take one day/24 hours in seventh sky to occur on earth. In other words, one second spent in the seventh sky would be equal to 211.22 days spent on earth; it means the events which are seen to be happened  in one second in seventh sky would happen in 211.22 days on earth. That is why Allah states: “Indeed, they see it [as] distant, But We see it [as] near”(al-ma,arij-6,7). 

It also explains why 'meraj' was possible only within a part of night; the events witnessed by Hazrat Muhammad (saw) during the ‘journey of meraj’, would take future thousands of years to take place according to earth time. It means our Nabi (saww) during ‘meraj’ was witnessing future incidents of earthly time; he (saw) during ‘meraj’ was actually living in future of earthly time. Now because our Nabi (saw) came back to earth from ‘meraj’ journey, it means he (saw) was witnessing during ‘meraj’ the events relating to himself also.  In other words, our Nabi (saw) during ‘meraj’ was living simultaneously in present and future of earthly time. Therefore we may infer that man can not only travel in future of earthly time but also live simultaneously in future and present of earthly time.

Allah's Sunnah and Allah's 'Amr'

 We have already seen in the article “Process of Creation and Conquest of Nature” that Allah’s ‘amr’ are actually natural systems working in this universe.

Both Allah’s amr and Allah’s Sunnah are Allah’s acts. Both are natural systems working in this universe. But there is one difference between the two. Allah’s ‘amr’ is Allah’s such natural system  which is operated by Allah through angels; whereas Allah’s Sunnah is Allah’s such natural system which is operated by Allah through people. In other words, Allah’s sunnah is such Allah’s ‘amr’ which is operated by Allah through people.

Both Allah’s sunnah and Allah’s amr are fixed principles; there is no change in the operational conditionality of these principles/ systems. Allah says:

“[This is] the sunnah of Allah with those who passed on before; and you will not find in Allah’s sunnah any change” (al-ahzab-62).

“…[This is] the sunnah of Allah with those [prophets] who have passed on before. And ever is the “amr” of Allah a destiny decreed” (al-ahzab-38).

From these above quoted verses, it is evident that Allah’s sunnah and Allah’s amr are fixed principles/ systems. [FIXED priciples do not mean the principles which will always come into play; big bang (i.e. amr e Elahi) will not happen again till Qiyamah. Similarly principle of 'nabuwwat' does not always come into play. Like big bang will not not happen again till Qiyamah, nabuwwat will also not come down to any other person after our Nabi (s.a.w). As the applicability/implications of big bang is a continuing phenomenon till Qiyamah, our Nabi's (S.A.W) nabuwwaat also has applicability/ implications till Qiyamah). The fixed principles mean the principles which, whenever come into play, will come into play with the same conditionality/ manner].

All social systems (political, economic, moral and social) encountered by mankind are Allah’s sunnah; these are such natural systems which are operated by Allah through people. If people adopt social system as  enshrined in revealed knowledge i.e. Quran and Sunnah, Allah, under His sunnah/ natural system, unleashes positive social values in the society; otherwise, Allah, under His sunnah /natural system, unleashes negative social values in the society.  If any social value is negative, such negative social value may only be rectified by people by adopting corresponding positive social value; such negative social value may not be rectified by adopting other positive social values. In other words, if any negative social value relates to political system, it cannot be undone by adopting positive social values in economic system; similarly negative value in economic system cannot be offset by positive values in political or other social systems. Because Allah’s sunnah/ ‘amr’ are fixed principles having unchanged operational conditionality, it entails the fact that every negative social value has to be undone by corresponding positive social value. In other words, we have to adopt all positive social values pertaining to all social systems; we have to adopt all social systems (political, economic, moral, and social) as enshrined in the revealed knowledge. Partial and selective adoption of positive social values is neither enough nor yielding required results completely, though partial adoption of positive social values may yield to required results partially. 

'Dua', 'Neda' and 'Shirk'

                                                    

To call Allah is called ‘dua’. To call an individual/ creation is called ‘neda’.  To call an individual/ creation may be or may not be ‘Shirk’.

In terms of ownership, everything contained in/ belonging to this universe is owned by Allah. But ownership may be further divided into two types. First is such ownership which exclusively belongs to Allah (e.g. life; death; ‘hidayat’; ‘gumrahi’ etc.); second is such ownership which may also belong to individuals (e.g. wealth; employment; goods etc.).

Shirk is actually relating to subject-matter of the call, and the intention of the caller. If the subject-matter of call is something exclusively owned by Allah, such a call to an individual/ creation will be ‘shirk’, if the intention of the caller is that the individual called out   will not make a ‘dua’ to Allah for fulfillment of the caller’s request.  If the subject-matter of the call is something whose ownership may also belong to individuals, such a call to an individual/ creation will not be ‘shirk’, if the caller’s intention is that the individual called out may get the caller’s request fulfilled out of the resources owned/ managed by the person called out; OR that, if such resources are not available to the person called out, the person called out will make a ‘dua’ to Allah for fulfillment of the caller’s request.

A ‘neda’ constituting a ‘shirk’ is also called ‘dua’ to individual/ creation.

Law of Gravity and Quran

                       

It is our common experience that everything is pulled by earth. The force used by earth to pull things towards itself is called its force of gravity. It is a scientific notion put forth by Newton that force of gravity exercised by a planet is directly proportional to mass of the planet; greater the mass a planet contains, greater the gravitational force it possesses. In other words, force of gravity of earth lies within earth due to its mass. Without generating a scientific discourse on premises set by this theory, we would look into the fact whether or not Quran endorses the view that force of gravity lies within the earth due to its mass. 

Before taking on the actual point, it is necessary to understand the meanings of words ‘khalaqa’ and ‘jaala’ in Quran.  In Quran, both words ‘khalaqa’ and ‘jaala’ are used with meaning ‘to make’. But there is a very important difference between these two words. The word ‘khalaqa’ is always used to describe making originally something physical or non-physical; but the word ‘jaala’ is always used to mention a state (kafiat) given to a thing already made.  For instance, for making of mankind “khalaqa” is used in Quran (al-baqra-21); for “khilafah” given to mankind “jaala” is used (al-baqra-30). ‘Khalaqa’ has been used for original creation of mankind; whereas ‘jaala’ has been used to describe ‘khilafah’ (i.e. a state- a ‘kafiat’) given to already created mankind.

Quran states about the force of gravity in many verses. For instance Quran says:

“He placed/’jaala’ therein (i.e. in the earth's atmosphere) burdens/ ‘rawasiya’ from above it…..(fussilat-10).

 In this verse word ‘jaala’ has been used, and as mentioned above, this word ‘jaala’ is used for describing a state(kafiat) given to already created thing; it is not used for describing original creation of physical things. Therefore in this verse, word ‘rawasiya’ may mean burdens or mountains (both burdens and mountains are states given to earth). But because these ‘rawasiya’ have been placed on earth from above the earth and because mountains are not placed on earth from above the earth, rather they emerged from within the earth, therefore word ‘rawasiya’ may not mean mountains. The correct meaning of word ‘rawasiya’ in this verse is burdens. Such burdens on earth have been described in many other verses too.

“He has thrown down burdens/’rawasiya’ on earth lest you should be hurled away with it (or/and lest it should shake with you). Therein He has also made rivers and roads so that you will find your way” (al-nahl-15).

In the above verse too, word ‘rawasiya’ may not mean mountains because these ‘rawasiya’ have been thrown down on earth, and obviously mountains are not thrown down on earth. Here again word ‘rawasiya’ means burdens which have been thrown down on earth from above the earth. It is also mentioned in this verse that these burdens help men in maintaining their balance on earth.  This balancing role of these burdens has been described in another verse which states:

“And the earth - We have spread it and threw down burdens/ ‘rawasiya’ therein  and caused to grow therein  everything well-balanced” (al-hijr-19).

This verse states that the burdens thrown down on earth from above the earth cause maintenance of balance in growth of every vegetation on earth.

It may be noted that the author is not emphasizing that word ‘rawasiya’ may only mean burdens; this word may also mean both burdens and mountains in some other verses.

From above quoted all verses, it is evident that Allah has imposed burdens on earth from above the earth. These burdens on earth help us in maintaining our balance on the earth so that we may not be hurled away on earth (as we are hurled away on the Moon surface); these burdens cause every vegetation grow in balance. In other words, these burdens have the characteristics of force of gravity. These burdens are actually force of gravity which has been thrown down on the earth from above the earth. In other words, force of gravity does not lie within the earth due to mass rather it is something thrown down on earth from above. 

Einstein’s theory to explain gravity as curved space phenomenon rejects Newton’s Law of Gravitation mentioned above. Einstein’s theory explains that force of gravity does not lie within mass of a planet, rather it is the result of space curvature caused by a big planet. All planets orbiting around the big planet actually orbit in the space orbits made due to space curvature. Similarly all things are attracted by the earth due to space curvature which leads everything to fall into earth. As this space curvature exists above the earth, the reason of falling of things into earth lies above the earth; it does not lie in the mass  contained in the earth. 

Concept of 'mansokh'/ Cancelled Verses

                    

It is believed by many scholars that cancelled/ ‘mansokh’ verses are also included in Quran. Let us analyze this view in the light of Quran and Sunnah.

In view of scholars believing in inclusion of cancelled verses in Quran, cancelled verses are those which were revealed but later on were replaced by some other verses. But both the verses to be replaced and replacing ones are included in Quran. In other words, Allah’s guidance/commandment contained in the replaced/ cancelled verses is no longer applicable though such replaced verses still are included in Quran.

This view about replaced/ cancelled verses is not tenable in the light of Quran which states:

“And this [Qur'an] is a Book We have revealed [which is] blessed, so follow it and fear Allah that you may receive mercy”(al-anaam-155).

From this verse it is clear that whole Book (i.e. Quran) is to be followed; there is no single verse which is not to be followed; all verses containd in Quran are to be followed. There are many other verses in Quran, which speak about to follow the Quran.

“Ta, Seen. These are the verses of the Qur'an and a clear Book. As guidance and good tidings for the believers”(al-naml-1,2).

“This is the Book about which there is no doubt, a guidance for those conscious of Allah” (al-baqra-2)

“Indeed, We have revealed to you, [ Muhammad (saw)], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate” (al-nisa-105).

“Do you not consider, [ Muhammad (saw)], those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing” (al-imran-23).

From all these above quoted verses, it is clear whole Quran is guidance for the people; the whole Book is to serve as basis to judge between the people. There is no single verse in Quran, which states that any verse included in Quran is no longer applicable. There is no hadith which states that any verse included in Quran is no more applicable.

The view that replaced verses are included in Quran is usually based on the following verse which states:

“We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent”?(al-baqra-106).

This verse is only stating that when Allah cancels any verse or causes it to be forgotten, He brings forth any other verse which is better than or similar to the verse cancelled or forgotten one.  This verse does not state that such cancelled or forgotten verses continued to be  included in Quran. 

It may be noted that Quran is not the only revealed Book; before Quran many Books have been revealed. Al-baqra-106 may mean that the cancelled verses contained in previously revealed Books have been replaced with similar or better verses contained in Quran. Even if it is believed this verse al-baqra-106 is stating about only cancelled verses revealed to our Nabi (saw), this verse does not state that such verses are included in Quran. In other words, even if those verses were revealed to our Nabi (saw) and later on were abrogated, such verses were not made part of Quran, and such verses might have been abrogated before their becoming part of  the Book i.e.  Quran. The Quran which we have received from our Nabi (saw) does not have any such verse which is abrogated/ cancelled.

 Quran states:

“Alif Lam Ra (This is) a Book, whose verses are made decisive/perfected, then are they made plain, from the Wise, All-aware” (Hud-1).

This verse clearly states Quranic verses are decisive; they are perfected. In other words, the constitution/ making of Quranic verses is final and perfect; there is no room to make any further change in the constitution/ making of Quranic verses. Quran further states:

“Praise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings)” (al-kahf-1).

From these two verses, it is inferred Quranic verses have been constituted finally and perfectly; they are flawless.  According to al-baqra-106 (quoted above), a ‘mansokh’/ cancelled verse is replaced with a similar or better verse. But according to al-kahf-1 and Hud-1,  Quranic verses have been made finally, it means there was no further need to bring forth any similar verses. Because Quranic verses are flawless and perfect, there was no further need to replace them with better verses.  

From the foregoing, we may conclude that either no verse revealed to our Nabi (saw) has been abrogated, Or, even if it has been so, no abrogated verse is included in Quran; such verses, if any, might have been abrogated before their becoming a part of the Book i.e. Quran by erasing them from our Nabi's (saw) memory;  a verse may also be abrogated by erasing from memory of our Nabi (saw) as is mentioned in al-baqra-106). The abrogated verses, if any, are not included in Quran which we received from our Nabi (saw).

Propagation and Enforcement of Islam and QAdyaniat

   

Propagation/ ‘tableegh’ of Islam is different from enforcement of Islam. In the process of propagation of Islam, the beliefs of non-Muslims (and Muslims) are changed and they are converted to Islamic beliefs. During this process, use of force is forbidden. Quran says: “There shall be no compulsion in [acceptance of] the religion” (al-baqra-256). During ‘Makki’ period, our Nabi (saw) was propagating Islam; that is why during ‘Makki’ period, Muslims were not allowed to use force.

In the process of enforcement of Islam, Islamic systems are enforced; non-Muslims’ beliefs are not changed. In this process, non-Muslims are allowed to practice their religious beliefs with freedom and also allowed to propagate them. In enforcement of Islam, all social systems in the society are moulded according to injunctions of Islam; under injunctions of Islam, non-Muslims are allowed to practice their religious beliefs, and also  allowed to propagate them but all social systems (political-economic-moral) have to be Islamic ones.  In the process of enforcement of Islam, use of force, if required, is allowed. Rather it is compulsory to use force during enforcement of Islam, if it is required to do so. During ‘Madni’ period, our Nabi (saw) was propagating as well as enforcing Islam that is why force was used in the process of enforcing Islam during this period, wherever and whenever it was required.

Now the question arises why  ‘zarrar mosque’  built by hypocrites was burnt down by our Nabi (saw) during ‘madni’ period. Why force was used which is used only in a matter of enforcement of Islam though we know in the process of enforcement of Islam practice and propagation of un-islamic religious beliefs is allowed?  The answer is very clear. The burning down of 'zarrar mosque' was taken as a matter of enforcement of Islam. Actually, in case of enforcement of Islam,  non-Muslims are allowed to practice and propagate their religious beliefs but no one is allowed to corrupt Islamic systems/beliefs. When non-Muslims practice or propagate their religious beliefs, they do not corrupt Islamic beliefs because non-Muslims  practice and propagate  different beliefs which have nothing to do with Islamic beliefs. But when hypocrites/ ‘munafqeen’ propagate their beliefs, they do so in the name of Islamic injunctions/beliefs; in this way they actually corrupt Islamic injunctions/beliefs by propagating their beliefs. The zarrar mosque was built by hypocrites to propagate un-islamic beliefs in the name of Islam; they would corrupt Islamic beliefs by propagating their beliefs. That is why our Nabi (saw) burnt it down. Our Nabi’s (saw) action was a part  of process of enforcement of Islam.

Similarly ‘qadyanis’ are propagating their beliefs in the name of Islam; in this way they are corrupting Islamic belief- system (plz see my article "Concept of Fitnah and Qadyaniat). It is our duty to curb this evil. 'Qadyani' must not be allowed to propagate their beliefs and state machinery must take serious notice of it. The people must also be vigilant enough to put an effective check on propagation of qadyaniat. Such an action to prevent propagation of ‘qadyaniat’ must be taken as a prelude to enforcement of Islamic system in Pakistan.

Islamic Political System-its main contours (3)

                       

In this part of the article, we would deal with the third point to see what kind of state apparatus may be adopted to generate and implement majority opinion and at the same time to restrain it to the specified limits.

In part  (1) and part (2) of this article we have seen that decision-making in Islamic state has to be made on the basis of majority opinion but majority opinion must not run counter to what has been enshrined in Quran and Sunnah. In other words, majority opinion can choose out of the options which are in accordance with Quran and Sunnah but majority opinion is not allowed to hold right which has been held wrong by Quran and Sunnah; neither can majority opinion hold wrong which has been held right by Quran and Sunnah.

Based on foregoing discussion, we can suggest a state apparatus having following features to execute Islamic Political System in Pakistan.

i.             Decision-making in Islamic state has to be done on the basis of majority opinion. In other words, there is no room for selective electoral. The whole body of Muslims have the sanctity to participate in the process of decision-making directly or through their representatives. But that sanctity to majority opinion is given only if such majority opinion is in accordance to Quran and Sunnah. That sanctity does not mean all Muslims have equal levels of virtues. Surely all Muslims are not equal in respect of faith, piety, knowledge, experience, skill and vision. We have seen many Muslims remain wavered and keep nurturing doubts regarding many Islamic injunctions even after accepting Islam (plz see my articles “Individual’s Social Development” and “concept of Muslim”). But all these deficiencies and inequalities in terms of virtues, knowledge etc. found in body of Muslims have to be undone by providing  an appropriate political apparatus/ mechanism. 
         Quran says: "  And of the people is he who disputes about Allah (his words) without knowledge or guidance or an enlightening book [from Him]" (al-hajj-8). From this verse, it is inferred that in order to declare any thing from Allah ( to declare Allah's intention), the declaring person must be having knowledge; he must be rightly guided; and his opinion must be based on Quran and Sunnah. 
        Our nabi (saw) states " in a situation where you confront a matter of which no solution you find in Quran and Sunnah, refer such matter to pious and Allah's obedients among you, and it must be decided through consultation, and you must not decide it on the basis of a single person's opinion". 

It means if majority people reach at wrong decision, the people should not follow that wrong decision; rather it is the duty of most pious and learned people to correct such wrong decision. From the words 'it must be decided through consultation'', it may be inferred that  the decision made by the learned and pious people may be or may not be rejected by the majority people (majority may reject learned and pious people's decision/solution only if more than one Islamic solutions are available); but the majority cannot adopt what has been declared wrong by the learned and pious people.  

       From the above quoted authorities, we may infer that  in order to make up inequalities among Body of Muslims in terms of piety and knowledge, an institution (shura) may be raised consisting of most pious and scholar  persons, and such institution may have power/ authority to restrain and guide people to choose one of the right things only.

Similarly the same institution (shura) may have experts/professionals to make up people’s deficiency in experience/skill to restrain and guide people to choose from among the right things only. 

ii.           Decision-making on the basis of majority opinion may be institutionalized mainly in the form of existing Parliament and Provincial Assemblies in Pakistan. But in order to make parliament and assemblies more reflective of people’s majority opinion, proportional representation system may be adopted.

iii.          Internal election may be made mandatory to register/ renew registration of political parties.

iv.          In addition to existing parliament and assemblies, ‘shura’ may be established. ‘Shura’ would consist of shariah experts, legal experts, and professionals of high integrity. Every political party, based on secured percentage of votes in general election, would nominate calculated number of shariah experts, legal experts, and professionals as members of ‘shura’. Due representation of every religious grouping/fiqh, based on number of followers of the grouping/fiqh, must be ensured. 60% members of 'shura' should be shariah experts. Qualification for shariah experts, legal experts, and professionals to be member of ‘shura’ may be based on internationally recognized scholarly  work produced by them.

v.           ‘Shura’ should be capable and authorized to restraint and guide parliament/assemblies to make legislation/decisions according to Quran/Sunnah only. Therefore ‘shura’ should have power to undo un-Islamic legislation/ decisions made by the parliament/assemblies. Supreme Court judges should be ex-officio members of ‘shura’. Shura would act as highest judicial forum in Pakistan.

vi.          All judges in Higher Courts including Supreme Court should be appointed by ‘shura’.

vii.        Shura’s endorsement would be pre-requisite for election/nomination of every candidate competing for membership of parliament/assemblies so that only persons of high integrity may be got elected. In order to perform this function judiciously, shura would need services of Intelligence agencies as well. Therefore all chiefs of armed forces and heads of all intelligence agencies should be appointed by  shura and should be ex-officio members of shura. Similarly head of Accountability institutions and Auditor General Pakistan should be appointed by shura and should be ex-officio member of 'shura'.

viii.      Media should also be supervised by ‘shura’.
ix.    All agreements signed by the government should be ratified by 'shura'. 

This above described Model of Government has some features of Iranian Model, but it is essentially different from Iranian Model in many aspects (continued).

                         

Islamic Political System-its main contours (2)

                   

In part (1) of this article we have seen that decision-making in an Islamic system has to be on the basis of majority will of Muslims.

Now we move on to SECOND point: why people’s will of people in an Islamic state has to operate within limits enshrined in Quran and Sunnah.

Islamic state has been assigned with certain duties; people of Islamic state are not allowed to do away with those duties. An Islamic state’s People are under obligation to perform those duties whether they like it or not; people in Islamic state are not allowed to deviate from such duties even through majority opinion. In other words, majority opinion is to be respected and implemented only if it does not run counter to duties of Islamic state.

Because Islamic state has certain duties to perform, people’s opinion in Islamic state has to be in consonance with those duties. Islam, as a code of life, deals with individual as well as collective affairs of people. That is why Islamic state has to perform duties relating to all fields of human activities including political, economical, social, moral and psychological.  These duties of Islamic state may be inferred from various texts from Quran and Sunnah. A few such texts are mentioned in succeeding lines.

Quran says:

“[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters” al-hajj-41).

From this verse, it is clear that one of the basic duties of an Islamic state is to establish such society which is based on enjoining the right and forbidding from the wrong so that a society based on principles of equity and justice may be established. In other words- social, legal, economic, educational, political systems- in short all systems in Islamic state have to be based on principles of equity and justice. For this purpose the state is advised to constitute a special group of people; in modern age such a group of people may be called institutions. “And let there be [arising] from you a group inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful” (al-imran-104).

Similarly Islamic state has obligation to establish a welfare state. This function is to be performed through zakat, ‘sadaqat’ and other financial and administrative means. ‘Zakat’ is taking away wealth from the rich and giving away to the poor. “[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong…” (al-hajj-41). ‘Riba’/ usury is banned in Islamic state so that wealth may not be accumulated in few hands, and the needy people may not be economically exploited by the rich people. “Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest…” (al-baqra-275).

On the one hand, Islamic state is under obligation to dispense with its assigned duties as enshrined in Quran and sunnah by establishing Islamic systems, on the other hand, Islamic state is under obligation to export these social, political, and economic principles to other parts of the world so that  Islamic systems may dominate and be enforced over other systems/religions. "He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a Witness".    In addition to peaceful means, the approach to get Islam enforcing over other systems/din is, if required, 'Jihad bil saif', as has been mentioned in Surah al-taubah-29 which states that " Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled". A ruling Muslim nation is under obligation to get Islamic system dominating and enforced over all other systems (for details plz see my article  “Qattal and its imperatives”).

If Muslims or Islamic state fulfill their duties as enshrined in Quran and Sunnah, Allah promises to grant them authority upon earth. “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them….” (al-nur-56).

If there is difference of opinion between the state and the people as to implementation/ performance of duties assigned to them, the matter will be referred to Allah and His Messenger (Quran and Sunnah).

“O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result” (al-nisa-59).

In this above quoted verse, basic principle of conduct of Islamic state and Muslims has been given. Whether the difference of opinion is between the Islamic state and the Muslims or it is among the Muslims, the dispute will be resolved according to Quran and Sunnah.  It may be noted in such cases matter will not be resolved according to majority opinion; rather it will be resolved according to Quran and Sunnah (through shariah experts) which are supreme law in Islam. It is just like as no legislation can be made in contravention to the constitution in western democracies, even on the basis of majority opinion; similarly no decision-making can be made in contravention to Quran and Sunnah, even on the basis of majority opinion. Like decision-making is made on the basis of majority opinion in democratic states, but such majority opinion has to be in consonance with the constitution, similarly decision-making is to be made on the basis of majority opinion in Islamic state, but such majority opinion has to be in accordance with Quran and Sunnah.

Our Nabi (saw) states: “ you will find your rulers doing both righteous deeds and wrong deeds. One who will show annoyance over wrong deeds or disapprove such wrong deeds, he will be absolved of the responsibility of such wrong deeds. But one who will be pleased with such wrong deeds and follow them, he will not be absolved of responsibility of such wrong deeds”. The criteria to label something as right or wrong is Quran and Sunnah. It is the job of shariah experts to interpret provisions of Quran and Sunnah. The majority opinion can choose out of more than one righteous decisions, but majority opinion cannot hold right what has been held wrong by Quran and Sunnah; nor can majority opinion hold wrong what has been held right by Quran and Sunnah.  If majority people reach at a decision which is not based on Quran and Sunnah, the people should not follow that wrong decision; rather it is the duty of most pious and learned people to correct such wrong decision (continued).

Islamic Political System-its main contours (1)

    

              Democracy means power/rule of people. We can generate a long debate whether or not people factually exercise power to rule in a democratic system and, if they exercise such power, to what extent they exercise such power and to what extent they are free to exercise such power- whether they exercise such power with their free-will or their free-will is maneuvered by capitalist class to obtain desired results- and how minority will of capitalist class becomes majority will of common people. Without going into this debate, we can safely say that ‘principle of majority’ is the linchpin of western democratic system. In this article, we would see ‘principle of majority’ is also linchpin of Islamic political system, but the major difference between western democratic system and Islamic political system is that  western democratic system moulds majority will according to minority will of capitalist class but Islamic political system moulds majority will of common people according to Allah’s Will i.e. Quran and Sunnah. In other words, decision-making in Islamic political system is made on the basis of majority will of people but people are constrained to express their will keeping within limits delineated by Quran and Sunnah. 

In the succeeding lines, we will see why decision-making in an Islamic state has to be made on the basis of majority will of the people. Secondly we will see why people's will in an Islamic state has to be operated within certain boundaries fixed by Quran and Sunnah. Thirdly we will see how majority people’s will (keeping within specified boundaries) can be made basis of decision-making through state apparatus.  

First, we dwell on why majority people’s will has to be made basis of decision-making in an Islamic state. There are many texts from Quran and Sunnah in favor this opinion.

 Quran says:

  “Verily We: It is We Who have sent down the Dhikr (i.e. the Quran and Sunnah) and surely, We will guard it [from corruption]” (al-hijr-9).

From afore-mentioned verse, it is clear that Quran is a protected book, and Allah is protecting it from being corrupted. But the question is how Allah is ensuring protection of Quran; what ways and means Allah adopts  to achieve protection of Quran.

Suppose any person changes any verse of Quran and whole Muslim ‘Ummah’ or a part of Muslim ‘Ummah’ accepts such change, it would mean, for all practical purposes, that change has occurred in Quran. This is how change in previously revealed books has occurred; each of previous ‘ummahs’ (Christians or Jews) followed corrupted form of their respective revealed book; that is why Allah has labeled previously revealed books as corrupted books. But al-hijr-9 declares that Allah Himself is protecting 'dhikr' from being corrupted; it means whenever a change is made in Quran, such change is straightaway rejected by the whole Muslim Ummah. This fact is proved historically that the Quran presently in hands of Muslims is the same Quran which has been revealed on our Nabi (saww). It means Allah is protecting Quran through Muslim Ummah; in other words, if Quran is being protected by Allah through Muslim Ummah's opinion, Islamic state can also make decision-making on the basis of majority Muslims’ opinion; if Muslim Ummah's opinion guarantees correctness of Quranic words, Muslims’ majority opinion may also guarantee correctness of decisions made on the basis of Quran and sunnah. In other words, a correct decision may be reached at on the basis of majority Muslims' opinion provided such decision is based on Quran and Sunnah.   

There are many sayings of our Nabi (saw) which also endorse this opinion. A few such sayings are quoted below:

“ whatever the Muslims hold to be good is good before Allah”;

“ My followers will never agree upon what is wrong”;

“ It is incumbent upon you to follow the most numerous body”;

“The protecting hand of Allah is over the entire body and no account will be taken of those who separate themselves”.

From all these sayings of our Nabi (saw), it is clear that decision-making in an Islamic state has to be on the basis of Muslims’ majority opinion. It does not mean the majority people should reach at a decision which is not based on Quran and Sunnah; the correctness of such decision will not be guaranteed. The correctness of only such decision is guaranteed which is based on Quran and Sunnah.

 Similarly Allah advises our Nabi (saw) to consult Muslims in matters. “So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]” (al-imran-159).

Allah has mentioned identity of Muslims as “And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves…”  (al-shura-38).

From these above mentioned two Quranic verses, it is evident that decision-making among the Muslims has to be made on the basis of consultation. But what is important is that the decision reached at through consultation must be based on Quran and Sunnah

 From the foregoing discussion, it is evident that decision-making in an Islamic state has to be on the basis of majority will of the people but  such decision making has to be based on Quran and Sunnah.(continued)

        

Concept of Muslim

                         

Allah says:

“Indeed, the ‘Deen’ in the sight of Allah is Islam….” (al-Imran-19).

“And whoever desires other than Islam as ‘Deen’- never will it be accepted from him, and he, in the Hereafter, will be among the losers” (al-Imran-85).

These verses make it clear that no religion/ ‘deen’ other than Islam is acceptable to Allah. When a person accepts Islam, he is called a Muslim. After accepting Islam, every Muslim is assigned a grade on the basis of his/her apparent and hidden deeds. The first major grade granted on the basis of hidden deeds is ‘mumin’; the second major grade is ‘mutahar’; the third major grade is ‘muhsin’; the fourth major grade is ‘ mutawakkil’.  Similarly the first major grade granted on the basis of apparent deeds is ‘aabid’; the second major grade is ‘zahid’; the third is ‘aalim’; the fourth major grade is ‘zakir’. The fifth is ‘munfiq’; the sixth is ‘muttaqi’.  Between these major grades, there are many other lesser grades too; such grades have been mentioned in sura al-ahzab-35 which states:

“Indeed, the Muslim men and Muslim women, the believing (mumin) men and women, the obedient (qaneh)men and women, the truthful (sadiq)men and women [it may be noted that ‘sadiq’ and ‘siddique’ are two different grades; sadiq means truthful whereas siddique proves revealed knowledge intellectually], the patient (sabir) men and  women, the humble (khasheh) men and women, the charitable (mutasaddiq)men and women [mutasaddiq is different from munfiq; mutasaddiq is he who gives alms whereas munfiq is higher grade  Muslim who spends his wealth in addition to giving alms], the fasting (saem)men and women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward”.

It may be appreciated that some grades pertain to hidden deeds and the some others pertain to apparent deeds. On the basis of these grades, overall levels of spiritual elevations are determined. The first major level of spiritual elevation is ‘saleh’; second major is ‘shaheed’; third is ‘siddique’; fourth is ‘Nabi’; the fifth is ‘rasool’. (plz see my article “Patterns of Spiritual Elevations). The term Muslim applies to all these grades. It means ‘Muslim’ is a general term applied to all grades believers. But it may be noted our Nabi (saw) states that “only ‘mumineen’ will go to paradise; it means a Muslim has to be holder of grade  called ‘mumin’ which is the first major grade granted on the basis of hidden deeds. Quran has defined ‘mumin’ as “The believers (mumineen) are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah” (al-hujurat-15). Such Muslims are 'mumineen' which do not doubt Islamic guidance. The Muslims who have doubts about Islamic guidance/injunctions and do not remove such doubts until death, such Muslims die as ‘kafreen’. “But those in whose minds/ ‘quloobs’ is a disease,-it will add doubt to their doubt, and they will die in a state of Unbelief (al-taubah-125). (plz also see my article “ Individual’s Social Development”).

We should not be overestimating ourselves; we should seriously and deeply analyze ourselves to rate ourselves, to know where we stand in terms of belief and non-belief in Islamic guidance. We should not act like Jews who consider themselves the best creature on the face of earth and most beloved of Allah despite their miserably poor belief in Allah’s guidance.

Individual's Social Development

                 

Individual’s social development (both moral and intellectual) aims at making him/her a beneficial member of a society. In order to be a beneficial member of a society, individual has to be law abiding and intellectually believing in social/moral values adopted by the society. In this article, we would look into root of hurdles in the way of social development of a Muslim to become a beneficial member of an Islamic society; and what remedy is suggested in the light of Quran.

From the outset, it may be noted that major sources of social/moral values to be believed in and practiced by a beneficial Muslim member of Islamic society are Quran and Sunnah. In other words, a Muslim may become a beneficial member of Islamic society by practicing and believing intellectually in social/moral values as enshrined in Quran and Sunnah.

Quran divides broadly into two groups the people who do not believe in Quranic guidance.  The first group consists of non-believers and  are generally called ‘ kafreen’; hypocrites/munafqeen are included in this group. The second group consists of those Muslims which are wavered in their belief in Quranic guidance; such Muslims in Quran are called  as having disease/ ‘marz’ in their 'quloob'. It may please be noted that the people having disease/ ‘marz’ in their 'quloob' are not hypocrites/ ‘munafqeen’. Hypocrites are those who never embrace Islam; who falsely claim that they have accepted Islam. But the people described in Quran as having disease/ ‘marz’ in their 'quloob' are those who believe in Islam but become skeptical and start doubting Islamic injunctions after accepting Islam. In other words, people having diseased 'qalb' are Muslims; but if such Muslims advance in their disease and do not  repent untill their death, they die a death of 'kafreen' (al-taubah-125). 

Now we dwell on the point that hypocrites/‘munafqeen’ are different from people having diseased 'qalb', and what is hurdle in social development of such Muslims to become beneficial members of an Islamic society. Quran says:

“when the hypocrites and those in whose 'quloob' was disease said, "Their religion has deluded those [Muslims]…." (al-anfal-49). In this verse hypocrites and people having diseased minds/'quloob' have been mentioned side by side; it implies that hypocrites and diseased minded/'qalb' people are two different terminologies used in Quran. At many other places too, the diseased minded/ 'qalb' people seem to be Muslims and not ‘munafqeen’. The instances are al-maidah-52; al-hajj-52; al-noor-50; al-ahzaab-12 etc.

Now we dwell on the point that people having disease in their 'qaloob'/minds are the Muslims who grow skeptic about Islamic injunctions after believing in Islam. Quran says:

“And of the people are some who say, "We believe in Allah and the Last Day," but they are not (really) ‘mumineen”. “In their 'quloob' is disease, so Allah has increased their disease; and for them is a painful punishment because they used to lie” (al-baqra-8,10).

 Above quoted verses state about the people with diseased mind/qalb that they are not ‘mumineen’, but they are Muslims.  Quran defines ‘mumineen’ as below:

The believers (mumineen) are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah (al-hujurat-15).

From this verse it is clear that ‘mumineen’ are those who do not fall a prey of skepticism/ doubt about Islamic injunctions. Now it is evident  the people with diseased qalb/mind are not ‘mumineen’ because ‘mumineen’ are those which do not doubt in Islamic injunctions after believing in Islam; it implies that diseased minded people are those which doubt in Islamic injunctions after believing in Islam. That is why Quran says:  “those who have faith, enter in Islam fully” (Baqra-208). It means some/many Muslims do not follow Islamic injunctions fully. The major reason of non-following of Islamic injunctions by Muslims is that they turn out to be skeptic and doubtful about validity and utility of Islamic injunctions/social/moral values; it is not necessary that they become skeptic about all Islamic injunctions; they may be skeptic about some injunctions. In other words, the root of hurdles in the way of many Muslims to become beneficial members of a Muslim society is that they grow skeptic about Islamic injunctions/ social/moral values after believing in Islam, and as a result they cannot practice such Islamic values and resultantly the process of their social development is retarded.

The remedy of this problem lies in providing Muslims with such a environment in which they could resolve all paradoxes which become hurdles in their way to believe in Islam intellectually. For this purpose,  Quranic studies must be given prime importance in all educational institutions where students may study other subjects of their choice but Quranic studies must be compulsory at all levels of education. Quranic studies teachers must be highly qualified not only in Quran studies but also in other subjects of their choice. They should be able to resolve all paradoxes a student may confront with while studying Quran. As the process of individual’s social development starts entering its logical phase since adulthood period, it would be more appropriate that Quranic studies are started to be imparted since adulthood age.  In this way a student after completing fourteen or sixteen years education, would be enough imbued with Islamic social and moral values because he would be able to believe intellectually in such social and moral values and resultantly much more enabled to practice such values to become a beneficial member of an Islamic society.

Ibn-e-Arbi and Quran

                                    

The concept of man’s union with Allah is older than Islam. This concept is found in various shades of Pantheism in vogue in pre-Christian era in the forms of Hinduism, Taoism, Monoism, Dualism, Stoicism, Epicureanism, and Neo-Platonism. All these philosophies opine that all things are one; God (if exists) is everything and everything is God. God exists in pluralism. In other words, individual and God have shared/unified existence. Ibne-e-Arbi carried forward this philosophy of pantheism by introducing theistic aspect of this philosophy in the form of “wahdatul wajood”. 

According to Ibne Arbi’s theory, existence is only one i.e. the Creator who is present everywhere in this universe, and there is no room for any other existence in this universe. Therefore he concludes this universe exists within the Creator’s existence. The Creator is infinite/ undetermined but universe is finite/ determined. Where the Creator’s existence becomes finite/ determined, it no longer remains the Creator’s infinite/undetermined existence, rather it becomes creation. In other words, in one way this universe is the Creator’s existence; but, in other way, this universe is created one. Briefly speaking,  universe is part of the Creator’s Existence because it is lesser degree of the Creator’s Existence so it is not the Creator itself.

This pluralist view of God is forcefully rejected by Quran.

"Has he made (all) gods into one Allah? Truly this is a wonderful thing. And the leadership among them went away (impatiently), (saying), "Walk ye away, and remain constant to your god…….(sad-5,6).

This verse-5 sarcastically rejects the idea (nurtured by non-believers’ leadership) that all gods exist into one Allah; in other words this verse rejects the idea that everything is part of Allah and Allah is everything. It may be noted that addressee of this verse is not our Nabi (saw) as is usually interpreted. Rather addressee of this verse is leadership of non-believers, and this fact becomes clear from the next verse-6.

In verse 6, addressee (i.e. non-believers leadership) is specified whereas in verse 5, addressee is not specified but both verses have been connected by conjunction ‘wa’. It implies that both verses have the same addressee.  Both in verse 6 and verse 5, 3^rd person masculine singular perfect verbs have been used; in verse 6 3^rd person masculine singular perfect verb (intalaqa) has been used for non-believers leadership. It implies the addressee of verse 5 is also non-believers' leadership.

Moreover if we believe that addressee of verse 5 is our Nabi (saw), the verse’s literal meaning would be that our Nabi (saw) believed (mazaAllah) many gods into one Allah; this description is not factual, nor could non-believers assign such a belief to our Nabi (saw), which was not factual. 

From the foregoing it is evident that addressee of this verse 5 is leadership of non-believers. This verse negates non-believers’ intellectual leadership’s idea that everything is Allah and Allah is everything; that Allah and His creations have shared existence. This verse rejects Ibn-e- Arbi’s “Theory of wahdatul wajood”.

Similarly Quran says:

“Say, "He is Allah , [who is] One, "Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He neither begets nor is born, And none is like Him” (sura Ikhlas).

These verses also reject the idea that universe/human being is part of Allah’s Existence with a lesser degree. Allah’s Existence is Allah and He is One in whatsoever form He exists (He never exists in lesser degree). He is ‘alsamad’/ Absolute, in whatsoever form He exists (He never exists in lesser degree). Everything is destroyable except Allah, in whatsoever form He exists (He never exists in lesser form). Allah is Pure/ ‘Subhan’ in whatsoever form He exists and nothing else is ‘Subhan’. Every bit of Allah’s Existence is Allah, in whatsoever form He exists.

The philosophy of ‘wahdatul wajood’ has been adopted by many sufis. It is this philosophy which makes some “sufis” believe that human body is a hurdle in the way of man’s union with Allah; when individual’s body /all attributes of human body are destroyed, individual becomes able to unite with Allah. This idea is not justifiable in the light of Quran.

According to Quran, it does happen that sometimes Allah takes over an individual’s person, and in that condition the individual’s acts are assigned to Allah; but  in such cases too Allah’s Entity and that individual’s entity remain two separate entities. Quran says:

“So you (Muslims) did not slay them (the enemy), but it was Allah Who slew them, and you [Muhammad (saw)]did not smite when you smote (the enemy), but it was Allah Who smote…” (al-anfal-17).

In this verse Allah is describing His taking over the persons of the Muslims and Muhammad (saw) and assigning their acts to His own self. But it may be noted that even in that condition Allah is reaffirming existence of two separate entities by stating that “you smote but it was Allah who smote”. In other words, the person of Muhammad (saw) did not unite with Allah even when union of acts had occurred; if person of Muhammad (saw) cannot unite with Allah, we cannot think of any other person uniting with Allah.

From the above discussion, we may conclude that Ibn-e-Arbi’s Theory of wahdatul wajood  which is theistic aspect of Pantheism  does not have roots in Quran; rather this theory is contradictory to Quran.