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.

Secret of Rise and Fall of Muslim 'Millat'

  In this universe, two types of things exist. First are those which are in consonance with divinely recommended laws; secondly are those which are repugnant to divinely recommended laws. Natural laws are two types i.e. physical laws and social laws. Nothing repugnant to physical laws can exist; but mankind is permitted to create and adopt social values/practices repugnant to divinely recommended social laws. It is commonly believed that natural laws are only physical laws e.g. mechanical, chemical, biological and psychological laws. These laws are termed as natural laws because human intervention is not involved in developing these laws. As against natural laws, social laws (socio-politico-economic laws) are described as man-made laws. But actually, in view of Quran, these social laws are also natural/revealed laws. (for details plz see my article “Social Laws –existence in pairs).

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. 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.  As everything in nature exists in pair, social laws also exist in pairs like physical natural laws (for details plz see my article "social laws-existence in pairs). 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.
Because non-Muslims only partially adopt (due to their disbelief in revealed knowledge)  positive social systems, their period of rise is/will be  always lesser (half of  Muslims' period of rise) than that experienced by the Muslims. Adducing from one of the sayings of our Nabi (saw) we find that whenever Muslims' rise  comes, it will always continue for one thousand years; whenever Muslims' downfall comes, it will continue for 500 years. This periodic rise and fall of Muslims will continue till the end of this world. Muslims' rise means Muslims start abridging/reducing the gap between the accumulative power of Muslim nations and that of the non-Muslim nations; this Muslims' rise ultimately leads the Muslims to dominate the non-Muslims. This Muslims' rise continues for 1000 years; after  Muslims' domination is achieved, the power gap starts increasing in favor of the Muslims for the rest of rising years.    After that Muslims' downfall begins, (which is actually non-Muslims' rise) which means non-Muslims start abridging/reducing the power gap between the non-Muslims and the Muslims. Non-Muslims' rise ultimately lead the non-Muslims to dominate the Muslims. This non-Muslims' rise continues for 500 years; after non-Muslims' domination is achieved, the power gap starts increasing in favor of the non-Muslims for the rest of the rising years. After that non-Muslims' downfall begins, which is actually rise of the Muslims for another 1000 years. It may be appreciated that during past 1500 years of rise and fall (570 AD-till date), Muslims remained dominant over non-Muslims for 1200 years (600+ AD - 1700+ AD), and non-Muslims are dominant over Muslims since last 300 years. It means 500 years of non-Muslims' rise does not necessarily mean 500 years domination over the Muslims.
Taking the birth of our Nabi (saw) [i.e. 570 AD] as the starting point of the previous rise of Muslims, and calculating 1500 years since then according to Lunar Calendar, Muslims' second rise is going to start soon (i.e. in 2025 AD)  after a downfall of 500 years. We need establishment of positive social systems in order to achieve this second rise which will continue for 1000 years insha Allah. Presently Muslims are experiencing downfall and are under domination of non-Muslims; it means power gap between the Muslims and the non-Muslims is increasing in favor of non-Muslims; non-Muslims are increasing their power with greater pace than the Muslims' pace. This power gap will continue increasing till 2025 when this power gap will start getting reduced; that point i.e. 2025 will be starting point of Muslims' rise.(InshaAllah).
One of the implications of foregoing is if any presently rising (or non-rising) non-Muslim nation wants to continue its rise for next one thousand years, they may achieve their such objective by embracing Islam and by becoming a part of Muslim 'Millat'.


NOTE:- Rise of Mongols cannot be termed as decline of Muslim Ummah.  After the death of Changez Khan in 1227, Mongols started embracing Islam within thirty years; by 1257 Central Asian Mongols empire (blue horde) had embraced Islam. During their un-Islamic period, Mongols were never able to dominate whole Muslim Ummah; they could subjugate only central asia, Iran and Iraq, and remaining Islamic world (India under 'Malook' Dynasty; Egypt under 'Mamlook' Dynasty; North Africa under 'Mohadeen' and Mirinid Dynasty; Spain under Moors) remained out of domination of Mongols. In fact Mamlook Dynasty of Egypt inflicted a series of defeats on non-believing Mongols. Islamic world dominated non-believing Mongols untill all non-believing Mongols embraced Islam by the end of 13th century.

Differentiation between Right and Wrong

             

Islam gives many criterions to differentiate between right and wrong. The basic criterions to differentiate between right and wrong are the Quran and Sunnah.  After these criterions come ‘Ijma’ and various forms of ‘Ijtehad’.  But the problem is that a common Muslim mindset is marred with many intellectual and knowledge limitations along with so many prejudices, biases, likings and dislikings developed through years of typical education and social upbringing.  All these limitations become hurdle in a common Muslim’s way to differentiate between right and wrong on the basis of above mentioned criteria. The ideal solution to the problem lies in establishment of such an environment in which such limitations may be minimized; but it is a long term solution. As a short term solution, Allah has graciously blessed Muslims with such simple tools which can be used by even the most naïve and common Muslims to differentiate between right and wrong; one such tool is to see whether Muslim ‘Millat’ would be benefited or damaged. Right would be a thing which would benefit Muslim ‘Millat’; wrong would be a thing which would damage Muslim ‘Millat’. But it may be noted this tool to differentiate between right and wrong must not be contradictory to fundamental criteria i.e. Quran and Sunnah (though this tool may not be apparently based on Quran and Sunnah).  It may be appreciated it would be easier to reach at a decision as to right or wrong through this tool than without this tool.  

The whole body of revelation has come down for mankind’s betterment in this world and in the life hereafter. It implies nothing harmful to Muslim ‘Millat’- who embrace revelation- can be right; and nothing beneficial to Muslim Millat- who embrace revelation- can be wrong. But every right and wrong has more than one dimensions; out of these right and wrong dimensions only such dimensions are to be adopted which are not contradictory to basic criteria i.e. Quran and Sunnah (though such dimension may not be apparently based on the Quran and Sunnah).

  We may infer from the foregoing that all  such activities which benefit Muslim 'Millat'-who embrace faith- and which are not contradictory to Quran and Sunnah (though are not apparently based on Quran and Sunnah) are right/'haque'. Similarly all such activities which damage Muslim Millat-who embrace faith- and which make Millat weaker as compared to non-Muslims, and which are not based on Quran and Sunnah (though such activities may apparently not contradictory to Quran and sunnah) are wrong/ ‘batil'.

'Haque'/ Right and 'Batil'/ Wrong

                       

            Natural laws are two types i.e. physical laws and social laws. Nothing repugnant to physical laws can exist; but mankind is permitted to create and adopt social values/practices repugnant to revealed/ recommended social laws. It is commonly believed that natural laws are only physical laws e.g. mechanical, chemical, biological  laws. These laws are termed as natural laws because human intervention is not involved in developing these laws. As against natural laws, social laws (socio-politico-economic laws) are described as man-made laws. But actually, in view of Quran, these social laws are also natural laws. (for details plz see my article “Social Laws –existence in pairs).

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/recommended in revealed knowledge, Allah generates positive social consequences; otherwise negative social consequences are unleashed by Allah. 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, 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.

The term ‘Al-haque’ is used in Quran for Allah’s deeds and Allah’s person; as such all natural laws-physical and social- which are Allah’s deeds may be called ‘al-haque’. Similarly, as compared to ‘al-haque’,  term ‘haque’ is used with reference to human deeds (in addition to other meanings of this word) [for details plz see my article ‘al-haque and Mansoor Hallaj’].  ‘Haque’ are actually such human deeds which are in consonance with natural laws. The term ‘Batil’/wrong is used for such human deeds which are repugnant to natural laws. In other words, all human ideas, practices, values and systems- social, political, economic, and moral ones- are ‘batil’/ wrong, if they are repugnant to natural /recommended social laws as enshrined in the revealed knowledge. Similarly all such human deeds are ‘haque’, if they are in consonance with natural/recommended  social laws as enshrined in the revealed knowledge.

As mentioned above, nothing in this universe can exist as repugnant to physical natural laws. But social laws may be or may not be in consonance with recommended revealed social laws. If existed as consonant with revealed/ recommended social laws, such social laws exist as positive social laws; otherwise exist as negative social laws. Both in their positive and negative forms, social laws are natural laws because they are operated by Allah. But negative social laws, which are ‘batil’ /wrong in their nature are not recommended by Allah. Because all social laws (positive and negative ones) are operated by Allah, no ‘batil’ social law is given permanence in this world; no ‘batil’ human idea, practice, value, and system (social, economic, political and moral) is given permanence in this world. Mankind with its best efforts cannot give permanence to any ‘batil’ /wrong human idea, practice, value, and systems; every ‘batil’ human idea, practice, value, and system is bound to be eliminated. As compared to ‘batil’, ‘haque’/ right human ideas, practices, values and systems are NOT bound to be eliminated; they may be given permanence, depending upon concerned human community's actions/inactions.

This is what has been mentioned in Quran. “And say, " ‘al-haque’ has come, and ‘batil’ has departed. Indeed is ‘batil’, [by nature], ever bound to depart” (al-isra-81). “Say, "Indeed, my Lord projects ‘al-haque’. Knower of the unseen” (saba-48). The ‘al-haque’-if relating to social laws- is projected through ‘haque’/ human righteous deeds.

Military Operation in N. Waziristan and its Implications

Military operation in N. Waziristan would be fatal to our military's power and influence in the country. Army may not achieve its short term objectives in N. Waziristan without generating long term public animosity against Army in Pakistan generally and in N. Waziristan particularly. Later on, Army would have nothing to offer to tribal Pakistanis to offset this animosity which would be a continuous cause to erode Army's power and influence in Pakistan.

Government’s view is that North Waziristan is providing shelter to Taliban and Al-qaeda’s remnants which need to be flushed out of this area so that anti-state activities by these militants in Pakistan may be controlled.  This stated objective of military operation in N. Waziristan is not only shrouded with grave confusion but also smacks of fighting against reflection without removing the real cause of the problem.

The first thing to ascertain is whether Pak army would be able to evict militants from N. Waziristan forever. What strategy would be adopted, if militants, during or before military operation, shift to Afghanistan or other parts of Pakistan to come back again in N. Waziristan after the operation is over? Is Pakistan ready to deploy military permanently in N. Waziristan and bear financial burden permanently in this respect? Pakistan is already not considered very conducive place to invest in, what if militants shift to settled areas during military operation? Is Pakistan ready to face fallout of this military operation in economic and social terms? Is this military operation and its implications fit in the Pakistan’s post USA withdrawal regional strategy? Has Pakistan decided to align with anti-taliban forces in Afghanistan? Could such an alliance with anti-taliban forces serve Pakistan’s foreign policy interests in a better or worse manner in post USA’s withdrawal period? Has Pakistan worked out strategy (if it is possible) to contain negative implications of this military operation to the time of USA’s withdrawal from the region?

All these are the questions which need to be answered along with workable strategy before going to military operation in N. Waziristan.

Most important of all, it needs to be clarified by Pakistan whether military operation in N. Waziristan is the only solution to the problem or other options are also available to achieve the stated objective of this military operation. This question, in fact, relates to the real causes of growth of militarism/extremism in Pakistan. This surge of militarism in Pakistan has its roots in peoples’ dissatisfaction with the government’s policies and state systems/institutions which do not deliver to the satisfaction of peoples’ aspirations. These aspirations are not only religious but also social and economic ones. Our existing state systems/institutions do not have capability to come up to peoples’ expectations, even if such institutions are reformed in the best manner keeping within the parameters of existing state systems/institutions. What is required is not to reform existing state institutions but to erect these institutions on entirely different foundations. We have seen failure of Judiciary in recent years to provide justice to the people, though this judicial system has been reformed in the best possible manner. Similarly our political, economic and administrative institutions cannot perform according to peoples’ aspirations, even if they are reformed in the best manner. These institutions may perform well in non-islamic societies where peoples’ aspirations may not be conflicting to such institutions’ performance. But in Islamic societies like Pakistan, state institutions have to be in line with Islamic aspirations of the people. Turkey did its best to achieve socio-economic and political development through secular values and institutions but in vain. Now they are starting to value Islamic aspirations of people, and as a result their social, political, economic and educational institutions are performing better than before though still Turkey has a long way to go to establish Islamic institutions.

In short, we need in Pakistan to establish Islamic political, economic, social and legal systems, if we want to suppress militarism/extremism in Pakistan. Only Islamic institutions can perform to the satisfaction of peoples’ aspirations; when peoples’ aspirations would be satisfied, there would be no encouragement to go for militarism.

But, of course, establishment of Islamic institutions is a long term solution to the problem. The short term solution lies in negotiations with the militants. One of the causes of suicidal attacks in Pakistan are drone attacks which are launched against militants with complicity of Pakistan’s authorities. Pakistan’s authorities should stand with militants to stop these drone attacks; such a good-will gesture on the part of Pakistan’s authorities may pave way to successful negotiations with militants to end suicidal attacks in Pakistan. If suicidal attacks are discontinued, Pakistan should not bother about USA’s demand to launch military operation in N. Waziristan. In order to abridge trust deficit between militants and Pakistan’s government, Pakistan may announce discontinuation of NATO supply through Pakistan till end of drone attacks against militants.

If Pakistan’s Army undertakes military operations in N. Waziristan to the blatant disregard of above discussed factors, it will surely be fatal to Pak Army’s influence and power in Pakistan.