Javed Ahmad Ghamidis

Counter Narrative on Collective Issues

Compiled by
Dr Shehzad Saleem
Al-Mawrid
A Foundation for Islamic Research and Education
Foreword
his boo!let is a collection of En"lish translations of
ei"ht short articles penned by #$%ed Ah@mad &h$mid'
on some important collecti%e issues as en%isa"ed by
Islam( he %iews presented by him can be termed as a
counter narrati%e to the e)istin" one on these issues(
Most of these topics ha%e become hot sub*ects of debate
today and need to be thrashed out in an academic way(
It is hoped that readers will critically e%aluate what the
author has presented( It is indeed a fresh insi"ht that
needs to be wei"hed in the scales of reason and
re%elation by all those who see! answers to comple)
debates "enerated in the modern era(
Shehzad Saleem
Al-Mawrid+ ,ahore
March -./0
Contents
*
/( he aliban1s ,ine of Reasonin" 1
-( Reli"ious E)tremism 7
2( he Rule of an Islamic &o%ernment 12
0( Implementation of the Sharah 16
3( Downfall of the Muslims 22
4( Jihd and 5ar in Islam 26
6( Forbiddin" 5ron" 3
7( Islam and the State 33
8
( 5hile the fourth+ si)th and se%enth entries are translations
by Asif Ifti!har+ the rest are my translations( 9compiler:
1! "he "ali#ans $ine o% &easonin'
he self-appointed warriors of &od !nown to the
world as the aliban ha%e !illed countless innocent
people in the last ten years( hey insist that they are
doin" all this for &od and in submission to ;is
directi%es( hey ha%e restated this stance after their
cowardly attac! on Malalah <usufsai( In support of this
stance+ they present the =ur1$n and ;@ad'th and certain
incidents that occurred in the lifetime of the >rophet
Muh@ammad 9sws:( Since people are "enerally
unaware of reli"ion and reli"ious disciplines+ they may
be influenced by this line of reasonin"( 5e+ therefore+
would li!e to present some facts in the followin"
para"raphs in consideration of this scenario(
/( ?o doubt jihd is a directi%e of Islam( he =ur1$n
re@uires of its followers that if they ha%e the stren"th+
they should wa"e war a"ainst oppression and in*ustice(
he primary reason of this directi%e is to curb
persecution which is the use of oppression and coercion
to ma!e people "i%e up their reli"ion( hose ha%in"
insi"ht !now that Muslims are not "i%en this directi%e of
jihd in their indi%idual capacityA they are addressed in
their collecti%e capacity re"ardin" this directi%e( hey
are not indi%idually addressed in the %erses of jihd
which occur in the =ur1$n( hus in this matter only the
collecti%ity has the ri"ht to launch any such armed
Counter Narrative
offensi%e( ?o indi%idual or "roup of Muslims has the
ri"ht to ta!e this decision on their behalf( It is for this
reason that the >rophet 9sws: is reported to ha%e saidB A
Muslim ruler is a shieldA war can only wa"ed under
him(
/
E%en a little deliberation is enou"h for a person to
conclude whether the aliban are followin" this principle
or blatantly %iolatin" it(
-( he directi%e of jihd "i%en by Islam is war for the
cause of &odA therefore+ it cannot be wa"ed while
disre"ardin" moral restrictions( Ethics and morality
supersede e%erythin" in all circumstances and e%en in
matters of war and armed offensi%es+ the Almi"hty has
not allowed Muslims to de%iate from moral principles(
;ence+ it is absolutely certain that jihd can only be
wa"ed a"ainst combatants( It is the law of Islam that if a
person attac!s throu"h his ton"ue+ then this attac! shall
be countered throu"h the ton"ue and if he financially
supports the warriors then he will be stopped from this
supportA howe%er+ unless a person pic!s up arms to wa"e
war+ his life cannot be ta!en( So much so+ if ri"ht in the
battle field the enemy throws down his arms and
surrenders+ he shall be ta!en a prisonerA he cannot be
e)ecuted after this( he words of the %erse which
mention the directi%e of jihd areB Cand fi"ht in the way
of &od with those who fi"ht a"ainst you and do not
trans"ress bounds Din this fi"htin"E( Indeed+ &od does
not li!e the trans"ressors+F 9-B/G.:( he >rophet 9sws:
/
( AbH IAbdull$h Muh@ammad ibn Ism$I'l al-Ju!h$r'+ Al-
Jmi al-s@ah@h@+ -
nd
ed( 9Riy$d@B D$r al-sal$m+ /GGG:+
07G+ 9no( -G36:(
-
Counter Narrative
forbade the !illin" of women and children durin" war(
-

he reason for this is that if they ha%e embar!ed upon
jihd with the army+ it is not in the capacity of
combatants( At best+ they can boost the morale of the
combatants and ur"e them throu"h the ton"ue to fi"ht(
his then is the sharah of &od( Jut what are the
aliban doin"K Men of learnin" li!e Mawl$n$ ;@asan
#$n+ Mawl$n$ Sarfar$z ?aI'mi and Dr Muh@ammad
FarH@ Lhan ne%er undertoo! to wa"e war a"ainst them(
Mal$lah <Hsufza1' is an innocent "irl( She ne%er too! up
arms a"ainst them( In spite of this+ the aliban insist that
all these people deser%e death( Is this merely because
they had dared to differ with themK here is no doubt
that in the presence of political authority in a place that
authority has the ri"ht to punish criminalsA it also is true
that in this re"ard there cannot be any difference
between a man and a woman( he =ur1$n %ery e)plicitly
states that whether a woman or a man is "uilty of theft
both will be punished and both ha%e the same
punishment( he same is true for an adulterer and an
adulteress( ;owe%er+ when did the aliban ha%e political
authority on the persons *ust mentioned and when did
these persons commit crimes which are punishable by
death as per the Islamic sharahK he =ur1$n %ery
e)plicitly states that the death punishment can be meted
out only in cases of murder and spreadin" anarchy in the
land and not in any other crime( 5ho amon" the people
-
( Al-Ju!h$r'+ Al-Jmi al-s@ahh@+ 0G7+ 9no( 2./3:A AbH
al-;@usayn ibn ;@a**$* Muslim al-?'sabHr'+ Al-Jmi al-
s@ah@h@+ -
nd
ed( 9Riy$dB D$r al-sal$m+ -...:+ 2.2+ 9no(
/600:(
2
Counter Narrative
pointed out abo%e is "uilty of murderin" someone or was
"uilty of spreadin" anarchy by threatenin" the life+
wealth or honour of someoneK In reality+ the aliban
themsel%es are "uilty of these crimes and testify to their
confessions e%ery day(
2( >olytheism+ disbelief and apostasy are indeed "ra%e
crimesA howe%er+ no human bein" can punish another
human bein" for these crimes( his is the ri"ht of &od
alone( In the ;ereafter too+ ;e will punish them for these
crimes and in this world it is ;e 5ho does so if ;e
intends to do so( he matter of the ;ereafter is not under
discussion here( In this world+ this punishment ta!es
place in the followin" mannerB when the Almi"hty
decides to reward and punish people in this %ery world
on the basis of their deeds+ ;e sends ;is messen"er
towards them( his messen"er conclusi%ely
communicates the truth to these people such that they
are left with no e)cuse before &od to deny it( After that
the %erdict of &od is passed and those people who e%en
after the conclusi%e communication of the truth insist on
disbelief and polytheism are punished in this world( his
is an established practice of &od which the =ur1$n
describes in the followin" wordsB CAnd for each
community+ there is a messen"er( hen when their
messen"er comes+ their fate is decided with full *ustice
and they are not wron"ed(F 9/.B06:
his punishment is "enerally "i%en in the manner it
was "i%en to the people of ?oah 9sws:+ the people of
;Hd 9sws:+ the people of S@$lih@ 9sws:+ the people of
,ot 9sws:+ the people of ShuIayb 9sws: and to some
other nations( ;owe%er+ if a messen"er has a substantial
number of companions and after mi"ratin" from their
0
Counter Narrative
people+ they are also able to "ain political authority at
some place+ then this punishment is implemented
throu"h the swords of the messen"er and his
companions( It is this second situation which arose in the
case of Muh@ammad 9sws:( hus the acti%e ad%ersaries
amon" his opponents first met their fateA after this a
"eneral order of !illin" the rest of the ad%ersaries was
"i%en( For them the declaration of this punishment came
in G
th
hijrah on the day of h@ajj-i akbar( Followin" are
the words of this directi%e mentioned in the =ur1$nB
Chen when the sacred months Dafter the h@ajj-i akbarE
ha%e passed+ !ill these Idolaters where%er you find them+
and Dfor this ob*ecti%eE capture them and besie"e them+
and lie in wait for them in each and e%ery ambush( Jut if
they repent and are dili"ent in the prayer+ and "i%e
zakh+ then lea%e them alone(F 9GB3:
his is the punishment of &od which was meted out to
the Idolaters of Arabia( 5hen such a punishment
descends on the perpetrators+ no e)ception is "i%en to
women and children and they are destroyed the way the
nations of ?oah 9sws: ;Hd 9sws:+ S@$lih@+ ,ot 9sws:
and ShuIayb 9sws: were destroyed( It is thus mentioned
in %arious narrati%es that when troops were sent to
implement this punishment+ he was as!ed what to do
about the women and children of the Idolaters who
would also be thereA at this+ the >rophet 9sws: replied
that they were from amon" them(
2
It was these people
about whom he had directed that if they embraced faith
at that time and then became apostates and later adopted
2
( Al-Ju!h$r'+ Al-Jmi al-s@ah@h@+ 0G6+ 9no( 2./-:A
Muslim+ Al-Jmi al-s@ah@h@+ 2.2+ 9no( /603:(
3
Counter Narrative
disbelief they would deser%e this same punishment of
death(
0
In spite of conclusi%e communication of the truth+ the
punishment of these people was deferred till G A;
because they were not acti%e ad%ersaries and there was a
chance that they mi"ht repent and hence be sa%ed from
punishment( Mn the other hand+ people who besides their
re*ection of the truth became open and acti%e ad%ersaries
were not "i%en this respite( hey were !illed whene%er it
became possible( AbH R$fiI+ LaIb ibn Ashraf+ IAbdull$h
ibn Lhat@tal+ his sla%e-"irls and from amon" the
prisoners of the battles of Jadr and Nh@ud IN@bah ibn
Ab' MuI't@+ ?ad@r ibn al-;@$rith and AbH IIzzah et
al. were !illed for this %ery reason(
his was the %erdict of &od which is necessarily
implemented after conclusi%e communication of the
truth by ;is messen"ers( It is about this %erdict that the
=ur1$n has saidB C<ou shall ne%er see any chan"e in this
practice of &od+F 9/6B66:( Its nature is the same as of the
sacrifice of Ishmael 9sws: and the incident of Lhidr( It is
not related to us human bein"s( #ust as we cannot drill a
hole in the boat of a poor person to help him and cannot
!ill a disobedient boy nor embar! upon slau"hterin" any
of our sons on the basis of a dream as Abraham 9sws:
did+ similarly+ we cannot underta!e this tas! e)cept if a
re%elation comes from &od or if ;e directly "i%es an
order( E%eryone !nows that the door to this has
permanently been closed(
he incidents which the aliban are presentin" to
support their measures are of the nature *ust described(
0
( Al-Ju!h$r'+ Al-Jmi al-s@ah@h@+ 0G7+ 9no( 2./6:(
4
Counter Narrative
his is nothin" but audacity to "eneralize for themsel%es
what specifically rests in the hands of &od( here can be
no "reater a crime than this on &od1s earth( E%ery
belie%er should see! &od1s refu"e from this(
OOOOOOOOOOO
2! &eli'ious ()tremism
It is apparent to e%ery !een eye that the "reatest issue
faced by >a!istan in current times is reli"ious
e)tremism( It is our misfortune that today this is not
merely limited to an ideolo"y and its communication
throu"h the written and the spo!en word( It has now
crossed these confines and entered the realm of carna"e
and terrorism( he political+ economic and social P in
short e%ery sphere of the country is now bearin" its
brunt( ;undreds of children+ adults and old people ha%e
fallen prey to it( ;istory bears witness that in such
situations a state "enerally ends up forcibly
e)terminatin" reli"ious e)tremism and it is @uite
probable that >a!istan too will finally ha%e to ta!e this
step( 5e will also ha%e to seriously repent from usin"
reli"ion for achie%in" our political ends( If this situation
does arise+ then the followin" points may further be !ept
in consideration to eliminate reli"ious e)tremism from
its rootsB
Firstly+ the monster of e)tremism did not descend on us
from the hea%ensA it is in fact the %ile product of the
6
Counter Narrative
reli"ious thou"ht that is tau"ht in our reli"ious seminaries
under the topics of implementation of the sharah and
armed jihd and for the eradication of disbelief+
polytheism and apostasy( It is from this ideolo"y that
e)tremist indi%iduals and or"anizations recei%e
inspiration and after ma!in" some chan"es mold it into a
practical strate"y to achie%e their ob*ecti%es( he flaw in
the interpretation from the =ur1$n and the ;ad'th of this
reli"ious thou"ht has been pointed out by many
illustrious Islamic scholars of these times( If hooli"anism+
protests and e)pressions of power and mi"ht are desisted
from+ then the writin"s of these scholars can chan"e
minds( heir writin"s constitute a counter narrati%e to the
current reli"ious thou"ht( ;owe%er+ the tra"ic thin" for
>a!istan is that in order to protect and preser%e reli"ion
these are the ways that are in %o"ue( Differin" with one
another in a cultured and polite manner has unfortunately
ne%er been established as a tradition here( his situation
demands that our intelli"entsia and those in authority
should show sensiti%ity in the freedom of e)pression of
reli"ious %iews as well the way they are sensiti%e in
political %iews+ and they should openly tell those who try
to pressurize them re"ardin" this freedom of e)pression
in reli"ious %iews that this coercion is not acceptable to
them( If these people want to correct the %iews of those
who differ with them+ then the sole way to do this is to
use the force of reason and ar"umentA there is no room
for commotion and protest+ coercion and force in the
world of !nowled"e( Moreo%er+ our intelli"entsia and
those at the helm of our country1s affairs should
themsel%es also try to understand the counter narrati%e
referred to abo%e( In a Muslim society+ the promotion of
7
Counter Narrative
secularism is not the solution to this problemA the
solution is to present a counter narrati%e to the e)istin"
narrati%e on reli"ious thou"ht( It is to this solution that
Allama I@bal had tried to direct our attention in his
econstruction o! eli"ious #hou"ht in $slam(
Secondly+ we do not allow any person to set up
institutions that produce doctors or en"ineers or any
other professional unless these students ha%e "one
throu"h a twel%e year "eneral educationA howe%er+ there
is no such restriction for becomin" a reli"ious scholar(
For this purpose+ students are admitted from the %ery
be"innin" in reli"ious seminaries where their future is
pre-decided( It may well be that pro%idence wanted to
ma!e them doctors+ en"ineers+ scientists+ poets+ artists or
professionals belon"in" to the literary fieldA yet these
seminaries without ta!in" into %iew the ability and
aptitude of their students turn them into reli"ious
scholars and close the doors on them to select any other
professional field once they reach mental maturity(
Moreo%er+ these seminaries mold the personalities of
their students in such a way that they become alien to
their own society because of bein" depri%ed of the
twel%e year "eneral education( he whole nation is now
bearin" the conse@uences of this mista!e( ;ence+ it is
necessary that it be made mandatory for reli"ious
seminaries to not "i%e admission to any student unless
he has passed throu"h a twel%e year period of "eneral
education as is the case with all other disciplines in
which students intend to specialize(
his writer can state with full confidence that this step
alone will rectify the situation that has been created by
our reli"ious seminaries in current times( ;owe%er+ for
G
Counter Narrative
this it is essential that our "eneral system of education
which caters for specialization in %arious fields and
professions should also cater for the specialization in
reli"ious studies to produce competent scholars of Islam(
he su""estion in this re"ard is that in a few selected
institutions of "eneral education a din%t "roup should
be introduced the way science and arts "roups are
introduced in them so that students who want to become
reli"ious scholars can select this "roup in the ninth year
of their studies and are able to culti%ate in them the
competence needed to ta!e admission in institutions
which pro%ide specialization in reli"ious studies(
hirdly+ in order to curb reli"ious e)tremism+ it is
essential that the mini-state which is a%ailable to
reli"ious scholars in our country in the form of the
Friday sermon and runnin" the affairs of mos@ues be
dismembered( Men of learnin" !now that the established
practice instituted by the >rophet 9sws: re"ardin" the
Friday prayer is that it shall be led and addressed by the
head of state and his representati%es only( If any other
person is to ta!e their place+ it can only be when because
of some compellin" need he does so with their
permission and as their authorized substitute(
his established practice continued with its full
ma*esty after the >rophet 9sws:( ;owe%er+ in later times
when Muslim rulers because of their misdeeds no lon"er
remained worthy of obser%in" it+ they themsel%es
handed the Friday pulpit to reli"ious scholars( It was this
sin"ular step that "a%e real power to anarchy and
disorder in the name of reli"ion( his state of affairs
needs to be chan"ed and our rulers should decide with
full determination and resol%e that the Friday prayer
/.
Counter Narrative
shall be or"anized by the "o%ernment and shall only be
allowed at places that ha%e been prescribed by it for this
purpose( Its pulpit will be reser%ed for the rulersA they
themsel%es will deli%er the Friday sermon and lead the
prayer or someone authorized representati%e of theirs
will fulfill this obli"ation on their behalf( ?o one will
ha%e the independent authority to or"anize this prayer at
any place that falls under the *urisdiction of the state(
A similar decision that should be underta!en by the
"o%ernment is that mos@ues in which prayers other than
the Friday prayer are offered should be built by the
permission of the "o%ernment( hey will not be
classified as mos@ues of a particular sect or school of
thou"htA on the contrary+ they will be mos@ues of &od
where only ;e shall be worshipped( Mos@ues are
collecti%e institutions of the Muslims+ and as such
cannot be "i%en in the control of people and
or"anizations( ;ence it is essential that where%er
Muslims form a "o%ernment+ mos@ues should be under
its *urisdiction and control( he "o%ernment should not
allow any person to use the mos@ue for the promotion of
an or"anization+ a mo%ement or a particular point of
%iew+ and in this manner con%ert them into places which
create dissensions amon" Muslims instead of remainin"
places where &od is worshipped(
his step is essential( he benefits it "i%es can be seen
in countries where this method of or"anizin" and
administerin" mos@ues is employed(
OOOOOOOOOOO
//
Counter Narrative
3! "he &ule o% an Islamic Government
Man+ by nature+ is a bein" who li%es by settin" up a
"o%ernment for himself( he first manifestation of this
instinct too! place when in ancient times people decided
that they would select chiefs of their tribes( After that+
when these chiefs were able to establish their he"emony
by con@uerin" other tribes+ they became the owners of
the con@uered lands and this "radually too! the shape of
ancestral !in"doms "o%erned by !in"s( In later periods+
these !in"s+ in their capacity as "reat con@uerors+ laid the
foundations of empires consistin" of se%eral countries(
his brou"ht into e)istence "o%ernments which included
the Sassanid and the Roman empires( hese empires ha%e
now become e)tinct but many !in"doms are still e)tant
and ha%e ta!en the place of constitutional monarchies(
E)cept for some countries+ this is the case e%ery where(
Amon" these e)ceptions is the !in"dom of Saudi Arabia(
It still e)ists with its real "lory and ma*esty( he laws of
such !in"doms are enacted by the !in" and his nobles(
he Saudi "o%ernment was established with the reformist
mo%ement of Muh@ammad ibn IAbd al-5ahh$b 9d(
/6G-:( hus on the %ery first day of its inception it
decided that the law of the land would be the Islamic
sharah( A "reat ma*ority of Sunn' scholars does not
re"ard !in"doms to be "o%ernments which are a"ainst the
sharah and also more or less a"ree to the interpretation
of the sharah made by the Saudi "o%ernment( his is
because they thin! that it is an Islamic "o%ernment and
on this basis they show alle"iance to it(
he ideolo"y of an Islamic re%olution that has sprun"
/-
Counter Narrative
up in recent times can be summarized as followsB it is
only the disciplined minority of the ri"hteous
9s@lih@n: which has the ri"ht to ruleA if "odless
people are rulers+ then they are in fact embezzlersA it is
the responsibility of the ri"hteous to launch an effort to
ta!e bac! what belon"s to them( Amon" the Shiites+ this
ideolo"y already e)isted under the concepts of
C"o%ernment of the infallibles 9mas@&mn:F and
C"uardianship of the *uristF 9'il%at-i !a(h:(
Conse@uently+ Sunn' and Shiite scholars ha%e instituted
reli"ious parties at %arious places to achie%e this %ery
ob*ecti%e of brin"in" about an Islamic re%olution(
Moreo%er+ the intellectual class is e)pendin" its efforts
in %arious countries to realize this ob*ecti%e by tryin" to
brin" into e)istence a disciplined minority of the
ri"hteous( At some places+ these efforts ha%e been
successful( For e)ample+ in Iran where reli"ious
scholars+ under the leadership of Im$m Lhum'n' 9d(
/G7G:+ were able to ta!e the reins of political authority in
their hands( hey ha%e been rulin" Iran with full power
since a @uarter of a century( Another e)ample is
Af"hanistan where+ throu"h the support and help of the
>a!istani "o%ernment+ the students of reli"ious scholars
were able to set up a "o%ernment which unfortunately
succumbed to the incident of GQ// and is now tryin" to
re%i%e itself by wa"in" war a"ainst the ?AM forces(
he @uestion which arises in this conte)t isB what does
Islam wantK A deep deliberation on the =ur1$n and
;@ad'th shows that the real addressee of Islam is the
indi%idual( It wants to rule the heart and mind of a person(
hus it ma!es it mandatory upon him to submit his whole
/2
Counter Narrative
self to the so%erei"nty of &od( #ust as the &od of Islam is
the ,ord and worshipped deity of people+ ;e is also their
!in"( ;ence it is necessary that besides worshippin" ;im+
obedience also be shown to ;im and if ;e has prescribed
some law or principle in some matter+ then people must
totally surrender to it( ?o doubt+ Islam also addresses the
society but only when the indi%iduals of a society accept
its rule o%er themsel%es( At that time+ no effort or stru""le
is needed to achie%e the supremacy of Islam at the
collecti%e le%elA Islam automatically manifests itself
throu"h the social+ cultural and political mannerisms and
attitudes of people( hus if in the sharah of &od+ there is
any directi%e related to the society+ they are prepared to
implement it without any hesitation(
his is an Islamic "o%ernment( 5hen it comes into
e)istence in this way+ it becomes a manifestation of &od1s
mercy on earthA howe%er+ if it does not come into
e)istence+ e%en then one should not be worried because
the ob*ecti%e of Islam is not the formation of an Islamic
"o%ernment but the attainment of tazki%ah 9self-
purification:( Its call is to the !in"dom of &od which
people will attain on the Day of #ud"ement as a result of
attainin" this tazki%ah( Islam calls upon people to sa%e
themsel%es from ;ell and enter this eternal !in"dom of
&od( It does not call upon people to establish an Islamic
"o%ernment( ;owe%er+ people who are an)ious for this P
and which in =ur1$nic terms may be called ukhr
tuh@ibb&nah 9the second thin" which you desire+
94/B/2:: P ha%e seen for themsel%es the e)perimentation
which has ta!en place in this re"ard in the last one and a
half century( In my opinion+ they should now accept the
reality that an Islamic "o%ernment is neither established
/0
Counter Narrative
throu"h a royal decree nor throu"h the autocratic rule of
reli"ious scholars nor by a self appointed army of di%ine
soldiers( his is not an ob*ecti%e but emanates or should
emanate from the inner con%iction of people on Islam and
the Islamic sharah( If this happens+ then the "o%ernment
which is established as a result can be called an Islamic
"o%ernment in e%ery sense of the word( If the ob*ecti%e is
to set up such a "o%ernment+ then instead of wastin" one1s
time in fri%olous political strata"ems and instead of !illin"
oneself and !illin" innocent people in the name of jihd+
all force should be directed towards two thin"s(
Firstly+ throu"h remindin" and e)hortation+ !nowled"e
and reasonin"+ education and instruction+ efforts should
be made to establish the rule of this "o%ernment on the
hearts of people( his effort should continue until the
rulin" elite of the Muslims ha%e as stron" a con%iction in
Islam and Islamic sharah as the one possessed by those
who ta!e up the tas! of callin" people towards Islam(
Secondly+ at e%ery le%el democracy and democratic
%alues should be promoted so that if people "et prepared
to fulfill the re@uirements of their reli"ion related to the
political and economic spheres+ no form of despotism
causes any hindrance to them( ,aunchin" a stru""le
a"ainst despotic forces is in fact a stru""le a"ainst !itnah
and !itnah accordin" to the =ur1$n is a "reater sin than
murder( ;ence+ the institution of monarchy and
dictatorship deser%e to be sent pac!in" from the sta"e of
this world fore%er(
OOOOOOOOOOO
/3
Counter Narrative
*! Im+lementation o% the Sharah
Some people belie%e that democracy is a concept alien
to Islam( he ideal way of settin" up an Islamic
"o%ernment in our times is the one that the aliban
adopted for Mull$h INmar1s "o%ernment in Af"hanistan(
he constitution+ the parliament+ and elections are
nothin" but modern day shams( For its implementation+
Islam does not depend on any of these mechanisms(
5hate%er interpretations ha%e been accepted in the
;Ranaf' law
3
are final and authoritati%e( he opinions of
its *urists ha%e all been compiled in matters related to
indi%idual as well as collecti%e affairs( Accordin" to
these people+ these opinions and %erdicts are based on
the =ur1$n+ the Sunnah 9the >rophet1s teachin"s:+ $jm
9consensus:+ and )i%s 9analo"y: and are contained in
the manuals of *i(h 9Islamic law: and in the !at'
9%erdicts: of C@ualifiedF Muslim *urists( hese laws and
%erdicts must be implemented( And this implementation
does not re@uire the appro%al of any parliament( he
modus operandi recommended by people with these
%iews is that all institutions of the "o%ernment be under
the *udiciary and the *udiciary itself be under the control
of the ulam+ 9reli"ious scholars: as it is the ulam+
who are the e)perts in the understandin" and
interpretation of the sharah 9Di%ine law:( hese people
hold that the last /-.. years of Muslim tradition stands
in support of their %iew( In their opinion+ after the
3
( Islamic law as understood+ interpreted and applied in one
of the ma*or Sunni schools of thou"ht( he ;Ranaf' school is
named after the Ira@i le"al e)pert AbH ;Ran'fah 9d( 646:(
/4
Counter Narrative
appointment of Im$m AbH <Hsuf as the (d al-(ud , t
9chief *ustice: of the Abbasid sultanate+ the same modus
operandi was adopted e%erywhere for the
implementation of Islam( It was the 5estern colonialism
that put an end to this tradition( ?ow+ the Muslims are
independentA therefore+ this approach to runnin" the
affairs of the state in accordance with the sharah must
also be restored(
I can say with full confidence on the basis of my study
of Islam that this %iewpoint is not acceptable to the
=ur1$n( It prescribes democracy as the basis for runnin"
the affairs of the State( he =ur1$n 90-B27: saysB
amruhum sh&r ba%nahum 9the affairs of the Muslims
are run on the basis of their consultation:( INmar 9may
Allah be pleased with him: saidB C5hosoe%er pled"es
alle"iance to anyone without the collecti%e consent of
the Muslims presents himself for the death sentence(F
4-
It
is true that+ in Muslim history+ monarchy and
dictatorship ha%e often been accepted forms of
"o%ernment( Some people also belie%e that the head of
"o%ernment should be an appointee of &od ;imself(
;owe%er+ the principle the =ur1$n spells out is %ery
clear( 5hat this principle entails in terms of its nature
and foundation has been e)plained %ery aptly by a well-
!nown Muslim scholar of our times+ Mawl$n$ AbH al-
AIl$ MawdHd'( ;e saysB
First of all+ people whose interests and ri"hts are
directly affected by collecti%e decisions should ha%e
the absolute ri"ht to e)press their opinions( hey
4
( Al-Ju!h$r'+ Al-Jmi al-s@ah@h@+ no( 400-(
/6
Counter Narrative
should be fully informed of how their matters are
bein" dealt with+ and they should be "ranted the full
ri"ht to criticize those in char"e of their matters for
any mista!es or flaws( hey should also ha%e the
ri"ht to chan"e their leaders if they do not see any
effecti%eness in the efforts for their reform( Ma!in"
people conform to collecti%e decisions by stiflin"
their %oice+ shac!lin" their hands and !eepin" them
in the dar! is downri"ht dishonesty+ which no
intellectually honest person can consider as
compliance with the directi%e of amruhum sh&r
ba%nahum(
he second thin" that needs to be understood is that
the appointment of the person responsible for the
collecti%e affairs of the Muslims should be with the
free will of people( Support "ained throu"h coercion+
intimidation+ *obbery+ bribery+ deception or
misrepresentation does not reflect free will( he
ri"htful leader of the people is not someone who
attains this position by hoo! or by croo!+ but
someone whom they choose of their own accord(
he third point is that representati%es of people
in%ol%ed in consultation with the head of the state
should be appointed on the basis of the "enuine trust
of people( Mb%iously+ those who ha%e attained this
position on the basis of coercion+ bribes+ lies and
deception can ne%er be deemed as worthy of this
trust(
he fourth point pertains to freedom of e)pression
/7
Counter Narrative
for people1s representati%es to present their opinions
correctly and honestly in accordance with their
understandin" and conscience( If this aspect is
missin" and the representati%es are bound by any
fear+ "reed or "roup affiliation+ the conse@uence will
be dishonesty and betrayal rather than conformity to
the principle of amruhum sh&r ba%nahum.
Finally+ the unanimous or ma*ority %erdict of the
consultati%e body should be accepted( he reason for
this principle is that+ if any person or "roup is "i%en
the authority to %iolate the collecti%e decision+ the
whole process of consultation becomes meanin"less(
he Almi"hty Allah does not sayB CIn their matters+
the Muslims are consulted(F Instead+ ;e saysB Cheir
matters are based on their consultation(F Compliance
with this directi%e does not ta!e effect by mere
consultation( Compliance here re@uires that+ in the
consultation+ whate%er is decided by unanimous or
ma*ority %erdict become bindin"(F
62

his e)tract clearly shows that+ for the interpretation
and application of e%en a reli"ious directi%e pertainin" to
the state affairs+ it is consultation that should be the
procedure( E)perts of Islamic sciences may proffer their
opinions( It is their ri"ht to e)press their %iewpoints+ but
their opinions become le"ally bindin" on people only
when the ma*ority of the elected representati%es of
people accept them( In the present-day state+ the
6
( AbH al-AIl$ MawdHd'+ #a!hm al-)ur+n+ %ol( 0+ 9,ahoreB
Ma!tabah-i taIm'r-i ins$niyyat+ /G6-:+ 3.G-3/.(
/G
Counter Narrative
institution of the parliament is constituted for this %ery
purpose( It is the ri"ht of the people to disa"ree with
decisions of the parliament and to e)press their
%iewpoints to rectify its mista!es( ;owe%er+ no one has
the ri"ht to %iolate the laws enacted by the parliament or
to defy the system( ?either the ulam nor the *udiciary
is superior to the parliament( Each institution has the
obli"ation to comply with the parliamentary decisions
e%en if it has differences of opinion with it(
If this status of the parliament is accepted+ the
discussion on an CIslamic stateF %is-S-%is a Csecular
stateF also becomes irrele%ant( Discussions as these were
rele%ant in situations of autocracy and dictatorship( ?ow+
the ob*ecti%e of our efforts should be a purely
democratic state( Mnce this state is truly formed+ Islam
will manifest itself in the system in proportion to the
de"ree of people1s commitment to this faith( his is the
natural way( Any de%iation from it will lead only to
hypocrisy+ which we ha%e been witnessin" for the past
half-century in >a!istan(
he real tas! of the ulam+ and reformers is to
prepare the minds of the people for Islam throu"h
education and communication( hey should call people
to this messa"e with sa"acity and decencyA they should
face their @uestions and @ueriesA they should co"ently
resol%e people1s intellectual issues and e)plain to them
not only the sharah but also the Di%ine wisdom in its
directi%es( For e)ample+ they should be ready to e)plain
what the relationship of the sharah is with the
collecti%e affairs of society+ what the foundations of its
directi%es are+ and why the modern mind is impeded in
understandin" the wisdom of the Di%ine law( hey
-.
Counter Narrative
should adopt such means and modes of communication
as would brin" out the wisdom and the meanin"fulness
of the sharah so that people are able to understand the
underlyin" ob*ecti%es clearly and become willin" to
accept these laws with heart+ mind and soul( he
responsibility that the =ur1$n lays upon the reli"ious
scholars is that of callin" people to Islam and e)hortin"
them to follow its directi%es 9da'at-o indhr: P they
ha%e not been "i%en the role of !eepers of morals and+
therefore+ ha%e no ri"ht to use "roups of their followers
to enforce their conceptions and interpretations of the
sharah on people in their society throu"h the force of
"uns( ?ot e%en the state itself has been permitted by
Islam to use the force of law to coerce people into
fulfillin" any obli"ation of purely reli"ious nature e)cept
the mandatory prayer and alms 9al-s@alh and al-
zakh:( he =ur1$n is %ery clear in this matterB
re"ardless of what the adherents to Islam are responsible
for in the ;ereafter+ the State cannot hold them
responsible in reli"ion beyond these imperati%es(
Jeyond them+ appeal+ e)hortation+ education and
trainin" are the means that may be adopted to ma!e the
efforts for reformation of people( If some of the reli"ious
scholars are fond of politics as well+ they can *oin
political parties to become part of the parliament where
they can play their role in le"islation in accordance with
the parliamentary norms and procedures(
OOOOOOOOOOO
-/
Counter Narrative
,! -own%all o% the .uslims
Muslims remained a "reat power in this world for
almost a thousand years( ?o nation was able to compete
with them with re"ard to !nowled"e and wisdom+
political acumen and affluence( hey rei"ned o%er the
whole world durin" this period( his !in"dom was "i%en
to them by &od and it was &od who too! it away from
them( he law of &od re"ardin" the rise and fall of
nations is that for rise ;e selects whiche%er nation ;e
wants to accordin" to ;is law of trialA howe%er+ once ;e
selects a nation to ele%ate it+ ;e only chan"es this state
of that nation when that nation itself falls in decadence
with re"ard to scientific !nowled"e and morality(
Muslims are also faced with another scenario( Jy
ori"in+ most of them ha%e been Arabs( Arabs are mostly
the Ishmaelites and about the Ishmaelites it is !nown
that they are the pro"eny of Abraham 9sws:( ;ence they
face the established practice of the Almi"hty that is
mentioned by the =ur1$n for the pro"eny of Abraham
9sws:( As per this established practice+ if they adhere to
the truth they will lead all nations of the world and if
they de%iate from the truth they will be deposed from
this position and will ha%e to face the punishment of
humiliation and sub*u"ation(
;ence if Muslims are afflicted with this punishment+
then this is not a haphazard happenin" nor is it the result
of some conspiracy hatched by others+ as is "enerally
alle"ed by our reli"ious and political leaders( Jehind this
punishment are specific reasons( he di%ine law of rise
and fall of nations is the cause of this punishment( If this
punishment and humiliation is understood in the li"ht of
--
Counter Narrative
this di%ine law+ three causes for the downfall of the
Muslims can be pin-pointedB
Firstly+ Muslims were entrusted with the Joo! of &od(
It is not merely a boo!( It is the yardstic! of &od
re%ealed to decide truth and falsehood( Muslims should
present all their reli"ious differences before it and
whate%er %erdict it "i%es+ they should accept it without
any hesitation( It should be the basis of their beliefs and
deeds( It should be the source of all matters relatin" to
faith and sharah( E%ery research+ e%ery opinion and
e%ery %iewpoint must be !ept subser%ient to itA so much
so+ e%en the words of the prophets of &od should not be
considered authority o%er itA on the contrary+ it should be
re"arded as ha%in" authority o%er e%erythin"(
Nnfortunately+ since the past many centuries Muslims
ha%e not been able to confer this status on the =ur1$n in
their beliefs and deeds( ;ence+ as pointed out by
All$mah I@balB

9<ou are in a state of humiliation because of lea%in"
aside the =ur1$n(:
Secondly+ this world is a place where harnessin"
potentials produce results( hese potentials can be
harnessed mostly by ha%in" s!ill and e)pertise in
scientific disciplines( It is this s!ill throu"h which man
can access the treasures which &od has concealed in the
hea%ens and the earth( ;istory bears witness that the life
and death of man is mostly dependent on the
competence he has in these disciplines+ what to spea! of
-2
Counter Narrative
rise and fall of nations( From the disco%ery of fire to the
in%ention of the wheel to the astoundin" ad%ancement
and de%elopments of the modern era this fact can be read
in e%ery pa"e of history( hou"h Muslims did show
interest in these disciplines yet their intelli"entsia mostly
en"a"ed themsel%es in the study of philosophy and
tas@a''u!+ thou"h this was not the least re@uired( he
Joo! of &od had already been re%ealed with answers to
@uestions which philosophy and tas@a''u! "rapple
with( A%id interest in these disciplines made Muslims
obli%ious to both the Joo! of &od and scientific
!nowled"e( Mur a"e old reli"ious seminaries are still
teachin" %arious aspects of philosophy and tas@a''u!
that can be called the best e)amples of useless
!nowled"e 9ilmun@ l %an!&:( hus we can see how
far the world has ad%anced while Muslims "aze in
wonder at these ad%ancements(
hirdly+ Muslims ha%e shown an utter indifference to
their moral instruction( It is as a result of this disre"ard
that lyin"+ dishonesty+ embezzlement+ theft+ fraud+
adulteration+ de%ourin" of interest+ deceit in wei"hin"+
false accusations+ brea!in" promises+ in%ol%ement in
occult disciplines+ labelin" one another with disbelief and
defiance+ worshippin" "ra%es+ polytheistic rituals+
detestable forms of entertainment and other similar
crimes are so common in their societies that one is struc!
with wonder( It was these wron"-doin"s of the Israelites
on the basis of which the prophets of &od cursed them
and they were eternally depri%ed of &od1s mercy(
Muslims too ha%e "one far away from it( If a person
wants to ta!e a "limpse at them+ he should read the
-0
Counter Narrative
&ospel where #esus 9sws: has stated the char"e-sheet of
the Israelites+ of their scholars+ their intellectuals and
their rulers( he whole milieu and situation of Muslim
societies cries out that they are e%en worse than the #ews
in their wron"-doin"s(
hese are the reasons of the downfall of the Muslims(
If they want to come out of this scenario of decadence
and downfall+ then this can neither be achie%ed throu"h
warfare nor resistance mo%ements( he past two hundred
years of their history from Saran"apattam to Af"hanistan
bear e%idence to this( o come out of this they will ha%e
to ta!e remedial measures to circum%ent the causes that
ha%e become the reason for their downfallA otherwise
humiliation+ dis"race and subser%ience will always
remain their fate( he law of &od is unalterable(
Muslims are now in its "rasp( 5hen they want to come
out of it by fi"htin" others+ they are in fact fi"htin" &od
because it is ;e 5ho has actually let loose ;is stron"
men on them( his is &od1s punishment( he line of
action to a%oid it is not the one their reli"ious and
political leaders and self-styled mujhidn are su""estin"
them( Jy adoptin" this line of action they can neither
thwart the influence of bi" powers in their countries nor
can they oust the #ews and ;indus from >alestine and
Lashmir( hey should study the preachin" of the
prophets mentioned in the =ur1$n and the Jible(
5hether the prophets of &od come in the time of the
sub*u"ation of Jabylon or in the times of Roman
emperors+ they ne%er su""ested this to their followers(
hey always informed their people of their wron"-
doin"s+ while our leaders are adept at pointin" out the
faults of others and censurin" them( he =ur1$n is in our
-3
Counter Narrative
hands( 5e can read it from the be"innin" to the end( 5e
will not find a sin"le word in it in condemnation of the
Jabylonian and Roman emperors( At e%ery place+ the
Israelites are presented with this char"e-sheet of their
wron"doin"s( he need of the hour is to recount the
char"e-sheet of the wron"doin"s of the Muslims because
the promise of &od with the Israelites also holds for the
Muslims( It wasB CIf you fill My co%enant I will fulfill
your co%enantA My mercy is waitin"A howe%er+ if you
tread on that path+ I will ta!e the path I ha%e already
adopted and the lash of My punishment will stri!e you(F
Men of insi"ht should learn a lesson from thisT
OOOOOOOOOOO
6! Jihd and /ar in Islam
Jihd means to e)ert oneself fully in an endea%our(
#ust as this term appears in the =ur1$n for a "eneral
stru""le in the way of &od+ it also appears as a term for
wa"in" war in ;is way 9(itl ! sabl-Allh:( wo forms
of this war ha%e been describedB
/( 5ar a"ainst the denial of Islam
-( 5ar a"ainst oppression and in*ustice
he first !ind of war does not concern the sharah
9Di%ine law:A instead+ it relates to the Di%ine principle of
conclusi%e ar"ument from &od+ which principle
-4
Counter Narrative
manifests itself in this world on the basis of &od1s direct
decree and throu"h those personalities whom ;e "rants
the status of rislat(
7
In human history+ this status was
"i%en for the last time to the >rophet Muh Rammad 9peace
and blessin"s be upon him:( he battles that the >rophet
and his companions fou"ht under this principle a"ainst
the defiance of Islam were not *ust battlesA instead+ they
were Di%ine punishment which+ e)actly in accordance
with &od1s ways and ;is #ud"ement+ %isited first the
polytheists of Arabia and the Israelites and the
?azarenes there and then+ after them+ some peoples
outside the Arabian >eninsula( he Di%ine scheme of
sendin" prophets and messen"ers ended with >rophet
MuhRammad 9peace and blessin"s be upon him:(
herefore+ with the passin" away of the >rophet and his
companions+ that Di%ine process has ended in which a
certain people could be declared as infidels+ battles and
wars could be done a"ainst them+ and the %an@uished in
such fi"htin" could be !illed or sub*u"ated and made
subser%ient throu"h jiz%ah 9a tribute:( ?o one until the
#ud"ement Day has any ri"ht now to wa"e a war a"ainst
any nation for this purpose or to sub*u"ate a %an@uished
people by ma!in" them subser%ient throu"h jiz%ah.
he second form of war+ howe%er+ does relate to the
sharah( herefore+ the only possibility for Muslims to
wa"e a war as jihd is in a fi"ht a"ainst oppression and
in*ustice( In the sharah+ this is the only reason for an
7
( ranslator1s noteB 5hen used as a specific term in the
=ur1$n+ islat in &h$mid'1s interpretation refers to the
special position of a messen"er and prophet of &od sent to a
people as ;is final *ud"ement for or a"ainst them(
-6
Counter Narrative
armed jihd( his jihd is not done for self-interest+
wealth+ con@uest+ rule+ fame+ honour+ affiliation+
partisanship+ or animosity( It is &od1s war that ;is
ser%ants fi"ht in ;is way on ;is command and in
accordance with ;is directi%es( hey are only ;is
instruments in this war( hey ha%e no personal ob*ecti%eA
*ust the ob*ecti%es of &od+ which they intend to achie%e(
herefore+ they are not supposed to de%iate from this
position to the sli"htest e)tent(
Important sections of the law "i%en by the =ur1$n for
this form of war are summarized belowB
/( he directi%e of war and jihd has been "i%en to the
Muslims as a collecti%ity( ?one of the pertinent %erses in
the =ur1$n addresses the Muslims in their indi%idual
capacity( As in the case of the %erses related to hud&d-o
tazrt 9le"al punishments in the sharah and Islamic
law:+ the Muslims become addressees of these %erses too
as a collecti%ity( herefore+ in these matters also+ only
their collecti%ity has the ri"ht to ta!e any steps( ?o
indi%idual or "roup from amon"st their collecti%ity has
the ri"ht to ta!e any steps in this re"ard on their behalf(
-( In the =ur1$n+ this directi%e is actually for endin"
reli"ious persecution( Reli"ious persecution means that+
throu"h oppression or torture+ a person is coerced into
renouncin" his or her faith( All other %iolations of
people1s ri"hts in relation to life+ wealth+ intellect and
opinion fall under the same cate"ory( herefore+ this
!ind of jihd can be done a"ainst any form of oppression
and in*ustice(
2( Jihd does not become obli"atory for the Muslims
until their military stren"th a"ainst their enemy reaches a
-7
Counter Narrative
certain le%el( herefore+ it is imperati%e that+ to fulfill
this responsibility+ they should stri%e for consolidation of
their moral and ethical fabric and also do their best in the
endea%our to au"ment their military stren"th to the
e)tent that the =ur1$n re@uires in the directi%e that it
"a%e when+ in %iew of the situation the Muslims were
facin" in the times of the >rophet+ it specified /B- as the
proportion between them and their enemies(
0( Shir!in" from jihd becomes a crime only when a
Muslim chooses to sit bac! e%en after the "eneral call
has been made( In this situation+ a%ersion is indeed a
crime similar to a "reat trans"ression( If such call has
not been made+ this jihd is still a "reat pri%ile"e that
e%ery Muslim should try to ha%e( ;owe%er+ in this case+
it is *ust a pri%ile"e in its import( It is not the !ind of
obli"ation which+ if left unfulfilled+ ma!es a person a
trans"ressor(
3( jihd cannot be wa"ed in disre"ard of ethical
bounds( Jasic ethical and moral imperati%es remain
effecti%e in all situations and precede e%ery directi%e(
&od has not permitted any person to %iolate these ethical
and moral principles e%en in battle or war( In this re"ard+
the most important "uideline that the =ur1$n has "i%en
pertains to the sanctity of treaties and pacts( &od has
placed %iolation or breach of pact amon"st the worst of
sins( herefore+ help+ in %iolation of a treaty+ cannot be
pro%ided to Muslims e%en if they are persecuted by
another nation with whom the treaty has been made(
Similarly+ no steps can be ta!en a"ainst people who are
not in%ol%ed in war or choose to remain neutral in that
situation( his jihd can be done only a"ainst the
combatants(
-G
Counter Narrative
OOOOOOOOOOO
7! For#iddin' /ron'
Mne of the necessary re@uirements of faith is that
people be e)horted to do "ood and to abstain from
wron"( Joth the e)hortation and admonition should be
done with sa"acity and bene%olence in the manner of
su""estion and ad%ice( he ri"hteousness or de%iation of
people is a matter that is in &od1s hands( ;e is aware of
those who ha%e de%iated from ;is path as well as of
those who will be "uided( herefore+ in callin" people to
truth and *ustice+ no one should play the !eeper of
morals or decree ;ea%en or ;ell for any of his or her
addressees( It is ob%ious from the =ur1$n that+ in his role
of callin" people to the truth+ none of the messen"ers of
&od was allowed to "o beyond effecti%e and clear
communication or e)hortation and remindin"( &od
Almi"hty saysB
<our tas! is to admonishA you are not responsible for
their super%ision(
G

;owe%er+ matters are different in the domain of
authority( For e)ample+ on attainin" maturity+ a man may
become a husband to a wife and+ as a conse@uence of
this relationship+ a father to his children( ?ature and
G
( =( 77B -/---(
2.
Counter Narrative
reli"ion entail that a certain de"ree of authority be
"ranted to him in both these roles( Similar is the role of
institutions and "o%ernments( 5hen they are formed+
their heads are also "ranted a certain de"ree of authority(
It is re"ardin" the ambit of this authority that the >rophet
9sws: is reported to ha%e saidB
;e amon"st you who sees a wron" should redress it by
handA if he does not find in himself the stren"th to do
it+ then by his ton"ueA and+ if e%en that is not possible+
he should despise the wron" in his heart -- and this is
the lowest le%el of faith(
/.

he Arabic word used here for Cwron"F is munkar. It
doesnUt refer to sins of purely reli"ious natureA instead+ it
refers to those wron"s that all human!ind+ re"ardless of
reli"ion or creed+ re"ards as e%il( heft+ per*ury+
dishonesty+ misappropriation+ embezzlement+ fraud+
adulteration+ %iolation of others1 ri"hts+ indecency+
causin" in*ury to life or dama"e to property or honour+
and other %iolations of these !inds fall within the
cate"ory of munkar. his statement attributed to the
>rophet 9sws: also relates to these wron"s( It is an
offshoot of the =ur1$nic directi%e of amr bi+l-mar&!
9commandin" ri"ht: and nah an al-munkar 9forbiddin"
wron":( he >rophet 9sws: has warned that+ if+ in the
realm of one1s authority+ one does not e%en re"ard these
wron"s as e%il+ one falls below the lowest le%el of faith(
he words in lam %astat , i also need to be properly
understood( hey do not refer to the !ind of ability that
/.
( -uslim+ Al-Jmi al-s@ah@h@+ no( /66(
2/
Counter Narrative
entails responsibility( he reason is that in the absence of
this !ind of ability+ a person does not remain accountable
and therefore does not fall in the le%els of faith( In this
reported statement+ the words connote Cstren"thF and
Ccoura"eF that may increase or decrease with the le%el of
oneUs faith( It is therefore only in the sphere of oneUs
authority that one mi"ht be considered as ha%in" fallen to
lower le%els of faith if one does not remedy a wron" by
hand( he reason for this difference is that+ in this latter
case+ the person does not ma!e the re@uired endea%our to
eradicate e%il despite ha%in" the ri"ht and the authority to
do so( he moral imperati%e here does not at all mean
that+ for achie%in" a hi"her le%el of faith+ people ha%e the
ri"ht to "ather their followers on their own and "o out as
%i"ilantes to end wron"( Such steps+ if ta!en+ translate
into the worst !ind of disorder+ which has no sanction at
all in reli"ion( All directi%es in reli"ion are "i%en in
relation to one1s ability and authority( . %ukalli!u Allh
na!san@ ill 'usah
//
is an une@ui%ocal principle that
is !ept in consideration in all the directi%es of reli"ion
and the Di%ine law( It is this principle that should be !ept
in consideration to understand the >rophet1s statement
re"ardin" the prohibition of wron"(
OOOOOOOOOOO
0! Islam and the 1tate
//
( =( -B-74B DIn ;is directi%es+E &od does burden any soul
with what is beyond it(
2-
Counter Narrative
It is "enerally understood that the founders of >a!istan
wanted to ma!e it an Islamic democratic welfare state( In
later times as well+ this concept about >a!istan
continued( In these times+ ad%ocates of re%olution and
chan"e also say the same( If the common masses are
as!ed+ a %ast ma*ority will also attest to this concept(
here are e)cellent e)amples of democratic and western
states in the western worldA so it is not at all difficult to
understand what such states are or should be( ;owe%er+
the @uestion arisesB 5hat e)actly is implied by an
CIslamic StateFK Mne of its models can be seen in the
monarchy of Saudi Arabia and another in the theocracy
of Iran( ;owe%er+ if Islam is understood directly from its
sources+ it does not re"ard either of these models as
correct( herefore it is essential that the re@uirements of
Islam re"ardin" the state system of the Muslims be
stated here so that in the li"ht of this people can e%aluate
the promises and measures of their leaders(
Followin" are these re@uirementsB
/( hose who call themsel%es Muslims and re"ard
Muh@ammad 9sws: to be the last prophet of &od+ who
are dili"ent in their prayer and are ready to pay zakh to
the state+ shall be re"arded as Muslims and the ri"hts
which they specifically en*oy by %irtue of the Isl$mic
sharah shall be "i%en to them in all circumstances(
his means that they will not be sub*ects of a !in" but
e@ual citizens( ?o discrimination shall be made between
them in the state system and the laws of the state( heir
life+ wealth and honour shall hold sanctity P so much so
that without their consent the state shall not impose any
ta) on them other than zakh( If a dispute arises in their
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Counter Narrative
personal affairs li!e marria"e+ di%orce+ distribution of
inheritance and other similar matters+ then it shall be
decided in accordance with the Islamic sharah( hey
shall be pro%ided with all the essential facilities for their
daily prayers+ the fasts of Ramad@$n and h@ajj and
umrah( hey will not be forced by the law to submit to
any directi%e which reflects a positi%e in*unction of
Islam e)cept the prayer and the zakh( hey will be
"o%erned with *ustice and fairness on the principle of
amruhum sh&r ba%nahum 9their system is based on
their consultation:( heir public wealth and assets shall
be reser%ed for the collecti%e needs of the society and
shall not be "i%en in pri%ate ownershipA in fact+ they
shall be de%eloped and loo!ed after in such a way that
the needs of people who are not able to financially
support themsel%es are fulfilled from their income( If
they pass away+ they shall be enshrouded and prepared
for burial accordin" to Muslim ritesA their funeral prayer
shall be offered and they shall be buried in the "ra%eyard
of the Muslims the way Muslims are buried(
-( It shall be the responsibility of the "o%ernment to
or"anize the Friday and the d prayers( hese prayers
shall be held only at places which are specified by the
state( heir pulpits shall be reser%ed for the rulers( hey
themsel%es will lead and deli%er the sermon of these
prayers or some representati%e of theirs will fulfill this
responsibility on their behalf( 5ithin the confines of the
state+ no one will ha%e the authority to or"anize these
prayers independently(
2( ,aw enforcin" departments shall be primarily
reser%ed for amar bi al-mar&! and nah an al-munkar
9en*oinin" "ood and forbiddin" e%il:( hus the most
20
Counter Narrative
pious of people will be selected as wor!ers of these
departments( hey will ur"e people to do "ood and forbid
them all what man!ind has always re"arded as e%il(
0( he state shall always adhere to *ustice 9(+im bi al-
(ist@: with re"ard to its enemies as well( It will say the
truth+ bear witness to it and will not ta!e any step
contrary to *ustice and fairness(
3( If the state enters into a"reement with someone
within its *urisdiction or with someone forei"n entity+
then as lon" as the a"reement e)ists it shall be honoured
both in letter and in spirit with full honesty and sincerity(
4( If a Muslim is "uilty of murder+ theft+ fornication+
falsely accusin" some of fornication 9(adh!: or spreadin"
anarchy and disorder in the land and a court is fully
satisfied that he does not deser%e any leniency arisin"
from his personal+ familial and social circumstances+ then
punishments shall be meted out to him which the
Almi"hty has prescribed in ;is Joo! for those who ha%e
whole-heartedly accepted the call of Islam(
6( Dissemination of Islam to all parts of this world
shall be or"anized at the state le%el( If any power of the
world tries to hinder this effort or persecutes Muslims+
then the state+ accordin" to its capacity+ will try to
remo%e this hindrance and stop this persecution e%en if it
has to lift arms for it(
/-
OOOOOOOOO
/-
( In order to see the details of these se%en re@uirements in
the sources of Islam+ my boo! -zn can be consulted(
23