Pakistan’s Quagmire

Introduction
In the present environment of universal turmoil especially in the post 9/11 scenario, the Muslims have become a target of universal hate propaganda and Pakistan is perceived to be at the core. The extremists justify terrorism under the garb of Islam. Thus the ignorant facilitate the anti Muslim lobbies to propagate and project all Muslims as intolerant, war mongers and terrorists.

Despite loss of over 50,000 innocent people in Pakistan, many simple people fall prey to deviant concepts. Pakistanis are in a state of ideological confusion which is a main hurdle to achieve peace, the basic condition for progress. While countries with much less population and resources have become our donors, we a nuclear power are embroiled in infighting to remain backward. It is customary to put all the blame on foreign conspiracies, while totally ignoring own follies. The politico-religious wars in Afghanistan, Iraq, Syria, Libya and Tunisia have taken heavy toll also brewing up in Egypt. If history has some lessons to offer, then Thirty Years Wars of Europe should be studied.

William T. Cavanaugh in his “Myth of Religious Violence” (2009) argues that what is termed “religious wars” is a largely “Western dichotomy”, arguing that all wars that are classed as “religious” have secular (economic or political) ramifications. Similar opinions were expressed as early as the 1760s, during the Seven Years’ War, widely recognized to be “religious” in motivation, noting that the warring factions were not necessarily split along confessional lines as much as along secular interests.

It is evident that religion as one aspect of a people’s cultural heritage may serve as a cultural marker or ideological rationalisation for a conflict that has deeper ethnic and cultural differences. This has been specifically argued for the case of The Troubles in Northern Ireland, often portrayed as a religious conflict of a Catholic vs. a Protestant faction, while the more fundamental cause of the conflict was in fact ethnic or nationalistic rather than religious in nature. Since the native Irish were mostly Catholic and the later British-sponsored immigrants were mainly Protestant, the terms become shorthand for the two cultures, but it is inaccurate to describe the conflict as a religious one.

The Thirty Years’ War (1618–1648) was fought in Central Europe; it involved most of the countries of Europe. It was one of the longest and most destructive conflicts in European history, and one of the longest continuous wars in modern history. Initially, it was fought largely as a religious war between Protestants and Catholics in the Holy Roman Empire, although disputes over internal politics and the balance of power within the Empire played a significant part. Gradually, it developed into a more general conflict involving most of the great powers of the time. In this general phase the war became less specifically religious and more a continuation of the Bourbon–Habsburg rivalry for European political pre-eminence, leading in turn to further warfare between France and the Habsburg powers. A major consequence of the Thirty Years’ War was the devastation of entire regions, denuded by the foraging armies. Famine and disease significantly decreased the population of the German states by around 40%, Bohemia, the Low Countries, and Italy also suffered heavily; most of the combatant powers were bankrupted. The end of the war was not brought about by one treaty but instead by a group of treaties finally known as Peace of Westphalia. The Europeans learned the lesson, not to indulge in religious conflict at this scale.

The other religious war, though at much smaller scale was in Ireland. Majority of people in Ireland are Catholics. The majority of people in England and Northern Ireland are Protestants. Protestants prefer unity because England is accused for brutalities to the native people. The IRA (Irish Republican Army) was a Catholic organization. The IRA was for independence, but has shifted towards a focus on allowing the Irish to have the right of “home rule”. A referendum is anticipated to seek total independent from UK.

The Muslims fought among themselves mostly for power and dynastic empire building. However Kharijites (those who went out) is a general term describing various Muslims who, while initially supporting the authority of the final Rashidun Caliph Ali ibn Abi Talib, then later rejected his leadership, who fought and defeated them. They emerged in the late 7th century, concentrated in today’s southern Iraq, and are distinct from Sunni Muslims and Shiʿa Muslims. With the passing of time the Kharijite groups fell greatly in their numbers and their beliefs did not continue to gain any traction in future generations. Khawarij were highly inflammable fanatics, intolerant of almost any established political authority. They incessantly resorted to rebellion and as a result were virtually wiped out during the first two centuries of Islam. The Kharijites were particularly noted for adopting a radical approach to Takfir, whereby they declared other Muslims to be unbelievers and therefore deemed them worthy of death. Till recently Chasidism was considered essentially a story of the past which left permanent influence on Islam because of reaction against it. It forced the religious leadership of the community to formulate a bulwark against religious intolerance and fanaticism. After 911, the Khawarij have re-emerged in Afghanistan, FATA Pakistan and Middle East with Takfiri ideology, a great threat to the unity and peace among Muslims and the world. The Iraq-Iran war cannot be called a sectarian as Shias were on both sides. The Syrian civil war is being turned in to sectarian lines, though basically it is a revolt against four decades old tyrant dictatorship of Assad family.

In order to get Pakistan out of this quagmire some basic issues need to be resolved to evolve a broad consensus among people holding conflicting views.

Three Groups
“Then We conveyed the Book as an heritage to those of Our slaves whom We chose. Now, some of them are those who wrong their own selves, and some of them are mediocre, and some of them are those who outpace (others) in righteous deeds with Allah‘s permission. That is the great bounty” (Quran;35:32)

Ideologically the Pakistani society at present can be divided in to three main groups:

Firstly; the elite and the liberals
They are less than 1% in numbers but are the most powerful, control more than 50% national wealth while 99% people have to live in poverty at average income of 500 $ per year. It includes politicians, feudal, industrialists, business men, bankers, civil and military bureaucracy, media groups and other mafias controlling other sources of economic and social power. They consider religion as personal affair of an individual and that Islam should be restricted to the mosques for worship, it should have no say in the public affairs like law and social aspects. Sometimes they display their religiosity just to get favours form public i.e. to get votes in elections or to change public opinion. They use power, wealth and coercion to crush any resistance to their interests. Here the term “elite” include their supporters, sympathisers and potential candidates form all segments of society to join this club.

The elite include some fascist liberals who consider all the religiously inclined people to be primitive hardliner, fundamentalist, rigid extremists, devoid of intellect, ignorant bigots. They think that religious people are the source of all the ills of society and impediment to progress.

Secondly the Silent Majority
“And thus have We made you to be a moderate community, so that (with your lives) you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you.” (Quran;2:143).

This is the bulk of population, sandwiched between the Elite and Religious Extremists. They are moderate religiously inclined but mostly non practicing Muslims, however they consider that implementation of Islam and Shari’a will provide them social and economic justice and save them for the tyranny of Elite and Extremists.

They revere Islam but lack in practice, laying, deception, fraud corruption is rampant. Some practice Islam in rituals but lack in Haqooq-Al Ibad [service to fellow beings]. They are influenced by moderate Ulema inclined towards Sufi Islamic traditions. Since they are not influential, their voice is lost. They comprise people from all segments of society. Thousands have lost their lives in the terrorist attacks by extremist militants.

Thirdly: The Muslim Militants & Their Supporters
Majority of Muslims desire implementation of Shari’a peacefully through democratic system. However some extremist elements like Taliban has opted to for violence and terrorism as means to this end. They consider killing and terrorism as justified Islamic means, which has been rejected unanimously by all the eminent scholars. However there are people who provide tacit support either in reaction to the existing unjust system of rule or under influence of propaganda.

The Imams and Khateebs of mosques enjoy considerable influence in the society. They enjoy unrestricted freedom to talk what ever they like in the Friday sermons or in other religious gatherings. Since mostly they have limited understanding of the system of governance and politics, their influence has negative impact.

No one dare question them while addressing form pulpit. Unlike Middle Eastern Arabs, the Pakistan government has no control over them and they mostly appear to be favouring the extremists and militants albeit tacitly. They do not openly condemn the killing of innocent people; use of general phrases is used to satisfy feelings of majority. In the supplications would pray for the success of all struggling in Jihad and for implementation of Shari’a, which no one can dare disagree. Though Islam does not have official clergy like Christianity and other religions, but these Imams think that they may also get a role or share in power once the Shari’a is implemented.

The military or civilians rulers have always been involved in exploitation and oppression of poor people. People deprived of good governance, social and economic justice are ready to welcome any one who promises to address their problems. Their expectations from people with religious overtones are high because of their apparent piety and outlook. They fail to comprehend that governance is beyond their capabilities, terror cannot solve all their problems.

Disjointed Society
The society is disjointed in the thought, intellectually, politically, socially and even physically to an extent due to yawning social and economic gap. Hence for the peace and progress, of the people of Pakistan, there is dire need to at least close this gap in their “Thought” with in acceptable limits if it can’t be eliminated altogether.

Thought can refer to the ideas or arrangements of ideas that result from thinking, the act of producing thoughts, or the process of producing thoughts. Despite the fact that thought is a fundamental human activity familiar to everyone, there is no generally accepted agreement as to what thought is or how it is created.

Because thought underlies many human actions and interactions, understanding its physical and metaphysical origins, processes, and effects has been a longstanding goal of many academic disciplines including artificial intelligence, biology, philosophy, psychology, and sociology. Thinking allows humans to make sense of, interpret, represent or model the world they experience, and to make predictions about that world. It is therefore helpful to an organism with needs, objectives, and desires as it makes plans or otherwise attempts to accomplish those goals.

On the other hand ‘social psychology’ is the study of how people and groups interact. The collective unconscious, sometimes known as collective subconscious, is a term of analytical psychology, coined by Carl Jung. It is a part of the unconscious mind, shared by a society, a people, or all humanity, in an interconnected system that is the product of all common experiences and contains such concepts as science, religion, and morality. While Freud did not distinguish between an “individual psychology” and a “collective psychology,” Jung distinguished the collective unconscious from the personal subconscious particular to each human being. The collective unconscious is also known as “a reservoir of the experiences of our species.”

In Pakistani society there is need to close the gap of three main groups in ‘thought’ to bring them closer at a platform for attainment of common goals, peace, progress and prosperity. This could be achieved through dialogue.

Dialogue
Dialogue is the mutually beneficial interaction of differing components. It is at the very heart of the Universe, of which we humans are the highest expression. It is the dynamic relationship between Individual and Society. Thus, the very essence of our humanity is dialogical. In the past, during the age of divergence, people could live in isolation from each other, ignore each other. Now, in the age of convergence, people are forced to live in one world, one country. Pakistan is part of community of world. We live in a global village. We cannot ignore the other, the different. Too often in the past we have tried to make over the other into a likeness of ourselves, often by violence. But this is the very opposite of dialogue. This egocentric arrogance is in fundamental opposition to the spirit of Dialogue. It is not creative; it is destructive. Hence, we as Pakistanis or as part of humanity today have a stark choice: dialogue or death!

There are three main dimensions to dialogue—the mutually beneficial interaction among those who are different—corresponding to the structure of our humanness: dialogue of the head, dialogue of the hands, and dialogue of the heart.

The Cognitive or Intellectual: Seeking the Truth: In the dialogue of the head, we mentally reach out to the other to learn from those who think differently from us. We try to understand how they see the world and why they act as they do. This dialogue of the head is vital, for how we see and understand the world and life determines how we act toward ourselves, toward other persons, and toward the world around us.

The Illative or Ethical: Seeking the Good: In the dialogue of the hands, we join together with others to work to make the world a better place in which we all must live together. Since we can no longer live separately in this one world, we must work jointly to make it not just a house but a home for all of us.

The Affective or Aesthetic: Seeking the Beautiful: In the dialogue of the heart, we share in the expressions of the emotions of those different from us. Because we humans are body and spirit, or rather body-spirit, we give bodily-spiritual expression in all the arts to our multifarious responses to our encounters with life: joy, sorrow, gratitude, anger, and most of all, love. All the world delights in beauty, wherein we find the familiar that avoids sameness, and wherein we find diversity that avoids distastefulness.

Seeking the Pleasure of One: We humans cannot live a divided life for long. If we are to even survive, let alone flourish, we must “get it all together.” We must live a “whole” life. Indeed, this is what the religions of the Western tradition mean when they say that we humans should be “holy.” Literally, to be holy means to be whole.

Qur’an beautifully summarizes the brotherhood of humanity and brotherhood of believers:

“Mankind was one single nation, and God sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight”. (Quran;2:213)

“And verily this Brotherhood of yours (believers) is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other).” (Quran;23:52)

Hence, in our human concept of dialogue, we must “get it all together” we must be whole and holy at our level. We must join together in the dialogue of the head, the dialogue of the hands, and the dialogue of the heart.

Dialogue as means of communication
Today when we speak of dialogue between groups with in Muslims in Pakistan, or with people adhering to different religions or ideologies, we mean something quite definite, namely, a two-way communication between persons; one-way lecturing or speaking is obviously not dialogue. However, there are many different kinds of two-way communication, for example, fighting, wrangling, debating, etc. Clearly none of these are dialogue. On the other extreme is the communication between persons who hold precisely the same views on a particular subject. We also do not mean this when we use the term dialogue; rather, we might call that something like encouragement, reinforcement—but certainly not dialogue. Now if we look at these two opposite kinds of two-way communication which are not meant by the word dialogue, we can learn quite precisely what we do in fact mean when we use the term dialogue.

Looking at the last example first—the principle underlying “reinforcement” is the assumption that both sides have a total grasp on the truth of the subject and hence simply need to be supported in their commitment to it. Since this example and the principle underlying it are excluded from the meaning of dialogue, clearly dialogue must include the notion that neither side (at least at individual level) has a total grasp of the truth of the subject, but that both need to seek further.

The principle underlying “debating” in the second example is the assumption that one side has all the truth concerning the subject and that the other side needs to be informed or convinced of it. Since that example also and its principle are excluded from the meaning of dialogue, this clearly implies that dialogue means that no one side has a monopoly on the truth on the subject, but both need to seek further.

It may turn out in some instances, of course, that after a more or less extensive dialogue, it is learned that the two sides in fact agree completely on the subject discussed. Naturally, such a discovery does not mean that the encounter was a non-dialogue, but rather that the dialogue was the means of learning the new truth that both sides agreed on the subject. To continue from that point on, however, to speak only about the area of agreement, would then be to move from dialogue to reinforcement.

Allah says:
“Say: “O people of the Book! Let us get together on what is common between us and you:..” (Qur’an;3:64)

Hence, to express at least the initial part of the meaning of dialogue positively: dialogue is a two-way communication between persons who hold significantly differing views on a subject, with the purpose of learning more truth about the subject from one another.

This analysis may seem obvious and hence superfluous. But we believe not. Dialogue has become a trendy term and is sometimes, like charity, used to cover a multitude of sins. Sometimes, for example, it is used by those who are quite convinced that they have all the truth on a subject, but feel that in today’s climate with “dialogue” in vogue, a less aggressive style will be more effective in communicating to the “ignorant” the truth that they already possess in full. Therefore, while their encounters with others still rely on the older non-dialogue principle—that they have all the truth on a subject—their less importuning approach will now be called “dialogue.” This type of use would appear to be merely an opportunistic manipulation of the term dialogue.

Maybe some of those people, however, truly believe that they are engaging in dialogue when they employ such a “soft sell” approach and encourage their interlocutors to also express their own views on the subject—even though it is known ahead of time, of course, that they are false—for such a “dialogue” may well make the ignorant person more open to receiving the truth that the one side knows it already has. In that situation, the “truth-holders” simply had a basic misunderstanding of the term dialogue and mistakenly called their convert-making “dialogue.” Therefore, the above clarification is important.

In this context, we are speaking about a particular kind of dialogue, namely inter-sectarian with in one religion or interreligious dialogue in the broadest sense, that is, dialogue on a religious subject by persons who understand themselves to be in different religious traditions and communities. If religion is understood as an explanation of the ultimate meaning of life and how to live accordingly, that would include all such systems, even though they customarily would not be called religions, but rather, ideologies, such as, atheistic Humanism and Marxism. Hence, it is more accurate to speak of both interreligious and inter ideological dialogue.

Pakistan created by the Muslims of India so that they could love as per their cherished goals of faith. The communist invasion of Afghanistan by USSR brought involvement of the international community led by the USA. The legacy continues as 9/11 again resulted in the international involvement led once again by the USA. Pakistan being the bordering country of landlocked Afghanistan and Pushtuns living on both sides of borders dragged it in to this conflict. Consequently the society has been split apart having conflicting views on domestic and international affairs. Hence need of dialogue to reunite as one nation but as there are three distinct groups it will be appropriate to call it ‘Trialogue’.

Broad based Trialogue for Peace, Unity & Progress
In order to achieve, enduring peace, instead of infighting there is a need of “Trialogue” [discussion between three groups] to close the conceptual gap & eliminate differences in the light of intelligent application of Quran and Sunnah in the prevailing environments. Use of Ijtehad may be resorted to by the theologians, scholars, intellectuals & thinkers.

The Trialogue may be held at national and every possible level in which intellectuals, political thinkers, philosophers, theologians, academics, civil society, experts on foreign, defence, economy, law, media, social scientists, experts in other fields and the people should participate.

While people in power and authority formulate committees and use the existing or new institutions for this purpose, every Pakistani, every individual has a role to play at their level. The head of different organizations, governmental or private can organize informal or formal study sessions, workshops and discussions. A common man can do it within his/her social groups. The social media can be utilised as one of the tools. If our minds think on same lines, the straight path provided by Quran and Sunnah, discarding self made interpretations to achieve certain noble objectives, employing means contradictory to the teachings of Islam, common ground can be found.

To some it may appear to be an exercise in futility, but at least it will create awareness at all the levels, especially among the masses. People could not be befooled with rosy false promises and hopes. The real peaceful message of Islam, lost in the mist of extremist ideologies will be revealed to the unaware people.

A process of religious and political awareness and awakening will start which can partially fill the intellectual vacuum created by corrupted thought process, as a result of our impoverished education system and over all lack of education due to poor literacy rate.

Issues and Topics for Trialogue
Some basic topics/questions which need to be addressed and answered have been listed below, [answers can be found at the links given at the end] the number is not final, there always room for improvement:

1. What is the purpose of existence of humanity?
2. What is the purpose of creation of Pakistan?
3. Does Islam specify some form of government like Khilafah, kingship, or it only gives broad principles?
4. Is Islamic democracy closer to Islamic concept of Shura [consultation]?
5. The present constitution of Pakistan which declares sovereignty of Allah and that no law can be formulated repugnant to Quran and Sunnah is un Islamic?
6. The “Objective Resolution” preamble to the constitution make it Islamic in theory only?
7. If the elected democratic governments fail to implement Shari’a, is it justified to blame the constitution not the politicians elected by people again and again?
8. The recommendations of “Islamic Ideological Council” are not implemented, should it be revamped and made powerful?
9. Will the Shari’a be based upon the madhab of majority? If so how to satisfy the Shia’a, Deobandi, Salafi, Takfiri and other groups?
10. Is it justified to wage armed rebellion, terrorism in the name of Jihad for Shari’a?
11. Pakistan is signatory of UN Charter, it has international commitments and obligations. The orthodox doctrine of House of Peace [Darul Aman], House of War [Darul Harb] still remain applicable?
12. Respect of international borders and treaties?
13. Will Pakistan fight with all the world to impose Islam by force? What will be implications for such policy?
14. Is it fair to establish friendly relations with non Muslim countries for education, science, technology, trade, defence for mutual benefit?
15. What will be role of Muslims living as minorities in non Muslim countries?
16. What are human rights, according to UN Charter or redefine?
17. Treatment and rights of minorities according to Mesaq Medina or different?
18. How it is justified to kill non Muslims and destruction of their places of worship?
19. Who has the right to declare Jihad, in support of oppressed people, state or groups or scholars?
20. How the ruling “Elite” can be made to change its attitude and behaviour to make it people friendly?
21. Role of judiciary, military and other state institutions against corruption and misrule of government?
22. Electoral reforms, lack of implementation of Section 62,63 in true spirit?
23. Independence of Election Commission & reconstitution with more powers like in India?
24. Use of electronic voting machines?
25. Lack of local body elections to develop junior leadership and decentralization of powers?
26. Most of the political leadership and rulers are accused of being puppets of US/ foreign powers, they refute it. How to determine truthfulness of these accusations?
27. Is it justified to resort to armed rebellion against rulers on accusations?
28. How to change corrupt, oppressor rulers?
29. Is it justified to form private militias for Jihad?
30. Society needs moral reformation. Who has authority to implement “Amir bil maroof, nahi anil munkir” “Enjoin good and restrain form prohibitions” in society?
31. Should government exercise some control on the religious education, construction of mosques and appointment of Imams/Khateebs, like Middle Eastern countries or it should be left open as now?
32. Is it justified to kill innocent people in mosques public places, through suicide bombing and terrorist attacks to oppose government policies?
33. Should military and security forces protect citizens or leave them at the mercy of terrorists, who claim to be opposed to USA or others?

Most these questions have been addressed in articles by the author published in the previous issues of DJ, also available at http://aftabkhan.blog.com. Abstract are reproduced:

The Purpose of Existence of Humanity
The purpose of creation of humanity may be summarized:-

Trial through Willful Obedience of God
In brief the purpose of creation is to test the human during limited life span on earth, those who obey Him by their free will and live according to His guidance, will be rewarded and those who disobey will be punished in hereafter. It is evident from these verses in Qur’an; “The One Who created death and life, so that He may put you to test, to find out which of you is best in deeds: He is the All-Mighty, the All-Forgiving.”(Qur’an;67:2); “We shall surely test your steadfastness with fear and famine, with loss of property, life and produce. Give good news to those who endure with patience; who, when afflicted with calamity, say: “We belong to Allah and to Him we shall return.” Such are the people on whom there are blessings and Mercy from Allah; and they are the ones that are rightly guided.”(Qur’an;2:155-157).

Worship, Obedience of Allah
Allah is the source and centre of all power and all goodness. The human progress depends upon putting themselves into accord with His Will using their freedom of choice, granted by Allah while rejecting the path of evil. This is the worship or service which Allah demands from men and jinn: “I have not created jinns and mankind except to worship (serve) Me. I require no sustenance from them, nor do I ask that they should feed Me. Surely it is Allah Who is the giver of all sustenance, the Lord of Power, the Invincible.” (Qur’an;51:56-58).To understand why human beings need to worship Allah, one must first understand what is meant by words ‘yabudun’ (worship, service) it is derived from word ‘abud’’ means ‘slave’ who surrenders to the command of his master. The English term ‘worship’ comes from the Old English “weorthscipe” meaning ‘honor.’ Consequently, worship is defined as ‘the performance of devotional acts in honor of a deity: According to this meaning, man is instructed to show gratitude to Allah by glorifying Him, In the Qur’an, Allah says; “Glorify the praises of your Lord”(Qur’an;2:185). Worshipping (serving) Allah does not mean that people spend their entire lives in constant seclusion and absolute meditation. The true service (worship) to Allah is to live in this world according to His commands, and not to run away from it. Worship (service) is to obey what He desires and refrain from what He forbids as evident from the Tradition (Hadith) narrated by Ahmad, At-Tirmidhi, and Ibn Jarir: Once Allah’s Messenger (peace be upon him) was reciting the Verse: “They (Jews and Christians) have taken their rabbis and their monks-as well as the Christ, son of Mary-for their lords beside God, although they had been bidden to worship none but the One God, save whom there is no deity: the One who is utterly remote, in His limitless glory, from anything to which they may ascribe a share in His divinity!”” (Qur’an;9:31). Adi bin Hatim, (who had reverted from Christianity) said; “O Allah’s Prophet! They (Jews and Christians) do not worship them (rabbis and monks)” Allah’s Messenger said, “They certainly do. They (i.e. Rabbis and monks) made legal things illegal, and illegal things legal, and they (i.e. Jews and Christians) followed them and by doing so they really worshipped them.”(Tafsir At-Tabari, Vol.10, Page No. 114).

Hence worship means complete obedience, to God not mere rituals. Allah says: “It is not righteousness that ye turn your faces towards east or West; but it is righteousness- to believe In Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast In prayer, and practice regular charity; to fulfill the covenant which ye have made; and to be firm and patient, In pain (or suffering) and adversity, and throughout all periods of panic. such are the people of truth, the Allah-fearing.”(Qur’an;2:177). Worship (service) is to know Him, to love Him, to obey His commands, like an obedient servant follows the commands of his master. To implement His laws in every aspect of life, to serve His cause by doing right and shunning evil and to be just to Him, to own self and to the fellow human beings. Thus; “Thee (alone) we worship; Thee alone we ask for help.”(Qur’an;2:5). Therefore the purpose of human life is; ‘Willingly Obedience to Allah’. However, the Almighty is not in need of human worship. “.. to Him belongs all that is in the heavens and in the earth; all are obedient to Him.”(Qur’an;2:116). The numerous angels all the time are busy in praising and glorifying Allah (Qur’an;39:75, 41:38,37:166), but there is difference, the angels are aware of the some of the mysteries of ‘Unseen World’ being part of that world, they are aware of the presence of God and have no choice, they are programmed to obey Allah only. On the other hand the human are not aware of ‘Unseen World’ (metaphysical), they have been granted the choice of good and evil, hence as vicegerent of God on earth, they are entitled to reward for worship and obedience while punishment for transgression. Allah did not create human beings out of a need on His part If not a single human worship Allah, it would not diminish His glory in any way, and if all of humankind worship Him, it would not increase His glory in any way. Allah is perfect. He alone exists without any needs. All created beings have needs, consequently, it is humankind that needs to worship Allah. Islam is the Din, complete code of life, hence the complete obedience to Allah makes every action performed by a Muslim according to His will as ‘worship’, be it doing honest business, performing duties, looking after destitute, speaking truth, be kind to parents, neighbors and fellow human being etcetera. Since Allah does not like killing of innocent people merely because they differ in belief , because it is against “”Free Will” and “Test, Trial”. Hence any violation of His Commands does not bring His pleasure by His wrath, may Allah save us.

Adornments-Gift of God
The Muslims are balanced community, Allah says, “Thus have We made of you (Muslims) justly balanced, moderate community (Ummah Wasat)..” (Qur’an;2:143) There is no merit merely in abstention or asceticism, though the humility or unselfishness that may go with asceticism may have its value. Allah says: “Say: Who has forbidden the beautiful (gifts, zenah) of Allah which He hath produced for his servants and the things clean and pure (which He hath provided) for sustenance? Say: they are in the life of this world for those who believe (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand. Say: The things that my Lord hath indeed forbidden are: shameful deeds whether open or secret; sins and trespasses against truth or reason; assigning of partners to God for which he hath given no authority; and saying things about God of which you have no knowledge.”(Qur’an;7:32-33). Asceticism often means the negation of art and beauty; it has no necessary sanctity attached to it. The beautiful and good things of life are really meant for, and should be the privilege of those with faith in Allah. If they do not always have them in this life, and if there is sometimes the semblance of others having them who do not deserve them, let it be remembered that this is a test from Allah. In the life to come they will be purely for the faithful believers. Use Allah’s gifts of all kinds with gratitude, but excess are not approved of by Allah. Christian monks are praised for particular virtues, though the monasticism is disapproved of, Allah says: “…But the monasticism which they invented for themselves We did not prescribe for them: (We commanded) only the seeking for the Good pleasure of Allah;…(Qur’an;57:27). Allah certainly requires that men shall renounce the idle pleasures of this world, and turn to the path which leads to Allah’s Good pleasure. But that does not mean asceticism. Allah’s service is done through pure lives in the turmoil of this world, hence the prayer: “Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire.”(Qur’an;2:201).

Balance in Resistance to Worldly Motives
While enjoying the legitimate adornments provided by God, man should resist all excessive appeals to worldly motives, by not making them the sole objective of this life. The balance must be maintained, because this world’s attractions; power, glory, wealth, children, status and all that men scramble for, are but a fleeting show and a trial; thus he should stand firm to His Message of eternal Unity: “Let neither their (non believer’s) wealth nor their children dazzle you. Through these Allah wants to punish them in this world and let their souls depart while they are still disbelievers.” (Qur’an;9:85); “Let not the Unbelievers think that Our granting of respite is good for their souls. We grant them respite so that they may add more to their sins. They shall have a disgraceful punishment.” (Qur’an;3:178); “You should know that your wealth and your children are, in fact, a test for you, and that Allah is He with Whom is your mighty reward.” (Qur’an;8:28). The possession or want of worldly attractions does not indicate a man’s real value or position in the coming world, the world which is to endure. Allah says: “We have adorned the earth with all kinds of ornaments to test the people and to see which of them do the best deeds.” (Qur’an;18:7). Yet they have their uses: “It is He Who has made the earth manageable for you so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.” (Qur’an;67:15).The worldly attractions are also a test a man’s sterling quality. He who becomes their slave loses rank in the next world. He who uses them if he gets them, and does not fall into despair if he does not get them, shows his true mettle and quality. His conduct proclaims him. In describing Allah’s gifts and mercies and watchful care in this temporary sojourn of human on this earth, it is made clear that the ultimate end is the Hereafter. The real Beyond, which is the goal, is the life after the ‘Resurrection’. If people feel safe on land, it is because Allah has made this earth amenable, manageable and serviceable to them. It may be kept in view that while most of the things are conveniently understandable some may not be. God’s ways are beyond full comprehension of the human intellect, rational understanding of every aspect thereof may not be always possible. According to a not very authentic Hadith, Allah is attributed to have said that: “I was a hidden treasure, and I loved that I be known, so I created the world”.

Keeping First Individual Covenant of Man with God
As each individual in the posterity of Adam had a separate existence from the time of Adam, and a Covenant was taken from all of them, which is binding accordingly on each individual descendants of the Children of Adam(all humanity), born or unborn, without any limit of time. On their first creation, the humanity affirmed, Allah as the only Lord, which is ingrained in the human conscious. (Qur’an;7:172). Adam’s seed carries on the existence of Adam and succeeds to his spiritual heritage. Hence even those who do not receive the message, their instincts indicate the existence of one God, so he should avoid evil and perform good deeds. Worship of One God by some primitive African and Australian tribes is due to this nature. Humanity has been given by Allah certain powers and faculties (Qur’an;67:23). This creates special spiritual obligations which must be discharged faithfully. These obligations may from a legal point of view be considered as arising from implied Covenant, that man must acknowledge that Allah is the Creator, Cherisher, and Sustainer: therefore man acknowledge his duty to Him: When he so testify concerning himself, the obligation is as it were assumed by him; for it follows from his very nature when it is pure and uncorrupted. The latent faculties in man are enough to teach him the distinction between good and evil, to warn him of the dangers that beset his life (Qur’an;91:7-10). But to awaken and stimulate them, a personal appeal is made to each individual through the “still small voice” within him. This in its uncorrupted state acknowledges the truth and, as it were, swears its Covenant with Allah. There is, therefore, no excuse for any individual to say, either (1) that he was unmindful, or (2) that he should not be punished for the sins of his fathers whom he followed blindly, because his punishment (if any) comes from his personal responsibility, because he was granted conscious, wisdom, freedom of choice and guidance through scriptures and messengers of Allah, but he chose to reject the faith and the higher spiritual influences. However those people (of all times and places), who could not receive the guidance through messengers of God or His scriptures, are not expected to be judged for the Law (Shari’a) but upon the natural belief in one God and performance of good deeds.

Sincerity of Faith
Faith is a matter of personal conviction, and does not depend on worldly motives. Worship should depend on pure and sincere Faith: “Say: “My Lord hath commanded justice; and that ye set your whole selves (to him) at every time and place of prayer and call upon him making your devotion sincere as in his sight: such as he created you in the beginning so shall ye return.” (Qur’an;7:29). However worship often does not conform to achieve the desired level. There are motives of worldly gains, ancestral custom, social conventions, imitative instincts, or a lethargic instinct to shirk from enquiring Into the real significance of solemn acts and the motives behind them, reduce a great deal of the world’s worship to sin, selfishness, or futility. Symbolic idols may themselves be merely instruments for safeguarding the privileges of a selfish priestly class, or the ambitions, greed, or lust of private individuals. Hence Islam insist on the pure service which include worship and obedience of the One True Allah alone not through any one else.

Faith and Deeds for Salvation
Faith is perquisite for reward for good deeds. The Allah says: “(O Muhammad) tell them: “Should we tell you the worst kind of losers relating to their deeds? Those whose all efforts in this worldly life had gone astray from the Right Way, but all along they were under the delusion that they were doing good deeds; they are the ones who are disregarding the revelations of their Lord and the fact that they will meet Him for accountability of their deeds in the Hereafter, so their deeds will become null and will not carry any weight on the Day of Judgment. Thus the reward of such people will be Hell; because they had no faith and because they made My messages and My apostles a target of their mockery. However, those who believe and do good deeds, they will be entertained with the Gardens of Paradise to live therein for ever and they will never desire to go anywhere else.”(Qur’an;18:103-108). Hence humanity should endeavor to combine ‘faith’ with ‘good deeds’ to attain salvation in hereafter, through His mercy.

Peace and Humanity
Human life [believer or non believer] is sacred, killing, murder is strictly prohibited by Allah: “..whoever kills a person, except as a punishment for murder or mischief in the land, it will be written in his book of deeds as if he had killed all the human beings and whoever will save a life shall be regarded as if he gave life to all the human beings..”(Qur’an;5:32), “You shall not kill anyone whom God has forbidden, except for just cause under the law. If anyone is killed unjustly, We have granted the right of retribution to his heir, but let him not carry his vengeance too far in killing the culprit through taking the law in his own hands, as he is supported by the law.”(Qur’an;17:33). Hence any one violating this law is denying the purpose of creation i.e. obedience of Allah.

Purpose of creation of Pakistan
While some people prefer to emphasise the economic independence within secular Pakistan, others dream of theocracy like Iran. They try to support their perceptions by misquoting and twisting sayings of Muhammad Ali Jinnah, the founder of Pakistan. Both are far from the reality. This fundamental question has been settled through Objectives Resolution, adopted by first constituent assembly on March 9, 1949, and subsequently by all assemblies till now. Any ambiguity was further clarified by Liaquat Ali Khan, the 1st Prime Minister of Pakistan, also a close associate of Muhammad Ali Jinnah, in his speech on the Objectives Resolution, March 9, 1949.

“Pakistan was founded because the Muslims of this sub-continent wanted to build up their lives in accordance with the teachings and traditions of Islam, because they wanted to demonstrate to the world that Islam provides a panacea to the many diseases which have crept into the life of humanity today.”

“Islam does not recognize either priesthood or any sacerdotal authority; and, therefore, the question of a theocracy simply does not arise in Islam. If there are any who still use the word theocracy in the same breath as the polity of Pakistan, they are either labouring under a grave misapprehension, or indulging in mischievous “propaganda.”

“The Preamble of the Resolution deals with a frank and unequivocal recognition of the fact that all authority must be subservient to God. It is quite true that this is in direct contradiction to the Machiavellian ideas regarding a polity where spiritual and ethical values should play no part in the governance of the people and, therefore, it is also perhaps a little out of fashion to remind ourselves of the fact that the State should be an instrument of beneficence and not of evil.

“The Muslim [in Pakistan] shall be enabled to order their lives in the individual and collective spheres in accord with the teachings and requirements of Islam as set out in the Holy Quran and the Sunnah”

[Excerpts: Liaquat Ali Khan, the 1^st Prime Minister of Pakistan, on the Objectives Resolution, March 9, 1949]

The Objectives Resolution is a basic and primary document of the constitutional history of Pakistan. It is a framework that provides mechanism to achieve goals for a better life of the people of Pakistan. It’s important that it embraces centrality of Islam to polity sustaining their links with the pre-independence period. The AIML leaders were modernist Muslims not in favour of an orthodox religious state or theocracy, as elucidated by Liaquat Ali Khan, the Prime Minister in his address. Therefore, they selected the middle way abiding by the Islamic laws and the international democratic values. The Resolution remains ‘Preamble of all the constitutions due to its importance.

The Objectives Resolution was adopted on 12 March 1949 by the Constituent Assembly of Pakistan. The resolution, proposed by the Prime Minister, Liaquat Ali Khan, proclaimed that the future constitution of Pakistan would not be modelled entirely on a European pattern, but on the ideology and democratic faith of Islam. It has been incorporated in successive constitutions. The Objectives Resolution proclaimed the following principles:

1. Sovereignty belongs to Allah alone but He has delegated it to the State of Pakistan through its people for being exercised within the limits prescribed by Him as a sacred trust.
2. The State shall exercise its powers and authority through the chosen representatives of the people.
3. The principles of democracy, freedom, equality, tolerance and social justice, as enunciated by Islam, shall be fully observed.
4. Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the teachings of Islam as set out in the Qur’an and Sunnah.
5. Adequate provision shall be made for the minorities to freely profess and practice their religions and develop their cultures.
6. Pakistan shall be a federation.
7. Fundamental rights shall be guaranteed.
8. The judiciary shall be independent.

The Objectives Resolution, which combines features of both Western and Islamic democracy, is one of the most important documents in the constitutional history of Pakistan. At the time it was passed, Liaquat Ali Khan called it “the most important occasion in the life of this country, next in importance only to the achievement of independence”. It is included in the Annex of the current Constitution of Pakistan by virtue of Article 2A of the Constitution.

Speech of Liaquat Ali Khan, the 1st Prime Minister of Pakistan, on the Objectives Resolution, March 9, 1949, clearly spells out the spirit and genesis of Pakistan, and the fundamental role of Islam in the lives of people of Pakistan: So that the people of Pakistan may prosper and attain their rightful and honoured place amongst the nations of the World and make their full contribution towards international peace and progress and happiness of humanity.”

Islamic Political System
Islam does not lay down any specific political system. Which political system Muslims should follow it has been left to the people. However broad guidelines and principles are laid down. This is the reason that Prophet (Pbuh) did not nominate his successor, and each one of four Rightly guided Caliphs were elected, or chosen or appointed in different manner. After analysing opinions of many scholars one tends to agree that Democracy with in the bounds of Shari’ah is Islamic. Not the secular Western democracy, where majority can make Haram [gay marriages] as Halal. Since political system is Ijtehadi matter there could be varied interpretations of Islamic principle of rule through; Shura (consultation), as long as the guiding principles of Quran and Sunnah, justice are adhered to.

Islamic Democracy
Muslim democrats, including Ahmad Moussalli (professor of political science at the American University of Beirut), argue that concepts in the Quran point towards some form of democracy, or at least away from despotism. These concepts include shura(consultation), ijma (consensus), al-hurriyya (freedom), al-huqooq al-shar’iyya (legitimate rights). For example shura (Al Imran 3:159, Ash-Shura 42:38) may include electing leaders to represent and govern on the community’s behalf.

“.. and consult them in the matter ..” (Quran; 3:159)

“who obey their Lord and establish Prayer; who conduct their affairs by consultation, and spend out of what We have bestowed upon them”(Quran;42:38)

Extract from explanation by Syed Abul Ala Maududi:
The principle of consultation as enshrined in amru-hum shura baina-hum by itself demands five things:

(1) The people whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted. They should also have the full right that if in the conduct of the affairs they see an error, a weakness or a deficiency, they can check it and voice a protest, and if they do not see any change for the better, they can change their rulers. To conduct the people’s affairs by keeping them silent and un-informed is sheer dishonesty which no one can regard as adherence to the principle of consultation in Islam.

(2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people’s consent, and this consent should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. A nation’s true head is not he who becomes its head by trying every possible method, but he whom the people make their head by their own free choice and approval.

(3) The people who are appointed as advisers to the head of the state should be such as enjoy the confidence of the nation, and obviously the people who win representative positions by suppression or by expanding wealth, or by practicing falsehood and fraud, or by misleading the people cannot be regarded as enjoying the confidence in the real sense.

(4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Wherever this is not the case, wherever the advisers give advice against their own knowledge and conscience, under duress or temptation, or under party discipline, it will be treachery and dishonesty and not adherence to the Islamic principle of consultation.

(5) The advice that is given by a consensus of the advisers, or which has the support of the majority of the people, should be accepted, for if a person (or a group of persons) behaves independently and acts on his own whims, even after hearing the advice of others, consultation becomes meaningless. Allah does not say: They are consulted in their affairs, but says: They conduct their affairs by mutual consultations. This instruction is not implemented by mere consultation, but for its sake it is necessary that the affairs be conducted according to what is settled by consensus or by majority opinion in consultation.

Along with this explanation of the Islamic principle of consultation, this basic thing also should be kept in view that this consultation is not independent and autocratic in conducting the affairs of the Muslims, but necessarily subject to the bounds that Allah Himself has set by His legislation, and is subject to the fundamental principle: It is for Allah to give a decision in whatever you may differ, and if there arises any dispute among you about anything, refer it to Allah and the Messenger. According to this general principle, the Muslims can hold consultations in Shariah matters with a view to determining the correct meaning of a text or verse and to find out the ways of implementing it so as to fulfill its requirements rightly but they cannot hold consultations in order to give an independent judgment in a matter which has already been decided and settled by Allah and His Messenger. [Source: Tafheem ul Quran:]

King
Some scholars justify kingship as Islamic, on the basis of verse: “”Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing” (Quran;2:247)

Caliph
Traditionally the Islamic state was be administered by a Caliph (Arabic khalifah, “successor”), who is elected through mutual consultation (bai’t), which may be called democracy in modern terms. The Caliph hold temporal and sometimes a degree of spiritual authority, the empire of the Caliphate grew rapidly through conquest during its first two centuries to include most of Southwest Asia, North Africa, and Spain. The modern philosopher and political theorist, Rousseau (1712-78 C.E) admits, the practicability of the Islamic polity and records in ‘Social Contract’, that; “Muhammad held very sane views, and linked his political system well together; and as long as the form of his government continued under the Caliphs, who succeeded him, the government was indeed on and so far good”. After first four caliphs, the caliphate became hereditary against the original democratic spirit of this institution, however some good aspects were retained. The dynastic struggles later brought about the Caliphate’s decline, and it ceased to exist with the Mongol destruction of Baghdad in 1258 C.E. Later various Muslim rulers emerged all over the known world but they were hereditary, never even close to the first four caliphs. The last and biggest of its time, the Ottomans rule ended in 1922. Presently most of the governments in the predominantly Muslim countries are run by either hereditary kings, dictators, or some forms of democracies. One thing common to all types of Muslim governments in the history has been their inclination towards Islam and revival of the golden era of the first four caliphs, known as ‘The Rightly Guided Caliphs’. [For details read e-book by writer: Caliphate: Redundant or Relevant? Freely available at http://aftabkhan.blog.com]

Caliphate & Ayah Istikhlaf
The concept of Khilafat is has been adopted as a maxim by some organizations and groups in Muslim countries to seek support from the masses to gain power. Some of them believe in peaceful struggle while the extremist justify use of violence and terrorism to get in to power. It is claimed that through establishment of Khilafat they will be able to implement Shari’a, get rid of corrupt rulers, provide quick justice, end oppression of Muslims and exploitation of their resource by super powers. Hence they will regain the lost glory of Muslim Ummah by uniting them under a Khalifah.

Those advocating Khalifah or Caliph also refer to verses from Quran and interpret accordingly:

“He it is Who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you. Lo! Thy Lord is swift in prosecution, and Lo! He verily is Forgiving, Merciful.” (Quran;6:165)

According to Abu Ala Maududi: This statement embodies three important truths: First, that human beings as such are vicegerents of God on earth, so that God has entrusted them with many things and endowed them with the power to use them. Second, it is God Himself Who has created differences of rank among His vicegerents. The trust placed in some is more than that of others. Some men have been granted control of more resources than others. Some are more gifted in respect of their abilities. Likewise, some human beings have been placed under the trust of others. Third, all this is indeed designed to test man. The entire life. of man is in fact, a vast examination wherein man is being tested about the trust he has received from God: how sensitive he is to that trust, to what extent he lives up to it, and to what extent he proves to be competent with it. What position man will be able to attain in the Next Life depends on the result of this test.

The supporters of Caliphate also derive support form verse 55, of Surah Nur (24), commonly known as ‘Ayah Ishtikhlaf’ [The Verse for Khilafat]:

“Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), (yasta-khlif-anna -hum fe-al-’ard) As He granted it to those before them; that He will establish in authority their Religion – the one which He has chosen for them; and that He will change (Their state), after the fear In which They (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, They are rebellious and wicked.” (Qur’an;24:55).

Instead of taking this one verse in isolation, it may be appropriate that it may be read and interpreted against the background of the Qur’an as a whole. The general divine policy for grant of Khilafat in the sense of power, rule, and kingship has been outlined in the verses of Qur’an mentioned above.[Qur’an;3:26, 2:251, 22:40, 5:40, 48:14. 47:38, 4:133, 70:40-41, 35:15-16, 7:69, 7:74, 8:53, 13:11].

Majority of scholars including Syed Abul Ala Maududi and Moulana Mufti Muhammad Shafi through Ibn Kathir, agree that the direct addressees of this promise of Allah, were the Muslims living in the time of the Prophet (peace be upon him). However indirectly it may also apply to the future generations of Muslims under identical conditions. The promise of Allah for bestowal of successorship (Khalifah) in the land is ONLY for those believers, who are true in faith, pious in character, sincere in devotion and who follow Allah’s religion in letter and spirit eschewing every tinge of shirk (polytheism). Allah warn the hypocrites that this promise is not meant for those people who are Muslims in name only, lacking above mentioned qualities and pay mere lip service to Islam, they are neither worthy of this promise nor its addressees. Therefore they should entertain no hope of having any share in Khalifah (successorship) in the land.

Modern Caliphate Revivalists
There are many organizations working for revival of system of Caliphate but they consider democratic method of election as un-Islamic. They reject democracy as a western system and un-Islamic despite such aspects as elections existing in the Islamic political system. It is argued that democracy as a system is: “The rule of people, for the people, by the people. The basis of the democratic system is that people possess the right of sovereignty, choice and implementation. … it is a Kufr system because it is laid down by man and it is not from the Shari’a Laws.

However, it is believed that the Caliph, i.e., the head of the Caliphate state, should be elected and should be accountable to those who have appointed him. The position should not be inherited through blood lines, or imposed on Muslims, but elected by them, Muslims should then pledge their loyalty to the Caliph.

The Caliph: “is the head of state in the Khilafah. He is not a king or dictator but an elected leader whose authority to rule must be given willingly by the Muslims through a special ruling contact called baya. Without this baya he cannot be the head of state. This is completely opposite to a king or dictator who imposes his authority through coercion and force. It is argued that the tyrant kings and dictators in the Muslim world are examples of this, imprisoning and torturing their populations and stealing their wealth and resources.”

The Caliphate supporters consider a system of elections for Muslims to choose the Caliph. A Majlis al-Umma for the Caliph, is an institution for consultation and accountability of political rulers. The Shura differs from Western representative democracy in that while part of “the ruling structure” of the Islamic caliphate, it’s “not one of its pillars.” This is because they consider shura (consultation) in Islam to be for seeking the opinion and not for ruling. This is contrary to the parliamentary system in democracy. More over when the Majlis makes a decision after the Caliph consults them it is binding on the Caliph to accept the decision; the Caliph’s powers outlined in one of the draft proposed constitution refer only to foreign affairs when in a state of war that he considered existent during his life. It may be noted that election of Caliph is similar to election of head of state or governments in most of Islamic democracies where sovereignty belongs to Allah and rule is considered to be within Shari’a.

Establishment of a global Caliphate with the spirit of unity of Ummah seems fascinating but using force to impose it through wars, mass killings and infighting among Muslims is self contradictory and against the peaceful teachings of Islam. However same purpose could be achieved through peaceful means by gradually upgrading OIC like European Union even if it takes longer. There are many other local issues like; independence from neo-colonialism, corruption, poverty, health, education, economic development, morality etc which needs immediate attention through good governance.

Is Rebellion against Muslim ruler allowed?
The scholar Ibn Nujaym said “it is not permitted for there to be more than one state leader (Imam) in a time period. There may be many judges, even in one state, but the leader is one.” Al-Bahjouri said “It is an obligation to obey the leader, even if he is not fair or trustworthy or even if he committed sins or mistakes.” Abu Hanifa’s school says that the head of the state, the Imam, cannot be expelled for being a corrupt person (fasiq). Hudhaifa bin al-Yaman narrated a hadith in which he said, “The Prophet (saws) said, ‘there will be after me leaders who do not follow my guidance and do not follow my sunna, and there will be among them men whose hearts are like those of satan in the body of a human being.’ And I asked the Prophet (saws), ‘What I should do at that time if I reach it?’ He said, ‘listen and obey the ruler, even if he lashed your back and took your money, listen and obey.’

“O ye who believe! obey ALLAH, and obey His Messenger and those who are in authority among you. And if you differ in anything refer it to ALLAH and His Messenger, if you are believers in ALLAH and the Last Day. That is best and most commendable in the end.”(Quran; 4:59)

Waging war against Allah and His Messenger (Pbuh) and creating disorder on land is very serious sin & crime with capital punishment:

“The only reward of those, who wage war against ALLAH and HIS Messenger and strive to create disorder in the land, is that they be slain or crucified or their hands and feet be cut off on account of their enmity, or they be expelled from the land. That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment”(Quran; 5:33)

The verse [4:59] is the cornerstone of the entire religious, social and political structure of Islam, and the very first clause of the constitution of an Islamic state. It lays down the following principles as permanent guidelines:

In the Islamic order of life Muslims are further required to obey fellow Muslims in authority.

In the Islamic order of life, God alone is the focus of loyalty and obedience. Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him). Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern. Hence, persons ‘invested with authority’ include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional representatives. In all these capacities, those ‘invested with authority’ are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them. This obedience is contingent, however, on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith. Consider, for example, the following traditions: A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma’siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey.

There is no obedience in sin; obedience is only in what is good (ma’ruf). (For these traditions see Bukhari, ‘Ahkam’, 4; ‘Jihad’, 108; Muslim, ‘Amarah’, 39; Tirmidhi, ‘Jihad’, 29; Ibn Majah, ‘Jihad’, 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 – Ed.)

Prophet (Pbuh) is reported to have said: “There will be rulers over you, some of whose actions you will consider good and others abominable. Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts. They (i.e. the Companions) asked: ‘Should we not fight against them?’ The Prophet (peace be on him) said: ‘No, not as long as they continue to pray.” (See Bukhari, ‘Jihad’, 108 – Ed.)

This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him). Thereafter it becomes proper to fight against them. In another tradition the Prophet (peace be on him) says: “Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you. We asked: ‘O Messenger of God! Should we not rise against them?’ The Prophet (peace be on him) said: ‘No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.” (See Muslim, ‘Amarah’, 65, 66; Tirmidhi, ‘Fitan’, 77; Darimi, ‘Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 – Ed.)

In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately. But the latter tradition makes it clear that what is really meant by ‘praying’ is the establishment of the system of congregational Prayers in the collective life of Muslims. This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer. This concern with Prayer is a definite indication that a government is essentially an Islamic one. But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it. The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says: ‘The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God’ (Bukhari and Muslim).

These source texts are clear evidence that whoever lives under a particular government must obey the ruler and live peacefully. They are prohibited from taking up arms against him. Uprising or violence by any group against the ruler is completely rejected in Islam, and was prohibited by the Prophet (saws) and will be a cause of death on the way of ignorance (jahiliyya). Thus Islam considers rebellion against the ruler a great iniquity. These Hadith affirm that one must be patient with one’s ruler, even if he commits oppression. These Hadith refer to the leader of a nation, not the leader of a small group. Therefore groups that take up violent struggle against their regimes are prohibited in Islam and are by default illegal and blameworthy.

In fact the true path to correction of the mistakes of a ruler is according to the hadith “a most excellent Jihad is when one speaks a word of truth in the presence of a tyrannical ruler.” Note here the hadith does not mention fighting the ruler, but rather praises the one who corrects the ruler by speech. Armed and violent opposition to a state regime can never be recognized as Jihad in the way of Allah, despite the claims of many groups. Unfortunately we see today countless individuals and groups who label their rulers and their governments apostates or unbelievers, thereby giving themselves the excuse to declare “jihad” against them, asserting that this is because they do not rule by what was revealed to the Prophet (Pbuh). Even worse, they go further by terrorizing and killing government officers, members of the armed forces and public servants, simply because they are easy targets. These groups use a “militant Islamic” ideology to justify such felonious action, declaring the ruler, the government, and its officers to be criminals standing in the way of “true Islam”, who must be eliminated. Thus, those who are innocent of any crime, but who are earning a living and raising their families, such as officers and officials of ministries and departments, county and city officials and police, become targets of these extremist ideologues. Such groups do not hesitate to kill them in surprise attacks, terrorizing the entire nation by blasting here and there and harming the innocent.

If the ruler commits wrong it is not permitted to label him an apostate nor to indoctrinate people to use militancy to oppose him. In the time of the Prophet (Pbuh) after the conquest of Makkah, a Companion named Hatib ibn Abi Balta assisted some of the enemy by supporting them extensively and passing on to them secret information. It may be that no one today supports a tyrannical ruler as Hatib supported the unbelievers at that time. When questioned as to his motives, Hatib replied, “O Allah’s Prophet! Don’t hasten to give your judgment about me. I was a man closely connected with the Quraish, but I did not belong to this tribe, while the other emigrants with you had their relatives in Mecca who would protect their dependents and property. So, I wanted to compensate for my lacking blood relation to them by doing them a favor so that they might protect my dependents. I did this neither because of disbelief nor apostasy nor out of preferring disbelief (kufr) to Islam.” Allah’s Prophet (saws), said, “Hatib has told you the truth.”

We see here that the Prophet (saws) though fully aware of Hatib’s actions never considered him to be outside the fold of Islam, nor did he inflict any punishment on him. Regarding Hatib and his support of the unbelievers Allah revealed the following verse: “O you who believe! Do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, driving out the Messenger and yourselves because you believe in Allah, your Lord?” [60:1] Though the verse reprimands Hatib, showing him in the wrong, nonetheless Allah I did not take him out of the state of faith yet continued to address him with the honorable title “O you who believe”, despite his assisting the enemies of Islam.

This constitutes proof that even if someone assists a regime that does not support Islam, one cannot harm that person as the Prophet (Pbuh) did not inflict any punishment on Hatib. One wonders then how today so many groups freely label those working for the government as renegades and apostates, and issue fierce edicts to kill them? Their work with the government might be for their livelihood, or for building a bridge of trust for the Islamist community to ensure a better future relationship or a better understanding of Islam. Such actions are baseless in Islam and are founded on an extremist ideology, far removed from the middle path which always constitutes this blessed religion of Allah.

The course open to Muslim to resist oppressor rulers or the ruling “Elite” as describe in this Hadith: The Prophet (peace be upon him) said: The best fighting (Jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler. (Sunan of Abu Dawood:2040). In present time it could be in the form of protests, through media, or the peaceful street protests NOT armed rebellion which will create anarchy [Fasad fil Ardh].

Honouring UN & International Covenants
“And be true to every promise – for, verily, [on Judgment Day] you will be called to account for every covenant which you have made!” (Quran;17:34 also 7:32, 23:8)

Prophet Muhammad (Pbuh) honoured the treaty of Hudaibia, when a new Muslim Abu-Jandal escaped from the prison of non believers and the clause was already written which stated that if any Muslim escapes from Makkah and join Muslims, they are bound to return him…and if an outsider Muslim is captured in Makkah they are not bound to return him back…. Abu-Jandal was in chains he said, “O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don’t you see how much I have suffered?” Abu Jandal had been [previously] tortured severely for the Cause of Allah. It was very difficult decision…but Prophet Muhammad (Pbuh) returned Abu-Jandal to polytheists of Makkah to honour the treaty.

Traditional Zones of War & Peace
The Muslims are not required to wage wars for the sake of acquiring worldly glory and power. The concept of Jihad was nevertheless used by some medieval Muslim rulers to justify wars motivated by purely political ambitions, keeping in line with the practice in vogue in the world by other powers of the time. Gradually, however, Jihad came to be interpreted more in defensive than in offensive terms. In the 20^th century the concept of jihad inspired Muslims in their struggle against Western colonialism. The traditional scholars considered the world comprising three zones: the House of Islam (Dar-ul-Islam), where Muslims are ascendant; the House of Peace (Dar-ul-Aman), those powers with whom Muslims have peace agreements; and the House of War (Dar-ul-Harb), the rest of the world. In the present world all the nations are members of United Nations Organization and signatory to its charter of peaceful coexistence and basic human rights, whereby every human being is free to adopt and practice any faith. Hence now whole world could be termed as House of Peace (Dar-ul-Aman), except the conflict zones, where Muslims are under oppression and subjugation.

Oppression and Exploitation of Muslims
It is a well known fact that most of Muslim societies are under the state of ‘utmost oppression and exploitation’ by non believers as well as their own brothers in power. Narrated by Abdullah bin Umar: “Allah’s Apostle said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor…” (Sahih Al-Bukhari Hadith: 3.622). There is menace of conflict, injustices, ignorance, illiteracy, corruption and moral degradation, generally considered as the legacy of colonialism. The ‘Submission to Allah Alone’ is mostly oral; in actions they mostly follow their vain desires. According to Qur’an; “And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.”(Qur’an;4:27), “..Do not transgress the bounds of truth in your religion, and do not yield to the fancies of those people who went astray before you, They misled many others and have themselves strayed away from The Right Way.”(Qur’an;5:77).

Preaching is Bigger Jihad “Jihad Kibira”
Requirement of “Jihad Kibira” (Bigger Jihad- Qur;an;25:52) seems to be the need of hour, which has to be launched against the evils and deviations, to adhere to the true faith and establish just Islamic welfare societies. This struggle should be aimed to provide knowledge (religious and secular) justice, fair play, development and equal opportunities for their people. This should enable them to become good practicing Muslims. After Prophet Muhammad (peace be upon him), it is the duty of every Muslim to spread the message of Islam all over the world being true inheritors of Qur’an: “Then We have given the Book (Qur’an) for inheritance to such of Our servants as We have chosen (Muslims)……” (Qur’an;35:32). Thus Muslims will be able to contribute towards the betterment of humanity as a whole.

Most Pakistanis do not support the policies of corrupt and inefficient Pakistani government but they use peaceful protests. If every one takes up arms like Takfiri Taliban [TTP] there will be totally anarchy [fasad fil ardh] which will only benefit the enemies of Islam, Muslims and Pakistan.

Similarly the international borders and agreements have to be honoured. If the Treaty of Huadabia is analysed critically the concept of respect of borders emerges. Historically Muslim empires had the borders and people travelling had to show tariff papers. The word “Tariff” is derived from Arabic “Tareeef” or “Turarif” [introduction, permit].

Muslim-Non Muslim Relationship
“Allah only forbids you to make friendship with those who fought you on account of your faith and drove you out of your homes and backed up others in your expulsion. Those who will take them for friends are indeed the wrongdoers”. (Qur’an;60:9).

Some translators have mixed up the meanings of Arabic verb waliya (from which the noun wali, pl. awliya‘, is derived) which needs to be understood. It signifies, primarily, the nearness or closeness of one thing to another: Although the term wali when applied to God, as well as to the relationship between one created being and another, is often used in the Qur’an in the sense of “helper”, “friend”, “protector”, “guardian“, etc none of these secondary meanings can properly – i.e. without offending the reverence due to God – describe man’s attitude to, or relationship with, Him. Thus, God is spoken of in the Qur’an (2:257 and 3:68) as being “near unto (wali) those who believe” Consequently, reference to the believers as awliya’ of God is best rendered as “they who are close to God”, in the sense of their being always conscious of Him. Mostly in the context of non Muslims ‘wali’ is to be understood to mean ‘protector friend’ or ‘guardian’, how some one opposed to your faith can be taken as protector or guardian?

Muslims have been cautioned against intrigue of enemies, because initially the hypocrites of Medina and Jews living around Medina, were playing double game of deception, some verses considered as discriminatory against non believers not to take them as wali, in each verse their negative behaviour is cited as the reason, which is fully understandable:

“O ye who believe! Choose not My enemy and your enemy Awliya [protector, friends] Do ye give them friendship when they disbelieve in that truth which hath come unto you, driving out the messenger and you because ye believe in Allah, your Lord? .”[Qur’an; 60:1]

“Let not the believers make unbelievers their awliya‘ [protectors, allies, friends] rather than the believers; anyone who does so will have nothing to hope for from Allah – except if you do so as a precaution to protect yourselves against their tyranny in this way. But God warns you to beware of Him: for with God is all journeys’ end.”[Qur’an; 3:28]

“Have you not seen the ones who have befriended those people who are under the wrath of Allah? They are neither on your side nor yet on theirs and they knowingly swear to falsehood.”(Qur’an;58:14).

“O you who have attained to faith! Do not take for your friends such as mock at your, faith and make a jest of it -be they from among those who have been vouchsafed revelation before your time, or [from among] those who deny the truth [of revelation as such] – but remain conscious of God, if you are [truly] believers: for, when you call to prayer, they mock at it and make a jest of it – simply because they are people who do not use their reason.” .”[Qur’an; 5:57-58]

The Faith is a fundamental matter in the lives of Muslims, their associations and friendships will naturally be with those who share their Faith. More than anything else, it obviously alludes to a “moral alliance” with the deniers of the truth: that is to say, to an adoption of their way of life in preference to the way of life of the believers, in the hope of being “honored”, or accepted as equals, by the former. Since an imitation of the way of life of confirmed unbelievers must obviously conflict with the moral principles demanded by true faith, it unavoidably leads to a gradual abandonment of those principles. In ordinary every-day affairs of business, Muslims are asked to seek the help of Believers rather than Unbelievers. Only in this way can the community be strong and united. But where there is no question of preference, or where in self-defence they have to take the assistance of those not belonging to their Faith, that is permissible.

“O believers! Take neither Jews nor Christians as your protecting friends: they are only protecting friends of one another. Whoever of you disobeys this commandment will be counted as one of them. Surely Allah does not guide the wrongdoers.” [Qur’an; 5:51].

According to most of the commentators (e.g., Tabari), this means that each of these two communities extends genuine friendship only to its own adherents – i.e., the Jews to the Jews, and the Christians to the Christians – and cannot, therefore, be expected to be really friendly towards the followers of the Qur’an. This prohibition of a “moral alliance” with non-Muslims does not constitute an injunction against normal, friendly relations with such of them as are well-disposed towards Muslims. It should be borne in mind that the term wali has several shades of meaning: “ally”, “friend”, “helper”, “protector”, etc. The particular choice depends upon context. It is gets more clear:

“It may well be that Allah will put love between you and those with whom you are now at odds because of the order which is given to you, for Allah is All-Powerful, and Allah is Oft-Forgiving, Most Merciful. Allah does not forbid you to be kind and equitable to those who had neither fought against your faith nor driven you out of your homes. In fact Allah loves the equitable.” [Qur’an; 60:7-8].

“nearest in affection to the believers are those who say: “We are Christians.” That is because among them there are men that are priests and monks, who do not behave arrogantly.” [Qur’an; 5:82].

Muslims are cautioned to take non believers as protectors, [Wali] due to the negative and hostile behaviour of most of non believers. However normal friendship and working relationship with those with affable attitude is not forbidden. While forming any opinion, especially the non Muslims are requested to keep all the verses of Qur’an on the subject in view, there is no abrogation:

“The Words of your Lord have been completed with credibility and justice; there is no way to change His Words. He is the Hearer, the Knower”[Qur’an;6:115].

Alliance with Non Muslims
After the conquest of Mecca, the Muslims stayed in the city for two weeks when a news soon broke out that a big army had been mobilized in the valley of Hunain to attack Mecca and to undo the victory of the Muslims. This time Prophet Muhammad (Pbuh) assembled a force of twelve thousand warriors, which included two thousand non-Muslim Meccans. Prophet Muhammad (Pbuh) was forced to make necessary preparations for defence. He felt the necessity of borrowing money for provisions and war supplies, therefore, according to “Masnad” (Cairo, 1895, 4^th vol., p. 36) by Ahmad bin Hanbal (d. 241/855), “He took a loan of 30,000 dirhams from Abdullah bin Rabiah, a step-brother of Abu Jahl, who was very rich.” He also wanted from Safwan bin Umayyah, who had not yet accepted Islam, to lend him the weapons of war. Safwan offered one hundred coats of mail together with their accessories. On 6^th Shawal, 8/January 27, 630,Prophet Muhammad (Pbuh) marched to Hunain to crush the powers of the four savage tribes, viz. Thaqif, Hawazin, Sa’d and Jasam.

Meesaq-e-Medina
It included non Muslims, pagans, Christians & Jews as citizens of city state of Mediana, within the fold of one community—the Ummah. The non-Muslims included in the ummah had the following rights:

1. The security of God is equal for all groups,
2. Non-Muslim members have equal political and cultural rights as Muslims. They will have autonomy and freedom of religion.
3. Non-Muslims will take up arms against the enemy of the Ummah and share the cost of war. There is to be no treachery between the two.
4. Non-Muslims will not be obliged to take part in religious wars of the Muslims.

It is fair to establish friendly relations with non Muslim countries for education, science, technology, trade, defence for mutual benefit.

Human Rights of Non Muslims
Freedom of Worship: It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. Muslims during their rule granted freedom of worship to all religious communities in the Holy City of Jerusalem. Throughout the Muslim world, churches, synagogues and missionary schools were built within the Muslim neighborhoods. These places were protected by Muslims even during the contemporary crises in the Middle East. Qur’an is very specific:

“Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will).”(Qur’an;22:40)

While throughout Europe and America, Muslims are not permitted to make the call to prayer (adhan) on loud speakers, church bells ring freely in the Muslim world. Exception is Saudi Arabia, which is sacred to Muslims more that Vatican to Roman Catholics. The sacred sites are forbidden for the non Muslims on Divine command. Recently in Switzerland the constructing minaret for the mosque has been stopped. In USA, there is great opposition to plan of constructing a mosque in proposed Islamic cultural center few blocks away from ground zero.

Marriage with Women of People of the Book: Islam is not exclusive faith, social intercourse, including food and inter-marriage, is permitted with the People of the Book. According to Qur’an: “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” (Qur’an;5:5).

Racisms Rejected
Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness. As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with the duty to Allah and faith in Him. Duty and faith are for individual’s own benefit, here and in the Hereafter.

Reward of Good Deeds of Non Believers: Islam looks after the interest of non believers with justice, the good deeds of non-believer will not be wasted. Narrated Anas ibn Malik: Allah’s Apostle (peace be upon him) said about reward for a non-believer: That he (unbeliever) would be made to taste the reward (of virtue in this world). (Sahih Muslim Hadith:1305).

The children of minorities (non-Muslims), are similar to the children of Muslims with respect to their entry into Paradise.(Fiqh-us-Sunnah, Fiqh 4.89a).

Social Courtesies: There are other social courtesies which Muslims are urged to extend to non Muslims: like the respect is to be extended to the non Muslim deceased;(Sahih Al-Bukhari Hadith:2.399). Condolences are desirable, even if the deceased was a non-Muslim. It is permissible for a Muslim to visit a sick non-Muslim person.(Fiqh-us-Sunnah, Fiqh 4.5). The strong emphasis placed on the need to behave with equity towards minorities has been heeded by Muslims throughout the ages. Minorities in the Muslim State have always enjoyed a fair and kind treatment by the Muslim majority. On the personal level, there is nothing to stop any Muslim from forging a friendship with non-Muslims who harbor no ill intentions against Islam or its followers.

Tolerance and Moderation
Tolerance and moderation is the hallmark of Islam. Tolerance and moderation is the hallmark of Islam, Allah says :

“We have made you (Muslims) a community of the middle way (keeping balance in extremes) so that you may testify against mankind and that your own Messenger may testify against you.”(Qur’an;2:143).

Human life of Muslims and non Muslims alike, has a very high place in Islam, Allah says: “whoever kills a person, except as a punishment for murder or mischief in the land (through judiciary), it will be written in his book of deeds as if he had killed the mankind and whoever will save a life shall be regarded as if he gave life to all the mankind.”(Qur’an;5:32). Killing is only permitted in state of war or through judiciary if someone commits some crime warranting such punishment.

The English educationist and historian, Thomas Arnold observed: ‘During the Muslim rule, on the whole, the level of tolerance exhibited towards non Muslims was missing in Europe till modern times’.

Marmaduke Pickthall observed: “It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance”.

Spread of Islam by Force, Jihad
“There shall be no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.(Quran;2:256)

It is trendy for militants even to misuse the concept of Jihad to justify any war by Muslims, which is far from reality. It is due lack of proper understanding, of concept of Jihad or deliberate misuse to get volunteer recruits to gain power, settle sectarian, disputes, capture of lands, control of resources and for other worldly gains. USA employed it successfully in Afghanistan to defeat USSR in eighties. The Mujahdeen were abandoned, they chalked out their own agenda. Then 911 gave it a new twist. The enemies of Islam and Muslims have penetrated deep to trap and use ignorant Muslims for creating destabilization through anarchy in Muslims countries with little effort.

It is argued by militants that the early Muslims attacked the neighbours and conquered the lands for spread of Islam through armed Jihad. Hence Muslims should conquer non Muslim lands through armed Jihad. This is due to lack of knowledge of religion and history. Following aspects needs to be understood:

Universal Mission
It must be understood that the mission of Prophet Muhammad (peace be upon him) is two folds; firstly on short term basis, specifically the people around him i.e. the people of Arabia were to be guided to the Truth of Islam and trained to become torchbearers of Islam. Secondly on the long term basis these devout Muslims had to pass on this “Torch of Guidance” to the fellow brother to guide whole mankind till the end of the world. His universal mission could not have been achieved if Arabia was not purged of disbelief and pantheism during the lifetime of Prophet Muhammad (peace be upon him). Hence believer were commanded: “Believers, fight those of the non-believers who are near you and let them find you tough; and know that Allah is with those who are Allah-fearing.”(Qur’an;9:123). Therefore “war was declared against them, as per the war instructions, enough warning time was given to the pagans of Makkah.

Law of Divine Punishment for rejecting Messengers [Rasool] of Allah
According to the traditional procedure of Allah, if a Messenger (Rasool, with divine scripture) himself delivers the message of guidance to the community or nations, and if not obeyed, then those nations and communities were punished by Allah, through the hands of followers of the messenger if they are strong enough, but if they are weak in numbers and strength then the Divine punishment befalls upon them through natural calamites resulting in their destruction. The example of Divine punishment to the nations of Nuh, Aad, Samood and Loot (peace be upon them) in the form of destruction through natural calamities like floods, earthquakes, tornados etc are well known. It is mentioned in Qur’an: “The punishment for those who wage war against Allah and His Messenger and strive to create mischief in the land is death or crucifixion or the cutting off their hands and feet from opposite sides or exile from the land based on the gravity of their offense. This will be their humiliation in this world and in the Hereafter they will have grievous punishment, except those who repent before you apprehend them, in such a case, you should know that Allah is Forgiving, Merciful.”(Qur’an;5:33-34),“Messenger have been mocked before you (O Muhammad), but I always gave respite to the unbelievers and finally I seized them, so see how terrible was My requital!”(Qur’an;13:32). In the case of pagan Arabs, the Divine punishment for disobeying him and Allah was in the form of their destruction through killing by the believers (mostly their relatives) after expiry of warning period continuing in the same Chapter (Number 9; ‘The Repentance’). Allah says: “Fight them; Allah will punish them by your hands and humiliate them. He will grant you victory over them and soothe the hearts of a believing people.”(Qur’an;9:14). Similar punishment was ordered for the Jews, who worshiped the calf (Qur’an;2:54) also mentioned in Bible: “then Moses stood in the gate of the camp, and said, “Who is on the Lord’s side? Come to me. “And all the sons of Levi gathered themselves together to him. And he said to them, “Thus says the Lord God of Israel, `Put every man his sword on his side, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.’ And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.”(Exodos;32:26-28).

In 630 C.E the bloodless fall of Makkah followed by defeat of pagans at Hunain and fall of Taif paved the way for making the whole of Arabia the ‘Abode of Islam’ (Dar-ul-Islam). The result was that hardly a year had passed after the Battle of Hunain, when the major portion of Arabia came within the fold of Islam. The first part of his mission was almost accomplished during the lifetime of Prophet Muhammad (peace be upon him) except few pockets of resistance in the Arabian peninsula. Arabia was cleansed of pagans and their evil. In 631 C.E Prophet Muhammad (peace be upon him) personally lead expedition to Tabuk, on information of concentration of Romans, but on hearing that the Prophet is himself leading the forces of Islam, they avoided the conflict. This was the year of Deputations (631 C.E), people form all over Arabia came to accept Islam, thus increasing the numbers many folds. Prophet Muhammad (peace be upon him) died in 632 C.E.

Roman and Persian Empires
Prophet Muhammad (peace be upon him), prior to his death had invited the rulers of neighboring powers to Islam (Byzantine, Persians, and in Arabia) through epistles and emissaries. Due to their negative response, they were entitled for Divine punishment as per the rule of God. Due to death of Prophet (peace be upon him), this pending task was accomplished by his successors through Jihad. It is no more applicable now. Apart from Divine punishment the object of Jihad was not to coerce them to accept Islam, but to ensure that freedom of choice is provided to the people of neighbouring areas to choose between truth (Haqq) and falsehood (Batil). Hence they were enjoined to subdue the non-Muslim powers to establish the sovereignty of the Islamic State. The world was much different from the present, wherein as per international law every human being is free to adopt and practice any faith, (at least in theory) but this was not the case at that time. The great Roman (Christian) and Persian (Zoroastrian) Empires were the biggest hindrances in conveying the message of Islam to their population. They were to be prevented from thrusting forcibly their disbelief upon their subjects and the future generations hence the conflict with them was inevitable. By the period of Caliph Omar bin Khattab (634-644 C.E), not only Arabia was purged of non believers but other areas as far as Afghanistan and Egypt were also brought under the folds of Muslim rule.

The followers of the last Prophet (Pbuh) are required to convey the message of Islam by preaching, if any one does not accept he will be punished by Allah in hereafter. The law of Divine punishment for rejecting the message directly by Prophet does not apply. More after signing UN charter, Pakistan and its citizens are obliged to honour international treaties. This is different world; we cannot live in isolation or at war with all. There if freedom to preach, hence Islam is the fastest growing religion in Europe and north America.

Political, Judicial and Electoral Reforms for Stable Democracy and rule of law
Present political/ electoral system has repeatedly proved its ineffectiveness; it needs to be reformed to get genuine lawmakers. The political instability in Pakistan is generally attributed to the frequent military takeovers, though apparently true but they only come once politicians fail miserably. The people always welcome the change, but after few years they are booted out, the cycle continues. Every time during the political crisis the parliament fails to deliver, governments with even 75% majority in the parliament fail miserably resulting in welcome military takeover. One needs to ponder as to what is wrong with the political system in Pakistan? Two aspects needs immediate attention, firstly the quality of politicians or the elected representatives, secondly the prevalent democratic political system. Both are complimentary hence should be viewed together rather than in isolation.

The spirit of democracy is in representation of the will of people through their elected representatives in parliaments. If the parliament does not include genuine representatives from all the segments of society rather represent minority, it will not be democracy but an illusion. This is the reason that there not one uniform political system in the world. There are different democratic systems like Presidential, British Parliamentary system and mix of both. Similarly the systems of voting adopted by different countries are also suitable to the level of education and local environments. Effort should be made to identify the problems and suggest possible remedies for improvement in political, judicial and electoral system to cub rigging and elect genuine representatives.

Control of Religious institutions and Education Reforms
While there is need to overhaul entire education system of Pakistan, there is urgency to reform the religious education institutions and system at top priority. Anyone can build a mosque and madrassa with donations from public. In an Islamic country its the responsibility of the state to cater for the religious needs of Muslims. The state should exercise control on the religious education, construction of mosques and appointment of qualified Imams/Khateebs, like Middle Eastern and other Muslim countries. This is too serious a matter to be left at the disposal of individuals and groups. Keeping in view the sensitivity of the matter, it should be done gradually taking all stakeholders on board. Initially government may start establishing Madaris, which should act as role model so that the high standard of Islamic education institutions which produced world class theologians, philosophers, thinkers, scientists, inventors and experts in all fields to name Jabir ibn Hayyan, Al-Khwarizmi, Ibn Ishaq Al-Kindi, Ar-Razi’s, Al-Farabi Ibn Al-Haitham, Al-Biruni, Ibn Sina, Ibn Rushd, Al-Tusi were the product of Islamic centres of learning teaching all branches of knowledge with theology. Separation of religious education five hundred years ago resulted in to decline of Islamic civilization.

The influence of Islamic learning on the West has been phenomenal; an extract from Encyclopaedia Britannica is an eye opener for the Muslims:

“Most of the important Greek scientific texts were preserved in Arabic translations. Although the Muslims did not alter the foundations of Greek science, they made several important contributions within its general framework. When interest in Greek learning revived in western Europe during the 12^th and 13^th centuries, scholars turned to Islamic Spain for the scientific texts. A spate of translations resulted in the revival of Greek science in the West and coincided with the rise of the universities. Working within a predominantly Greek framework, scientists of the late Middle Ages reached high levels of sophistication and prepared the ground for the scientific revolution of the 16^th and 17^th centuries.” According to Will Durant, the Western scholar, “For five centuries, from 700 to 1200 (C.E), Islam led the world in power, order and extent of government, in refinement of manners, scholarship and philosophy”.

“The decline of Muslim scholarship coincided with the early phases of the European intellectual awakening that these translations were partly instrumental in bringing about. The translation into Latin of most Islamic works during the 12^th and 13^th centuries had a great impact upon the European Renaissance. As Islam was declining in scholarship and Europe was absorbing the fruits of Islam’s centuries of creative productivity, signs of Latin Christian awakening were evident throughout the European continent. The 12^th century was one of intensified traffic of Muslim learning into the Western world through many hundreds of translations of Muslim works, which helped Europe seize the initiative from Islam when political conditions in Islam brought about a decline in Muslim scholarship. By 1300 C.E when all that was worthwhile in Muslim scientific, philosophical, and social learning had been transmitted to European schoolmen through Latin translations, European scholars stood once again on the solid ground of Hellenistic thought, enriched or modified through Muslim and Byzantine efforts.”

Segregation of Theological & Scientific Studies
The great tragedy of Islamic Civilization happened from within, when the Islamic Madaris and Darul-Ulooms shifted the priority by concentrating on the study of theological and religious sciences for gaining spiritual heights, discarding the scientific knowledge considering it to be source of evil. Consequently these Muslim institutions of learning are no more producing great scholars and scientists as they had done in the past; rather they are now being blamed as a source of extremism. We have to work hard to catch up with Islamic heritage of learning and knowledge to contribute for the benefit of humanity.

Jihad in Perspective
The peace revolves around proper understanding and interpretation of Jihad which differs widely. Jihad [struggle] can only be undertaken for the cause of Allah. Though not part of six articles of faith or five pillars of Islam, Jihad is an important component of faith, which has three broad categories. While majority scholars opine that armed Jihad [qital, warfare] can only declared by the legitimate & recognised ruler, not by stateless groups or individuals. The other two forms of Jihad i.e Jihad against selfish desires [Jihad bil nafs] and Greater Jihad [Jihad Akbar], preaching of Quran can be undertaken by any believer individually or collectively: “Therefore, do not yield to the unbelievers, and make Jihad (strive) against them with this (Qur’an), a mighty Jihad (Jihad Kabira).”(Qur’an;25:52). The Prophet (peace be upon him) said: The best fighting (Jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler. (Sunan of Abu Dawood:2040).

The doctrine of Takfiri popular with most of extremists like Taliban is not based upon any direct clear commandment or Ayah of Qur’an, it is derivative, based upon analogy (taweel), which can have more than one opinions. “The fact is that most of them follow nothing but mere conjecture and conjecture is in no way a substitute for the truth. Surely Allah is well aware of all that they do.” (Qur’an;10:36). However through their violent terrorist acts the Taliban are violating the clear verses (Ayahs) of Quran and Hadith. No Muslim worth the name will ever dare to even think of rejecting or violating the unambiguous commandments of Allah clearly mentioned in Qur’an and Hadith, summarised here:

1. Disregarding the Ayahs, which annuls good deeds: Qur’an;18:104-105.
2. Killing a believer, major sin: Qur’an;4:93. “A Muslim is the one who avoids harming Muslims with his tongue and hands.”(Sahih Bukhari Hadith: 1.9)
3. Killing of innocent human not permitted: Qur’an;5:32, 17:33.
4. Mischief on land rejected: Qur’an;28:77,2:11-12, 2:60, 206, 3:63, 7:56, 5:33-34.
5. Creating disorder and anarchy on land . (Quran; 5:33 & 4:59)
6. Fighting permitted in defence with in limits – No Transgression: Qur’an;2:190.
7. Kindness to Non Combatants: Qur’an; 60:8.
8. Suicide is not permissible in Islam: Qur’an;2:195,4:29, Sahih Al Bukhari Hadith Number:8.126, Sahih Muslim Hadith. Number.486.
9. Killing by burning not allowed: Sahih Al Bukhari, Hadith, Number.4.259, Sahih Al Bukhari, Hadith, Number.4.260. Bombing & explosions burn the victims.
10. Safety of mosques, monasteries, churches, synagogues & worshippers: Qur’an;2:114, 22:40).
11. Mutilation of the dead bodies is prohibited: Sahih Muslim Hadith.804.
12. Prohibitions-of killing religious people, women, children, aged, sick people, animals and cutting trees in military expeditions: Sahih Al Bukhari, Hadith, Number.4.257,258, Al Muwatta Hadith, Number;21.10.
13. Freedom of faith-no compulsion: Qur’an;2:256,88:21-24, 45;50,109:6.10:100.
14. No sectarianism : (Quran;3:105, 6:159).
15. Rebellion against Islamic state and Muslim rulers not allowed: Quran; 4:59
16. Fatwa by scholars is just a non binding ‘opinion’, which has no value against clear cut commandments of Quran and Sunnah, specially where it involves lives and unity of Muslim Ummah.
17. Creating mischief [disorder] on land: “..do not spread mischief in the land.” (Qur’an;7:74. 5:33)

While extremist groups have shed enough blood of innocent people on the name of Jihad, there is dire need of Jihad against selfish desires [Jihad bil nafs] and Greater Jihad [Jihad Akbar] through Quran. It is through these forms of Jihad that the negative thinking, minds of people could be changed and their energies utilised for constructive purpose to attain peace and prosperity.

The struggle for independence against foreign occupation is a universally recognised phenomena, for Muslims its up to the genuinely recognised scholars appointed by legitimate authority to carefully analyse and pass judgment (Fatwa). Opinion of people without recognised religious credential and authority should be out rightly discarded.

Conclusion
Muslims follow one Prophet (Pbuh) and One Qur’an, which makes moral demands and offers hope to all people and all nations. We share a common belief that although religion has played a role in the conflicts which plague the world today, in the Middle East and elsewhere, Islam, as believed and practiced by majority, has the potential for being a large part of the solution. Hence we share a common hope that the potential for peace lies within the Islamic traditions represented through Qur’an and Sunnah. Muslims, particularly in Pakistan are profoundly troubled by the deterioration of the peace. While it is easy enough to see that religion has contributed towards creating or aggravating a number of current problems, it is not easy to see its healing and reconciling power in a world which is more and more divided by hatred and hostility blasphemously proclaimed in the name of God. One is greatly pained by the fact that religious ideas and sentiments are being manipulated to distort and sometimes even destroy the fundamental truth of religious traditions of Islam.

It is to be recognised that in many cases the issues involved in the conflicts between the various Muslim groups are by no means simple, but it should be understood how each community may come to perceive its own stance as being morally and religiously justified. Nonetheless, all must continue to believe that Allah, who created all human beings, extends his care and compassion to all who believe in Him and strive earnestly to act in accordance with his revealed will, and that it cannot be pleasing to Allah that those who profess to love him do not love each other. The command of Allah is clear and the issue before us is total surrender in His obedience, which is Islam and peace.

Despite all the tensions and dissensions, one should affirm each other as Muslims and therefore not loose sight of the peace imperative which is deeply embedded in the Islamic traditions. The commitment to peace entails commitment to justice, and that without justice there can be no real or lasting peace. Peace and justice are mutually reinforcing and cannot be opposed to each other.

Muslims carry the last message of Allah for humanity. The Jews, Christians and Muslims believe that God is the source for all their life and that they must seek to emulate his attributes. Not only that God is Just but that his Mercy is overflowing. If all can remember how greatly—both as individuals and as communities all are in need of the compassion of God, perhaps it would help us to find within ourselves and our traditions the resources for transcending that history of conflicts which makes it so difficult for us to enter into a co-operative and loving relationship with each other and hence with our Creator, for which a Trialogue, within and at all levels is imperative.

Every Pakistani, men or women, rich or poor, educated or less educated, student or employed, old or young, religious or non-religious, liberal or secular, rightist or leftist, extremist fundamentalist or moderate, has a role to play to conduct “TRIALOGUE” at their level. The head of different organizations, governmental or private can organize informal or formal study sessions, workshops and discussions. A common man can do it within social circles and groups. The social media can be utilised as one of the tools.

To some it may appear to be an exercise in futility, but at least it will create awareness at all the levels, especially among the masses. People could not be befooled with rosy unachievable false promises and hopes. The real peaceful message of Islam, lost in the mist of extremist ideologies will be revealed to the unaware people.

A process of religious and political awareness and awakening will start which can partially fill the intellectual vacuum created by our impoverished education system and over all lack of education due to poor literacy rate.

It is further hoped that as a result of logical, intellectual discourse a common ground would emerge. Once a consensus is reached, then it should be implemented with full zeal, to end mischief in land [fasad fil ardh] and establish peace:

“Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden:” And Allah hath power over all things.”(Quran;4:85)

“Verily, the worst of all creatures in the sight of God are those deaf, those dumb people who do not use their intellect”.(Quran;8:22)

“Who would perish might perish by clear proof, and he who would live might live by clear proof”(Quran;8:42)

“My Lord, aid me against these mischievous people”.(29:30)

“… surely Allah does not change the condition of a people until they change their own condition”; (Quran;13:11)

“We are chasing an Islamic order stripped of its humanism, aesthetics, intellectual quests and spiritual devotions…. concerned with power not with the soul, with the mobilization of people for political purposes rather than with sharing and alleviating their sufferings and aspirations.” [Eqbal Ahmad].

A religious war (or “Holy War”) is a war caused by, or justified by, differences in religion. The European wars of religion of the 16^th and 17^th centuries are the classical example, often referred to simply as “the wars of religion”. Earlier (medieval) wars also frequently cited as “religious wars” include the Muslim conquests (7^th to 19^th centuries) and the Christian military excursions against the Muslim conquests, including the Crusades (11^th to 13^th centuries), the Spanish Reconquista (8^th to 15^th centuries) and the Ottoman wars in Europe (15^th to 19^th centuries).

In more recent times, since the mid 20^th century, violent conflicts along religious lines have frequently been conflated with ethnic issues; examples would include the Israeli-Palestinian conflict, the Insurgency in the North Caucasus, the Nagorno-Karabakh War, the Yugoslav Wars, the Second Sudanese Civil War, the Syrian civil war or the Nigerian Sharia conflict, among others. Other ongoing conflicts are predominantly motivated by religious extremism, i.e. involving a faction representing radical Islamic Jihadism, among others those in Afghanistan and North-West Pakistan, Iraq, the Maghreb, Yemen, Somalia, and the Philippines.

[References: Previous articles published in DJ and http://AftabKhan.blog.com]