Paigham-e-Pakistan

Introduction

Terrorism is a global menace, not restricted to any one race, religion, faith or country. Recently the world witnessed the massacre of Muslim worshippers in New Zealand, followed by another massacre of Christian worshippers on Easter in Sri Lanka. The attack on a Synagogue in the USA is another form of racism, hatred, discrimination and bigotry constantly being repeated in Palestine and Kashmir but ignored as a routine matter. Abu Bakr Baghdi, the self declared Caliph of ISIS/ Daesh has also suddenly awoken from slumber, Trump’s deal of the century is also to be unfolded. They mysteries of revival of terrorism will get uncovered in due course.

While many countries have suffered from this nuisance, Pakistan has suffered heavily with nearly 70,000 killed and US$126 bn loss to its economy moreover over 4 million Afghan refugees on its soil are creating social, economic and security problems [still there are 1.3 Million]. War against terrorism and extremism is to be waged first at the national level and by the humanity as a whole.

Global Terrorism and Islamophobia are the tools of imperialist & Zionists to advance their heinous agenda of world dominance to control the resources of Muslim world. These tools are an integral part of their strategy in Hybrid Warfare to implement destructive plans like Bernard Lewis Plan and Neocon (Zionist-Christians) corrupted theological agenda in the Middle East.

Terrorist groups like Takfiri terrorists of Daesh/ISIS, TTP, Al Qaidah, Boko Haram and others regularly misquote Islamic Holy texts to justify killing of innocent Muslims and non-Muslims. They are the puppets and soldiers of anti-Muslim powers. Their primary target is always Muslims and Muslim countries. Their Masters frequently quote terrorist propaganda references to demonize Muslims and Islam. Anyone interested to know about Islam should search for Islamic authentic sources, the Islam preached and practiced by billions of Muslims during last 1400 years. These terrorist Takfeeri, Khwarij [now identified as ISIS, Daesh, Boko Haram, TTP etc.] were rejected by mainstream Islam 1400 years ago.

Islam does not hate non-Muslims, the Quran clearly lays down the thumb rule for Muslim-Non-Muslim relations:

“Killing of innocent humans not permitted” (Qur’an;5:32,17:33)

“As for such (of the unbelievers) as do not fight against you on account of your faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave towards them with full equity. Indeed, Allah loves those who act equitably” (Qur’an;60:8).

A need was felt to formulate a national narrative to counter the terrorist narrative, which they propagate using twisted meanings from sacred texts. The “Pakistan Message”, named as Paigham-e-Pakistan is the National Narrative to counter violence, extremism and terrorism. This document is not only for Pakistan but will be beneficial to the Muslims around the world and humanity. It will also help the non Muslims to understand the real message of Islam rather than the corrupted ideology of a few terrorists with Muslims ID and names. In order to facilitate understanding of “Pakistan Message” across the globe, it may be translated into multiple languages.

“Paigham-e-Pakistan” [The Message of Pakistan] is the national document which was prepared by the “Islamic Research Institute”, International Islamic University, Islamabad after thorough research and deliberations in the light of Quran, Sunnah and Constitution of Islamic Republic of Pakistan.

This national counter terrorism narrative was unanimously approved and promulgated by more than 1800 religious scholars of all major Islamic groups from different schools of Islamic thought [the number has now crossed 5000]. An unanimous edict (fatwa) and Joint Declaration was passed by 31 prominent Ulemas on 26 May 2017. The communiqué containing 22 points resolution was transformed into a comprehensive book (Urdu and English) titled as “Paigham-e-Pakistan” [The Message of Pakistan], which was presented on 16 Jan 2018.

This document issued in the form of book provides answers to the important issues of peaceful Coexistence, Tolerance, Takfeer and Jihad in light of the Quran and Sunnah. Though prepared after consistent efforts by the Islamic Research Institute, International Islamic University, Islamabad, the document belongs to the State of Pakistan, hence every citizen of Pakistan is inheritor of this document and responsible.

The greatest holy book, The Quran has been inherited to the Muslims, Allah says: “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).

The Pakistan Army has almost won the war against terrorists. The ideological discourse against terrorism must be fully enforced so that the terrorists stop brainwashing and recruiting others. This is an intellectual and ideological Jihad. Allah says:

“So do not yield to those who deny the truth, but strive with the utmost strenuousness (Jihad Kabirah) by means of this [Quran, to convey its message to them]” (Quran:25:52)

There is urgent need to use print, electronic and social media for wider propagation of counter terrorist narrative so that it reaches everyone. People will not get trapped in the terrorist propaganda. Once terrorists are deprived of support and sympathy from masses, rather get hate, they will fail in their nefarious designs.

1. Include in syllabus of all education institutions [school, colleges and religious institutions].

2. The salient aspects should be regularly highlighted during Friday Sermons by Khateebs/ Imams of mosques.

3. The government and every citizen has to play his role to understand, implement and propagate “Paigham-e-Pakistan” [The Message of Pakistan]. Option to translate into Urdu, Pashto and other languages to maximise its benefits for the humanity.

4. As a citizen’s national, religious and moral obligation, this writer has launched an unofficial website in English and Urdu with facility to translate into Pashto, French and 90 languages. Special thanks and appreciation to Prof. Dr. Muhammad Zia-ul-Haq, [Director General Islamic Research Institute, International Islamic University, Islamabad.] for providing the script, guidance, consent and support to publicise this important national document.

Though prepared in the context of Pakistan, this document has universal application being inspired from teachings of the Quran and Sunnah. Its endorsement by Al Azhar, Imam Kaba and other international Islamic scholars is testimony of same. The document is reproduced here for the benefit of humanity.

Narrative Against Terrorism

Paigham-e-Pakistan

In the Name of Allah, the Most Beneficent, the Most Merciful

O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Qur’an 49:13)

Contents

i. Message of His Excellency Mamnoon Hussain President of the Islamic Republic of Pakistan

ii. Preface

1. Islamic Code of Conduct

2. Islamic Republic of Pakistan

2.1. Background of the Creation of Pakistan

2.2. Creation of Pakistan

2.3. Achievements of Islamic Republic of Pakistan

3. The State of Pakistan and Challenges Faced by Pakistani Society

3.1. Waging War against an Islamic State

3.2. Terrorism against State Institutions and General Public

3.3. Sectarianism and Trends of Declaring Infidels

3.4. Misinterpretation of Jihad

3.5. Trend of Taking Law into One’s Hand in the Name of Commanding Good 

3.6. Trend of Disregarding National Citizen Charter

4. Joint Declaration

5. Unanimous Fatwa

5.1. Request for Fatwa (Istifta)

5.2. Unanimous Fatwa (Response to the Istifta)

5.3. Unanimous Fatwa: Key Points

6. List of Researchers, Nazims of Wafaqs of Different Madaris, Ulama, Muftis and Academicians of National Universities who Participated in the Preparation of Paigham-e-Pakistan, Joint Declaration and Unanimous Fatwa. (See in PDF)

7. Names of the Ulama Who Issued and Signed the Unanimous Fatwa (Response to the Istifta)

8. Names of Nazims of Wafaqs of Different Madaris, Ulama, Muftis and Academicians of National Universities Who Prepared and Signed Key Points of Unanimous Fatwa on May 26, 2017 (See in link/ reference)

9. Names of Heads of Wafaqs of Different Madaris, Ulama, Muftis and Academicians of National Universities Who Prepared and Signed the Joint Declaration on May 26, 2017 (See in link)

10. Names of the Ulama, Muftis and Academicians Who Ratified the Unanimous Fatwa and Joint Declaration (See in link)

Message of President of the Islamic Republic of Pakistan

In dynamic societies intellectuals, religious scholars and the academia work in unison like think tanks collectively seeking solutions to challenges faced by the nation. The “Paigham-e-Pakistan” conference under the auspices of the International Islamic University was an excellent effort in which religious scholars from all schools of thought have issued a unanimous “Fatwa” on the issues arising from extremism. I have studied and examined the debates which led to the declaration of the unanimous Fatwa by the Conference. In my opinion, this Fatwa provides a strong base for the stability of a moderate Islamic society. Furthermore, we can seek guidance from this Fatwa for building a national narrative in order to curb extremism in keeping with the golden principles of Islam.

I congratulate the International Islamic University, its faculty and the organisers for the courageous scholarly activity.

Mamnoon Hussain/ President Islamic Republic of Pakistan

Preface

This unanimously agreed document titled “Paigham-e-Pakistan,” prepared in accordance with the injunctions of the Holy Qur’an, the Sunnah of the Prophet and the Constitution of Pakistan, reflects the collective thinking of the State of Pakistan. The Message identifies the problems faced by the State of Pakistan and provides basis to devise a strategy to achieve the goals of Objectives Resolution. Moreover, through this Message, Pakistan is being projected as a strong, united, developed, cultured and modern nation in the international community. This consensus based document shall be helpful to reconstruct Pakistani society whose core values are tolerance, spirituality, justice, equality and balance in fulfilling rights and obligations.

This document is prepared with the assistance and support of state institutions of Pakistan and with the cooperation of the following:

i. Wafaq-ul-Madaris al-Arabiyyah.

ii. Tanzim-ul-Madaris Ahl-e-Sunnat.

iii. Wafaq-ul-Madaris al-Salfiyyah.

iv. Wafaq-ul-Madaris al-Shi’ah.

v. Rabitat-ul-Madaris Pakistan.

Assistance in preparation of this document was also provided by the academia from prominent Pakistani universities and eminent religious scholars of Pakistan from Dar-ul-Uloom Karachi, Dar-ul- Uloom Muhammadiah Ghausia Bhera Sharif, Jamia Binoria Karachi, Jamiat al-Muntazar Lahore, Jamia Ashrafia Lahore, Jamia Haqqania Akora Khattak, Jamia Muhammadiah Islamabad and Jamia Faridiah Islamabad.

The original draft of “Paigham-e-Pakistan” was prepared by research scholars of the Islamic Research Institute of International Islamic University, Islamabad and was first presented in a national seminar held on May 26, 2017 at the Institute with the title “Reconstruction of Pakistani Society in the light of Meesaq-e-Madinah.” The Honourable President of the Islamic Republic of Pakistan Mr. Mamnoon Hussain was the Chief Guest of the seminar. In this seminar a Joint Declaration and a unanimous fatwa was also issued by the eminent scholars and muftis from all the schools of thought that exist in Pakistan.

The joint declaration was read in the seminar by the Rector, International Islamic University, Islamabad, Prof. Dr. Masoom Yasinzai whereas, the unanimous fatwa was presented by Mufti Muhammad Rafi Usmani, Dar-ul-Uloom Karachi at the end of the seminar.

This document is further improved after consultation with ulama of all the Wafaqs of Pakistan and faculty members of several prominent universities of Pakistan. Moreover, the joint declaration and the unanimous fatwa have also been made part of this document. Paigham-e-Pakistan is prepared in the light of the fundamental teachings of the Holy Qur’an and Sunnah and the 1973 Constitution. This document is now published with the approval of the State of Pakistan to implement it as a basic national code of conduct.

Prof. Dr. Muhammad Zia-ul-Haq

Director General Islamic Research Institute International Islamic University, Islamabad.

 1. Islamic Code of Conduct

Despite being the progeny of a single couple, Adam and Eve, human beings have been spreading in different parts of the world since antiquity in order to meet their financial needs. These scattered people have always lived in separate villages, towns and countries. For this reason, Allah, the Almighty sent prophets and messengers to those communities at regional level and not at global or international level; inasmuch as their messages were limited to the communities for which they were sent. Allah Almighty says in the Holy Qur’an:

We did indeed send, before thee, messengers to their respective peoples. (Qur’an 30: 47)

However, the situation changed after Prophet Muhammad (peace be upon him) was sent as the Messenger of Allah. Now it became necessary that all the obstacles from the way of human intellectual growth be removed and the mankind be instructed to use their own mind, thinking, intellect, knowledge and vision. The international conditions of that particular era demanded that the entire world should now be reminded that they all are descendants of Adam and Eve. It was necessary to save them from narrow-mindedness, racism and other similar prejudices and a complete and perfect religion be presented for the whole humanity that transcends the boundaries of time and space and disregards castes, races and divisions. There was need for a religion that guarantees and protects individual and collective rights and demands fulfilling of obligations in a way where the objectives of the creation of human being are met.

To fulfill these needs Allah, the Almighty sent His Messenger (peace be upon him) with a complete and comprehensive message. Therefore, Allah, the Almighty addressed his beloved Messenger, Muhammad ibn Abdullah (peace be upon him) and said:

We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin). (Qur’an 34:28)

While explaining the global status of the Messenger of Allah (peace be upon him) He also assigned to the Prophet the duty of delivering the message to the whole world. Therefore, He said:

Say: “O men! I am sent unto you all, as the Messenger of Allah. (Qur’an 7:158)

The Prophet (peace be upon him) was sent to the whole world as the last messenger of Allah who brought to mankind the comprehensive message of God-Islam. Islam means peace and submission to the will of God. By accepting Islam one completely submits to the obedience to Allah and promises to spend his life according to the injunctions of the Holy Qur’an and Sunnah.

Islam is such a code of conduct whose injunctions started to reveal on the Messenger of Allah (peace be upon him) at the age of forty in the year 610 CE. This is the religion that started with Adam (Allah’s mercy be upon him).

Almost for every nation and in every region, messengers of Allah were sent and all of them brought revelation-based message of Allah to their nations for the welfare of humanity and all of them had prayed for the arrival of Prophet Muhammad (peace be upon him), as is mentioned in the Holy Qur’an:

Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise. (Qur’an 2: 129)

The mission of the Messenger of Allah (peace be upon him) like other messengers was to guide humanity towards the straight path. This was the path of the nation of Ibrahim (Allah’s mercy be upon him), as the Holy Qur’an states:

Say: “Verily, my Lord hath guided me to a way that is straight, a religion of right, the path (trod) by Abraham the true in Faith, and he (certainly) joined not gods with Allah.” (Qur’an 6: 161)

When it was time for the world to shift from localism to globalism, Allah, the Almighty converted the general guidance sent through His messengers into a comprehensive and complete code of life and sent it down through His last Messenger Muhammad ibn Abdullah (peace be upon him) as mercy and blessing as Allah said:

We sent thee not, but as a Mercy for all creatures. (Qur’an 21:107)

Allah, the Almighty further states:

It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah’s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him). (Qur’an 3: 159)

High moral character of the Prophet (peace be upon him) had central role towards the success of his call for Islam.

He was always kind and merciful towards mankind. The Messenger (peace be upon him) used to invite people towards the religion of God in an appealing and courageous way. He liked justice, granted rights to everyone, supported the weak and vulnerable and called the people towards Islam with love, affection and serenity. These were his traits that attracted people towards Islam and they started to accept it.

Allah, the Exalted had sent His Messenger (peace be upon him) as a blessing to the world. He presented such a system of worship, spirituality, morality and dealings that brought people back into the folds of honour and respect, particularly those who had gone far below the dignity of humanity and had forgotten the values. He introduced a new social contract that respects one’s own rights and ensures that the person fulfills his obligations towards others. The social pillars of Islam transcend all boundaries of bigotry and rest upon the principles of respect for all human beings as stated by Allah, the Almighty:

We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation. (Qur’an 17:70)

The Messenger of Allah (peace be upon him) provided such a comprehensive system of worship that not only satisfies the human nature but also addresses the very reason of creation of mankind. Through the prayers and fasting, not only the bond between man and Allah was strengthened but these prayers also helped in developing the body, the soul and wisdom of every individual Muslim. Muslims cherish the bounties of their Lord through charity and pilgrimage. These prayers not only reinforce mutual bond between humans but also provide a lesson encouraging the spirit of sacrifice for the sake of other fellow Muslims. These prayers also provide an opportunity for the Muslim Ummah to get united into a single body and be part of the sufferings and pains of others. This has been quoted in the Qur’an in the following manner:

Verily, this brotherhood of yours is a single brotherhood and I am your Lord and Cherisher: therefore serve Me (and no other). (Qur’an 21:92)

The aim of Islamic system of worship is to raise the spirit of being subservient to Allah, the Almighty on the one hand, and to promote such high moral values that are reserved for welfare, national unity through fulfilling the rights and obligations, upholding a just system in the society, peace and tranquility, social harmony, fulfillment of promises, helping the weak and protecting the honour and progeny of all human beings on the other hand. Moreover, Islam seeks and asks to refrain from responding the evil with an evil instead it encourages the use of good deed in correcting an evil, as said by Allah, the Almighty:

Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! (Qur’an 41:34)

The Messenger of Allah (peace be upon him) started to implement revelation based just system in Medani society in 622 CE. Therefore, in order to ensure the peace and security of Yasrib during the first year of hijrah and to bring in order the affairs of the inhabitants of that land, He took several important measures. Due to such measures the Aws, Khazraj, immigrants and other non-Muslim Arab clans became united under the political leadership of Prophet Muhammad (peace be upon him). Under this situation, the Jews were the only people who were outside the sphere of this social system. When the Prophet (peace be upon him) invited Jews into this social system, it became impossible for them to reject the offer for their own survival and other security reasons. Through this approach, Ansar the Helpers (Aws and Khazraj), Muhajirin the immigrants (Banu Umayyah and Banu Hashim), Arab clans and Jews (Banu Nuzayr, Banu Qurayzah, Banu Qaynuqa) all units of Medani society gathered and agreed on the Treaty of Medina (Meesaq-e – Madinah) and this Treaty became the de-facto constitution of the newly established state of Medina. According to this constitution, citizens of this state were given equal social rights. Security was ensured and religious independence and personal affairs were not only left to be decided in accordance with their own beliefs but also suitable circumstances were provided to facilitate such processes. The Treaty of Medina is one such first draft in the history of constitutions that was documented. It consists of 52 articles and it is one of the best examples of legal dictionary. This constitution was a guarantee of security for Muslims on the one hand and it provided equal rights to non-Muslims on the other hand. For example, amongst the jewish clans “Banu Qaynuqa”, who were goldsmiths, were considered the most honourable and “Banu Qurayzah” who were of lesser social value in the society and their blood money was less than that of Jews of Banu Qaynuqa and Banu Nuzayr, the Messenger of Allah (peace be upon him) abolished this injustice and equalised the blood money of Banu Qurayzah with the other clans of Jews. The Holy Prophet (peace be upon him) invited people towards such a comprehensive religion that also declares belief in early prophets, messengers and their books as obligatory as the belief in Allah, the Almighty and His Messenger Muhammad (peace be upon him).

Allah, the Exalted says:

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. “We make no distinction (they say) between one and another of His messengers.” And they say: “We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.” (Qur’an 2:285)

The Holy Prophet (peace be upon him) laid the foundation and established such a society in the city of Medina where Muslims, Jews and non-Muslim Arabs developed relationship based on justice, equality and fulfillment of rights and obligations with no discrimination He (peace be upon him) was sent as a harbinger of good tidings and a warner. Allah, the Almighty says:

Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past). (Qur’an 35:24)

The Qur’an taught all religious denominations including Muslims to adopt common principles. The Qur’an says:

Those who believe (in the Qur’an), and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. (Qur’an 2:62)

As per the teachings of the Holy Prophet (peace be upon him), Islam, in fact, is the continuation and completion of the previous rightly guided religions and there is no contradiction between the revealed religions. The type of religious education the Messenger of Allah (peace be upon him) imparted, frees human being from the evils of sectarian bigotry. The golden principle “There is no compulsion in the religion” was, in fact, first introduced by Islam. Reconstruction of Pakistani society demands that Pakistanis neither demean other religions nor humiliate the founders of other religions. It is imperative for Muslims to bring others towards Islam only through convincing argumentation, while practicing their own religion independently and freely. The Holy Qur’an affirms this methodology by stating:

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance. (Qur’an 16:125)

No religion should be degraded as per the Holy Qur’an:

Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did. (Qur’an 6:108)

The Messenger of Allah (peace be upon him) established such equal and just system where the weak and vulnerable were protected against the mighty and powerful. This system was for Muslims as well as for non-Muslims and others. Enmity or hatred towards someone could not hinder in delivering this justice. Allah, the Exalted says:

O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well- acquainted with all that ye do. (Qur’an 5:8)

At another place He, the Almighty mentions:

Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. (Qur’an 4:58)

In this system of social justice, non-Muslims, women and children are specifically protected. Tyranny, arrogance, oppression, intolerance and other such acts are evil and are declared prohibited in Islam. Whereas, humbleness, modesty, kindness, tolerance and other such attitudes are commendable and are declared Islamic moral values in accordance with the injunctions of Islam. Human beings are directed to walk on earth with humbleness and invite people towards the religion wisely and intelligently. Allah, the Almighty has said in His Book:

Nor walk on the earth with insolence. (Qur’an 17:37)

Islam teaches that even if you have the ability to take revenge you should forgive and be good with the others as it is preferable command of the Holy Qur’an:

The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong. (Qur’an 42:40)

It is proven through religious teachings that the fundamental lesson of Islam is the protection of human dignity and preservation of human life. It is stated that whoever kills a soul it is as if he had slain entire mankind entirely. Killing of a human being is a grave sin as said by Allah, the Almighty in the Holy Qur’an:

On that account: We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land. (Qur’an 5:32)

Islam, through the personality of the Messenger of Allah (peace be upon him), established such a society where mutual respect, balance in affairs and modesty were the prominent features of Muslims. The Holy Qur’an mentions:

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves. (Qur’an 2:143)

Moreover, Allah, the Almighty says:

And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector the Best to protect and the Best to help!. (Qur’an 22:78)

Thus, the Qur’an and Sunnah, the Treaty of Medina and the last sermon of the Holy Prophet (peace be upon him) provide us ample examples from Islamic injunctions about Islamic doctrines, payers, ideology, society and interaction among the human beings. The Muslim culture has been established in the light of Islamic code of conduct. The edifice of Islamic civilization was built on peace, love, harmony and tolerance instead of the use of force. Islamic culture & civilization provided guidance to millions of people for maintaining balance between the religious and worldly life. In addition to the daily teachings and sermons, Prophet Muhammad (peace be upon him) introduced formal education and training of the people through Friday sermons. In this manner, an example was set for the ruler of an Islamic State to unite the Muslim Ummah and to avoid discrimination in the society. Unfortunately, this tradition is weakened or very rare among the ruling class of an Islamic State. Keeping in view the existing situation, it is imperative to revive Sunnah of the Holy Prophet (peace be upon him) as per the guidance of an Islamic State. This revival shall strengthen the ideological foundation of Pakistan.

The great Islamic Civilization began in 622 CE and almost in a century it influenced far flung areas to a great extent. This civilization adopted the principle of revival and had no hesitation in accepting positive developments from other ancient civilizations. Due to deviation from the Islamic traditions, this civilization could not maintain its supremacy among the world civilizations and its downfall began. The element of unity among Muslim societies diminished and the downfall that began in the fifteenth and sixteenth centuries reached its pinnacle during the nineteenth century. Consequently, by 1930 CE, no Muslim country could maintain its independence except Turkey and Afghanistan.

2. Islamic Republic of Pakistan

2.1 Background of the Creation of Pakistan

Muslims ruled over the subcontinent for centuries but they never tried to convert its inhabitants to Islam by coercion. At the time when Muslims took over the rule in the subcontinent, during their reign and after the end of their rule in the region non-Muslims remained in majority. British colonialism snatched the right to rule from Muslims over the subcontinent consequently, colonial powers have always considered Muslims as their enemies. Muslim rule collapsed in the subcontinent after the War of Independence in 1857 and the region went under absolute colonial rule. The British government either abolished the entire political, defence, social and economic institutions of Muslims or made them defunct. This process made rulers ineffective and humiliated and consequently they lost their power to British. This situation had a negative impact on Muslim civilization in the subcontinent and pushed Muslims to backwardness. During the third decade of the twentieth century, when British colonial powers showed interest in leaving the region by introducing British democracy model in the subcontinent, Muslims of the region realised that this scenario would result in Hindu rule in the subcontinent making Muslims once again subjects of a non-Muslim government. To avoid this situation, Muslims started their struggle to achieve an independent state where Muslims could live their lives as per their own culture. The idea of such a state was conceived by Allama Muhammad Iqbal and on his request Muhammad Ali Jinnah started his struggle from the platform of All India Muslim League to establish this state. As a result of this struggle, on 14 August 1947, Pakistan was created as an Islamic Republic. This state was the first of its kind after the state of Medina that was created in the name of Islamic heritage and civilization and had the objectives of restoring Islamic values.

2.2 Creation of Pakistan

Muslims of the Indian subcontinent created Pakistan so that they could lay foundation of such a modern, developed and cultured Muslim society that would be a true reflection of Islamic teachings. Pakistani society was to prove that even today humanity needs Islam and it is possible to establish a robust Muslim country that holds tight to the true teachings of Islam and also meets the requirements of a modern nation. This concept has also been explained by Allama Muhammad Iqbal in the shape of “reconstruction of religious thought.” Immediately after the creation of Pakistan, Quaid-e-Azam and his team embarked on a mission where a modern, democratic Islamic country could be built. They were of the opinion that in Pakistan legal system based on positivism and common law shall be guided by the teachings of the Holy Qur’an and Sunnah and consequently such legal system where ijtihad played a vital role be established. This legal system shall help establishing a society that considers peace, tranquility, security, economic and social development and social similarities as their basic traits. This society shall also protect the rights of non-Muslims and vulnerable communities of Pakistan. Moreover, local cultures and languages be embedded into Pakistani culture in the light of Islamic principles.

During the early years of independence, Pakistan faced several challenges. The division of India became violent and resulted in large scale bloodshed, many areas of Pakistan were merged with India, India unjustly occupied the territory of Kashmir. Pakistan was ripped of its economic and financial rights but with the untiring efforts of the founders of Pakistan the country started to regain its prosperity and kept getting stronger day by day.

The Objectives Resolution:

The first Prime Minister of Pakistan Nawab Zada Liaquat Ali Khan presented the Objectives Resolution on 12 March 1949 in the first constituent assembly of Pakistan. This Resolution is now part of the constitution and it has been declared in it that Allah, the Almighty is the Supreme and Sole Authority of the world. People of Pakistan have authority to govern and decide matters within the boundaries prescribed by Allah, the Almighty. The Objectives Resolution also provided a framework for the constitution of Pakistan and established that the principles provided by Islam such as democracy, freedom of speech, equality, tolerance and social justice shall be the foundations for the constitution so that people of Pakistan could live their individual and social lives in accordance with the injunctions of the Holy Qur’an and Sunnah. Rights of Muslims and non-Muslims are guaranteed in the Objectives Resolution and it had been decided that all citizens of Pakistan shall enjoy equal status and everyone should have equal opportunities to excel and progress. Social, economic and political opportunities shall also be provided on equal grounds without any discrimination and everyone shall be equal before the law. All this is to ensure that Pakistan shall progress as a modern Muslim state and becomes prominent in the world community.

2.3 Achievements of Islamic Republic of Pakistan

In the contemporary world, Pakistan is a country where maximum legislation took place according to Islamic teachings and principles. One such example is the 1973 Constitution that has “Objectives Resolution” as its preamble, a resolution that provides Islamic foundations to the Constitutions. Apart from this, “Islamic Provisions” have been made part of the Constitution. No law shall be passed which is against the teachings of Islam and existing laws shall also be brought in conformity with the injunctions of Islam.

To ensure this, Federal Shariat Court, Council of Islamic Ideology and Islamic Research Institute were specially created.

The Constitution of 1973 ensures prosperity of Pakistan which is Islamic as well as liberal in nature representing all segments of Pakistani society. The 1973 Constitution is the guideline for the future of Pakistan.

The youth is usually misled by the anti-state elements by deluding them that governing system of Pakistan is un-Islamic and constitution of Pakistan is not in accordance with the teachings of Islam. This awry thought is farfetched from the reality. We have already mentioned that the Objectives Resolution is the base for Pakistan’s Islamic and democratic identity. Not only this, but in the Constitutions of 1956, 1962 and 1973 the country was named “Islamic Republic” and it was declared that no law shall be enacted against the teachings of the Holy Qur’an and Sunnah. To bring existing laws in conformity with the Holy Qur’an and Sunnah Council of Islamic Ideology a constitutional body was established in 1962. In 1997 the Council submitted its final report to the Government of Pakistan and declared that in 95% of existing laws of Pakistan there is nothing against the Holy Qur’an and Sunnah, whereas, to Islamize the remaining laws the Council submitted its recommendations. Since 95% laws of the country are already Islamic, therefore, declaring Pakistani laws un-Islamic shall not only be misleading but also is a proof of their ignorance of the Constitution.

Despite several achievements of Pakistan, we are still far from achieving our goals and objectives that were set in the Objectives Resolution. There are some challenges towards achieving our goals that we have highlighted in ensuing paragraphs.

3. The State of Pakistan and Challenges Faced by Pakistani Society

3. 1 Waging War against an Islamic State

Teachings of the Holy Qur’an and Sunnah and the practice of the Companions of the Prophet (peace be upon him) tells us that the use of force, armed escalation against the state, terrorist activities and all forms of anarchy, that our country is facing, are strictly prohibited in Shari‘ah and considered rebellion. This sort of war is not only against an Islamic State but also against Allah and His Messenger (peace be upon him). Anti-state forces rebelled against the State of Medina, immediately after the death of the Prophet, which Abu Bakr (may Allah be pleased with him) crushed successfully. In the era of the fourth Caliph Ali (may Allah be pleased with him) some extremist elements tried to declare Ali’s political strategy as infidelity and declared the killing of those who accepted his strategy legitimate. For such kind of rebellions, the term Khawarij was used. Khawarij used to kill innocent Muslim by declaring them infidels up to the extent that Ali (may Allah be pleased with him) himself was martyred by those rebels. Unfortunately, the same thought prevails these days among extremist elements and they are declaring bloodshed of Muslims permissible. These people are waging war against state institutions of Pakistan. According to the principles of Shari‘ah these elements are rebels and committing heinous crime of hirabah (waging war against society). Their punishment is clearly mentioned in the Holy Qur’an:

The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter. (Qur’an 5:33)

Therefore, it is imperative for Muslims in general and the people of Pakistan in particular that they do their own struggle against those elements who are fighting against Pakistani armed forces. Muslim jurists are of the opinion that terrorism is one such crime that is punishable under the category of hirabah. In their opinion, if a group challenges the writ of the government, that group is also committing the crime of hirabah and is liable to the same punishment that is mentioned in the Holy Qur’an. The Holy Qur’an clearly states that it is imperative on believers to obey Muslim ruler, it says:

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (Qur’an 4:59)

Muslim scholars are in agreement that even if a ruler is reluctant to implement Shari‘ah, still no one has the right to do armed struggle against him. The one who disobeys the ruler is called rebel, the Holy Qur’an mentions:

If two parties among the Believers fall into a quarrel, make ye peace between them but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy. (Qur’an 49:9-10)

3.2 Terrorism against State Institutions and General Public

Muslim scholars are in agreement that targeting innocent citizens through terrorist acts is strictly against the teachings of Islam. Eminent Ulama are of the opinion that non-Muslims who enter into a Muslim state with the permission of its authorities are innocent and such people even could not be killed during war, slaying them in peace time is a sin of greater degree, therefore strictly prohibited. Allah’s Messenger (peace be upon him) saw a killed woman in a war and said: ‘She wasn’t a warrior’ and should have not been killed. Then He said to someone: ‘Go to Khalid and tell him not to kill women and non-warriors’. After the death of the Prophet (peace be upon him), when Abu Bakr (may Allah be pleased with him) became the Caliph he sent troops to Levantine and instructed them not to kill any woman, child or old person and do not cut fruit trees, not to destroy any population center and not to kill or injure any animal unless you need it for your food.

These days, in order to take revenge from one’s opponent, extremists are conducting suicide attacks on innocent people and against general public. In accordance with the teachings of Islam, these acts fall under dual crime suicide and killing of innocents. Suicide is prohibited (Haram) in Islam, Allah, the Almighty said in the Holy Qur’an:

And make not your own hands contribute to (your) destruction, but do good, for Allah loveth those who do good. (Qur’an 2:195)

Terrorism and suicide attacks have no place in Islamic history. Such cruel and inhumane attacks started in 1789 during the French revolution but in 1973 they were declared crime as per International Law. In Ulama’s opinion terrorism related crimes fall in the category of “hirabah” and those practicing it shall be punished according to the Holy Qur’an.

3.3 Sectarianism and Trends of Declaring Infidels

Surge in sectarianism is another challenge for Islamic Republic of Pakistan. Although the Constitution of Pakistan allows people to follow their own juristic school but this privilege should not be used to spread sectarianism. Juristic schools are symbols of diversity in Islamic jurisprudence but when such differences become unchangeable and inflexible beliefs then they cause deep divides in the society.

Consequently, every sect considers themselves as the only righteous sect which then leads to anarchy in a harmonious Muslim society. To curtail such tendencies, the state should use its powers to eliminate these elements and maintain social harmony and juristic diversity. Likewise, the use of Friday sermons to propagate one’s own sectarian motives is dangerous for our society and is adversely affecting the unity of the nation. Arrangements should be made to use the occasion of Friday sermon for the welfare of the society and to promote high moral values. Ulama must play their role, where sectarianism and grouping is discouraged and all the mosques and madaris are used only to either perform prayers or to disseminate education to our young generation in the light of the Holy Qur’an and Sunnah.

The Holy Qur’an clearly mentions that those who create sectarianism are not from the community of the Prophet (peace be upon him):

As for those who divide their religion and break up into sects, thou hast no part in them in the least. (Qur’an 6:159)

Likewise, Muslims are warned that sectarianism is the practice of idol worshipers and not of Muslims. The Holy Qur’an says:

Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah, Those who split up their Religion, and become (mere) Sects, each party rejoicing in that which is with itself!. (Qur’an 30:31-32)

Allah, the Almighty has completed his guidance on the mankind in the form of the Holy Qur’an and the Seerah of the Messenger (peace be upon him). There is no space for sectarianism or disagreement for the sake of disagreement.

The Holy Qur’an says:

Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty. (Qur’an 3:105)

3.4 Misinterpretation of Jihad

Terrorists do not differentiate between Jihad and traditional wars. The concept of Jihad is monumental which encompasses personal and social aspects of a Muslim’s life. This process continues throughout the life in various forms. One of which is qital, which under specific circumstances is the responsibility of the State. On the other hand, for traditional warfare the Holy Qur’an has used the term “harb.” Life of the Holy Prophet (peace be upon him) teaches us that qital is an exception, whereas, peace and reconciliation shall prevail under normal circumstances. Islamic Jurists are of the opinion that qital is not mandatory under normal situations. Rather, it is partially obligatory (Farz kifayah). Therefore, it is required that qital should only be declared by the State. The Treaty of Medina reflects the same example in which the authority and announcement of war was in the hands of Prophet Muhammad (peace be upon him).

According to Islamic jurists, no activity leading to war can be initiated without the consent of the state ruler or his appointed commanders. A soldier cannot attack the enemy in his personal capacity without the permission of his commander. Islamic jurists also say that war cannot be waged without the permission of the government and moreover, it cannot be started just to overcome the enemy.

It is right of the government to allow fighting or waging war which is further subject to the vulnerable security situation of the state.

The Holy Qur’an states:

But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things). (Qur’an 8:61)

In light of the above-mentioned Qur’anic verse, Muslim jurists do not justify every type of war, they specifically warn against waging war only to gain power, as terrorists are doing nowadays, even though they bring far-fetched religious arguments in support of their actions.

3.5 Trend of Taking Law into One’s Hand in the Name of Commanding Good.

Some fundamentalist and extremist groups gain power to achieve their political goals in the name of Commanding Good. For this, the Qur’anic injunction of helping others in the matters of good and piety is completely ignored. There is no doubt that it is imperative to forbid from evil but this has to be done through the people of wisdom. It is totally unacceptable in Islam that a certain group takes law into its own hands, declares people infidels, starts killing them in the name of commanding good and forbidding from evil. These trends, in any given society, lead to anarchy and chaos. Islam has clearly set the path for commanding good and forbidding bad by upholding the rule of law. Only the State has right to implement punishments on citizens and regulate their characters in accordance with law.

It is necessary to revive the institutions of muwakhat and mu’amlat that were established at the time of Prophet Muhammad (peace be upon him) to promote cooperation between people.

3.6 Trend of Disregarding National Citizen Charter

Some segments, in the name of Islam, oppose the national citizen charter and International contracts and few even disregard geographical boundaries and become part of an armed insurgency in another country. According to Islamic teachings, this behavior is categorised as breaking covenants or betrayal.

Islamic teachings highly value charters and covenants and fulfillment of these is commanded by the Holy Qur’an:

O ye who believe! fulfill (all) obligations. (Qur’an 5:1)

Fulfill the Covenant of Allah when ye have entered into it, and break not your oaths after ye have confirmed them. (Qur’an 16:91)

Breaking of promises is equated with treason in various Hadith. In common language, it implies betrayal and treachery. It is mentioned in one Hadith that on the Day of Judgment behind every traitor a flag shall be raised to highlight the degree of his betrayal so that everyone may know the severity of his crime.

The Holy Qur’an highlights the importance of charters and covenants when it says:

But if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. (Qur’an 8:72)

In the light of the above verses of the Holy Qur’an, it is obligatory on every citizen of Pakistan to respect its Constitution and international treaties between Pakistan and other countries and not to violate geographical boundaries in the name of helping other groups outside Pakistan as it is not allowed to disrespect national charter.

It is important to mention here that according to the teachings of Islam, during war and peace, Islamic state is bound to respect international treaties. In modern times, Pakistan has entered into several international agreements and treaties which aim to protect fundamental human rights.

Moreover, the five objectives of Shari‘ah also guarantee these fundamental rights. These rights include:

(1) preservation of life, (2) preservation of religion, (3) preservation of intellect, (4) preservation of progeny and (5) preservation of property.

Therefore, any attack on innocent people that violates the above-mentioned ends of Shari‘ah is prohibited and is a crime.

4. Joint Declaration

In accordance with the provisions/ requisites of the Holy Qur’ān, Sunnah and the Constitution of the Islamic Republic of Pakistan the declaration of the following steps is presented through Paigham-e-Pakistan:

1. The 1973 Constitution of Islamic Republic of Pakistan is Islamic and democratic and it is a social contract between all Units of Pakistan that has been unanimously endorsed by all the political parties as well as ulama-o-masha’ikh of all schools of thought. Therefore, the supremacy and implementation of this Constitution shall be ensured in every case. Moreover, every Pakistani must fulfill his/her oath of loyalty with the State of Pakistan in every situation.

2. In accordance with the Constitution of the Islamic Republic of Pakistan, all citizens have the guarantee to fundamental rights within the parameters of law and ethics. These rights include equality in status and opportunities, equality before law, socio-economic and political justice, rights of expression, belief, worship and freedom of assembly.

3. The Islamic Republic of Pakistan is an Islamic state and its constitution begins with the national oath that sovereignty belongs to Allah, the Almighty alone and He is the Supreme Ruler of the world and the authority bestowed upon people of Pakistan to govern and decide matters is a sacred trust which should be practiced within the prescribed limits. It also states that no law shall be enacted in Pakistan against the dictates of the Holy Qur’an and Sunnah and the existing laws shall be brought in conformity with the injunctions of Islam.

4. Operating within the limits of law and the Constitution of Pakistan, peaceful efforts for the implementation of the injunctions of the Holy Qur’an and Sunnah is the religious obligation of every Muslim. This right is given to him by the Constitution of Pakistan and it is not prohibited in the country. Whereas, many national and internal problems are due to deviation from the promise made by us with Allah, the Almighty. A progressive strategy is needed to enhance the role of Islamic Research Institute, Council of Islamic Ideology, Federal Shariat Court and Shariat Appellate Bench of the Supreme Court of Pakistan in order to address these issues.

5. Negligence in acting upon any part of the Constitution of Pakistan in no way justifies denial of Islamic identity and Islamic basis of Pakistan. On the basis of such negligence there is no justification to declare a personnel of the government, military or other security agencies as infidels. There is no justification in Shari‘ah to launch any armed activity against them. This type of action, according to Islamic teachings, is considered a heinous crime and rebellion. In the name of implementation of Shari‘ah, use of power, armed struggle against the state, terrorist activities and all forms of anarchy, that our country is confronted with, are strictly prohibited in Shari‘ah and considered rebellion. These conflicts are causing weakening of country, state and nation and these conflicts benefit anti-Islam and anti-state forces. To eradicate these forces the operations “Zarb-e-Azb”, “Radd-ul-Fasaad” and National Action Plan are fully supported.

6. In war against terrorism, ulama, mashaikh and people from all walks of life are in full solidarity with the Armed Forces. The whole nation, in this battle of national survival, is in full support of the armed forces and other security institutions of Pakistan.

7. The fatwa with the title of “qatl-e na haq” (unjust killing) declaring suicide attacks absolutely prohibited (haram qat‘i), issued by the representatives of all religious schools of thought in the light of Shari‘ah is fully endorsed. Thus the groups active against the state in the name of lingual, regional, religious and sectarian prejudices are all against the teachings of Shari‘ah and are root cause of national disintegration. Therefore, it is imperative for the state institutions to take strict action against these groups.

8. Sectarian hatred, armed sectarian conflict and imposing ones ideology on others by force is in clear violation of the injunctions of Shari‘ah and is disorder on earth. Further, it is a national crime as per the law and the Constitution of Islamic Republic of Pakistan.

9. The core objective of all the educational institutions in Pakistan is enlightenment, schooling and character building. All public and private educational institutions must not impart any hostile military education or training, hatred, extremism and violence. It is the responsibility of state institutions to take strict action against an individual or institution, on the basis of proof and evidence, who is involved in such activities.

10. It is imperative to take administrative steps and do intellectual jihad against the extremist mindset. Since the past decade there have been indicators on national and international level that such negative tendencies do exist in different educational institutions. This mindset, wherever it exists, is our enemy. Such people deserve no concession regardless of their educational institution.

11. All schools of thought are permitted to propagate their doctrines, beliefs and juristic ideologies as per the Shari‘ah. However, in accordance with the Islamic teachings and the law of land no one is permitted to speak or write against any person, institution or school of thought using insolence, hatred or baseless allegations.

12. Sections 295-298 of Pakistan Penal Code shall be fully enforced in its letter and spirit through state institutions. The law shall take its course against anyone who by words, either spoken or written, or by visible representation or by any imputation, innuendo or insinuation, directly or indirectly, defiles the sacred names of the Holy Prophet Muhammad (peace be upon him), the other Holy prophets (peace be upon them), any wives (Umm ul-Mu’mineen), or members of the family (Ahl-e-bayt), of the Holy Prophet (peace be upon him), or any of the righteous Caliphs (Khulafa-e-Rashideen) or Companions (Sahaaba) of the Holy Prophet (peace be upon him) and Islamic spheres. If this law is misused somewhere, proper solution shall be provided to address such grievance, however, NO individual or group is permitted to take the law in his own hands or to establish a parallel justice system.

13. It is the responsibility of an Alim and Mufti to explain Shari‘ah ruling on clear statements of infidelity, but to decide about someone that he/ she has committed infidelity is the prerogative of judiciary.

14. The land of Pakistan is a sacred trust from God. Every inch of it is a great blessing from the Almighty. Therefore, the land of Pakistan at no time shall be allowed to be used for the propagation of any kind of terrorism, intellectual and practical training of terrorists, recruitment of terrorists, conducting terrorist activities in other countries and other such ulterior motives.

15. Schools of thought and juristic denominations are there among Muslims from the early period of Islam and do exist today. Juristic and ideological discussions, on the basis of reason and proof, are part of our Islamic intellectual wealth and shall remain so. These are the subjects of research and education and their original place is educational institutions. Ethics of disagreement shall be made part of the curriculum of public and private educational institutions.

16. According to Islamic teachings and the 1973 Constitution, the rights and obligations of the government and the public are predetermined. As it is the obligation of the public that it fulfills its duties in the light of Islamic teachings and the Constitution of Pakistan. Likewise, the state institutions and their officials are also bound to perform their duties in accordance with true Islamic teachings and requisites of the Constitution of Pakistan.

17. Building upon Islamic principles, the reconstruction of Pakistani society is imperative where democracy, liberty, equality, tolerance, harmony, mutual respect and justice are ensured so that congenial atmosphere for peaceful coexistence is achieved.

18. Human dignity and respect for Muslims are to be ensured. Further, to protect the rights of senior citizens, women, children, hermaphrodites and all other underprivileged classes it is necessary to implement Shari‘ah rulings on official and unofficial levels.

19. Non-Muslims living in Pakistan enjoy all such civil and legal rights for the protection of their life, property and dignity that their fellow Muslims avail within the bounds of law and constitution. Furthermore, non-Muslim citizens of Pakistan have full right to worship in their places of worship and during the occasion of their religious celebrations as per the teachings of their religions.

20. Islam gives dignified status to women and protects their rights. The Messenger of Allah (peace be upon him) in his last Sermon reiterated for the protection of women’s rights. Further, the women are being educated since the Prophetic era. In accordance with the teachings of Islam, women have right to vote, education and employment. To destroy women educational institutions, to attack female students and educationists is contrary to human values, Islamic teachings and the law of land. Likewise, honour killing, marriage with the Qur’an, exchange marriage (watta/ satta) and violation of other women rights are strictly prohibited as per the injunctions of Islam. Moreover, it is the responsibility of the government to ensure that women are guaranteed their rights.

21. All forms of illegal use of loudspeaker shall be discouraged and relevant law shall be implemented in its letter and spirit. Legal action shall be taken against the hate speeches delivered from the platform of mosque (minbar-o-mihrab). Furthermore, polemical discussions on religious topics on television channels are reprehensible and shall be declared cognizable crime.

22. Right of freedom of expression of the electronic media shall be regulated by law and its limitations may be defined. Every program that damages Islamic identity of Pakistan shall be banned.

Summary

1. The 1973 Constitution of the Islamic Republic of Pakistan is based upon Islamic injunctions and democratic values and a social contract between all Units of Pakistan that has been unanimously endorsed by the religious scholars of all schools of thought. Therefore, in accordance with the requirements of the Constitution of Islamic Republic of Pakistan, no law which is against the dictates of the Holy Qur’an and Sunnah shall exist in Pakistan. Furthermore, in presence of this Constitution, no individual or group has the authority to instigate any armed activity against the state of Pakistan and its institutions.

2. Use of force in the garb of implementation of Shari‘ah, armed struggle against the State or use of violence and terrorism to settle ethnic, geographical, religious and sectarian disagreements are contrary to the injunctions of Shari‘ah. Defiance against the Constitution of Pakistan and imposition of one’s ideology on others by force are also against the teachings of Shari‘ah and tantamount to creating disorder in the country and a national crime as per the law and the Constitution of Islamic Republic of Pakistan. For the stability and defence of Pakistan all such anarchistic tendencies should be rooted out; therefore, it is imperative that all possible administrative, educational, intellectual and defensive measures are taken.

3. Construction of Pakistani society, in the light of the Constitution of Pakistan is needed where the trends of hatred, bigotry, intolerance and false accusation are curbed and resultantly a society is formed that rejoices tolerance, brotherhood, mutual respect and offers a comprehensive system of justice.

5. Unanimous Fatwa

(May 26, 2017)

5.1 Request for Fatwa (Istifta)

What the Ulama (Religious Scholars) opine about the issue of continued involvement of certain groups in insurrectionary acts against the Government and Armed Forces of Pakistan. In the name of implementation of Shari‘ah, these groups allege that the Government of Pakistan and its armed forces are infidels and apostates as they have yet to implement Shari‘ah in its entirety. Basing on this analogy, these groups try to attract the youth for an armed uprising against the state, terming it as jihad. And during the process, they carry out suicide attacks to target innocent citizens and army personnel declaring these as righteously rewarding activities. In this context, answers to the following questions are required:

1. Whether Pakistan is an Islamic state or an un-Islamic state? Further, can a state be declared un-Islamic and its government and armed forces as non-Muslim if Shari‘ah is not implemented in its entirety?

2. Under the given circumstances, is armed rebellion against the government or army permissible in the name of struggle for implementation of Shari‘ah?

3. Whether the Holy Qur’an and Sunnah provide any justification for suicide attacks that are being carried out all over Pakistan in the name of implementation of Shari‘ah and jihad?

4. If the answer to the above three questions is in negative, then whether the actions taken by the government and armed forces of Pakistan to combat insurrection are permissible according to Shari‘ah?

Should the Muslims come forward and support these actions?

5. Several armed sectarian clashes are also taking place in our country aiming to impose one’s ideology on others by force. Are these activities justified in Shari‘ah?

5.2 Unanimous Fatwa (Response to the Istifta)

In the Name of Allah the Most Beneficent the Most Merciful

The Response

All praise belongs to Allah and peace and blessings of Allah be upon the Messenge

Response to the questions is as under:

1. Indeed the Islamic Republic of Pakistan is an Islamic State according to its Constitution that begins with the following sentence of the Objectives Resolution, “Whereas sovereignty over the entire Universe belongs to Almighty Allah alone, and the authority to be exercised by the people of Pakistan within the limits prescribed by Him is a sacred trust.” This Objectives Resolution was made part of the Constitution with the consensus of all religious and political parties and remained part of every constitution from 1956 to 1973, and does exist as such in the current constitution. Additionally, Article 31 of the Constitution provides detailed policy principles to enable the Muslims of Pakistan to order their lives in accordance with the Islamic way of life. Likewise, in Article 227 it is affirmed that all existing laws shall be brought in conformity with the injunctions of Islam as laid down in the Holy Qur’an and Sunnah, and no law shall be enacted which is repugnant to Islamic injunctions.

The Federal Shariat Court and Shariat Appellate Bench of the Supreme Court of Pakistan, established under the Constitution, are empowered to ensure that these constitutional principles are respected. Every citizen of Pakistan has the right to challenge laws that are repugnant to the injunctions of Islam in these courts for bringing them in conformity with Islam.

Based upon the foregoing, Pakistan, without any doubt is an Islamic State and merely due to some functional issues declaring the country its government or its armed forces as ‘infidel’ is not permissible, rather it is a sin.

2. Since Pakistan is an Islamic State and its government and armed forces operate under and testify its Constitution upon oath, therefore, armed struggle against Pakistani government or its armed forces certainly fall within the category of rebellion that is categorically HARAM (illegal) as per the Shari‘ah. Indeed, it is the responsibility of the government to fully implement Islamic Provisions of the Constitution. And undoubtedly peaceful and constitutional struggle for its attainment is an important responsibility of every Muslim. However, taking up arms to achieve this purpose is akin to mischief on the earth i.e. “fasaad fi’l-Arz”. And those who take part in such armed struggle or assist and support it in any form, openly disobey the commandments of the Holy Prophet (peace be upon him). Prophet Muhammad (peace be upon him) said:

Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to Allah, he should condemn his act, in disobedience to Allah, but should not withdraw himself from his obedience. (Sahih Muslim, Hadith No. 4768)

This subject is discussed in several concurrent (mutawatir) Ahadith that bloodshed and taking up arms against an Islamic government are grave sins.

3. Suicide is unacceptable in Islam and considered a grave sin. The Holy Qur’an says:

And do not kill yourselves. (Qur’an 4:29)

It is stated in several Ahadith that committing suicide calls for severe punishment. In one Hadith the Holy Prophet (peace be upon him) said:

He who killed himself with a steel (weapon) would be the eternal denizen of Hellfire and he would have that weapon in his hand thrusting that in his stomach in Hellfire for eternity. (Jami‘ al-Usul, with reference to Bukhari and Muslim)

Likewise, when the Holy Prophet (peace be upon him) was informed about the people who committed suicide, he (peace be upon him) issued serious warnings for such people and for one such person the Prophet (peace be upon him) even did not offer his funeral prayer. (Abu Da’ud, hadith 1395)

This is the ruling against committing suicide where an individual only kills himself, however, if suicide is committed to kill another believer then such suicide is like committing a double crime; one for committing suicide and the second for killing another person about whom the Holy Qur’an says:

But whoever kills a believer deliberately his recompense is Hell, wherein he shall remain forever and Allah shall become angry with him and shall caste curse upon him and has prepared for him a mighty punishment. (Qur’an 4:93)

Furthermore, the Prophet (peace be upon him) has issued the following strict warning about the one who kills non-Muslims living in an Islamic state peacefully Indeed, whoever kills a Mu‘ahid that has a covenant from Allah and a covenant from His Messenger (peace be upon him), then he has violated the covenant with Allah, so he shall not smell the fragrance of Paradise. (Jami‘ Tirmidhi, Hadees: 1403)

The suicide attacks which are being carried out in Pakistan constitute three different types of grave crimes; first, the suicide; second, killing an innocent person and third, rebellion against an Islamic State. Therefore, these attacks are not justified through any interpretation. Supporting such attacks is like supporting a collection of sins (crimes).

4. It is clear from the above three points that all those people involved in violent activities against the government, in the name of implementation of Shari‘ah or in the name of ethnic groupings are in fact committing High Treason against an Islamic State, as per the Islamic injunctions. The Holy Qur’an is clear about it when it states:

Then fight the one that commits aggression until it comes back to Allah’s command. (Qur’an 49:9)

Therefore, it is not only permissible for the Government of Pakistan and its armed forces, by restraining themselves within the limits of Shari‘ah, to fight against these rebels but is obligatory under Qur’anic injunctions. In this regard, it is also obligatory on all Muslims to support and assist, within one’s means, the armed forces of Pakistan in their operations. 

5. Ideological differences among various schools of thought are reality which cannot be denied, however, these differences must be restricted within the limits of scholarly and ideological debates. In this regard, it is our duty to respect the sacredness of all the Prophets (peace and blessings of Allah be upon all of them), the Companions (Allah’s pleasure be with them), the wives of the Prophet (peace be upon him) and members of the family (Ahl-e-Bayt). And there is no justification for anyone to abuse or defame others, or to incite violence and spread hatred among people. Moreover, on the basis of ideological differences, it is completely prohibited (HARAM) to kill each other, or to impose one’s ideology on others by force and to commit homicide. And Allah, the most Praiseworthy and the Almighty, knows the best.

Ratification & Endorsement of Paigham-e-Pakistan

The Grand Mufti of Egypt and Grand Imam of al-Azhar al-Sharif

Endorsement of International Scholars and Muftis

Ulama, Muftis and Academicians who Ratified the Unanimous Fatwa and Joint Declaration.

Letter of Prof. Dr. Shawqi Allam Dar al-Ifta al-Misriyyah, Mufti of Egypt

In The Name of Allah, The Most Beneficent, The Most Merciful

All praise to Allah and peace and blessings on the Messenger of Allah, his family, his companions and those who followed his guidance, after this…

We have reviewed the fatwa issued by the ulama of the Islamic state of Pakistan, regarding the ideologies and beliefs of terrorist organizations, and we highly value what came in the response of the learned ulama in this fatwa and further state:

That the Islamic state of Pakistan is a majestic country and its people are glorious for their allegiance to Islam, the propagation of its values, the application of Shari’ah, and the resistance against idolatry and atheism. Reality stands as a witness to this fact as Pakistan has given birth to several ulama, distinguished scholars and preachers for Allah who have significantly contributed for daʻwah of Islam. In addition to that the Constitution of Pakistan provides for the respect of Islam. It declares the Islamic Sharī‘ah as a primary source for its legislation. Therefore, the characterization of the government, army or people as infidels and apostates is an invalid and baseless characterization. Hence, the propaganda of Khawarij groups necessitating resistance against the army and the government for their non-implementation of the Sharī‘ah is another false and baseless statement.

Moreover, the suspension of Ḥudūd implementation in Pakistan and in several Muslim countries does not mean the non-implementation of Sharī‘ah or a refusal to act upon Ḥudūd. Rather, it simply means that the necessary conditions required for the application of these punishments have not been fulfilled. The wise Law giver encouraged the avoidance of these punishments as much as possible based on doubt. The word Ḥudūd in the Book of Allah is used to mention general scope of the religion Islam, Allah’s commandments and prohibitions, and to indicate what He likes and what pleases Him. The appearance of this word also indicates what is prohibited by Allah and what angers Him from His creation’s statements, actions and conditions and to warn against them. Likewise, this word is used at some places to highlight a specific kind of divine commandment in some situations. In conclusion this is a Qur’ānic term that explains all what has been legislated in Islam.

Allah, the Praiseworthy, says:

“These are the limits [set by] Allah, so do not approach them.” [al-Quran 2:187]

“Except when both parties fear that they would be unable to keep the limits ordained by Allah.” [al-Quran 2:229]

“Those are the limits set by Allah: those who obey Allah and His Messenger will be admitted to Paradise.”[al-Quran 4:13]

“Those are the limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul.” [al-Quran 65:1]

As juristic rulings are an inseparable part of the Sharī‘a, the general meaning of Ḥudūd Allah are formed through these rulings, as the word Ḥudūd has been used as a juristic term that means: An obligatory proscribed punishment as the right of Allah Almighty.

The Sharī‘a is broader and more comprehensive than its meaning as Ḥudūd. It is about beliefs and the general worldview of the religion; that the whole universe is a creation of Allah and that man is charged with following the rulings of the Sharī‘a that describe his actions with [rulings such as] obligatory, permissible, commendable, prohibited and detestable. These charges are put on humans through the method of revelation that Allah has sent with the Prophets and sent down the Books and that there is a day of judgment for accountability, reward and punishment. Likewise, the Sharī‘a refers to fiqh rulings that are to administer the individual, collective and social behavior of humans. It also provides moral guidelines, educational methods, modes of thinking, guides the interaction with the Qur’ān, the Sunnah and reality, no matter how much it is changed, replaced or complicated. This is the Sharī‘a that all Muslims stand by and act upon in the world. 

The issue of the Ḥudud contains two elements:

First: The belief in (1) the truthfulness of this system of punishment to deter criminals as this system is from Allah Almighty, (2) these infulness of these crimes and their horrifying and damaging impact on human society, (3) the natural human rejection of these crimes in all their forms, (4) and that this system in itself is not based on injustice or violence.

Second: The Sharī‘a has placed certain conditions for the implementation of the Ḥudūd just as it has provided conditions and circumstances when the Ḥudūd should be suspended or abolished. When those conditions are not met or when certain conditions and circumstances that prohibit the Ḥudūd exist, the implementation of the Ḥudūd in this situation shall be considered a transgression from Sharī‘a.

It is upon the learned and qualified ‘ulamā’ to explain this to the people. Afterwards if these Khawarij still insist to confront the army, call them infidels and take arms against them, in this case it is necessary to suppress them by all means by destroying their power, suppressing their rebellion and saving the land and the people from the evil of their tribulation.

It is necessary upon the people to support their nations in that with all effort, so that the tribulation may not spread. As for suicide attacks, this is forbidden and is not justified under any circumstances especially against the Pakistani Army that protects the lives of people and ensures peace and security for them. Conducting these attacks is considered suicide and amongst the great sins. There is nothing related to jihad in these acts.

In the same manner, we reaffirm that it is necessary to respect juristic disagreements that do not affect any foundation of the religion or an element that is known by necessity. Muslims in the past and present, East and West, have always respected such juristic disagreement, valued the ijtihād of others, found justifications for them and remained merciful and loved one another, whether disagreeing upon matters of juristic interpretation or of a secondary nature. Taking these disagreements as a way to turn away from each other, stoke tension, and exchange abuse and hatred is in no way the path of the Islamic Sharī‘a, nor the course Muslims had taken in the past and present.

We pray that Allah Almighty protect Pakistan, its government and its people, and that He save it from the evil of these terrorist groups and protect it with the blessing of peace and security.

Professor Dr. Shawqi Ibrahim Allam Mufti of the Arab Republic of Egypt Signed and Stamped on 5 June 2018

Al-Azhar al-Sharif’s opinion on the Fatwa of Pakistani Ulama

The fatwa issued by Pakistani ulama that has reached to the office of the Grand Imam of al-Azhar al-Sharif responds to several issues regarding the declaration of the Pakistani Army and Government infidels because they are unable to implement sharī‘a in its entirety, the permissibility of fighting against the Army and Government of Pakistan and the declaration of such a fight jihād in the path of God. The fatwa further responds to the question of the status of Army and Police when fighting against these elements who call state forces disbelievers, considering these elements disobedient to state authority. The fatwa also responds to [the question of] the status of sectarian groups who try to impose their ideology on others by force.

The Office of the Shaikh al-Azhar has subsequently evaluated the fatwa issued with the consensus of Pakistani ulama of all schools of thought which [establishes the following], it rejects labeling of the Army and Government of Pakistan with infidelity and confirms that Pakistan is an Islamic state. Its Islamic identity is ensured in the Constitution particularly in Articles 1, 31, 227, binding the state not to contravene the Holy Qur’an and the Prophetic Sunnah in its legislation and further states that no law shall be enacted which is repugnant to Islamic injunctions. Therefore, any violence against the State and its Army is considered mischief on earth (fasād fi’l-arḍ) and transgression against God and His Messenger. Furthermore, those who make suicide attacks commit three sins: suicide, the killing of innocents, and acting against the government of Pakistan. Hence, it is incumbent upon the government and the Pakistani armed forces to fight against those who are involved in these acts in the light of sharī‘ah regulations. Muslims should support military and security actions taken by Pakistani government in this regard. It is necessary to respect ideological differences among the schools and these disagreements must remain within academic and intellectual discourse. There is no reason to defile or abuse the sanctity of the Mothers of the Believers (Ummahāt al-Mu’minīn) and to disseminate hatred and enmity between the followers of different schools. In no case these disagreements shall be taken as a basis to kill and loot, or to impose one’s ideology and beliefs upon others or to settle scores with one’s opponents.

The office of the Shaikh al-Azhar confirms that what has been said in this fatwa is in accordance with our sound religion Islam. It does not contradict any clear statement or commandment of the sharī‘ah. Therefore, the office of the Shaikh al-Azhar supports this fatwa and attests what has been said in it, and further enjoins that this fatwa is applicable to all Muslim countries who face similar circumstances and is not exclusive to Pakistan. It is not a secret for a Muslim that the issue of excommunication is among one of the major corruptions in the land for the harm it brings to societies, weakening the collective strength of Muslims and diminishing their unity, as well as their relationship with their Creator. Our pious ancestors have confirmed through what has been established in the rules of sharī‘ah that once a Muslim has established his faith with certainty he cannot be considered out of Islam except by his own denial and repudiation of what he originally accepted. In a case where doubt has been created about the faith of a Muslim and it is more probable that he has become an apostate but there remains a small chance that he is still a Muslim, it is necessary to consider him a Muslim out of prudence and prohibited to declare him an apostate. Allah’s Messenger (Peace be upon him) said:

 “If a man says to his brother, O Kafir (disbeliever)! Then surely one of them is such (i.e., a Kafir), If it was so, as he asserted (then the unbelief of man was confirmed but if it was not true), then it returned to him (to the man who labeled it on his Muslim brother).”

We all know that our Prophet strictly denounced the Companion Usama ibn Zayd’s killing of a polytheist after he uttered the testimony “There is no god but God,” and our Messenger did not accept Usama’s justification that the man had not accepted Islam truthfully, pronouncing testimony only when he was sure that he would be killed and there was no other way to escape with his life. The Messenger of Allah, who has been sent as “Mercy for All Worlds” rejected the justification of Usama and said “Why didn’t you cut open and see what was in his heart!” He repeated this until Usama said “I wish I had not accepted Islam before this day.” If excommunicating a person even when there is high probability of his disbelief is impossible in our sharī‘ah, how is it possible to label the army and government of a state with disbelief who takes pride in Islam since its inception, to the extent that its capital is named “Islamabad”?

Indeed, those terrorists are those who make mischief in land and wage war against Allah and His Messenger. They deserve the most strict punishments of sharī‘ah as mentioned in the following verse:

The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.(Qur’an 5:33)

While al-Azhar al-Sharif attests what has been said in this fatwa, at the same time it would like to point out that there is difference between those who disobey the ruler and those who make mischief in land in meaning, regulations, and sharī‘ah rulings. The meaning and rulings of mischief in land and ḥirābah are derived from the verse:

This is an independent and separate crime from disobeying the ruler and the authority (rebellion and transgression) which is mentioned in the verse:

If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). (Qur’an 49:9)

In Islamic jurisprudence (fiqh) the word al-baghy has a specific meaning and rulings. It means disobedience of the ruler and refusal to accept his authority. Rebels are not called so unless they fulfill certain conditions, most important of them is: they must possess a strong and apparent doubt that convinces them to disobey the ruler such as that of people who disobeyed the Caliph Ali when he accepted the arbitration of Abī Mūsā al-Ashʻarī and ʻAmr b. al-ʻĀṣ (may Allah be pleased with them). The Khawarij refused to accept his arbitration arguing it was against the Qur’anic commandment of “Judgment belongs to God alone.” Another condition for [calling a group] Khawarij is that they possess enough strength by which they could fight against the ruler whose authority they are denying. Likewise, they [must] occupy land and prohibit the ruler and his forces from entering and implementing their laws in that territory.

In this case the groups that fight the armed forces and government of Pakistan lack these conditions and [therefore] it is not permissible to call them rebels or Khawarij, rather they should be considered as “spreading corruption in the land.” This is the appropriate categorization of these people as it makes it possible to properly deal with these terrorists and the terrible crimes they commit and will remove the possibility of them escaping punishment by any [religious] justification as merely the gathering of transgressors (mufsidīn) and their determination to execute plans against peaceful civilians makes it permissible to treat them as criminals, even if they have not yet committed the crime. If it is proved that they are involved in mischief in the land (ifsād fi’l-arḍ), the judge has the right to punish them with the most serious of punishments prescribed in sharī‘ah regardless of the kind of crime they have committed. Their facilitators and those who offer them shelter can be similarly punished, and not only those who took part in executing the terrorist activity. When it is confirmed that they are terrorists, individuals or groups, necessary full force can be used against them instead of gradually increasing the intensity of force.

As for the rebels, those who do not initiate war shall not be fought against even if they disobeyed the ruler, gained power and held territory. This is what Imam Ali did with those who disobeyed and left him stating:

And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient” (Qur’an 5:47)

Ali responded to them by saying: “the words you use are Truth, but used for falsehood. Your right upon us is that we will not stop you from entering in mosques and will not initiate war with you.” As such the war with Khawarij if it is considered qitāl begins gradually and its intensity is increased slowly. This war shall not be to eliminate them instead to shatter their power and weaken them. For this reason, their injured are not killed and those who run way from the battle field are not followed. As for the war with those who make mischief in land and wage war against Allah and His Messenger, that is to completely exterminate them and kill all of them. And Allah knows the best.

Signed and Stamped by the Grand Imam of al-Azhar al-Sharif

Endorsement of International Scholars and Muftis

Endorsement and validation of Paigham-e-Pakistan is in progress with the help of people from different walks of life including thousands of Pakistanis ulema and scholars. Following personalities have endorsed Paigham-e-Pakistan:

1- H.E Dr. Saleh Bin Muhammad Al-e-Talib (Imam and Pulpitarian al-Masjid al-Haram)

 2- Professor Dr. Ali Erbas (Head of Turkish Religious Affairs Directorate)

 3- H.E Mr Aziz Phitakkumpon Chularajmantri (Sheikhul Islam of Thailand)

 4- Mufti Sheikh Rawi Ainuddin (Chairman Board of Muslims and Council of Muftis of Russian Federation)

 5- Mufti Aziz Hasanovic (Mufti of Croatia)

 6- Mufti Serikbay Kajy Oraz (Supreme Mufti of the Republic of Kazakhstan)

List of Researchers and Ulama who Participated in the Preparation of Paigham-e-Pakistan

The first draft of “Paigham-e-Pakistan” was prepared by research scholars of the Islamic Research Institute, International Islamic University, Islamabad. It was further improved after consultation with ulama of all schools of thought, muftis and faculty members of several prominent Pakistani universities. The names of intellectuals who participated in the preparation of this Message are given below.

Names of the Ulama Who Issued and Signed the Unanimous Fatwa

Names of the Ulama Who Ratified the Unanimous Fatwa with Additional Note 

Signatures of Academicians and Ulama who prepared key points of Unanimous Fatwa of May 26, 2017 

Signatures of Academicians, Ulama, who Prepared the Joint Declaration of May 26, 2017

Title : Paigham-e-Pakistan

Written and Compilation: Researchers of Islamic Research Institute, IIUI

Revision: Eminent scholars of all schools of thought, muftis and professors of national universities

Issued by : Islamic Republic of Pakistan

Publisher : Prof. Dr. Muhammad Zia ul Haq , Director General, Islamic Research Institute International Islamic University, Islamabad

English Translation : Muhammad Ahmad Munir

Lecturer, Fiqh and Law Department Islamic Research Institute, International Islamic University, Islamabad

References/ Links

https://PaighamPakistan.wordpress.com