Islam versus modern theories A proposed political system for Pakistan (original) (raw)
Related papers
Journal of Advanced Social Research, 2012
The Islamic law (shari'ah) refrains from providing detailed regulations for all changing requirements of our social existence. It is for the community to evolve the relevant comprehensive regulation and legislation through an exercise of independent reasoning (ijtihad) in consonance with the spirit of Islamic law and the best interests of the nation. This article tries to look at how the idea of state was emerged, what are the objectives of the state and the differences between an Islamic and secular state. This will followed with the elaboration on the status, the rights and obligations of non-Muslim as citizens in an Islamic state and on what basis that the non-Muslim citizens are also enjoy the same rights as Muslim enjoy and shoulder the same responsibility except for the post of the head of the state (uli al-amri) in an Islamic state.
MUHAMMAD ASAD'S DESIGN OF AN ISLAMIC STATE IN POST-COLONIAL PAKISTAN
Academic Journal of Islamic Principles and Philosophy, 2024
Makalah ini bertujuan untuk menyoroti postulat epistemologis Muhammad Asad tentang politik Islam sebagaimana tercermin dalam karya-karyanya tentang negara Islam. Penelitian ini berusaha untuk menjawab pertanyaan-pertanyaan mendasar berikut: apa dasar hukum yang mendukung dan membangun posisi Asad dalam mendirikan negara Islam? dan bagaimana gagasan ini dapat diakomodasi secara adil dengan gagasan negara bangsa yang berlaku dalam konteks pasca-kolonial. Oleh karena itu, tujuan studi ini untuk menganalisis ide-ide dasar negara Islam yang dianjurkankonstitusional dasar yang dikembangkan oleh Asad dalam konteks historis Pakistan, memperkirakan implikasi dari penerapan hukum Islam dan dampaknya terhadap politik global serta kesesuaiannya dengan hukum internasional. Dalam hal ini, Asad telah merumuskan gagasan konstitusional negara Islam berisi ketentuan hukum Islam yang mempraktikkan dan menerapkan norma-norma yang dinyatakan dalam Kitab Suci. Gagasan ini sebagian diabadikan dalam hukum konstitusional Pakistan yang pendirian politiknya dibentuk pada tahun 1947. Penelitian ini dilakukan berdasarkan pendekatan kualitatif dengan jenis penelitian kepustakaan. Data dianalisis dengan menggunakan teknik deskriptif, analitis dan komparatif. Hasil penelitian menunjukkan bahwa Muhammad Asad telah merumuskan kerangka teoritis yang komprehensif tentang aspek hukum pemerintahan Islam yang disusun dari prinsip-prinsip dasar dan doktrin syariah, dan norma-norma moralnya yang berasal dari teks-teks eksplisit Al-Qur’an dan sunnah, sementara juga mengadvokasi cita-cita dan prinsip-prinsip demokratis yang didasarkan pada praktik-praktik konvensional dan kebutuhan modern negara bangsa. Berdasarkan temuan utama ini, disimpulkan bahwa ajaran Islam dan norma-norma spiritualnya sesuai dengan cita-cita demokrasi dan nilai-nilai hak asasi manusia, pemerintahan yang partisipatif dan konstitusional seperti yang diimplementasikan dalam ruang demokrasi Pakistan. The paper aims to highlight Muhammad Asad’s epistemological postulate on Islamic politics as reflected in his works on Islamic state. It seeks to address these fundamental problems: what is the legal basis that support and establish Asad’s position of founding an Islamic state? and how could this idea fairly accommodates with the prevailing notion of nation state in post-colonial context. Thus, the study set forth to find the answers based on such range of objectives: to analyse the underlying ideas of Islamic state as advocated in the classical sources, to define the basic constitutional framework as developed by Asad in the context of historical Pakistan, to estimate the implication of implementing Islamic law and its impact on the global politics and its compatibility with international law. In this regards, Asad had formulated the constitutional ideas of Islamic state whose constitution contains the provision of Islamic law that practiced and implemented the norms stated in the Divine Writ. This ideas was partly enshrined in the Pakistan constitutional law whose political establishment was formed in 1947. The paper essentially discussed Muhammad Asad’s political ideas and its underlying philosophy as espoused in his works. The study conducted based on qualitative approaches of the type of library research. The data were analysed by way of descriptive, analytical and comparative technique. The finding shows that Muhammad Asad had formulated comprehensive theoretical framework of legal aspect of Islamic governance drawn up from the fundamental principle and doctrine of the shariah, and its moral norms deriving from the explicit Qur’anic and sunnah text, while also advocating democratic ideals and principles based on conventional practice and requirement of modern context of nation state. Based on this main finding, it is concluded that Islamic teaching and its spiritual norms were compatible with democratic ideal and values of human right, participatory and constitutional government as implemented in the democratic space of Pakistan.
The Islamic State, 2012
Amin Ahsan Islahi (1904-1997) a renowned Pakistani scholar, author of nine-volume commentary on the Holy Qur’an, Tadabbur-e Qu’ran (Urdu), addresses fundamental questions on the Islamic political system. After a brief introduction to the concept of khilafah in Islam and a description of differences between the Islamic State and the conventional states, Islahi explains the basic principles of the Islamic State. He details conspicuous characteristics of the nation founded on Islam and explains the rights of Muslim and non-Muslim citizens of the state. He concludes his discussion on a detailed analysis of the duties and obligations of the rulers and the state officials in Islam. Islahi maintains that the traditional understanding of the rights of the non-Muslim citizens in the Islamic State, the so-called dhimmis, in erroneous. He believes that the Islamic State is not required by the divine law to subject all the non-Muslims to the payment of jizyah. Islahi's thoughts in this book represent the views of a great majority of the learned Pakistani Muslims regarding the Islamic Khilafah.
RELIGION AND POLITICS FROM ISLAMIC PERSPECTIVE BY
It is generally believed that Islam and politics seem inseparable. The Extremists believe that a true Muslim cannot subscribe to any system of government other than Islamic lawthe Shari`ahthat this requires an Islamic state and that to establish and protect the state may require fighting (Jihad). On the other hand some Muslims have argued that Islam is compatible with democracy. The paper contends that from the definition of politics the prophet of Islam was the best politician that made a practical demonstration of religion and politics with neither hindering each other. The paper proves that while Islam does not prescribe any particular name for country form of government, it robustly provides for the political system of administration, economic systems, social order and means of peaceful co-existence by residents of any country. It further provides guidance and prescriptions on the values the government should conform with and seek to establish. The paper further argues that when Muslims established their rule in any territory they never imposed shari`ah on non-Muslims. According to the true teachings of Islam, Muslims should live peacefully under any state that provides freedom of religion. The paper thus concludes that politics in Islam is not do or die affairs, that politicians should carry out their duties with strict impartiality and absolute justice.
The Politicization of Islam in Pakistan: A Proposal
The politicization of Islam is not a new phenomenon. From the outset, politics and religion have been intertwined both conceptually and practically in Islam. Because the prophet Mohammad (PBUH) established a government in Madina, precedents of governance and taxation exist. Indeed, one of the beliefs of Islam is that the purpose of the state is to provide an environment where Muslims can properly practice their religion. If a leader fails in this, the people have a right to depose him. The Islamic tradition or faith is defined by developing an appreciation of the richness of Islamic literature and arts, the increasing importance of Islamic banking and redistribution of resources through the zakat, the role of Islamic law in the Shar’iah, and the complexity of the range of Islamic religious traditions.
DELINEATIONS OF GOVERNANCE THROUGH ISLAM IN NASCENT
Pakistan since its creation in 1947 has struggled to delineate the specific role of Islam in the politics of the country. On the one hand, it seemed certain that there is unanimity that religion should play a leading role in the polity of the country, paradoxically there were starve differences in the nitty-gritties of its implementation. This interplay was one of the reasons for the delay in the constitution-making of the country that took nine long years to draft an indigenous constitution. Department of Islamic Reconstruction was set up by the Government of Punjab in 1947 while Islamic Law Commission was provided by the first constitution of the country to provide recommendations for implementing Islamic values in the polity of the country. By skimming through Assembly debates and other contemporary works, this paper will argue that the establishment of these two institutions in nascent country manifests the inner thinking of the then governments to develop a control around the ulema to better control the population.
Islamic Perspective on Basic Concepts of State
Beytulhikme An International Journal of Philosophy
With the emergence of nation-states, it is seen that Muslims have started to establish a political union under the roof of Islam, as well. These initiatives brought along the debates on the applicability of the Islamic state. It is understood that these debates, which have been compatible with the search for indigenous administration models, and which have recently been a very lively subject in the public administration literature, are not based on the principles of Islam, but on the historical experience of Muslim states. The fact that historical practices were placed on the foundations of the nation-state instead of Islamic principles directly led to the misconception that theory and practice conflict. However, Muslim states' successful practices arise from their ability to interpret the requirements of the era they live in and the relationship between Islam and the government. In this essay, is suggested that it is necessary to review the current Islamic state debates in line with this perspective.