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Democracy - Root of Problems - Khilafah - The Soultion 2nd Edition - English
Democracy - Root of Problems - Khilafah - The Soultion 2nd Edition - English
Khilafah the solution
Naveed Butt
Spokesman of Hizb utTahrir in Pakistan
Translation into English from Urdu Second Edition
Contents
About the author
Foreword
Democracy is the root of all the problems
Reality of Democracy
1973 Constitution is a Secular and Kufr constitution.
Structure of the Islamic State and its important Aspects
Conclusion
About the author
Foreword
Over six decades ago, in a desire for liberation from British enslavement and an aspiration
to live life under the shade of an Islamic system, gave birth to the biggest migration in
human history, during which hundreds of thousands of Muslims were martyred and
thousands of Muslim women were raped. The sad reality is that these historical sacrifices
by those sincere souls have yet to be given their right, because the Muslims of the Indian
Subcontinent could not achieve actual liberation. The face of the Western colonialist went
into the background, but his system was still intact and stronger than ever, despite these
sacrifices. The colonialists always tried to implement their colonialist system, using both
democracy and dictatorship in their favor. The colonialist Kuffar were aware of the fact that
to maintain their dominance over Muslims it is necessary to keep Muslims away from
Islam, its concepts and its various systems, through whichever means possible.
The Kuffar were also aware that Islam is complete way of life and therefore it is very difficult
task to keep this Ummah incline to anything other than Islam. That has been the reason that
the Kuffar not only encroached upon, invaded and occupied Muslim lands, simultaneously
they initiated a full blown, organized cultural invasion against Islam to denigrate Islam, its
clear concepts of its systems, to vague ideas in Muslim minds. Moreover they presented
their own concepts and systems under the guise of Islam, so that the Ummah of Islam does
not feel that they are alien and in conflict with Islam. On the one hand this cultural invasion
affected the Muslim masses and on other hand it affected Muslim thinkers in profound way,
even sincere Muslims who truly loved Islam were not free from the influence of such alien
concepts and began to describe them as Islamic. Consequently, Muslims themselves
became the protectors of the Western ideas, concepts and systems. Democracy is one
such concept.
Today when Ummah is more than ever before driven by desire to liberate themselves from
colonialist enslavement and is increasingly passionate about the implementation Islam, it is
a very important issue facing Muslim Ummah that the structure of Islamic system should be
clarified so that the Muslims can correctly identify their target. Just as important is exposing
to the Ummah the falsehood of democracy and its true reality, so the Ummah can
differentiate between the Islamic system and Western Capitalism and is not deceived by
its mere use of Islamic names and terminologies.
This booklet is an effort in that direction. It focuses on problems that have arisen out of
implementation of democracy. Moreover, it tries to expose reality of
democracy and its incompatibilities with Islam. At the end a brief state structure of an
Islamic Khilafah System has been presented, so that Muslim minds become clearer
towards the idea of an Islamic state, against whose emergence the West has been plotting
and striving for decades, so as to prevent it from becoming reality.
I pray to Allah SWT that He SWT remove and lay waste the effects of every false,
fabricated, alien concept and western cultural invasion upon the Muslim Ummah and make
the Ummah stronger on the true ideas of Islam, so that Ummah is able to take it as
reference and basis for path of revival through the establishment of Islamic Khilafah
Rashidah.
And towards this Allah is free from any difficulty.
Naveed Butt
Spokesman of Hizb utTahrir in Pakistan
Democracy root of all problems
Democracy has been propagated and spread in society, claiming that it can completely
represent people in the political system, that rulers can be accounted, rulers can be elected
by the popular choice of the people, laws are made in favor of the people and as per the
wishes of the people and minority rights are protected. However, it becomes clear to us
when we preview state of affairs in democracy that these are all false claims and are
based on a flawed perception of reality. Let us see how instead of solving these issues,
democracy actually creates a whole host of additional problems and further complicates
these problems by increasing their gravity.
True representation of the population is not achievable in democracy
Since rights to legislate are reserved within a particular group of people i.e. the parliament,
to reach and enter such assemblies in such assemblies becomes the prime objective and
motive of selfserving people. They seek to yield power and authority of legislation as a
weapon to fulfil their own individual selfinterests and objectives. That is the reason the
agents of colonizing powers and agents of different lobbies do not hesitate to sacrifice
investments in the order of tens of millions of Rupees and the lives of their party members
to win elections for such assemblies. Consequently, representation of people and solving
the problems of the people become secondary issues in their priorities.
Today people living in rural areas, i.e. the majority of Pakistan population, are forced to
elect a particular section of people as their "representative” through their votes. A simple
farmer does not hold material means to contest elections against the more privileged land
lords. Or in the cities, the middle class government employee does not have the means
available to a handful of big businessmen and industrialists. So, representation is skewed
towards the materially privileged. This specific problem of representation of people is not
unique to Pakistan democratic system. Politicians in America also require money, political
backing and support from Capitalist multinational companies and powerful lobbies.
Therefore, every nominee goes to such Capitalists and lobbies to collect funds before
elections. Once they are inside corridors of power these politicians protect the interests of
those companies and lobbies, instead of championing the cause of people and solving
their issues and their betterment. The Iraq war is one example, in which the American
government told lies to people of that nation and rest of the world. Now companies which
had endorsed President Bush are benefiting from this war, in terms of reconstruction
and oil rights in that country. Therefore, it is a fact that in every democracy of the world that
people elected as politicians in assemblies are not the people's representatives. Instead
they are in the pocket of powerful lobbies and the companies.
In contrast to democracy, in Islam, the Majlis al Ummah in a Khilafah system is not
legislative assembly. Instead, the people participating in Majlis al Ummah have the
responsibility to account the ruler for his implementation of Islam and consult in
administrative issues relating to organizing affairs of the public. These public
representatives do not rule, nor are they provided with any developmental funds. They have
no selfish interests that will influence their accounting and advising regarding the
implementation of Islam.
Therefore, selfserving sections of the people do not find any attraction or motivation in
entering into such a Majlis. Therefore, those people come forward to dispense this
responsibility whose focus is only to seek the pleasure of Allah SWT through serving the
people. Moreover, it is people who actually ask these representatives to contest elections
and then elect them. Therefore, it is actually the Khilafah System alone in which it is truly
possible to represent people completely.
True accountability is not possible in democratic system
In democracy, whenever the ruling faction desire amendments in the constitution or
modification in laws, they can make amendments and preserve their dominance, immune
and protected from the judicial process and enquiry.
The Pakistan Constitution, according to its Article 248, grants the rulers immunity so the
president, governors and ministers are absolved from presentation before a court in
matters related to their responsibilities. Similarly Pakistan subjects cannot go to court
objecting against invalid government policies such as assisting America in its occupation
of Afghanistan, shedding Muslim blood, deporting more than 500 Muslims in Guantanamo
bay as prisoners and providing bases to American military and intelligence. This was all
possible because through the democratic process, the Pakistan parliament ratified the
17th Constitutional Amendment by two third majority of parliament. So, activities taken by
the Musharraf government in the first three years cannot be challenged in any court of law.
This also occurs in other democracies throughout the world.
Furthermore, in democracy, laws can be modified at any point in time. So, after looting the
public treasury, the ruling elite can legally secure themselves through
amendments in legal laws. That is the reason that accountability by judicial process is
made into a mockery in democracy. Regardless of how independent a judiciary is,
parliament can change the rules of the game.
The National Reconciliation Ordinance passed in October 2007 is to benefit the politicians
by cleansing them of horrendous crimes. It is a living example of this ugly reality. Court
cases for crimes ranging from murder to corruption to the tune of trillions of Rupees have
been excluded from the socalled accounting process, to ease the passage of these
criminals into the corridor of power.
Democracy contrasts sharply with Islam. In Islam, nobody is above the law and
accountability in the Khilafah, whether he is in ruling or in judiciary. Accountability of rulers
has been mandated by Islam. Therefore neither the Khalifah nor the majority of the public
representatives would be able to nullify laws that account them nor make laws that position
them above the law. Also people are not given freedom in Khilafah system to account
rulers according to their wishes, so that when times are easy they abandon the accounting
and when times become difficult, they turn to accounting rulers. Rather because of its
obligation on Muslims, it is their duty to account their rulers and order them to the Good and
forbid them from Evil, whether doing that is easy or tough, convenient or difficult.
Democracy is based on blackmail and is an unstable system
Fear of remaining in government plagues the democratic system. Under threat of a
noconfidence vote, rulers must focus on keeping members of legislative assembly happy.
In Pakistan, rulers manage to maintain their government rule by bribing public
representatives through development funds, from which they can pocket, or appointing
them as cabinet ministers and advisers. On the other hand, the politics of opposition
parties is focussed mainly on bringing down the government, through gaining a majority in
parliament and winning a no confidence motion against the government. This produces a
state of uncertainty and creates political instability, which negatively affects economy as
well as the external and internal affairs of the state.
Apart from that, if a situation arises, where no clear majority is achieved by any party, then
it becomes a difficult task to gain a vote of confidence, by gaining majority of the
parliament. Such a situation consequently leads to interparty dealings with political
opportunism. Any government formed through such compromises are always prone to
manipulations, instability and continuous political crises.
Similarly, smaller parties formed on the basis of race, language or region, with their small
number of parliamentary members, create a pressure group which blackmails
governments towards their ends and wishes. In order to save their coalition government,
rulers fulfil demands of all hues. In this way, smaller parties, which represent far fewer
people are able to maximize their influence and dictate policies to governments.
Again, the instability inherent in democracy is a far cry from the stability the Khilafah
provides. In Islam's ruling system, after a person becomes Khalifah, he is not the Khalifah,
for any specific section of people, rather he is the Khalifah for the entire Muslim Ummah
around the globe, regardless of School of Thought, race or language. Once he is elected
and contracted as a Khalifah, he cannot be removed simply because the public
representatives wish his removal. The Khalifah can only be removed either if he
implements other than Islam or if he does not possess the legal Shar'i conditions to remain
in his position as a Khalifah. Therefore, without the threat of losing a confidence vote, the
Khalifah is not under any pressure from any group or individual from making policies that
suit their interests. His central focus is the complete implementation of Islam. Therefore, the
Khilafah system is stable enough for ensuring continuous looking after the affairs.
Democratic system gives rise to regional and sectarian bigotry
In democracy, to continue in ruling government, the head of state has to again contest
elections after a certain period of time. The head of state knows that to return to power
again he must have the backing of the majority or an area with the majority population
behind him. Therefore, he feels compelled to keep the people of areas of majorities happy,
even if he has to deprive the rights of areas of minorities as a consequence. Also, areas
with bigger populations become more significant in his mind than areas with smaller
populations, such as the smaller districts or rural areas. This is the reason that even if the
head of state may comes from a province with a smaller population, his focus remains the
bigger provinces. This bias in development and governmental activities towards majority
areas leads to regional bigotry and communal resentment.
Since in the Khilafah ruling system, the Khalifah is elected once and then contracted to rule
by Islam. Without the pressure of reelection, the Khalifah knows that as long as he is
implementing Islam completelym accomplishing what he has been entrusted, he does not
have fear of the end to his rule. Therefore, he will not sway to any unjust demands from
majorities. Therefore, he is not
forced to take actions in favour of majorities. Consequently, the Khilafah state is free from
regional, linguistic, district level bigotry.
An added complication in Pakistan is that its Federal system itself promotes regionalism
because concept of federation itself is built on a foundation of disunity. Acceptance of a
region or district as part of federation is taken on conditions of authority, privileges, terms
of subsidies and various compromises. Natural resources that are available in the district
are considered as the region's wealth instead of Ummah's collective wealth. The interest of
the region gets precedence over the collective interests of the Ummah. As a result never
ending disputes arise over distribution of privileges and resources between the federal and
provincial authorities.
In the federal ruling system, provinces have autonomy but they are interconnected through a
general central rule. Whereas Khilafah is a unifying system in which Nawshera in the north,
would get same attention as that of Karachi in the south. If Islamabad becomes the capital
of the Islamic state then, its organization and its development will be similar as that of
Mianwali. Economy and budget for different regions are not biased and funds that are
spent on people are also allocated according to needs. For example if a region's revenue
is double its expenditure then fund would be allocated to it according to its requirement and
will not be in proportion to its revenue generated. If a region's income is less than its
requirement, than additional funds will be allocated from the collective budget for such a
region, according to its requirement whether that region generates revenue sufficient for its
requirement or it fails to produce enough revenues for itself.
Democracy cannot provide justice and it is not possible to safeguard the rights of
minorities within it
Since it is majority who decides on all matters in democracy, it naturally leads to the
importance of majority and insignificance of minorities.
The majority legislates as per its wishes with little regards for minority's aspirations. Today,
in America, the majority has signed for draconian legislation against the Muslim minority in
the name of the Patriot Act. According to the Patriot Act any person can be accused for
terrorism and sent to jail for indefinite period. In all the democratic countries even
legislation related to justice and judiciary is at the mercy of the majority wishes. They are
amended whenever majority wishes to change them. Therefore keeping Muslims locked for
years in Guantanamo bay without any prosecution, sending an accused to jail without
informing him of his crime, using the excuse of national security, and not letting him appoint
a defence lawyer according to his wishes have become norms of the justice of the so
called "civilized" American society. All this injustice is accepted there because it is
enacted on the basis of democratic principles. Similarly wearing according to Hijab in
educational schools of some democratic countries of Europe has become a crime
because there public representatives of the majority are unable to tolerate that additional
piece of clothing.
In the Khilafah, legislating sovereignty does not lie with humankind. Therefore legal
amendments in legislation related to justice and judiciary are not subject to "approval" and
"wishes" of majority or on the basis of need. Allah SWT is the Legislator and He alone is
Soveregin over all humankind and determines what is legal and what is illegal. If Islam has
forbidden to force a nonMuslim to become Muslim or granted him legal rights to appoint a
legal representative as per his wish to defend him from any accusation against him, then
no institution or individual can deny him that right, neither the Majlis al Ummah nor even the
Khalifah himself.
Hence Allah SWT has protected and secured the rights of minorities and non Muslims by
taking away the sovereignty to legislate from humankind, providing them with peace and
safety. It was only under the Khilafah that Jews and the Christian Arab tribes lived over
generations in peace and prosperity.
Corruption and democracy are mutually dependent
Political corruption is presented as a huge problem in all the democratic societies, around
the globe and discussed time and again.
Most of the people have taken corruption as a problem of individuals only. They get
involved into serious discussion and launch movements to clean such people from the
democratic ruling system. However, corruption is integral to democracy and produced by
democracy itself, because it is the fundamental principles of democracy which give rise to
corruption. Since in democracy sovereignty to legislate lies with humankind, corrupt and
selfserving people know once elected in a democratic system, they can make laws to
legitimize corruption by him, so that it will not come under the scanner of judiciary and he
will be safe. Thus he regards his “investment” of millions of rupees to become a public
representative through election a wise one, as it will give a good “return.”
This way the most corrupt people of the population are attracted to and brought into
assemblies. Practically, the assembly is not longer preoccupied with taking
care of interests but is a platform for these corrupt elements of society to secure their own
interests and those who brought them to power, the colonialists. Furthermore, the privilege
given to these members of assembly to vote for no confidence motion becomes another
cause for political corruption. The rulers grant development funds and ministerial perks to
keep these members happy and satisfied. The National Reconciliation Ordinance passed
during Musharraf rule bars police arrest of any members of parliament for any kind of crime
that they would commit or have committed, until a parliamentary commission approves
such an arrest. Therefore, it is very natural for criminal and corrupt people to run towards
assembly, like flies gather upon honey. And it is inevitable that in democracy, power
corrupts and absolute power corrupts absolutely
In the Khilafah, since the Majlis al Ummah is not a legislative body, nobody can “launder”
their loot and plundering through membership of this body. Similarly, public representatives
do not possess the authority to remove the Khalifah according to their whims and desires,
so the Khalifah is not forced to bribe them to keep them happy and satisfied. Therefore,
corrupt elements do not find any benefit for themselves in the nomination to contest election
for the Majlis al Ummah and become a public representative. So the Khilafah does not
become the vehicle to produce or promote corruption in society in contrast to democracy.
Democratic system makes it possible for colonialists to interfere in our affairs
The fundamental problem with Pakistan's ruling system is its colonialist nature which the
colonialist British left behind for us and through which the American colonialist now controls
the affairs of Pakistan. Democracy provides such colonialists with a back door entry into
the ruling system for their interests, since legislative sovereignty lies in the hands of
humankind. Therefore it becomes possible for colonialists to control the system in order to
exploit the country and its resources. In dictatorship, colonialists have secure the service of
the dictator and his entourage in order to create laws and policies for their interests,
whereas in democracy, colonialists secure the agency of a group of politicians for the
same. In military dictatorship they secure services through kick backs from military
contracts and other similar matters, whereas in a democratic set up they employ funds and
grants for the same. They have a market of corrupt people to choose from, people who are
seeking to make billions after investing millions for election campaigns. So, using those
democratic principles, constitutional sanctity was provided in the form of the Seventeenth
Amendment to Musharraf's pro colonialist laws and policies at the beginning of America's
war on Muslims. In the
name of national interests, his laws became sacred, whether he declared Jihad as
terrorism or allowed America to build bases on Pakistan's territory or wage war against
Islam and its teaching, in the name of addressing radical mindsets.
Islam rejects such dictatorship by colonialists, whether it is single military person and his
entourage or a group of civilian democrats. In the Islamic state, laws are implemented
based upon the legal Islamic Shariah evidences related to it and it is mandatory for the
Khalifah to establish the divine evidences from the Noble Quran and Sunnah of each and
every law, which are being implemented. In this way sovereignty, actually lies with Allah
SWT and it becomes impossible for colonialists to control the legislative process for their
interests in the Khilafah state.
Furthermore, officials and politicians of the Islamic state are not allowed to make relations
with Kafir states as happens in Pakistan's colonialist system, such as participation in their
parties and dinners, contacting them during any unofficial visit. Consequently the doors of
the Islamic State are closed for colonialist powers and because Allah SWT alone is
Sovereign, the source to exert colonial pressure and their control is uprooted.
Democracy and dictatorship are both forms of enslaving humans to other humans
In democracy, sovereignty belongs to humankind not to Allah SWT, the Lord of Humankind,
which means people are allowed to decide laws for themselves according to their whims
and desires. Practically this legislation is made by a particular set of elected members of a
legislative assembly, which is provided with the sovereignty to legislate laws. This group of
people set Halal and Haram and decides what is forbidden and permissible for the people.
The people are compelled to follow and act according to these laws. In this manner
democracy enslaves humans to the whims and desires of others. As such a distinction
between dictatorship and democracy is that dictatorship enslaves humans to one person
and his entourage whereas democracy makes humans slaves of a particular group of elite
men.
The system of the Khilafah makes the right of legislation exclusive to Allah SWT and thus
prevents men from ever becoming slaves to the whims and desires of other men. In the
Khilafah state, people are not bound to the whims and desires of other peoples, because
they abide by the laws of their Creator. Obedience manifests in their practical worship and
slavery to their real Master, Allah SWT, the Creator. This is the original purpose for the
creation of humankind.
Democracy is incapable of producing correct solutions to the problems of life
The source of legislation in democracy is the limited human reasoning. The reasoning of
men is deficient to produce correct solutions for all of life's due to the limits on his thinking.
Today, the West has to arrive at a specific solution, let alone a correct one, for issues like
cloning, abortion and mercy killings (euthanasia). because the mind is not capable of
unerring comprehension of the reality of these issues, neither in their origin nor their
implications upon human society. Therefore, human reasoning cannot arrive at whether
they are good or harmful. This is the reason that the Western world is divided regarding
many such issues and is far from reaching any definite solution. Solutions are advocated,
flaws are found and then new ones are advocated or older ones are tried again. This circus
is because the West has failed to acknowledge this natural human weakness in totality,
and instead tries to paper over it by stipulating that the majority opinion should be adopted.
However, majority opinion is not a guarantor of truthfulness of the opinion. This has been
fundamental reason that Western society while trying to solve its problems on the basis of
the philosophy of freedom has been plunged into misery. It has been transformed into a
largely criminalized society due to the unjust distribution of wealth. Children born out of
illegal relationships, barely raised by armies of overworked single mothers, try to find
identity in gangs and drugs. Psychological disorders are very common. These are ugly
consequences of limited minds trying to solve complex societal issues by subjugating them
to majority choice, such that humanity is brutalized by injustice. This society has become a
lesson before all of humankind, since they revolted against any laws ascribed to the
Creator and made the whims and desires of men the criterion for action. Yet, the current
rulers of Pakistan want this country plunge this entire country in the same abyss of misery.
People have been compelled to suicide, after continuous starvation, robbery is rampant
even in broad daylight and people are dragged through courts for decades seeking elusive
justice.
In contrast, in the Khilafah, human reasoning is not the source of legislation, rather it is
revelation (Quran and Sunnah) from Allah SWT. The role of the human mind is to
understand what Allah SWT has ordered and forbidden. Since it is Allah who is Creator of
men, earth and the universe therefore it is He only who has ability to provide solutions for all
of humankind's issues in life. Therefore, the Khilafah would not only liberate Muslims from
the clutches of injustice, rather it would liberate the whole of humankind from the brutality
and
injustice of capitalism, through implementing Islam.
Democracy is the biggest hurdle to the implementation of Islam
Today democracy presents the biggest hurdle in implementation of Islam. The vast majority
of people in Pakistan desire the implementation of Islam and its thousands of blessed
laws. However, since in democracy no single law can be passed according to democracy
unless a minimum majority of 51% of the public representative sitting in assembly accept it.
This is even though Islamic laws are mandated by Allah SWT. Therefore despite the
Ummah's aspirations, Islam is made to sit outside the corridors of power, because the
majority of the public representatives are there for their self interest and not for Islam.
Furthermore, since these public representatives make law themselves, they cannot be
punished for making antiIslamic laws. Therefore, we see such people do not even hesitate
to wage war against Allah SWT and His messenger SAW, violating countless laws of Islam
governing all spheres of human life including ruling, economics, judiciary and education.
In Khilafah ruling system, laws legislated by Allah SWT are the laws applied by the State.
Neither the Khalifah nor the public representatives within the Majlis Al Ummah have the
right to suspend or revoke them, therefore the complete implementation of Islam is assured
in Khilafah State. Also, since sovereignty in Khilafah lies with Allah SWT alone and not with
the Khalifah, therefore if he tries even to revoke and replace a single law with a kufr law, he
would not only be accounted for it, his removal would be mandated should he insist on his
kufr.
Collective wisdom is not always appropriate in many issues
Many people prefer democracy over other systems of life because they think that in
democracy decision are taken based on the collective wisdom and not on individual's
wisdom. Furthermore, they think that the collective wisdom of a society is always better
than an individual's intellect and wisdom. According to this basis, they consider following
the majority opinion in whichever situation is the closest to truth as is possible. It cannot
denied that in few specific situations majority opinion carries ability to direct the opinion to
correct decision. However, at the same time it would be gross mistake to consider that the
majority always is capable of providing the true opinion. For example, every individual has
to understand the evidences that establish Allah SWT as the Cause of Existence and
Creator and decide for himself. A single man would not choose a particular
religion simply because the majority of world population consider a particular religion as
true. If majority view is considered as correct opinion then all Muslims would definitely need
to leave their religion, because majority of the world today is not Muslim. Similarly would be
the case for other issues like Hijab. If the majority of women do not wear Hijab, should that
mean those wearing Hijab should take it off since the principle of collective wisdom would
ask for that decision? If the majority of the world population do not consider dealing in usury
a problem, should Muslims adopt this idea, because the collective wisdom of the whole
world demands it?
Therefore we learn that belief and viewpoints for way of life cannot be accepted or rejected
based on majority or minority view. Rather all these matters and viewpoints must be
decided upon based on their correctness or falsehood. That is the reason in the Khilafah,
that Islamic laws are not open to any vote or referendum or any debate because Allah SWT
has already decided and mentioned regarding their rulings in the Quran and the Sunnah.
The Khalifah is merely responsible for their implementation. Whereas in democracy, even
these matters remain at the mercy and acceptance of majority and without any support
from the majority, these Shariah rules can never become the laws of land as has been the
case in Pakistan for over sixty years.
This also holds for science, technology and technical matters, where the principle of
collective wisdom cannot be accepted. If the majority of the scientists agree on an incorrect
scientific view, so should a scientist reject his new view because majority of the scientist do
not accept his view. Certainly no sane person would agree to such a principle.
Today, to expand Pakistan's energy production, should solar energy be used or dams
constructed or use atomic reactors to generate electricity or wind energy should be
utilized? All these matters are technical and require certain level of expertise to even offer
an opinion. Therefore, we all know that the majority of graduate public representatives
would not help to resolve the issue, through reaching appropriate solution. Rather only
experts in these technical issues would be able to provide the strongest opinions in this
regards and these people are not the majority in the society. In Khilafah System different
members of Majlish al Ummah can give their opinions on such matters of expertise, but
these opinions are not binding upon Khalifah to decide this matter. In such issues Khalifah
would consult with the experts in these areas and decide on the matter and implements the
strongest opinion. On the other hand, in democracy the majority of the parliament has
privilege to decide on this matter. Consequently, many such issues become victim to
political point scoring and add to the woes of
public.
The Reality of Democracy
Democracy is an age old concept, older than Islam:
Democracy is neither a new philosophy nor the peak of human development. The foremost
to discuss democracy were Greek. When secularism was originated in Europe, the West
adopted this democratic philosophy because of the separation of world affairs from
religion meant an alternate to religion in deciding upon man’s affairs.In Pakistan, many
people that call to democracy are unaware of the fact that secularism is behind the concept
of democracy as its backbone.
If the Khilafah were a democracy and democracy were from Islam, then what is the reason
that democracy, which is centuries older than Islam as revealed to RasulAllah SAW, is not
mentioned in the Ayah of Quran or the Ahadith? We do find repetitive mentions of Concept
of Unity (Tauheed) in Quranic evidences and the Ahadith, clarifying that it is not a new
concept, rather all the previous Prophets conveyed Tauheed to their people. Despite this,
there is no single Shari evidence that says the Islamic ruling System is actually one form of
democracy. Therefore, we appeal to those who calls towards democracy, not to thrust the
Muslims into the times of Jahiliyyah (Ignorance), an era in which manmade systems
destroyed people in this world and doomed them for torment from their Lord in Hereafter.
The defining characteristic of democracy is neither elections nor accountability nor
consultation (Shura). Rather the basis of democracy is to provide men with the privilege of
making laws for others. Democracy is a term fixed with its definite meaning and it is not up
to anybody to redefine it or interpret it according to his fancy. Democracy is a western term
and it comes from the Greek language which means "rule by the people," The people are
sovereign and the source of all right and wrong. Being sovereign, people would choose
legislation and system through their representatives. Every individual from the people have
equal rights to determine legislation and systems.
So to try to interpret democracy as "accountability by people" or "consultation with people"
is not only oversimplification, rather it is misinterpretation. It is living under false illusion and
self deception. Similarly equating democracy with elections only is incorrect.
If in any country people are given rights to account a ruler, it does not become a
democracy. As an example, a person would allow people to advise and
account verbally, but he would legislate according to his own opinion bulldozing the wishes
of the people, then nobody would call such a system a democratic one, simply because
there was scope to advice and account the ruler. A clear example of this situation can be
seen during the governance of Mr. Musharraf who seem to consult with people of different
opinions and apparently granted the media a certain level of freedom for accountability.
However, only Mr. Pervez Musharraf used to put a final seal of approval for each and every
decision at a national level and these first three years of his rule were never considered as
a democratic period. Similarly, if in any state people elect their own ruler but after getting
elected as ruler he would rule as per his wishes or particular philosophy or Aqeedah with
utter disregard to the views of the majority of the people, then such a rule would not be
counted as a democracy. Therefore, the reality of democracy is sovereignty for the people.
Legislation is found resting with public representatives and not solely "election" or
"accountability" or "consultation."
In other words democracy has people as sovereign and a decision of their majority is
considered sacrosanct and sanctified for any matter. And that is the basis of democracy.
This democratic system produces a society in which Man is lord as well as slave. Man is
sovereign, simultaneously the legislator and the subject of legislation. When the mere
majority of public representatives sitting in an assembly is the criterion for good and bad,
then all sorts of laws can be created and modified. In such a setting the desired
constitutional articles, 6263, can be removed during the presidential election and legal
cover can be provided to provision of logistical support for America in its so called war on
terror.
Certainly democracy is a system of men's whims and desires. In this system, sovereignty,
which by rights belongs to Allah SWT alone, is provided to men. This is why it is a Kufr
System. This is why the poet said,
Democracy
The Muslim merely thought of it as merely name for elections
Lo, beware! It is where mind arbitrates over Shariah’s provision
Democracy is that style of ruling, O those who have minds
Where Man is the one who determines legislation
Where permission is granted to gambling and adultery!
That in the world is called ideal Democracy
What is known as Islamic democracy is another version of Western democracy
As far as Islamic democracy is concerned, then there is no trace of existence of any such
reality. What is known as Islamic democracy is in fact merely another form of Western
democracy. It is a democracy presided over by Muslims, without any semblance to Islam.
In Pakistan, there is a misunderstanding regarding democracy that it is only a name for the
process of elections. So if any system allows people to elect public representatives and
appoint them in ruling assemblies, then such a system is termed as democracy. Then it is
said that since Islam orders elections for rulers, who must come through consent and
choice, and Islam prohibits usurping the rule, therefore democracy and Islam are one and
same thing. This thinking is flawed, similarity is not equivalent to being exactly the same.
Nobody ever claimed a lion and a goat are one and same because of the similarity of
having four legs, one head and one tail. Similarly, if there are characteristics that apparently
seem similar between democracy and Khilafah, both cannot be termed one and the same.
The basis for both of these system, their derivatives, their creed, their generalities and
details, their viewpoints towards men, life and universe and their effects on society are
poles apart. One originates from the limited minds of the men and the other is revealed by
Allah SWT.
Democracy is not merely a process of selection of public representatives to ruling
assemblies. It is a ruling system where Man is sovereign and the source of legislation. In
democracy, any law requires approval by a majority of the parliament. This reality is also
the same in Islamic democracy. In Islamic democracy, an Islamic law is not made into a
state law by virtue of having been
ordered by Allah SWT. Instead, if it ever becomes state law, then it is only because the
majority of public representatives have provided their approval for it.
Even after Allah SWT has stipulated laws, men in Islamic democracy have arbitrate over
them by referendum or vote. Each law is either accepted or rejected on the basis of
majority. Thus a law from Allah SWT would be considered rejected if majority rejects it.
Whereas Allah has clearly ordained in Quran in Surah AlAhzab,
“It is not for a believer, man or woman, when Allah and His Messenger have decreed a
matter that they should have any option in their decision. And whoever disobeys Allah and
His Messenger, he has indeed strayed into a plain error” [Surah AlAhzab 33:36]
Man has no right to approve or disapprove of the commands and prohibitions of Allah
SWT. Therefore, even if all of the people in parliament were pious and clear orders of Allah
SWT were tabled for vote in assembly for legislation and then this parliament passed that
bill with a 100% majority, then all of this legislative process is forbidden from Shariah
because it made the command of Allah SWT dependent on Man's approval. Under the
guidance of command in above ayah it is not left for anybody from humankind to vote and
interfere on those matters already ordained by Allah SWT, either to approve or disapprove.
So much for Islamic democracy, it is even forbidden to use democracy to implement Islam,
since democracy's process of making legislation is incompatible with Islam.
In a democracy that is “bounded by Islam” an Islamic law is not made into a state law
because Allah SWT has ordained it, but only because it has a majority of public
representative approving it. This is the reason the prohibition of Interest has still not been
granted status of state legislation, since majority of parliamentary members have not voted
for its approval. This is exactly like the situation where until a chief executive officer of
company signs the recommendations of his subordinates, they remain mere
recommendations and do not become company policies that are implemented in the
company. How can the laws of Allah SWT be treated in this way! In Islamic democracy, the
laws of Allah are like those nice recommendations and since the majority of earthly "lords"
sitting in national parliament have not signed it, they do not have the status of state law.
Those who still insist on calling the democratic system an Islamic system, should answer
whether or not during the rule of the Khulafa'a Rashideen a command like the prohibition of
Interest required the
signatures of majority of people of Ahl ul Hal wal Aqad or Ahl ushShura before
implementation? Did the people during the rule of the Sahabah RAlive by the rule of Kufr
instead of laws of Allah SWT, until an approval from somebody or some institution was
provided for the laws of Allah SWT? So why should we accept and adopt "51% majority"
as a condition to make laws of Allah into state law?!
Furthermore, in an Islamic democracy, sovereignty belongs to men therefore if parliament
legislates something which is not based on Islam in any matter, then the members of
parliament can neither be impeached nor punished by court because they are sovereign
and legislation is their right. Whereas in the Khilafah, if the Khalifah implements a Kufr law,
it becomes mandatory to remove him because neither is the Khalifah is sovereign nor is
legislation his right.
Since the assembly is free to approve or reject any law, any subsequent ruling assembly
has privileges to revoke any Islamic law by its majority. In this way Islamic laws can be
suspended at any moment in this system through democratic process which is forbidden
per Shariah. In contrast, the Khalifah has no need to seek any majority approval for laws.
This is the reason Khulafa Rashideen never sought majority of Sahabah's opinion for any
law to implement it, although they consulted Sahabah RA to understand the law and once
command of Allah was clear to them they implemented it as occurred regarding the
distribution of the lands of Iraq in the time of Ameer ulMu'mineen Umar alFarooq RA.
Those who speak highly of democracy have in fact erred in understanding the systems of
Islam. Islam has not only described the principles of governance and ruling, it has also
described all of the state institutions. It has given the form and complete picture of the ruling
system, appointment and removal of the Khalifah, rights and privileges of the Khalifah, the
process of accountability of Khalifah and the implementation process for legislation. Islam
has laid down and detailed all aspects required for the Islamic ruling system. It has
mandated implementation of these commands as is. Allah SWT has made Islam a
complete Deen, therefore Muslims have no need to adopt to something as obsolete and
defunct as Western systems, which are based on corrupt thoughts. It is important to note
that merely putting a suffix or prefix as "Islamic" before anything does not make it Islamic.
Islam is defined by the Quran and Sunnah, so Islamic systems and anything Islamic can
only come from its sources, the Quran and Sunnah. It is evidently clear from Quran and
Sunnah that the ruling system in Islam is the Khilafah system.
Terming the Islamic ruling system as Islamic democracy, or Islamic republic, is not
allowed
The reality that democracy is Western in origin should be clear in the minds of all Muslims.
Democracy is a western term with its meaning ascribed at its inception. It is necessary
upon us Muslims to take the appropriate care whilst using this term. This term cannot be
used to explain Islamic ruling system.
As an example of misappropriate use, consider when rulers in Muslim Lands use the
Western term “terrorism” and condemn it. But then later on they fruitlessly try to explain that
their definition of “terrorism” excludes Jihad in Palestine and Kashmir. The harm has
already been done by using the term. Colonialists have defined the term “terrorism” at an
international level in a certain way. Any speech or reference by a Muslim politician against
terrorism will provide additional political support to the West. Any usage of this term will
intentionally or unintentionally further the western agenda. We can clearly observe how
important the role of terms is in the field of politics. The Quran directed the Muslims,
“O you who believe! Say not (to the Messenger ) Ra`ina but say Unzurna (make us
understand) and hear. And for the disbelievers there is a painful torment.” [Surah
AlBaqarah 2:104]
1973 Constitution is a Secular and Kufr Constitution
The current Pakistani constitution represents the continuation of the oppressive British rule
which was applied over India in the time of British Occupation. It was the British parliament
which had prepared a draft constitution for Pakistan under its Indian Independence Act in
1947. Pakistan did not prepare its first constitution until 1956. This constitution and all that
came later, including the 1973 constitution, were all erected on the foundations of British
secular laws.
The secular nature of the constitution has been a matter of shame for successive
governments and elected representatives because the people of Pakistan believe that
Pakistan was created for Islam and Islam is the only reason for its existence. To make this
system, inherited from the British, more acceptable to our people and herd them into
participating in this system, establishments have tried to make a few superficial changes to
hide its secular nature and deceive the people that this secular constitution has been
transformed into an Islamic constitution. Accordingly, some sections were introduced into
the constitution, paying lip service to Islam and it was declared that the Objectives
Resolution (Qarardad e Maqasid) was legally part of the constitution.
As far as the inclusion of "Qarardad e Maqasid" is concerned, it has not changed the
secular structure of the constitution because "Qarardad e Maqasid" itself gives provision to
legislate on secular basis and passage to pass un Islamic laws through it. This Objectives
Resolution begins with a declaration that "Sovereignty in whole universe belongs to Allah"
but in the very next breath it surrenders this sovereignty to the people and grants the
legislative assembly of public representatives with the right to make laws without referring
to Quran and Sunnah, as they deem suitable according to their whims and desires.
Consequently, the Objectives Resolution has snatched the sovereignty of Allah over the
people of Pakistan and then practically granted it to the parliament. Therefore, not a single
article of the 280 articles of the constitution refer to Quran and Sunnah for its evidence. All
these 280 articles are the product of human reasoning with neither reference nor regards to
Quran and Sunnah. They are approved without derivation from Quran and Sunnah, rather
they are approved based on a twothird majority of the parliament, thus ratifying them as
part of the constitution. Consequently the Constitution of 1973 is based on human
reasoning and not Revelation. Terming it as an Islamic constitution is a mockery of Islam,
deserving the wrath of Allah SWT.
The constitution has a secular foundation, in which people make laws for the people,
according to their whims and desires, by investing their support in parliamentary
representatives. A lowly deception of the people has been staged by merely mentioning
Allah SWT. Is the purpose of referring to Allah SWT in "Qarardad e Maqasid" only to say
that Allah SWT has given us a right that is in origin His Alone, with no partners to him? Are
we to accept that Allah SWT has limited control over the state affairs and we will legislate
as per our wishes?! After that whatever opinion that Islam loving people had left due to their
understanding that this is land where Shariah will be implemented was also assaulted. It
was claimed by some that Islam does not provide detailed commands and merely gave
general guidelines related to politics, for example, decision after consultation, behaviour
within moral boundaries, being just, being truthful, not to fraud and not to deceive and not to
oppress. However, these are in fact universal moral principles which every religion
preaches. America and Europe also speak of these values. So how is that when elected
public representatives of the “Islamic Republic of Pakistan” would make laws under the
guidance of these principles, would the legislation suddenly become Islamic?
The "Qarardad e Maqasid" states that Muslims shall be enabled so they can live their life
as according to the Quran and Sunnah. Here again permission has been granted to avoid
acting as according to commands of Quran and Sunnah as it is left to choice. According to
the Objectives Resolution it is not obligated upon Muslims to act on Quran and Sunnah,
rather they are given freedom to live their personal life according to Islam, as is granted by
the Western religious and personal freedoms. So if one wishes to act on Islam, he can do
so and whoever wishes to act according to Kufr they can act on it. The state is only there to
provide opportunities to people to live their individual life according to Islam. Therefore
along with Islamic channels there can be nonIslamic channels as well, there can be Islamic
schools along with secular schools and Islamic banks (asides from their being Islamic in
name only) may also exist along with non Islamic banks. So instead of obstructing the
ways of Kufr, this article from the constitution actually provides a backdoor for non Islamic
society.
The Seventh article of the Objectives Resolution provides autonomy to all state units, after
determining geographical boundaries of Pakistan and unites them under a federation,
whereas the Islamic Khilafah System is not a federal system. In the federal system all union
state units are unified in a central authority and are autonomous in all state governance
matters. However, the Khilafah is the system of unification where regional autonomy is not
allowed. The budget for the various regions is spent as per their requirement, as
understood from the Ahkam Shariah, irrespective of how much revenue is generated out of
the
region or province, as has been mentioned previously. Therefore the Objectives Resolution
has actually has laid the basis for division, competition and strife between provinces and
between the federal government and the provincial governments over revenue, budget,
development resources, water and oil and minerals. The reality today is that Pakistan is
burning in the fire of struggle over different provincial rights.
With regards to the mention of an Islamic Ideological Council in the constitution, we know
that such a council has only a limited and advisory role. Its recommendations and
resolutions are not binding on the parliamentary members, cabinet and government.
Therefore this is also one more tool to deceive the people by saying that to make the
constitution more Islamic, we have made a council of scholars and learned and at some
point in the future Islam will be implemented. That future has not been seen in decades and
will not be seen in centuries, under this system.
A similar deception is the establishment of the Federal Shariah Court through Article 203
of the Constitution. The supposed role of this Shariah court is to decide whether any
legislation is in conflict with Islam, but it has been defined in the same article that the
Pakistan constitution is not included under it's remit! This is the reason that the decision of
“PLD 1992 FSC376” of the Federal Shariah court itself states that "because constitution
has been safeguarded from the review of the Federal Shariah court by Special Provision,
therefore articles of the constitution are outside the limits of authority of Federal Shariah
court and jurisdiction." Framers of the constitution were conscious of the fact that
constitution of Pakistan is nonIslamic and secular, therefore the constitution has been
taken out of the judicial review of the Federal Shariah court, so that secular foundations of
state are maintained. As another failsafe the Supreme Court of Pakistan can overturn
decisions of the Federal Shariah court upon appeal.
The heart of this matter is that the concept of Islamicization is false and has no basis in
Shariah. This concept sanctions acceptance of Kufr legislation on the pretext that after a
slow process, at some point in the future these legislation eventually would be changed into
Islamic legislation. The systems provided by Allah SWT are suitable for always and are
practical for all times and situations. The Shar'i method to implement these systems is not
to fruitlessly struggle to harmonize these Kufr systems with the Quran and Sunnah. Instead
the Shari method is to radically uproot this rotten constitution and implement the Islamic
Khilfah system in its place, immediately, completely and comprehensively. No law of Islam
should be delayed for implementation. This is the way of RasulAllah SAW. Therefore we
did not find that RasulAllah SAW delayed the implementation
of any divine law revealed by Allah SWT, rather it was immediately put into effect.
With regards to clause of Article 227 of the Constitution which states "No Law shall be
enacted which is repugnant to such injunctions [i.e. Islamic injunctions]," a similar clause is
also present in Article 3 in the constitution of Afghanistan and in Article 2A in constitution of
Iraq. To quote "No law can be contrary to the sacred religion of Islam" (Constitution of
Afghanistan Article 3) and "No law may be enacted that contradicts the established
provisions of Islam" (Constitution of Iraq Article 2(A). Iraq and Afghanistan are under
occupation and America has allowed these clauses to become part of the new
constitutions that these countries have adopted, because it knows that these clauses will
not be enough to ensure the implementation of Islam. So such clauses in constitutions do
not make it into Islamic constitutions. On the one hand, such clauses do not define the
source of legislation and so allows legislative sources other than the Quran and Sunnah.
Also in the legislative process, only after the laws are legislated can they come under
review, whereas this is not allowed from the Quran and Sunnah. Laws cannot be originated
unless they are derived from the Quran and the Sunnah in the first place, rather than
originated from kufr and then only after that reviewed in the light of Quran and Sunnah as an
afterthought.
The Islamic Shariah provides rulings for all past incidences, all problems of the present
times and issues that may be faced in future. Therefore no incident from the past, not any
single issue from the present times, nor a issue will arise in future which has not been
addressed by Islam through its Shariah laws. Islam does not require patches from other
creeds, ideologies and other systems. Islam is built on its foundation of its creed and from
this comprehensive creed emenate complete systems of life which command its adherents
to follow only its guidance and reject all other creeds, systems and legislations. Allah SWT
has commanded
And whoever seeks a religion other than Islam, it will never be accepted of him [Sura Aali
Imran 3: 85]
Therefore deriving law from any other system or ideology and then making them part of
Islamic system is prohibited. Please note as an aside, that this command excludes those
scientific inventions and technology which are not associated to any ideology, because
science and technology are universal and is a knowledge of attributes of different things.
Therefore we say, "Legislation cannot be taken from any source other than the Qur'an and
Sunnah." This clause mandates on rulers that they bring evidences from Quran and Sunnah
to provide justification
for the basis of implementation of any law. Consequently due to this only the system of
Islam gets implemented.
This is in contrast to the clause from the Constitution of 1973 which has provided rulers with
the freedom to derive law from the capitalist system or socialist system or from their own
minds. Moreover, whilst they free handedly implement kufr they put the burden of
establishing that such a law is in conflict with Islam upon the people. We have an example
to this fact in the Amendment bill of Hudood ordinance, Protection of Women's Rights Act,
where the government approved these acts through a majority vote, even after the majority
of Ulema declared its laws against Shariah. Instead of the government establishing each
law on the basis of Quran and Sunnah, it placed the responsibility upon others to establish
each law as antiIslamic in the court.
Furthermore the absence of prohibition for any act does not automatically mean that it is a
permissible act. Without reading into details of legislations in constitution, Ummah is able
to feel through the consequences of its practical implementation of those laws, that it is
living under nonIslamic system. The Constitution of 1973 gives birth to a system where the
limits imposed by Allah SWT can be transgressed and where the laws of Islam require the
confirmation and approval from public representatives. A system where the resolutions of
United Nations are held above the Quran and Sunnah, where implementation of colonialist
policies of IMF and World Bank is legal, where interest and usurping the public properties,
such as oil and gas, are allowed, where British judicial system is permanently
implemented, where a Hindu can be Chief Justice of the "Islamic state", where marriage
between two women is not a crime in the
court, where supplying arms and ammunition to America in the name of logistical support is
allowed for indiscriminate killings of fellow Muslim brothers, where those people that
demand Shariah are burned alive by white phosphorous, where Kufr theories of Darwin are
implanted in innocent young minds, where the enemy of Islam is protected and the Believer
is unsafe, where murderers and looters becomes the rulers on the pretext of reconciliation.
Even after all these matters, amongst many more, can any sane person call the constitution
and the system generated from it as Islamic?!
Participation in Pakistan's democratic system or to provide support to maintain it
is forbidden per Islam
Above discussion has clarified the fact that democratic system implemented in Pakistan is
a non Islamic system because it is not derived from Quran and Sunnah, rather it is deficient
with Islam in its foundations and details. Therefore participating in it, calling people towards
it, provide support to sustain and protect it is all haram. Participating in system means to
accept ministerial positions and governmental positions to implement or to be part of
legislative process of Kufr laws. As an example sitting in parliament and participate in
voting for legislating process and thus providing this process legal sanctity.
Because in Islam legislation is the right of Allah alone, the publicly elected Khalifah is
responsible for implementation of Quran and Sunnah. And he is not eligible for any minute
amendment in the law of Allah. Allah SWT states,
“Indeed the rule is for none but Allah, He orders that you do not worship any but Him.”
[Surah Yusuf 12: 40]
“Do they desire the judgement of Ignorance? Who is better than Allah to judge of a people
that are sure.” [Surah AlMaidah 5:50]
“Nay, by your Lord, they do not believe unless they make you a judge in their disputes, and
then do not find any resistance to what you have decided and submit completely.” [Surah
AnNisa'a 4:65]
“And whosoever does not rule by all that Allah has revealed, are disbelievers.”[Surah
AlMaidah 5:44]
“And whosoever does not rule by all that Allah has revealed, are oppressors.”[Surah
AlMaidah 5:45]
“And whosoever does not rule by all that Allah has revealed, are evil doers.”[Surah
AlMaidah 5:47]
Any struggle to maintain this system or to provide support to sustain this system is
forbidden. Islam forbids us from contributing to and supporting the Munkarat (Forbidden
acts), Allah SWT states
“Help you one another in AlBirr and AtTaqwa, but do not help one another in sin and
transgression. And have Taqwa of Allah. Verily, Allah is severe in punishment.” [Surah
AlMaidah: 2)
And the greatest munkar is to implement Kufr system and provide help to sustain it.
This does not mean that to become part of state establishments like the armed forces,
utility, education and health departments are forbidden in origin. However, if the
government orders them for acts against Shariah, for example Operations against their
own Muslim brethren or chasing, abducting and torturing the Dae’es of Islam, then to act
upon all such orders is haram. However actions like protection of the state borders or to
provide public utilities to people are stipluated in Shariah. For such permissible acts to
become part of associated departments and institutions are allowed and it does not
amount to being part of the Kufr ruling system.
With regards to Shariah opinion on voting in the democratic system
Voting is but a style to elect a representative, considering it anything other than it is denying
the reality. For any permissible action, Islam allows the nomination of a representative or
advocate. However, if the selection of advocate or representative is for any Haram action
(forbidden act), then such a selection becomes Haram. As an example to sell a piece of
land, a man can appoint a friend, a learned person, as his advocate and this contract of
legal advocacy would be considered valid per Shariah. But if a person, appoints the same
friend or trusted person as an advocate to sell liquor or to fraud somebody, then such a
contract is considered forbidden or invalid per Shariah. This is because such a contract is
being executed for enacting a forbidden action. Similarly, the action of voting in the present
Kufr democratic system is forbidden. According to democratic system of Pakistan public
representatives legislate in the legislative assemblies in parliament and they make Haram
(forbidden) into Halal (permissible) and Halal (permissible) into Haram (forbidden). A
recent example of this is the 17th Amendment in the Constitution to give legal cover for the
provision of support to America in Afghanistan. Furthermore these representatives
implement Kufr laws, after they accept the governmental ruling positions and these are all
forbidden acts. In such situation to make them one's representatives or to help them get
elected to the assemblies are all haram (forbidden).
RasulAllah SAW has strongly prohibited men to be ever given status of a legislator. Islam
declared as haram (forbidden) for people to follow the instructions of halal (permissible)
and haram (prohibitions) prepared by men. Rasul Allah SAW recited this ayah from Quran.
“They (Jews and Christians) took their rabbis and their monks to be their lords besides
Allah, and (they also took as their Lord) the Messiah, son of Maryam, while they were
commanded to worship none but One God, none has the right to be worshipped but He.
Praise be He above what they associate (with Him).” (Surah AtTaubah 9:31)
Then Adi ibn Hatim strongly contested, claiming that Christians never worshipped their
scholars and patriarchs as Adi was still Christian at that time. RasulAllah SAW responded,
"Yes (Indeed they worshipped them) those patriarchs made Halal (permissible) into Haram
(forbidden) and Haram (forbidden) into Halal (permissible) and their people followed them.
This is making them their Gods (who is worshipped)" After this Adi became Muslim.
Asides from Allah, whoever makes Haram into Halal and Halal into Haram is violating the
right of Allah SWT
and granting it to himself. And those people who follow them are committing a grave sin
against themselves.
Therefore, it becomes much clearer that in present times, electing rulers through voting who
rule by Kufr, or electing such representatives, who participate in legislation process in the
assemblies, is forbidden from the Shariah. Doing so amounts to providing help and
support to the implementation of Kufr and the forbidden act of legislation, without any
regards for their “good” intentions about legislative process i.e. whether the elected
representative support legislation according to Islam or oppose legislation against Islam.
The fundamental reason is that the process of legislation in democracy itself is against
Shariah. In democracy, the laws of Allah are judged upon by a majority and only if the
majority approves, the laws of Allah are granted the right to become laws of the land. If that
could not happen, then the laws of Kufr are preferred over the laws of Allah SWT.
However, there is only one situation wherein voting is permissible in the current situation. If
a candidate declares publicly to the wider population that he considers this democratic
system a Kufr system and he will neither legislate after going into the assembly nor will he
participate in electing somebody who will legislate nor he will accept any government ruling
position or ministry in the system. Moreover, his only intention to get into the assembly is to
uphold the word of truth against the system of Kufr and to account the rulers. After this
declaration and announcement, he can ask Muslims to vote for him and it would be Halal
(allowed) for the Muslims to vote for him to elect him into assembly as their representative
and such representative would become their advocate in the assembly to raise a loud
voice against the Kufr system and account the rulers. However this is all supposition.
Regarding a practical way to do such a thing, there is no situation in which an elected
representative can become member in assembly unless he takes oath of the loyalty to Kufr
constitution. Therefore from Islam there is no practical way to become a member of the
current legislative assembly.
Structure of Islamic state and its different aspects
The discussion thus far was related to reality of democracy and the awful consequences of
its implementation. Now we wish to explain structure of Islamic state and different important
aspects Islamic ruling system so that we all become aware to all of its major features. Once
one has reached to conclusion that the system of Muhammed SAW is the only solution for
all problems of our life and guarantees the salvation in this life and the next, the only fear is
that colonialists and their agents would try another way to handover Kufr to us in the guise
of Islam as they have done in past. And after we are trapped by the colonialists and their
agents, they would wish to take us far away from our objective. Since Muslims are clear on
the fact that laws implemented in Pakistan are not derived from the Book of Allah SWT and
the Sunnah of RasulAllah SAW, rather they conflict with Islam. This is a reality which has
been sensed by Muslims..However, there exists vagueness amongst them towards the
understanding of structures and institutions of an Islamic state. Many consider them similar
to the state structures of the presently implemented systems. Therefore, Muslims do not
feel any aberration in dealing with a ruling system with a ministerial cabinet, High Court and
Supreme Court, two different legislative assemblies, division of powers between governors
and chief ministers and the functioning and privileges of rulers being similar to their
Western counterparts. Therefore, it becomes necessary to shed some light on the state
institutions and departments in the Islamic Khilafah System, so that before we see Islamic
state with our very own eyes by the will and order of Allah SWT, its picture in terms of its
structure and institutions becomes clear in our minds.
The Islamic state is constituted of 13 different state structures.
1) Khalifah.
2) Delegated Assistants
3) Executive Assistants
4) Walis
5) Ameer of Jihad War Institution (The armed forces)
6) Internal Security
7) Foreign Affairs
8) Industry
9) Judiciary
10) Administrative System (the people’s affairs)
11) Bait Al Mal Treasury
12) Media
13) Majlis al Ummah (Consultation and Accountability)
Khalifah
The Khalifah is sole ruler of Islamic state, practically he is responsible for ruling and taking
care of affairs of people. The Khalifah represents the Ummah in ruling which is the
implementation of Shariah rules. It is the Ummah who elects the Khalifah. An elected
candidate becomes the Khalifah after taking Baiyah from the Ummah. Evidence for this is
from Ijama’a of the Sahabah RA. The Ummah gave Baiyah with her consent and choice to
all the four rightly guided Khulfa' Rashideen. Even though the styles to elect each of them
were different, a characteristic was common. This was to collectively elect one person with
their free choice and consent. So, we understand that Shariah has granted the privilege to
elect a Khalifah to the Ummah to take care of their affairs. All four Khulafa’a Rashidden
were appointed as the Khalifah only after this Baiyah was given to them and not merely
through nomination.
No kind of pressure or force is allowed on the people in the process of the election of the
Khalifah. The Baiyah is based on the condition that the elected person would implement
Islam completely upon them. The Khalifah is required to meet the seven conditions that he
is free, intelligent, adult, Muslim, male, he is not Fasiq and has the ability to run the
government.
Process of derivation of laws in Khilafah and the role of shura in it
Islam has not only provided principles for the various systems of life, it has described
detailed rules for them. As an example In the economic system Shariah laws related to
industry, interest, currency, public properties and agriculture have been described in detail.
In foreign policy Jihad and commands related to diplomatic ties have been detailed also.
Similarly in the ruling system election, Bayah, appointments and suspension of walis are
described in great
detail in the Shariah. The Khalifah is bound to implement these laws as they are. The
Khalifah is not allowed to act on his personal whims and desires in these matters and also
Khalifah does not require majority of public representatives to implement the laws.
Therefore, in all these matters Khalifah and public representatives both do not have the
right to legislate per their wishes. In order for the laws and commands of Allah SWT to
become laws of the land in the Khilafah state, it does not require the support and approval
of any majority, whilst in democracy, majority is a necessary condition for legislation. In this
way Allah SWT is Sovereign and not the people. Furthermore neither public nor Ahlu Hal
and Aqad (People of Engendering and Removing Authority) are not consulted for their
personal opinion, because these are matters related to Shariah laws where there is no
room for any consultation. This is what we see during the Treaty of Hudabiyah when
RasulAllah SAW rejected the opinions of the Sahabah RA stating that "I am the slave of
Allah and will not deviate from his command."
With regards to those Shariah commands, where there is scope available for difference of
Islamic juristic (Ijtihadi) opinion then Shariah has provided Khalifah with authority to select
an opinion based considering it strong based on it's evidence from Shariah and to
implement it as law of the state. This is based on the evidence of Ijma' Sahabah
(Consensus of the Companions of RasulAllah) which is an indication of the Sunnah of
RasulAllah SAW. The Companions RA had the consensus that the Khlalifah has authority
to adopt Islamic rulings and can order its implementation, to act upon that and for such laws
Muslims are required to leave away their juristic opinion of the matter and adopt to the
order of the Khalifah. As an example, the Khaleefah Umar RA adopted on the issue of
divorce in one sitting and implemented his opinion, whereas previously the opinion that
was adopted for the state was that of Abu Bakr RA whilst he was the Khaleefah.
Therefore, the Khalifah is the one who implements a particular Ijtihad from amongst many
different Ijtihad considering it a command of Allah SWT based on the stronger evidence
and the Muslims are obligated to act according to it. It is Haram (forbidden), for Khalifah to
implement such an opinion which has not been deduced by valid Ijtihad through Shariah
evidences. The Khalifah will adopt in those matters which are related to organization of the
collective affairs of the society or running the affairs of the state. He will not implement and
force a particular opinion regarding individual acts of worship and details of the creed.
People will be free in these matters to follow the opinion of any Ijtihad or any fiqh. This is the
clear answer to those who ask, “Which Islam will you implement?”
Decisions of the state regarding Mubah (permissible) matters to manage
organization of state affairs and the role of Shurah
There matters are of two kinds
1) Regarding those matters, in which people have sufficient knowledge and information
and they are of operational nature. In such cases the Khalifah will be bound to majority
opinion of the people in these matters. As an example, if the Khalifah reaches agreement
with residents of an area to either make proper roads or to establish university in the area.
In this case, the Khalifah is required to implement the majority opinion of the people i.e. the
opinion of their public representatives. Evidence to this is the Battle of Uhud when
RasulAllah SAW and major Sahabah RA had the opinion to fight Qureysh from inside
Madinah, whilst the majority, particularly younger Sahabah RA, had the opinion to fight with
Qureysh outside Madinah. RasulAllah SAW then accepted and implemented the opinion of
majority over his SAW own opinion and that of the major Sahabah and came out from
Medinah and faced Quresh in battle at the location of Uhud.
2) Regarding those matters for which only experts have knowledge and the general does
not posses sufficient knowledge, in such matters the Khalifah consults only with the experts
for opinion. After consultation, whichever opinion is deemed best fit and suitable to the
Khlalifah, he adopts it. In this regards, the majority of people or majority of the experts are
not binding on the Khalifah. Therefore, whilst facing electricity shortages, after consultation
with experts opinion, the Khlalifah will have final decision as to whether to create electricity
using nuclear energy or to depend on solar or tidal energy. Evidence for this is found in the
Battle of Badr, when RasulAllah SAW changed the location of the troops upon the opinion
of Hubbab bin Manzar (RA), because Hubbab was an expert in those matters. We note
here also that Hubbab RA first enquired if it was a matter decided by Shariah or a matter in
which Shariah gave choice for consultation.
However, in all these matters Ummah and their representatives have the right to account
the Khalifah that he uses his authority in the best interests of the people in the most suitable
way.
In the democratic system for all the matters discussed above, everybody is obligated to
follow the opinion of the majority of the public representatives. whereas in the Khilafah
people's majority has only one aspect where it reserves the right for decision as mentioned
above. On the other hand, in dictatorship all the above three cases, only one person has
authority to decide and he has authority to reject any other opinion. Whereas in Khilafah
only in case of matters
requiring technical and skilled expertise, Khalifah has authority to implement a most
suitable opinion based on his understanding after consultation with the related experts for
their opinion on particular matter. In this way Khilafah has a very different mechanism of
consultation. Islam’s Shurah is distinct from both dictatorship and democracy. It would be a
grave mistake to consider the Khilafah similar to democracy simply because both provide
scope for consultation. How the decisions are shaped taken in Khilafah, dictatorship and
democracy have been described on next few pages.
Comparison table of the right to decision making
Right to decide Legislation
Right to decide Permissible matters requiring no expertise
Right to decide Permissible matters requiring no expertise Democracy Elite group
of
representatives
Elite group of representatives
Elite group of representatives Dictatorship Dictator Dictator Dictator Khilafah Allah SWT is
the Legislator deciding the Ahkam
The people’s majority opinion is binding on the Khaleefah
The Khaleefah adopts the strongest opinion from experts
Accountability of the Khalifah
In Islam, the Khalifah is not a dictator. Instead people are obligated to account the ruler
based on their responsibility of commanding the Right and forbidding the Evil. Rasul SAW
said,
“The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoined him
(with good) and forbade him (from evil) and was martyred.”
Therefore in the Khilafah ruling system, the general public, political parties and Majlis al
Ummah all account the rulers. Along with them Qadhi Mazalim can also account the ruler
himself taking notice from the judiciary. The Qadhi Mazalim has authority to remove the
Khalifah if it becomes necessary to remove Khalifah to end the oppression through
nonimplementation of Islam.
Removal of Khalifah
People appoint a person as a Khalifah over themselves through the contract of Bayah.
Once appointed, people cannot cancel this contract as and when they wish. The Khalifah
can be removed only when he breaks the contract made with the people by breaking its
fundamental conditions. This means if he implements Kufr, instead of Islam or if he no
longer fulfills the conditions required for him to remain Khalifah, such as he becomes kafir
or is corrupted or his will becomes enslaved to others. In this situation, the Qadhi Mazalim
issues the decree to remove the Khalifah based on the witnesses and evidences over this.
Furthermore, once when such proceedings have started, the Khalifah no longe has the right
to remove the Qadhi Mazalim.
Unification of the Muslims under one state
It is obligated upon Muslims to unify under a leadership of a single Khalifah and become a
single state. It is forbidden for Muslims to divide by making more than one state and
appoint another Khalifah, when one Khalifah already exists among them. Unification and
power of Muslims lies in their state being one single state and their leadership being one,
under a single Khalifah who is implementing Islam in its entirety. Islam strictly forbids
appointing another leadership. RasulAllah SAW ordered that the Muslims give Bayah
(Pledge of Allegiance) to only one Khaleefah at a time,
“The affairs of Bani Isra’eel were looked after by the Prophets. After each Prophet died, he
was succeeded by another Prophet. There is no Prophet after me, but there will be
Khulaf’aa. They asked, “What do you order us to do?” He replied, “Give them bay’ah one
after another, for Allah will ask them about what He entrusted them with.” (Bukhari)
Assistants
Assistants are those whom the Khalifah appoints to help him in dispensing his
responsibilities of Khilafah and share the burden. These assistants are unlike their
democratic counterparts, known as ministers. Their appointments, authorities and
responsibilities are distinct from democratic deputies. These assistants are of two types.
1. Delegated assistant
The delegated assistant is the assistant of the Khalifah. The Khalifah provides him with
authorities which are available to the Khalifah for ruling. He runs the affairs of ruling based
on the opinions and Ijtihad of the Khalifah. The Delegated Assistant is not appointed for
specific tasks rather he is provided with general authorities, such as appointment of walis
and inspection of the armed forces for preparedness of Jihad. It is mandatory for the
Khalifah to oversee and review the tactics and orders and actions of the Delegated
Assistant so as to retain correct ones and stop the incorrect ones. RasulAllah SAW had
appointed Umar RA and Abu Bakar RA as his assistants after establishing an Islamic
state.
2. Executive Assistant
The executive assistant assists the Khalifah in execution and implementation of his orders.
His responsibility is linked to management and organizational affairs and not the ruling
itself. His is responsible to implement and execute the orders issued from the Khalifah for
domestic and foreign affairs and providing a report to the Khalifah. In other words, the
executive assistants act as a point of contact between the Khalifah and others. He brings
message from the Khalifah and takes back the response to Khalifah, related to the
following matters,
1) Related to relations with public
2) Related to international relations
3) Related to armed forces
4) Related to state institutions other than the armed forces
Wali
For organizational purposes, the Khilafah state is divided into different geographical
regions and every such geographical region is called a Wilayah. Every appointed Wali in
his Wilayah is responsible for maintaining peace and public safety, implementation of
Islam and taking care of the affairs of the people, according to the authorities delegated to
him by the Khalifah .RasulAllah SAW appointed different Walis for different areas.
RasulAllah SAW appointed Atab bin Asyad as Wali Makkah after the conquest of Makkah,
Bazan bin Sasan was made Wali of Yemen, after he accepted Islam. In addition to
appointing Walis over distinct geographical regions, Rasul Allah SAW appointed Walis
who were responsible for specific areas of ruling such as judiciary, Jihad and treasury.
Therefore a Khalifah can appoint a Wali as the situation demands it, Therefore, in the
future, the Khilafah system’s Walis can be entrusted with responsibilities of ruling other than
and including the judiciary, armed forces and treasury. The Khalifah will appoint a different
person for these three responsibilities for a Wilayah so that the Wali do not become
independent and autonomous to the extent that they may weaken the Khilafah by
challenging the authority of Khalifah, as happened in the past.
If the majority of the people of the Wilayah are unhappy with the Wali or show their
disapproval of him then it is binding upon the Khalifah to replace him with another Wali.
Rasul Allah SAW suspended the Wali of Bahrain, Ula' bin Hadhrami, on the complaint of
the delegation of Abd Qais. Similarly Umar RA suspended Saa'd ibn Waqas RA when
people complained against him, saying that I haven't suspended him for any corruption or
incapability.
Majlis al Ummah
Allah SWT has provided the Ummah with rights to advise and suggest. Allah SWT
obligated the Ummah to account the rulers. The Majlis al Ummah is one such institution
where elected public representatives advise and suggest to the Khalifah in representation
of their people and also account the Khalifah. The Khalifah is bound to act on the
consultation of the Majlis al Ummah on permissible matters that do not require expertise. In
those matters which require sufficient expertise, the Majlis al Ummah can still suggest but
their suggestions are not binding upon Khalifah to act upon. The Majlis al Ummah also
elects a new Khalifah if the previous Khalifah is dead or dismissed. However, in contrast to
democracy, the public representatives of the Majlis al Ummah do not have the right to
legislate, nor do they have the right to remove the government through a noconfidence vote
against the government.
The NonMuslim citizens of the state are allowed to become the members of Majlis al
Ummah, so as to complain against the oppression of any ruler upon them should there be
any incorrect implementation of Islam upon them. However, they do not have any role in the
election of the Khalifah of the Muslims.
Similarly, in every Wilayah there will be a Majlis al Wilayah who will advise the Wali of that
Wilayah. The election of members of the Majlis al Wilayah would take place after every five
years. If the Majlis al Wilayah shows no confidence against the Wali of their Wilayah, then it
becomes mandatory for the Khalifah to remove him. Every Majlis al Wilayah would select a
few of its members to send them to become part of the Majlis al Ummah, which represents
their Wilayah in the
capital of the Khilafah state.
Ameer of Jihad/War Institution (Armed Forces)
The Ameer of Jihad is that person who is appointed by the Khalifah over the war institution.
The War Institution is responsible for management of military and Islamic training of the
armed forces, military tools and accessories, weaponries, arms and ammunition and
related matters. Whereas it is Khalifah who is the head of military for only he appoints the
commander in chief of army, every brigadier and commander of every division. This is
because it is the Khalifah only who is entrusted with responsibility to take the Islam to all
corners of the world and this is a condition in the contract of his Bayah. The Method of
Dawah towards Islam is through Jihad, therefore performing Jihad is the responsibility of
the Khalifah and he is the head of armed forces of the state. Rasul Allah SAW himself used
to head the Jihad. In many expeditions, Rasul Allah SAW himself was the Ameer of the
army, though in many battles Rasul Allah SAW sent different Sahabah RA as the leader of
the army.
Allah SWT has obligated Jihad upon Muslims. Therefore acquiring military training is
obligation on Muslims. In the Khilafah, any Muslim male who reaches the age of 15, it will
be mandatory (Fardh Ayn) for him to get trained in military training for preparedness of
Jihad. Whereas joining the military professionally is Fardh Kifayah which will not be
mandatory on every citizen.
Internal Security
Internal security is the institution responsible for all that which is required for peace and
security within the state and to prevent everything that may pose a threat to internal security
such as rebellion, riots and attacks on the life and properties of the people, keeping watch
on the people suspected of spying for Kuffar and related matters. Peace is secured
through Police. However, the army may be mobilized with the permission of the Khalifah.
Rasul Allah SAW used a section of the army which was appointed with policing
responsibility.
Foreign Policy
Foreign policy is related to relations between the Khilafah state and other states
irrespective of its nature i.e. political, economic, industrial, agricultural, trade or
communication exchanges. RasulAllah SAW established foreign policy of the Islamic state
with other different states, after the Islamic state was established in Madinah. RasulAllah
SAW sent Uthman bin Affan RA for negotiations with Qureysh Similarly RasulAllah SAW
himself negotiated with the people of the Qureysh, RasulAllah SAW sent delegations to
various foreign kings and leaders and they sent delegations to RasulAllah SAW.
Presenting the Islamic Dawah is central to the foreign policy of the Islamic state. This it is
the basis on which the Islamic state maintains relationship with other states. Therefore
economic, trading and cultural treaties or temporary ceasefire treaties would be executed
for spreading the Dawah of Islam and in the interest of the Muslim Ummah. Regarding
those countries which are practically in a state of war with us like the Jewish state through
its occupation of Muslim Land, there would be no relations other than those on a war
footing. The Muslims would be at war with such states, whether there is a ceasefire or not,
their citiznes would not be allowed in the Khilafah. As it is forbidden to grant kuffar authority,
there would be no contract or treaty for military pacts, military bases, air bases, insertion of
private military organizations and similar matters.
Industry
This is related to all types of industry, from light industries as in electronics to heavy
industries such as engine and machine manufacturing, transport and ship manufacturing. In
the Khilafah, all industries are set up in accordance to war policies because the military
needs ammunition and tools and weapons for Jihad. For ensuring military superiority, it is
necessary that the Khilafah has the state of art industries. Therefore, Industry and Jihad are
very closely linked with huge dependence. Allah SWT said,
“Make ready against them all you can of force including steeds of war, to cast terror into the
hearts of your enemy and the enemy of Allah and besides those whom you do not know but
Allah knows.” [Surah AlAnfal 8:60]
To ensure that Islamic state is self reliant to dispense its affairs independently, without the
influence of foreign powers, it is necessary for it to have its own weapon and ammunition
manufacturing capabilities and be a world leader in these matters. States which sell
weapons to other states withhold the latest technology and also ensure dependence on
them. There are certain conditions
attached to weapons sales that include usage of the weapon and the weapon is supplied in
specific numbers and quantity. Their numbers and quantity is decided by the supplier
country itself and not by the purchasing country. Due to that countries which sell weapon
achieve influence over the purchasing state and can enforce their own wishes upon the
country that purchases arms, particularly when the dependent country is in state of war.
Therefore, due to these reasons, it is necessary for the Islamic state to manufacture its own
weapons and ammunitions and produce everything on its own, which is required for war
machines and their sophisticated components. It is only possible, if the state has its own
heavy industries and its own factories to manufacture heavy machineries, whether these
machineries are for military purposes or any other use.
Research and development in heavy industries becomes a factor in the development and
progress of other industries and also improves the living standard of the public at large.
The Khilafah state will be at the forefront of development in all type of science and
technology as it was the status of the Khilafah for centuries in the past.
Judiciary
There are three kinds of judges in the Khilafah state
a) Qadhi Aam: One who resolves the disputes between people for transactions and
punishments.
b) Qadhi Muhtasib: One who is responsible to resolve the differences which causes harms
to the society, such as cheating in markets.
c) Qadhi Mazalim: One who is responsible to resolve the conflicts arising between the
public and the rulers.
RasulAllah SAW himself used to appoint judges. Rasul Allah SAW appointed Ali RA as
judge for Yemen and advised him to resolve disputes between people. Similarly Rasul
Allah SAW sent Mu'az (RA) as Qadhi to Al Jund and after the opening of Makkah and he
SAW appointed Said ibn Al A's as Qadhi over the market of Makkah.
For any person to be appointed as Qadhi, first it is necessary for him to be Muslim, free,
intelligent, adult, just and (Faqih) jurist and posses information about how to apply the laws
on the reality. So no kafir can become a Qadhi since he does not believe in Islamic laws
according to which justice is established in Islamic state. Along with these requirements a
Qadhi Mazalim is alos required
be a Mujtahid, since he is required to be competent in establishing whether the ruler is
ruling by anything other than laws revealed by Allah SWT i.e. whether he is ruling by any
such law which does not have any evidence from Shariah or the evidence that ruler is using
is not related to the rule he is applying. It is only a mujtahid who can resolve such matters.
Therefore if he is not a mujtahid then he would be dealing with a matter for which he know
little or does not know at all and this is haram (forbidden). In addition as the Judge of
Mazaalim judges over matters of ruling, a women cannot be this type of judge.
Baytalmal (Treasury)
The Baytalmal is to organize and manage the revenues and their expenditure according
to Shariah laws i.e. collection, protection and expenditure of wealth. The head of the
Beitalmal is called the Treasurer of Beitalmal. Every Wilayah will have branches of
Beitalmal and the head of every branch will be called Sahib Baytalmal
Media
The state media department decides the media policy for the state and implements it so
as to achieve the interests of Islam and Muslims. Internally it establishes the strong, unified
and cohesive Islamic society which expels all evil impurity from it and encourages all
goodness and piety. Externally, the department of the media presents Islam in way that
exhibits its justice, greatness and superiority and displays military might of state, during
both peace and war time. It exposes the oppression and corruption of all other man made
systems to world and exposes the weakness of their militaries. The media is responsible
for exposing corruption and accounting the Khalifah. However, news which is related to
information on war strategy or any other such sensitive information which when exposed
may pose threat to security of the state, cannot be broadcasted or printed without state
permission. Apart from this the media can publish any kind of news on condition of it is
truthful and is not contrary to Islamic rulings in any other way.
Every citizen of state is allowed to establish newspapers, channel or any broadcasting
company and does not require any kind of No Objection Certificate. However he is
required to inform the associated state institution. Owners of media houses and editors will
be responsible for every news item that is published. Like other citizens of state, they will
be accounted for anything printed
or published through their media, which is contrary to Shariah.
Thus, this is an overview of the institutions of the Khilafah state, which we will see soon
inshaaAllah. As additional points for consideration:
Political environment in Khilafah state
There can be more than one political party in the Khilafah state and it is mandatory for them
to be on the basis of Islam only. There is no place for existence of any party or institution,
which is based on a Kufr ideology like democracy, socialism or nationalism in the Islamic
ideological state. People will be free to have various political and, juristic opinions and to
propagate it to people, unless those opinions are built on Kufr basis.
No person, party, group or jama'h is allowed to have and maintain any kind of relationships
with any foreign states. Relationships with other countries are the reserved responsibility of
the Khaleefah himself and to those who delegates. The Khilafah is not a police state and
spying on state citizens is forbidden. Furthermore the accused cannot be tortured to extract
a confession from him as this is forbidden in Islam.
The complete implementation of Islam is the responsibility of the Islamic state, which
ensures that all Muslims living in the state live their life according to Shariah. The state
cultivates and builds the personalities of the people living in the state and provides them
with an environment of God Fearing (Taqwa) so that people themselves become
passionate and motivated to follow Islam with righteousness and awareness and not
through fear of punishment by the state.
Rule in Islam is not kingship
It is very important to clear a misunderstanding regarding the Khilafah which many people
may carry in their mind that the Islamic way of ruling is similar to kingship. Islam neither
accepts kingship as a way to rule nor does the Khilafah have any similarity to it. Kingship is
hereditary rule in which the son inherits the kingdom from his father, similar to the way he
inherits the wealth from his father. In kingship, the king has exclusive authority, privileges
and special exceptions and exemptions available to him, which are not the right of any
individual from amongst his subjects. These privileges and exceptions make him above the
law and accountable to none. The king has either significance of national symbol where he
is lord of the land or the country but does not rule like some European kings or he is the
lord of the land as well as the ruler of the country. In this
second case, he becomes the source of law, rules the subjects and country as he wishes
like the kings of Saudi Arabia, Morocco and Jordan.
Islam has no concept of hereditary or dynastic rule. Authority is given to whomever the
Ummah gives Bayah according to their choice and consent. In the Khilafah state, the
Khalifah or Imam is not entitled to any special exception or exemptions, neither is he
eligible for distinct special rights. He is like any another person from the Ummah and his
status is not of a national symbol of Ummah, such that the Ummah is his property. He
himself does not rule by his wishes. Also his status does not entitle him to rule as he wishes
and run the affairs of the state and Ummah according to his whims and desires. Rather he
is given the authority to rule by Islam by the Ummah and it is Ummah who selects him and
gives Bayah to him with their consent and choice, so that he implements the Shariah of
Allah over them. He is bound by the laws of Shariah in his responsibilities, decisions,
taking care of affairs of Ummah and protecting their interests.
Furthermore there is no concept of a heir to the throne in the Islamic ruling system. Islam
rejects the dynastic or hereditary rule and does not permit obtain the rule through
inheritance. The Khalifah or Imam can obtain the rule only when Ummah gives him Baiyah
with their choice and consent.
Conclusion
Democracy is a Kufr colonialist system like dictatorship, which has failed to solve our
problems and is unable to present solutions. When the colonialist West observes that it is
difficult to maintain dictatorship any longer, then it signals the restoration of democracy,
because when dictatorship fails, then it is democracy which provides the protection of
Western interests.
O Muslims! For years these western powers have forced these dictators over you and they
have protected the western interests at fullest. When the evil of dictatorship was clearly
evident to you and you rejected it, then western nations forced upon you a democracy, by
which they again sacrifice your interest and continue to protect their interests as usual.
They want to lengthen the period of injustice and oppression over you by keeping you in the
darkness of kufr rule.
Has the time not come that you clearly understand the reality of democracy and also reject
it as you have rejected dictatorship previously? And you wake up to the reality that you are
being bitten from the same hole again and again, the hole of kufr manmade laws and
systems.
The West has come to know that the time is set for the return of Islam as a rule and a state.
Now Islam is the focus of discussion in every section of society. Today, the call to establish
Khilafah has spread from Indonesia to the Middle East and has become the demand of the
street. The West is observing that the return of the Khilafah state is now inevitable. Fear of
the return of the Khilafah has possessed their minds to an extent that Western politicians
and leaders are expressing their worries in their public speeches and their think tanks have
already started planning to counter the Khilafah. In such circumstance what you should do is
to lay waste to the final plot of the West i.e. keeping you away from Islam through
democracy. We must deliver salvation to the Ummah from colonialist systems, whether
dictatorship or democracy. That is only possible when this system is uprooted and
replaced by the Islamic Khilafah state, a Khalifah is given Bayah , who will implement Islam
completely and will carry message of Islam to the world through Dawah and Jihad. A
Khaleefah who will make Islam superior in the world again, as the Khilafah has done so in
the past.
“It is He Who has sent His Messenger with guidance and the religion of truth, to make it
superior over all religions even though the idolaters hate (it)” [Surah At Taubah 9:33]