by G. A. Parwez
• Idea of Pakistan.
Before Partition, we asserted that the Muslims of the sub-continent had their distinct culture and way of life and needed a separate homeland where they could live and develop according to their own Ideology. The demand was conceded and Pakistan was established. The biggest Islamic State appeared on the map of the world.
• Idea ignored.
But what thereafter? Pakistanis forgot completely that their State was created to give shape to their own Ideology. During the struggle for Pakistan our slogan of Islamic Ideology was not defined: It was not very necessary to do so then. After the establishment of Pakistan, it became absolutely essential that the slogan should be determined and defined categorically because otherwise even the first step towards achieving the objective of Pakistan could not he taken. But we ignored the objective, and sordid gains near at hand took the better of us.
• Constituent Assembly.
We had a Constituent Assembly from the day Pakistan came into being. It was the duty of this body to define our Ideology, and then, on the basis of the definition, to formulate our Constitution. It did neither. Apparently the members of the Constituent Assembly were themselves not clear about the Ideology, and the pity of it is that they made no attempt, none whatsoever, to get together material which could help clarify their mind son the subject. May be it served their individual interests to drag on the constitution-making as long as they could.
Years rolled on, one after another, without producing a constitution. Every one talked of Islamic Ideology. We were engrossed in following alien ways bequeathed by the past. It took nine long years for the Constituent Assembly to give the country a constitution, a constitution of many compromises which adorned itself with the dignified name of “Islamic” but in fact had little to do with the fundamentals of Islam, except in their breach. The diseased constitution of 1956 met the fate it richly deserved and was abrogated in October 1958.
• Meaning of Ideology.
applying the lever of want. Islamic Social Order, on the other hand, makes itself responsible to see that no citizen is stranded by non-fulfillment of wants and is there by exposed to duress.
The Holy Book says:“Verily Allah ordains justice” (16/90).Honoring of Rights is justice. Take what is your due and nothing more: give with full measure what is due to others: where there are more than one contestant, every one of them should get his due and nothing less. Justice gives confidence and security. Every citizen has a right to be provided with work, basic necessities of life and means of development of his Personality. Islamic Social Order assumes the three-fold responsibility and discharges it, as best as it can, with due regard to the inviolable principle of justice.
• Restoring disturbed proportions
.The Quran ordains:“Verily Allah ordains justice and restoration of disturbed proportions’ (16/90)
is derived from husn
which is beauty or proportion. In nature there is beauty and proportion everywhere: so it behooves man that his own self as well as things roundabout him should not be lop-sided. Proportion might be disturbed here and there. Islamic Social Order cannot stand disturbance and tries to restore proportion without delay in accordance with the Inviolable Principle of Ehsaan.
Old age, illness, accident, additions to family, etc., strain .the family income. Unless the deficiency is made good in time suffering must follow. By assuming the responsibility for supplying the basic needs of citizens an Islamic State is always prepared to make up the deficiency and to restore the disturbed equilibrium in the life of the family concerned. The reaction of the State is equally prompt if and when similar disturbances of proportion might occur in national affairs.
The Holy Quran says:
“And they determine their affairs by mutual consultation” (42:38).That is, consultation at all levels, in petty affairs concerning individuals or in matters of national or international importance.Islamic Social Order is essentially democratic with the rider that discussions shall always respect the Quranic fundamentals and never infringes them.The Holy Quran concerns itself mainly with broad principles of life and very little with detailed instructions. The underlying plan is, as explained by the Holy Book itself, that Muslims in all ages and inhabiting different parts of the world, should be free, within the ambit of the Quranic fundamentals, to determine details to suit their particular circumstances. Islamic State accepts Quranic principles as its basis and keeping them in view, frames by the method of consultation and discussion, whatever laws are needed to meet new situations as they develop from time to time in different ages and localities. Present day democratic legislatures are bound solely and wholly by the rule of the majority, which is liable to change with every change in the political atmosphere. Islamic legislatures, on the other hand, stand on the bed-rock of Inviolable Quranic Principles and from that firm pedestal set themselves whole-heartedly to the task of framing laws for serving the best interests of the people.
• Pooling of surpluses.
Pooling of individual surpluses for the good of all is
a Permanent Value. The
Quranic injunction is:“And keep open what is surplus to needs for us in the way of Allah” (2/195)
Infaaq is derived from nafq which means a tunnel or a covered passage with both end sopen. Wealth comes in at one end, stays inside while it is being used to provide needs of the earner, but through the other end the surplus remains available for use for collective purposes. Varying capacities for work result in bigger or smaller incomes, leaving deficiencies here and surpluses there. Man-made social orders feel unconcerned or helpless and leave the situation to seek its own adjustment. The result is misery for many and luxury for a few,the latter trying always to perpetuate and even enhance the disparity. Islamic Social
Order, on the other hand, tackles the situation boldly and rationally, pools the surpluses and uses them to bring about social equilibrium.
• Islamic State.
Says the Holy Quran :“You are a dynamic society drawn out for the good of mankind, you enforce the recognized (lawful) and prohibit the unrecognized (unlawful) and have faith in (the laws of) Allah – (3/109).The existence among mankind of a people who will, subject to the Inviolable Principles of the Holy Quran, champion freedom of individual will, enforce respect for law, and stop unlawful activities with a stern hand, is one of the Inviolable Principles.Brotherhood of the human race is a charming idea. But it cannot be achieved by verbal professions of high sounding slogans, in the name of tolerance and religious amity. The effective method for establishing universal brotherhood of man is that a social order should be created on the basis of universal principles, that it should adopt those principles in practical life and that it should then become a living nucleus for gathering people around and realizing the dream of oneness of humanity. This dynamic social nucleus will generate centrifugal forces out of freedom of will and its achievements. It will recognize no criterion for merit other than what an individual actually is.I have cited before you, very briefly indeed, some of the permanent Values given by the Holy Quran. They should, I hope, help you form an idea of where and how far the Holy Book would take humanity in its evolutionary progress.The considerations set forth before you lead to the following three-fold conclusion:1.
Islamic Ideology connotes the sum total of Permanent Values or Inviolable Principles which have been preserved in their complete and final form in the Holy Quran.2.
Islamic State is a state which adopts Quranic Permanent Values as its ideal.3.
Islamic Constitution is the document which proclaims the above ideal and details the plan according to which the edifice of the State will rise solid and firm on the basis of Quranic Inviolable Principles.