Q. No. 2. What is meant by culture and civilization? Describe the characteristics of Islamic culture.
Introduction
Culture and civilization are integral aspects of any society, shaping its worldview, behavior, and identity. Islamic culture and civilization are rooted in the Qur’an and Sunnah, designed to foster a moral, spiritual, and intellectually progressive society. While many civilizations have excelled materially, Islamic civilization uniquely combines spiritual depth with worldly excellence, offering a balanced system for humanity.
- Definitions
1.1. Culture (Saqqāfat)
Culture refers to the patterns of beliefs, customs, values, and social behavior that define a people. It includes:
- Language
- Dress
- Food
- Traditions
- Ethical and artistic expression
1.2. Civilization (Tamaddun)
Civilization is the advanced stage of cultural development, incorporating:
- Political systems
- Economy
- Education
- Architecture
- Technology
Culture is the soul; civilization is its body.
— Dr. Muhammad Iqbal
- Foundations of Islamic Culture and Civilization
Islamic culture is rooted in divine revelation, not man-made ideologies. It is governed by:
- Tawheed (Monotheism)
- Risalah (Prophethood)
- Akhirah (Accountability)
- Shari’ah (Divine Law)
- Characteristics of Islamic Culture
(As visualized in the chart above)
3.1. Tawheed (Monotheism)
“Say: He is Allah, the One.”
(Surah Al-Ikhlas, 112:1)
- Core belief in Oneness of God.
- Unifies humanity beyond race or geography.
- Forms the spiritual backbone of Islamic worldview.
3.2. Justice and Social Equity
“Indeed, Allah commands justice and good conduct…”
(Surah An-Nahl, 16:90)
- Justice is not optional—it is an obligation.
- No exploitation, caste system, or racial discrimination.
3.3. Tolerance and Coexistence
“There is no compulsion in religion.”
(Surah Al-Baqarah, 2:256)
- Respects religious freedom.
- Historically protected Jews, Christians, and other minorities under Muslim rule.
3.4. Pursuit of Knowledge
“Are those who know equal to those who do not know?”
(Surah Az-Zumar, 39:9)
- Culture that values:
- Science
- Art
- Philosophy
- Education for all (men and women)
- Produced scholars like:
- Ibn Sina (Medicine)
- Al-Khwarizmi (Mathematics)
- Al-Ghazali (Philosophy)
3.5. Modesty and Morality
“Tell the believing men and women to lower their gaze…”
(Surah An-Nur, 24:30–31)
- Promotes modest dress, speech, and behavior.
- Culture of self-restraint over indulgence.
3.6. Family as a Core Unit
“And We made from them spouses that they may find tranquility…”
(Surah Ar-Rum, 30:21)
- Encourages:
- Respect for elders
- Rights of spouses
- Care for children and orphans
3.7. Equality and Brotherhood
“Indeed, the most honorable of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)
- No superiority based on:
- Race
- Wealth
- Tribe or language
- Promotes universal brotherhood (Ummah concept)
- Distinctive Traits of Islamic Culture vs. Western Culture
Islamic Culture | Western Culture |
God-centered (Tawheed) | Human-centered (Secular) |
Modesty in art, dress, and lifestyle | Sensual and liberal in expression |
Family-oriented | Individualism |
Justice as divine duty | Justice as civic value |
Unity of religion and law | Separation of church and state |
- Global Influence of Islamic Culture
- Spread across:
- Spain (Andalusia): Architecture, philosophy
- Subcontinent: Sufism, language, art
- Ottoman Empire: Governance, law, education
- Islamic values influenced:
- European Renaissance
- Modern law and ethics
- Cultural Achievements in Islamic Civilization
Area | Achievement |
Architecture | Alhambra, Masjid al-Aqsa, Dome of the Rock |
Calligraphy | Kufic, Naskh scripts with Qur’anic beauty |
Music and Poetry | Qawwali, Nasheed, works of Rumi and Hafiz |
Social Welfare | Waqf (endowments), orphanages, hospitals |
- Scholarly Views
- Allama Iqbal: “Islamic culture is the dynamic spirit that reconciles faith with reason.”
- Maulana Maududi: “Islam does not suppress culture; it purifies and elevates it.”
- Dr. Hamidullah: “Islamic civilization united reason, spirit, and society like no other.”
- Challenges to Islamic Culture Today
Threat | Effect |
Globalization | Cultural dilution, consumerism |
Media Influence | Erosion of modesty and family values |
Secular education systems | Weakening of Islamic ethical foundation |
Conclusion
Islamic culture is a divine-guided way of life, not confined to rituals or ethnicity. It promotes a balance between spirituality and progress, between individual rights and collective welfare. The characteristics of Islamic culture—monotheism, justice, modesty, knowledge, tolerance, and equality—serve as guiding principles for a morally upright, socially just, and spiritually enriched civilization. In today’s polarized world, these values offer a roadmap for global harmony and ethical renaissance.
“You are the best nation produced for mankind: you enjoin good, forbid evil, and believe in Allah.”
(Surah Aal-e-Imran, 3:110)
Q. No. 3. What is the difference between Deen and Religion? Describe the importance of Deen in human life with arguments.
Introduction
In contemporary discourse, the terms “Deen” and “Religion” are often used interchangeably, but in Islam, Deen (الدين) has a far broader, deeper, and more holistic meaning than the Western term “religion.” While “religion” often denotes a set of personal beliefs or rituals, Deen encompasses every aspect of human existence—spiritual, moral, social, political, and legal.
“Indeed, the Deen with Allah is Islam.”
(Surah Aal-e-Imran, 3:19)
- Definition and Scope of Deen vs. Religion
Criteria | Deen (Islam) | Religion (General) |
Meaning | A complete code of life | A set of beliefs and rituals |
Scope | Covers personal, social, political, and legal systems | Mostly personal or spiritual |
Source | Divine revelation (Qur’an and Sunnah) | May or may not be divinely revealed |
Application | Practical system guiding law, governance, ethics | Often limited to worship and theology |
Purpose | Establishment of justice and harmony on earth | Focuses on personal salvation and morality |
Consistency | Fixed by divine will, not subject to reform | Often evolves or changes with time and culture |
- Qur’anic Use of the Word Deen
- Used in contexts of law, governance, obedience, worship, and judgment:
- “Master of the Day of Deen.” (Surah Al-Fatiha, 1:4)
- “And who is better in Deen than one who submits his face to Allah…”
(Surah An-Nisa, 4:125)
- This shows that Deen is a divine system governing all affairs, not merely ritual worship.
- Characteristics of Deen
3.1. Comprehensive and Holistic
- Guides economic, judicial, educational, and political life.
- Examples:
- Zakat system (economy)
- Shura (governance)
- Hudood laws (justice)
3.2. Rooted in Revelation
- Deen is not man-made philosophy but divine guidance.
- Sources:
- Qur’an
- Sunnah
- Ijma’
- Qiyas
3.3. Unchangeable and Eternal
“This day I have perfected your Deen for you…”
(Surah Al-Ma’idah, 5:3)
- Does not evolve with culture but guides it.
3.4. Applicable to All Times and Places
- Universally applicable system for every nation and generation.
- Prophet ﷺ sent as Rahmatul-lil-Alameen (mercy to all worlds).
- Importance of Deen in Human Life
4.1. Provides Spiritual Fulfillment
“Verily in the remembrance of Allah do hearts find rest.”
(Surah Ar-Ra’d, 13:28)
- Deen satisfies the innate need for purpose and guidance.
- Promotes peace of mind through Tawheed and moral clarity.
4.2. Builds Moral and Ethical Character
“I have been sent to perfect noble character.”
(Musnad Ahmad)
- Encourages:
- Honesty
- Patience
- Justice
- Humility
4.3. Establishes Social Justice and Equality
- Deen ensures rights of:
- Orphans
- Women
- Needy
- Minorities
“O mankind, We have created you…so that you may know one another.”
(Surah Al-Hujurat, 49:13)
4.4. Promotes Peace and Stability
- Deen forbids:
- Corruption
- Oppression
- Racism
- Promotes:
- Rule of law
- Accountability
- Brotherhood
4.5. Organizes Collective Life
- Deen provides systems for:
- Governance (Shura, Khilafah)
- Economy (Zakat, prohibition of Riba)
- Judiciary (Qada)
- Family (Nikah, inheritance)
4.6. Balances Material and Spiritual Life
“Seek the Hereafter through what Allah has given you, but do not forget your share of the world.”
(Surah Al-Qasas, 28:77)
- Islam encourages moderation—not monasticism nor hedonism.
- Consequences of Replacing Deen with “Religion”
Loss of Deen | Societal Outcome |
Personal worship only | No impact on politics or economy |
Ethics without law | Rise of moral relativism |
Secular governance | Injustice, materialism, and inequality |
Fragmented lifestyle | Conflict between personal piety and public conduct |
- Scholarly Views
- Allama Iqbal: “Islam is not a religion in the traditional sense—it is Deen: a code of life.”
- Maulana Maududi: “Deen is a system—if not implemented holistically, it is reduced to rituals.”
- Dr. Israr Ahmed: “Deen changes man and society; religion just comforts the soul.”
Conclusion
The difference between Deen and religion is not just semantic—it reflects two contrasting worldviews. While religion is a private affair, Deen is a comprehensive system that transforms both the soul and society. In today’s morally and socially fragmented world, reviving Deen in its complete sense can bring justice, peace, and purpose back into human life.
“And whoever seeks a Deen other than Islam, it will never be accepted from him…”
(Surah Aal-e-Imran, 3:85)
Q. No. 4. Describe the characteristics of Military strategist in the light of Sirah of Muhammad (PBUH) with arguments.
Introduction
The life of Prophet Muhammad ﷺ is a testament to wisdom, foresight, and exceptional leadership—not only in matters of spirituality but also in military strategy and defense planning. Despite his mission being one of peace and guidance, the circumstances of 7th-century Arabia compelled him to assume military leadership. His campaigns were conducted with the highest levels of morality, intelligence, strategy, and discipline. The Prophet’s ﷺ role as a military strategist remains a model for ethical warfare and just conflict resolution.
“And when you are among them and lead them in prayer, let a group of them stand behind you and take their arms…”
(Surah An-Nisa, 4:102)
- Characteristics of Prophet Muhammad ﷺ as a Military Strategist
1.1. Emphasis on Planning and Intelligence
- Never entered a battle unprepared.
- Used spies, scouts, and informants to collect intelligence (e.g., Abdullah ibn Abi Bakr during Hijrah).
- Battle of Badr: Prophet ﷺ knew Quraysh caravan’s path and planned accordingly.
1.2. Principle of Minimal Casualties
- Avoided bloodshed where possible.
- Ordered strict ethical codes:
“Do not kill women, children, old people, or monks in monasteries.”
(Abu Dawood)
- Fath Makkah (Conquest of Makkah): A peaceful conquest with zero retaliation.
1.3. Use of Defensive Warfare
“Permission [to fight] has been given to those who are being fought, because they were wronged.”
(Surah Al-Hajj, 22:39)
- All battles (except Hunayn) were defensive in nature:
- Badr: Response to aggression
- Uhud: Quraysh retaliation
- Khandaq: Coalition siege
1.4. Implementation of Surprise Tactics
- At Battle of Badr, camped at the most strategic well, denying enemy water.
- At Battle of Khandaq (Trench), employed Salman Farsi’s trench strategy—unheard of in Arabia.
- Expeditions like Khyber and Tabuk involved rapid mobilization and surprise entries.
1.5. Strategic Alliances and Diplomacy
- Treaty of Hudaybiyyah: A diplomatic truce that paved way for conversions and peace.
- Letters to kings and emperors: Invited them diplomatically to Islam.
- Constitution of Madinah: United Muslims, Jews, and pagans into a defense pact.
1.6. Mastery of Terrain and Logistics
- Chose geographically strategic routes for caravans and expeditions.
- In Battle of Hunayn, placed troops in narrow valleys for tactical advantage.
1.7. Morality in Warfare
- Islam’s rules of engagement were introduced by him:
- No torture
- No desecration of dead bodies
- No destruction of crops or infrastructure
“Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.”
(Surah Al-Baqarah, 2:190)
- Notable Campaigns Showcasing His Strategy
2.1. Battle of Badr (624 CE)
- First armed conflict, Prophet ﷺ led 313 Muslims against 1,000 Quraysh.
- Chose optimal terrain, cut off enemy water supply.
- Demonstrated:
- Pre-battle planning
- Morale boosting
- Discipline under divine guidance
2.2. Battle of Khandaq (627 CE)
- Used foreign techniques (trench warfare).
- Focused on defense, unity, and patience.
- Psychological tactics caused coalition collapse without full combat.
2.3. Conquest of Makkah (630 CE)
- Approached peacefully with 10,000 troops.
- Divided army to enter from multiple directions to avoid clash.
- Declared general amnesty.
2.4. Battle of Hunayn (630 CE)
- Faced ambush but regained formation quickly.
- Strategic command turned early loss into a decisive victory.
- Ethical Foundations in His Military Strategy
Islamic Principle | Prophetic Application |
No compulsion in faith | Jews and Christians lived freely under Muslim rule |
Humane treatment of POWs | Prisoners of Badr treated kindly and released |
Respect for treaties | Honored Hudaybiyyah even when politically unjust |
- Leadership Traits Enhancing Strategy
- Courageous: Fought at front lines (e.g., Uhud, Hunayn)
- Compassionate: Wept for martyrs, prayed for enemies’ guidance
- Delegator: Appointed leaders like Khalid ibn Walid, Zayd bin Haritha
- Visionary: Predicted future Muslim victories (e.g., Persia and Rome)
- Scholarly Views
- Karen Armstrong: “He was a statesman and military genius who forged a united and ethical state from chaos.”
- Montgomery Watt: “His campaigns were marked by unmatched compassion and strategy.”
- Dr. Hamidullah: “The Prophet never fought for conquest—his wars were lessons in justice and discipline.”
- Modern Relevance
Modern Military Challenge | Prophetic Lesson |
Civilian casualties in war | Strict rules for protection of innocents |
Unjust warfare | Warfare only in self-defense and with rules |
Military abuse of power | Accountability and discipline as Prophet modeled |
Use of intelligence | Balanced with ethics and divine purpose |
Conclusion
The military strategy of Prophet Muhammad ﷺ was grounded in divine wisdom, moral courage, and strategic genius. His campaigns were never driven by ambition or revenge, but by a desire to establish justice and protect the weak. As a military strategist, he combined diplomacy, defense, surprise tactics, and morality, making him a timeless model of ethical warfare and humanitarian leadership.
“You have in the Messenger of Allah an excellent example.”
(Surah Al-Ahzab, 33:21)
Q. No. 5. Define the meaning of prayer and its different categories. Also describe the spiritual, moral and social impact of prayers.
Introduction
Prayer (Ṣalāh) is the second pillar of Islam and a cornerstone of a Muslim’s faith and practice. It represents the direct link between the servant and Allah, performed five times a day at prescribed times. More than a physical act, prayer embodies spiritual elevation, moral purification, and social discipline. It defines the Muslim identity and anchors the believer to a life of mindfulness, humility, and responsibility.
“Indeed, prayer prevents immorality and wrongdoing.”
(Surah Al-‘Ankabut, 29:45)
- Meaning of Prayer (Ṣalāh)
- Derived from Arabic root ṣ-l-w, meaning:
- To connect, to supplicate, or to seek blessing.
- Technically, it is the ritual act of:
- Standing (Qiyām)
- Bowing (Rukū‘)
- Prostrating (Sujūd)
- Sitting (Tashahhud)
- Reciting the Qur’an and glorifying Allah
- Categories of Islamic Prayers
2.1. Fard (Obligatory Prayers)
“Establish prayer at the two ends of the day and in some hours of the night.”
(Surah Hud, 11:114)
- Five daily prayers: Fajr, Zuhr, Asr, Maghrib, Isha.
- Missing them intentionally is a major sin.
2.2. Witr
- Performed after Isha, usually in odd rak‘ahs (1, 3, or more).
- Highly emphasized and part of Sunnah Mu’akkadah in some schools.
2.3. Sunnah (Prophetic Tradition)
- Prayers regularly performed by the Prophet ﷺ but not obligatory.
- Includes:
- Sunnah before/after Fard
- Eid prayers
- Tahiyyat al-Masjid (Greeting the Mosque)
2.4. Nafl (Voluntary Prayers)
- Prayers offered for spiritual reward and closeness to Allah.
- Includes:
- Salat al-Duha
- Salat al-Istikhara
- Salat al-Tasbih
2.5. Tahajjud
“And in some parts of the night, offer the prayer with it as additional worship for you.”
(Surah Al-Isra, 17:79)
- Performed in the last third of the night.
- A sign of sincere faith and inner light.
- Spiritual Impact of Prayer
3.1. Strengthens Connection with Allah
- Direct dialogue with the Creator—no intermediary.
- Builds taqwa (God-consciousness).
3.2. Inner Peace and Contentment
“Verily in the remembrance of Allah do hearts find rest.”
(Surah Al-Ra’d, 13:28)
- Reduces anxiety, depression, and emotional instability.
3.3. Purifies the Soul
“The prayer is like a river in which one bathes five times a day.”
(Sahih Muslim)
- Wipes away sins and keeps the soul spiritually clean.
- Moral Impact of Prayer
4.1. Discipline and Time Management
- Regularity in prayer instills punctuality and self-control.
4.2. Integrity and Truthfulness
- A praying individual is less likely to:
- Lie
- Betray
- Cheat
“The one whose prayer does not prevent him from evil and sin has not truly prayed.”
(Tabarani)
4.3. Humility and Gratitude
- Sujood (prostration) is a symbol of:
- Humbling oneself before Allah
- Acknowledging His mercy and greatness
- Social Impact of Prayer
5.1. Fosters Unity and Brotherhood
“The believers are but brothers…”
(Surah Al-Hujurat, 49:10)
- Congregational prayers in mosques bring together:
- Rich and poor
- Educated and illiterate
- Black and white
5.2. Reduces Crime and Immorality
- Prayer leads to ethical conduct and social order.
- Communities where prayer is upheld have lower:
- Substance abuse
- Theft
- Family breakdown
5.3. Promotes Equality and Tolerance
- No ranks in prayer—everyone stands shoulder to shoulder.
- Fosters respect, empathy, and inclusiveness.
5.4. Builds Civic Responsibility
- Jummah sermon (Khutbah) educates people about:
- Rights and duties
- Current issues
- Social reforms
- Scholarly Views
- Imam Al-Ghazali: “Ṣalāh is the ladder to spiritual elevation and self-reform.”
- Ibn Taymiyyah: “Prayer connects you with Allah; abandoning it severs that bond.”
- Maulana Maududi: “Prayer is a workshop of spiritual discipline and moral development.”
- Conclusion
Prayer is the essence of Islamic spirituality, the foundation of moral behavior, and a pillar of social unity. It is not simply a ritual but a transformative force that elevates the human condition. By establishing prayer, individuals cleanse their souls, reform their conduct, and build a society based on compassion, equality, and justice.
“Establish prayer, for prayer restrains from shameful and unjust deeds.”
(Surah Al-‘Ankabut, 29:45)
Q. No. 6. Highlight the concept of Public Administration in Islam. Explain the responsibilities of Civil Servants.
Introduction
Public administration in Islam is rooted in the Qur’anic vision of a just, accountable, and welfare-oriented government. Unlike secular bureaucratic models driven by legalism or capitalism, Islamic public administration is a moral and service-based system founded on the concept of vicegerency (Khilafah) and servanthood (‘Ubūdiyyah). Civil servants are viewed not as power holders, but as trustees (Ameen) accountable to Allah and society.
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, judge with justice…”
(Surah An-Nisa, 4:58)
- Concept of Public Administration in Islam
1.1. Divine Sovereignty and Vicegerency
- Allah is the ultimate authority, and rulers/officials are His representatives.
- Their role is to uphold justice, maintain order, and serve the public.
“He it is Who made you vicegerents on earth…”
(Surah Fatir, 35:39)
1.2. Administrative Model of Prophet Muhammad ﷺ
- Prophet ﷺ was:
- A legislator
- A diplomat
- A military commander
- A judge and administrator
- Delegated tasks to trusted individuals like:
- Mu’adh ibn Jabal (Governor of Yemen)
- Amr ibn al-‘As (Commander and tax administrator)
1.3. Governance of the Khulafā’ al-Rāshidūn
- Hazrat Abu Bakr (RA):
- Laid the foundations of administrative structure.
- Managed zakat collection and tribal unity.
- Hazrat Umar ibn al-Khattab (RA):
- Established:
- Bayt-ul-Māl (Public Treasury)
- Judiciary
- Police
- Land revenue departments
- Established:
- Hazrat Ali (RA):
- Promoted accountability and wrote letters to governors emphasizing justice.
- Responsibilities of Civil Servants in Islam
(As visualized in the chart above)
2.1. Establishing Justice (Adl)
“O you who believe, stand out firmly for Allah as bearers of witness with justice…”
(Surah Al-Ma’idah, 5:8)
- Justice is the core responsibility.
- Decisions should be:
- Impartial
- Transparent
- Welfare-oriented
2.2. Upholding Trust (Amanah)
“Indeed, We offered the trust to the heavens and the earth… but man undertook it.”
(Surah Al-Ahzab, 33:72)
- Public office is a sacred trust, not a privilege.
- Misuse of authority = breach of trust before Allah
2.3. Accountability (Hisbah)
- Officials are accountable to:
- The people
- The state
- Allah
- Caliph Umar (RA) said:
“If a mule stumbles on the banks of the Euphrates, I fear I will be questioned about it.”
2.4. Public Service Orientation
- Civil servants are Khādim, not masters of the people.
- Focus must be on:
- Welfare
- Distribution of wealth
- Removal of hardship
2.5. Honesty and Integrity
“The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks; and when he is entrusted, he betrays.”
(Sahih Bukhari)
- Dishonesty, bribery, and favoritism are grave sins in Islam.
2.6. Consultation (Shura)
“And consult them in affairs. Then, when you have taken a decision, place your trust in Allah.”
(Surah Aal-e-Imran, 3:159)
- Encourages:
- Participatory decision-making
- Transparency
- Democratic ethics
- Historical Examples of Islamic Administration
Administrator | Contribution |
Umar ibn Al-Khattab (RA) | Welfare institutions, salary for civil servants |
Umar ibn Abdul Aziz (RA) | Anti-corruption, justice for non-Muslims |
Prophet Muhammad ﷺ | Role model of simplicity, consultation, and justice |
- Differences from Modern Bureaucracy
Islamic Administration | Secular Bureaucracy |
Based on divine accountability | Based on institutional checks |
Morality integrated with performance | Professionalism prioritized over morality |
Citizens viewed as trustees of Allah | Citizens as clients or service-seekers |
Transparent public spending | Often lacks accountability and ethical scrutiny |
- Challenges and Recommendations for Modern Civil Servants in Pakistan
5.1. Challenges
- Nepotism and corruption
- Political interference
- Lack of transparency
- Weak legal enforcement
5.2. Recommendations (inspired by Islamic teachings)
Action | Islamic Principle |
Enforce anti-corruption laws | Amanah |
Performance-based promotions | Ihsan (Excellence) |
E-governance and audits | Hisbah (Accountability) |
Citizen charter and feedback | Shura and Justice |
- Scholarly Views
- Imam Al-Mawardi: “A ruler is a guardian; the civil servant is his deputy in fulfilling justice.”
- Maulana Maududi: “In Islam, administration is not power; it is a trust to be carried with fear of Allah.”
- Dr. Khalid Alvi: “Without a morally upright bureaucracy, Islamic governance becomes rhetoric.”
Conclusion
Islamic public administration is a sacred trust built on the pillars of justice, accountability, and service to humanity. Civil servants are not merely executors of law but are custodians of public trust, accountable before Allah and His creation. In an era marked by administrative decay, reviving Islamic principles of governance can lead to a more ethical, efficient, and people-centered administration.
“And say, work! For Allah will see your work, and so will His Messenger and the believers.”
(Surah At-Tawbah, 9:105)
Q. No. 7. Discuss the salient features of Islamic political system in the light of governance under pious Khilafat-i-Rashida.
Introduction
The Islamic political system is a comprehensive governance model derived from the Qur’an, Sunnah, and practices of the Khilafat-e-Rashida (Rightly Guided Caliphate). This period represents the purest form of Islamic rule, characterized by justice, consultation, public accountability, and simplicity. Unlike secular systems rooted in power politics, the Islamic system is moral, ethical, and people-centric, focused on the welfare of all citizens under the sovereignty of Allah.
“Obey Allah, obey the Messenger, and those in authority among you.”
(Surah An-Nisa, 4:59)
- The Concept of Islamic Political System
- Sovereignty belongs to Allah alone.
- The Qur’an and Sunnah are supreme sources of law.
- Leadership is a trust (Amanah), not a privilege.
- Rulers are servants of the people, accountable to Allah and society.
- Salient Features of the Islamic Political System
(As visualized in the chart above)
2.1. Shura (Consultation)
“…And consult them in affairs…”
(Surah Aal-e-Imran, 3:159)
- Decisions are made after mutual consultation.
- Caliphs had Shura councils comprising scholars and companions.
- Example: Abu Bakr (RA) and Umar (RA) consulted in state affairs.
2.2. Rule of Law
“And judge between them by what Allah has revealed…”
(Surah Al-Ma’idah, 5:49)
- No one is above the law—not even the Caliph.
- Legal systems based on Shari’ah, including:
- Civil law
- Criminal law
- Commercial law
2.3. Justice (‘Adl)
“Indeed, Allah commands justice and excellence…”
(Surah An-Nahl, 16:90)
- Justice is the central pillar.
- Caliph Umar (RA) removed governors for injustice (e.g., Sa’d ibn Abi Waqqas).
- Ali (RA) said:
“A state can survive with disbelief, but not with injustice.”
2.4. Accountability of Rulers
- Civil servants and rulers were subject to public scrutiny.
- Umar (RA) was questioned about his long shirt and explained its origin.
- Bayt-ul-Mal (Public treasury) spending was transparent.
2.5. Public Welfare
- State was responsible for:
- Zakat collection and distribution
- Free food and water for the poor
- Security for minorities
“Even if a dog dies hungry by the Euphrates, I fear I will be held accountable.”
— Umar ibn al-Khattab (RA)
2.6. Leadership by Merit and Piety
- Leaders were chosen based on:
- Taqwa (piety)
- Competence
- Public trust
- Abu Bakr (RA): Chosen after public consensus at Saqifah.
- Umar (RA): Nominated for his integrity and leadership.
2.7. Equality Before Law
“The most honored of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)
- No racial, tribal, or social superiority.
- Bilal (RA), a former slave, was the mu’azzin of the Prophet ﷺ.
- Key Institutions Under Khilafat-e-Rashida
Institution | Function |
Bayt-ul-Mal | Public treasury for social welfare |
Diwan al-Jund | Army and defense administration |
Qadi al-Quda (Chief Judge) | Independent judiciary |
Majlis al-Shura | Advisory council |
Wali (Governor) | Provincial administration |
- Governance Highlights of the Four Caliphs
4.1. Abu Bakr (RA)
- Consolidated state after Prophet’s death.
- Fought apostasy and ensured zakat compliance.
- Transparent and humble rule.
4.2. Umar ibn Al-Khattab (RA)
- Expanded empire while ensuring justice and equity.
- Introduced:
- Salaries for civil servants
- Judicial reforms
- Infrastructure for trade and travel
4.3. Uthman ibn Affan (RA)
- Standardized the Qur’anic script.
- Focused on trade and economic growth.
- Appointed governors but faced dissent due to nepotism allegations.
4.4. Ali ibn Abi Talib (RA)
- Emphasized equal treatment of all citizens.
- Dealt with civil wars with restraint and sought unity.
- Advocated justice even during political turmoil.
- Comparison with Modern Democratic Systems
Islamic Political System | Modern Democracy |
Sovereignty of Allah | Sovereignty of people |
Shura (consultation) | Parliament or congress |
Rule of divine law (Shari’ah) | Rule of man-made laws |
Ethical leadership (Taqwa) | Political parties and campaigns |
Zakat and Bayt-ul-Mal | Taxation and welfare state |
- Scholarly Views
- Imam Al-Mawardi: “Khilafah ensures both religious and worldly welfare.”
- Maulana Maududi: “The Islamic state is a Theo-democracy where sovereignty belongs to Allah, and governance is by the Ummah.”
- Dr. Israr Ahmed: “The Khilafat-e-Rashida model remains the ideal blueprint of Islamic governance.”
- Relevance to Contemporary Pakistan
Challenge | Khilafat Solution |
Political corruption | Accountability like under Umar (RA) |
Nepotism | Merit-based appointments |
Sectarianism | Unity of Ummah through justice and Shari’ah |
Economic inequality | Zakat and Bayt-ul-Mal systems |
Conclusion
The Islamic political system, as exemplified by the Khilafat-e-Rashida, is a timeless model of justice, consultation, accountability, and moral governance. Rooted in divine guidance, it aims to establish a just society where rights are preserved, rulers are accountable, and the welfare of the people is prioritized. In an age of political dysfunction and moral crisis, this model offers a comprehensive and ethical alternative to secular systems.
“Indeed, in the Messenger of Allah you have a beautiful example…”
(Surah Al-Ahzab, 33:21)
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