Q. No. 2. Define Tauheed. What is its impact on individual life and the society? Elaborate.
Introduction
Tauheed (توحید)—the concept of the Oneness of Allah (SWT)—is the core doctrine of Islam. It signifies the absolute, indivisible unity of Allah in His essence, attributes, and worship. Belief in Tauheed not only shapes the individual’s faith and character but also transforms society into one based on justice, equality, and divine accountability. It is the central pillar of Islamic theology, mentioned over 2,000 times in the Qur’an.
“Say: He is Allah, the One and Only.”
(Surah Al-Ikhlas, 112:1)
- Definition of Tauheed
Tauheed comes from the Arabic root “wahhada”, meaning to unite or make one.
Categories of Tauheed:
Type | Description |
Tauheed al-Rububiyyah | Belief in Allah’s Lordship—He is the sole Creator, Sustainer |
Tauheed al-Uluhiyyah | Worship is for Allah alone—no partners or intermediaries |
Tauheed al-Asma wa Sifaat | Belief in Allah’s unique names and attributes without distortion |
- Impact of Tauheed on Individual Life
(As visualized in the chart above)
2.1. Spiritual Empowerment and Inner Peace
- Tauheed gives the believer faith in divine presence and control.
- Provides solace during trials.
“Indeed, in the remembrance of Allah do hearts find peace.”
(Surah Ar-Ra’d, 13:28)
2.2. Moral Discipline and Integrity
- One who believes in Allah’s omnipresence lives with:
- Honesty
- Modesty
- Self-restraint
- Avoids sins even in private.
“Fear Allah wherever you are.”
(Tirmidhi)
2.3. Freedom from Fear and Dependence on Creation
- Tauheed liberates from:
- Fear of people
- Superstitions
- Idol worship and materialism
“And in Allah let the believers put their trust.”
(Surah Al-Maidah, 5:11)
2.4. Accountability and Responsibility
- A believer knows they are accountable to Allah alone.
- Leads to conscious behavior, sincerity, and pursuit of excellence.
“He who created death and life to test which of you is best in deed.”
(Surah Al-Mulk, 67:2)
- Impact of Tauheed on Society
3.1. Justice and Equality
- If all are servants of One God, no one is inherently superior.
- Abolishes racism, casteism, and class tyranny.
“The most honored among you in the sight of Allah is the most righteous.”
(Surah Al-Hujurat, 49:13)
3.2. Social Unity and Brotherhood
- Tauheed forms the basis of the Ummah (global Muslim brotherhood).
- Encourages collective worship, zakat, mutual aid.
“This Ummah of yours is one Ummah, and I am your Lord, so worship Me.”
(Surah Al-Anbiya, 21:92)
3.3. Elimination of Tyranny and Injustice
- No human can claim divine authority over others.
- Tauheed promotes rule of law, not the rule of man.
- Historically led to:
- Revolutions against oppression (e.g., Bilal RA vs. Abu Jahl)
- Egalitarian governance under Khilafat-e-Rashida
3.4. Economic and Social Balance
- Tauheed drives:
- Zakat (redistribution of wealth)
- Bans on Riba (interest)
- Ethical business grounded in divine accountability
- Dignity for all, no exploitation.
- Scholarly Perspectives
- Imam Ghazali: “Tauheed is not merely a verbal declaration but a way of life governed by divine submission.”
- Allama Iqbal: “Tauheed implies equality, freedom, and solidarity of mankind.”
- Maulana Maududi: “The concept of Tauheed lays the foundation for an Islamic social and political system.”
- Comparative Insight
Secular View | Islamic View through Tauheed |
Individual autonomy | Autonomy within accountability to Allah |
Material achievement focus | Balance of dunya and Akhirah (Hereafter) |
Human-made justice | Divine justice rooted in revelation |
- Relevance Today
Modern Problem | Tauheed-Based Solution |
Identity crisis | Anchor in divine identity and purpose |
Moral corruption | Fear of Allah promotes integrity |
Social injustice | Divine equality and accountability |
Mental health issues | Inner peace from belief in divine will |
Conclusion
Tauheed is not just a theological belief—it is a complete worldview. It molds the spiritual, ethical, legal, and social fabric of a Muslim’s life and society. By recognizing Allah’s oneness in creation and authority, a believer attains freedom from fear, moral elevation, and a sense of mission. Tauheed brings dignity, justice, and harmony to human relations and is the only ideology that truly equalizes humanity under the shadow of one Creator.
“And your Lord is One. So worship Him.”
(Surah Al-Baqarah, 2:163)
Q. No. 3. Give a general estimate of the Holy Prophet’s (صلى الله عليه وسلم (character in the battle fields as a commander.
Introduction
The Holy Prophet Muhammad ﷺ was not only a messenger and reformer but also a brilliant military strategist and commander. His conduct in the battlefield was guided by justice, mercy, discipline, and deep reliance on Allah. Unlike typical conquerors, the Prophet ﷺ emphasized minimizing bloodshed, humane treatment of enemies, and upholding moral integrity even during warfare. His military campaigns reflected his role as a commander of conscience, rather than a warlord of ambition.
“Indeed, there is for you in the Messenger of Allah an excellent example…”
(Surah Al-Ahzab, 33:21)
- The Prophet ﷺ as a Military Leader: An Overview
- Participated in 27 Ghazwat (battles) and dispatched over 50 Saraya (expeditions).
- Focused on:
- Defense, not aggression.
- Peace treaties over bloodshed.
- Discipline, unity, and ethical conduct.
- Key Traits of the Prophet’s ﷺ Character in Warfare
2.1. Strategic Brilliance and Planning
- Always used intelligence, positioning, and psychological insight.
- Examples:
- Battle of Badr: Controlled the water wells; camped at a superior position.
- Battle of Khandaq: Adopted Persian trench warfare strategy on advice of Salman al-Farsi.
- Conquest of Makkah: Entered with 10,000 troops without a single battle.
2.2. Bravery and Personal Involvement
- Fought on the front lines, e.g.:
- At Uhud, where he was injured and stood firm.
- At Hunayn, when many companions retreated, he advanced saying:
“I am the Prophet, no lie! I am the son of Abdul Muttalib!”
(Sahih Muslim)
- Never sent his army without leading or deeply instructing them.
2.3. Mercy and Restraint in Victory
- Forbade:
- Killing of children, women, priests, and non-combatants.
- Destruction of trees, homes, and places of worship.
“Do not mutilate the dead. Do not kill children, women or old men.”
(Abu Dawood)
- After Fath Makkah, he declared:
“Go, you are free.”
2.4. Justice Even During Conflict
- Held even his own companions accountable.
- In Battle of Khayber, prohibited misuse of war booty.
- Rejected suggestion to kill the hypocrites of Madinah to avoid civil unrest.
2.5. Diplomacy and Conflict Avoidance
- Preferred peaceful treaties over combat.
- Treaty of Hudaybiyyah:
- Seemingly unfavorable but led to mass conversions and eventual peaceful victory.
- Displayed patience, humility, and far-sightedness.
- Ethics and Morality in Warfare
Ethical Principle | Prophetic Practice |
No compulsion in religion | Never forced conversions after victory |
Honoring treaties | Respected pacts even when disadvantageous |
Humane treatment of POWs | Prisoners treated as guests; freed for education |
Limited combat | Only against oppressors and violators of treaties |
- Examples from Major Battles
4.1. Battle of Badr (624 CE)
- First military engagement.
- Prophet ﷺ prayed all night before battle.
- Treated POWs with dignity and compassion.
4.2. Battle of Uhud (625 CE)
- When faced with defeat, showed humility and courage.
- Did not retaliate harshly despite personal losses.
4.3. Battle of Khayber (628 CE)
- Exercised discipline and fairness after victory.
- Jews allowed to remain on their land under agreement.
4.4. Conquest of Makkah (630 CE)
- No revenge despite years of persecution.
- Issued general amnesty for enemies including:
- Abu Sufyan
- Hind bint Utbah
- Wahshi (killer of Hamza RA)
- Prophetic Instructions to His Commanders
“Invite them to Islam first. If they refuse, offer peace. If they refuse peace, then engage them in battle as a last resort.”
(Sahih Muslim)
- Set high ethical standards for warfare:
- Respect for treaties
- Avoidance of bloodshed
- Objective was never domination, but reform and justice
- Scholarly Views
- Montgomery Watt: “Muhammad’s military conduct was remarkable for restraint and ethical control.”
- Karen Armstrong: “He was not a warlord, but a leader whose main aim was reconciliation and social reform.”
- Allama Iqbal: “In him, the sword was an instrument of justice, not of ambition.”
- Comparison with Conventional Warfare
Aspect | Prophet’s ﷺ Model | Conventional War |
Objective | Justice and peace | Victory and domination |
Treatment of POWs | Humane and respectful | Often violent and degrading |
Civilian Protection | Absolute | Often collateral damage allowed |
Looting and Destruction | Strictly prohibited | Common in history |
Conclusion
The Holy Prophet Muhammad ﷺ was a unique military commander, who blended courage with compassion, power with principle, and strategy with spirituality. His battlefield conduct was governed not by ambition, but by divine ethics, justice, and mercy. In an age of ruthless warfare, his character redefined the norms of engagement, laying the foundation of ethical military leadership that remains unmatched in history.
“And We have not sent you except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 4. Describe the rights of women in Islam in context of current wave of the feminist movement.
Introduction
Islam granted women comprehensive rights over 1,400 years ago—long before the emergence of the modern feminist movement. From property ownership to political participation, Islam recognizes the dignity, autonomy, and spiritual equality of women. However, in the current era, feminist movements have raised concerns about gender-based injustice and exclusion. While some aspects align with Islamic teachings, others conflict with its moral and family structure. A balanced understanding is essential to appreciate Islam’s approach and its relevance in the modern discourse on women’s rights.
“And women have rights similar to those of men equitably…”
(Surah Al-Baqarah, 2:228)
- Core Rights of Women in Islam
(As visualized in the chart above)
1.1. Right to Education
“Seeking knowledge is an obligation upon every Muslim—male and female.”
(Ibn Majah)
- First revealed verse: “Read!” (Surah Al-Alaq)
- Women scholars: Aisha RA, Fatima al-Fihri (founder of the first university)
1.2. Right to Property and Economic Independence
“To men is allotted what they earn, and to women what they earn.”
(Surah An-Nisa, 4:32)
- Women may own, buy, sell property without male consent.
- Entitled to:
- Dowry (Mahr)
- Inheritance
- Wages for their labor
1.3. Right to Inheritance
- Clearly defined in Surah An-Nisa (4:7–12).
- Though shares may differ, Islam ensures economic security of women.
- Unlike pre-Islamic Arabia or early Western laws, Islam never barred women from inheritance.
1.4. Right to Marital Consent and Divorce
“A woman previously married cannot be married without her permission…”
(Sahih Muslim)
- Women can:
- Choose their spouse
- File for Khula (divorce initiated by woman)
- Retain their name and property after marriage
1.5. Political and Legal Participation
- Women took part in:
- Bay’ah (pledge of allegiance) to the Prophet ﷺ
- Battle of Uhud (nursing and logistics)
- Fatwa giving, education, and judicial discussions
1.6. Spiritual Equality
“Indeed, the Muslim men and Muslim women… Allah has prepared for them forgiveness and a great reward.”
(Surah Al-Ahzab, 33:35)
- Women have equal:
- Access to worship
- Spiritual accountability
- Reward from Allah
- Feminist Movement: Context and Demands
2.1. First to Fourth Wave Feminism
Wave | Focus |
First (1800s) | Voting, education, basic legal rights |
Second (1960s) | Workplace rights, reproductive autonomy |
Third (1990s) | Intersectionality, cultural identity |
Fourth (2010s+) | Digital activism, gender fluidity, equality debates |
2.2. Key Feminist Demands
- Gender parity in all domains
- Equal pay, education, and legal rights
- Liberation from traditional gender roles
- Reproductive rights and bodily autonomy
- Points of Convergence
Area | Islamic Teaching | Feminist View |
Education | Obligatory for women | Essential and empowering |
Economic Rights | Ownership, inheritance, earnings | Economic independence is critical |
Marital Consent | Marriage requires free will | Women’s autonomy in relationships |
Legal Participation | Women may testify, judge, advise | Equal access to legal and civic platforms |
- Points of Divergence
Aspect | Islamic View | Modern Feminism |
Gender roles | Complementary roles; maternal identity respected | Seeks complete role interchangeability |
Modesty and Dress | Hijab as spiritual identity and dignity | Often seen as oppressive and patriarchal |
Family and Leadership | Man as Qawwam (protector/maintainer) | Criticized as male dominance |
Sexual Autonomy | Bound by Shariah (Nikah, modesty) | Advocates complete bodily autonomy |
- Misuse of Religion vs. Misuse of Feminism
- Many gender-based injustices in Muslim societies stem not from Islam, but from:
- Cultural norms
- Misinterpretation of Shariah
- Patriarchal control of institutions
- Similarly, some waves of feminism:
- Attack family structures
- Neglect religious and cultural sensitivities
- Scholarly Views
- Maulana Maududi: “Islam gave women rights when the world denied them humanity.”
- Fatima Mernissi: “Islamic texts have space for equality—misogyny is cultural, not divine.”
- Allama Iqbal: “The mother’s lap is the first institution of the nation.”
- Relevance Today: A Balanced Approach
Challenge | Islamic Solution |
Illiteracy among girls | Religious obligation of education |
Workplace discrimination | Equal opportunity within moral boundaries |
Domestic violence | Haram; strict accountability in Islam |
Cultural suppression | Restoration of Quranic rights |
Conclusion
Islam provides a comprehensive, dignified, and balanced framework for women’s rights that predates and, in many ways, exceeds the demands of modern feminism. However, these rights are often distorted or denied due to ignorance, culture, or male dominance. While Islamic teachings align with many feminist concerns about equality, dignity, and justice, they differ in methodology and morality. The way forward lies in reviving authentic Islamic values, not blindly importing Western ideologies, to achieve justice for women without compromising spiritual and moral integrity.
“Verily, the most noble of you in the sight of Allah is the most righteous of you.”
(Surah Al-Hujurat, 49:13)
Q. No. 5. Throw light in detail on the moral values system of Islam as a significant feature of Islamic civilization.
Introduction
The moral value system of Islam forms the spiritual and ethical foundation of Islamic civilization. It defines the conduct of individuals and shapes the collective ethos of society. Unlike secular models, Islamic morality is divinely ordained, not culturally or politically constructed. These values—truth, justice, compassion, modesty, and forgiveness—are not peripheral but central to Islamic culture, governance, education, and interpersonal relations.
“Indeed, Allah enjoins justice, excellence, and giving to relatives and forbids immorality, evil, and oppression…”
(Surah An-Nahl, 16:90)
- Moral Foundations of Islam
Islamic morality is based on:
- Qur’anic ethics
- Sunnah (Prophetic conduct)
- Concept of Taqwa (God-consciousness)
“The best among you are those with the most Taqwa.”
(Surah Al-Hujurat, 49:13)
- Key Moral Values in Islamic Civilization
(As visualized in the chart above)
2.1. Truthfulness (Sidq)
- The Prophet ﷺ was known as Al-Sadiq (the truthful) even before prophethood.
- Truth is a pillar of social trust and personal integrity.
“O you who believe! Fear Allah and be with those who are truthful.”
(Surah At-Tawbah, 9:119)
2.2. Justice (Adl)
- Justice is the cornerstone of Islamic governance and law.
“Stand firmly for justice even if it be against yourselves or parents.”
(Surah An-Nisa, 4:135)
- Applied equally to rich and poor, rulers and ruled.
2.3. Compassion and Mercy (Rahmah)
- The Prophet ﷺ was sent as a “Mercy to the Worlds”:
“And We have not sent you except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
- Encouraged:
- Kindness to parents
- Welfare of orphans
- Humane treatment of animals
2.4. Trust and Responsibility (Amanah)
“Verily, Allah commands you to deliver trusts to whom they are due.”
(Surah An-Nisa, 4:58)
- Encompasses:
- Public offices
- Family duties
- Fulfillment of promises
2.5. Modesty and Humility (Haya)
- Modesty is a branch of faith:
“Every religion has a distinct character, and the character of Islam is modesty.”
(Sunan Ibn Majah)
- Regulates:
- Dress code
- Social interaction
- Gender boundaries
2.6. Forgiveness (Afw)
- Forgiveness is superior to revenge.
“…But whoever pardons and makes reconciliation, his reward is with Allah.”
(Surah Ash-Shura, 42:40)
- Role of the Prophet Muhammad ﷺ in Moral Development
- Called “Uswatun Hasanah” (Perfect Model):
“You have in the Messenger of Allah an excellent example.”
(Surah Al-Ahzab, 33:21)
- Forgave enemies (e.g., Taif, Makkah)
- Was just in personal and political affairs
- Treated even opponents with dignity
- Contribution to Islamic Civilization
Moral Value | Civilizational Impact |
Justice | Basis of Islamic legal systems and Shariah courts |
Compassion | Welfare systems (Zakat, Waqf, Bayt al-Mal) |
Education | Centers of learning (e.g., Al-Azhar, Baghdad House of Wisdom) |
Tolerance | Coexistence with Jews and Christians under Muslim rule |
- Comparison with Other Moral Systems
Aspect | Islamic Morality | Secular Morality |
Source | Divine Revelation (Qur’an & Sunnah) | Human experience, reason |
Application | Comprehensive (personal to political) | Mostly personal and civil |
Accountability | Before Allah (afterlife) | Often societal or legal |
- Scholarly Opinions
- Imam Ghazali: “The aim of knowledge is to perfect character.”
- Allama Iqbal: “Moral strength is the backbone of a lasting civilization.”
- Maulana Maududi: “Islam’s greatest civilizational triumph is its ethical system.”
- Relevance in Contemporary Society
Modern Problem | Islamic Moral Solution |
Corruption | Amanah and Taqwa |
Intolerance and violence | Rahmah and Adl |
Family breakdown | Haya and respect for elders |
Exploitation | Justice and charity |
Conclusion
The moral system of Islam is not limited to ritual piety, but serves as the spinal cord of Islamic civilization. It produces not only virtuous individuals but also just, compassionate, and cohesive societies. Today’s fractured world—marked by moral decay and spiritual confusion—needs the revival of Islamic ethics to restore human dignity, social justice, and global peace.
“You are the best of nations, enjoining what is right and forbidding what is wrong.”
(Surah Aal-Imran, 3:110)
Q. No. 6. Write a comprehensive note on Hajj (the pilgrimage) and its spiritual, moral and social impacts.
Q. No. 7. Is extremism a challenge to Islam? Discuss in the context of contemporary challenges faced by Muslim Ummah.
Introduction
Extremism—whether religious, political, or ideological—has become a significant challenge not just for the Muslim Ummah but for global peace. Islam, however, is a religion of moderation (Wasatiyyah), tolerance, and balance. The emergence of extremist ideologies in some parts of the Muslim world has distorted the image of Islam, justified violence, and fuelled Islamophobia. Today, the Ummah is entangled in a complex web of internal fragmentation and external pressures, with extremism feeding many of its contemporary crises.
“Thus We have made you a balanced nation…”
(Surah Al-Baqarah, 2:143)
- What Is Extremism in the Islamic Context?
- Derived from the Arabic term “Ghuluw”, meaning excess or transgression of limits.
- Prophet Muhammad ﷺ said:
“Beware of extremism in religion, for it destroyed those before you.”
(Sunan an-Nasa’i)
- It includes:
- Takfirism (declaring others as unbelievers)
- Violent militancy
- Rigid literalism without context
- Islam’s Stance Against Extremism
2.1. Principle of Moderation
“Allah intends for you ease and does not intend hardship.”
(Surah Al-Baqarah, 2:185)
- Islam encourages middle path, even in:
- Worship
- Law
- Social conduct
2.2. Prohibition of Violence and Coercion
“There is no compulsion in religion…”
(Surah Al-Baqarah, 2:256)
- Prophet ﷺ never forced conversions, and wars were strictly defensive.
2.3. Condemnation of Killing Innocents
“Whoever kills a soul…it is as if he had slain all of mankind.”
(Surah Al-Ma’idah, 5:32)
- Suicide bombings and terror attacks are categorically un-Islamic.
- Extremism as a Contemporary Challenge
(Visualized in the chart above)
3.1. Rise of Militancy and Terrorism
- Groups like ISIS, Boko Haram, Al-Qaeda misuse Islamic terminology.
- Misinterpret Jihad as holy war instead of striving for justice and reform.
3.2. Internal Divisions and Sectarianism
- Sunnis vs. Shias, Deobandi vs. Barelvi, Salafi vs. Sufi
- Extremist rhetoric has replaced dialogue and unity with hatred.
3.3. Youth Radicalization
- Many disillusioned youth fall prey to online extremist narratives.
- Lack of education, unemployment, and identity crises fuel extremism.
3.4. Political Exploitation of Religion
- Extremism is often politicized, turning sacred beliefs into tools of power.
- Foreign invasions, corrupt leadership, and autocracy contribute to radicalization.
- Impact on the Muslim Ummah
Challenge | Impact |
Islamophobia | Muslims misrepresented as violent; hate crimes rise |
Media Misrepresentation | Global media highlights extremists as representatives of Islam |
Loss of Global Influence | Weak political voice; foreign interference |
Disruption of Muslim Unity | Intra-faith violence and political disintegration |
Alienation in the West | Muslim minorities stereotyped, facing discrimination |
- Islamic Solutions to Extremism
5.1. Revival of Wasatiyyah (Moderation)
- Return to balanced understanding of Qur’an and Sunnah.
- Encourage scholars to interpret Islam in its spirit, not merely letter.
5.2. Promoting Education and Dialogue
“The ink of the scholar is more sacred than the blood of the martyr.”
- Empower youth with:
- Critical thinking
- Faith-based reasoning
- Civic education
5.3. Counter-Narrative through Sufism and Spirituality
- Focus on Tazkiyah (self-purification) and Rahmah (compassion).
- Teach the Prophet’s model of:
- Forgiveness (Fath Makkah)
- Peace Treaties (Hudaybiyyah)
5.4. Justice and Good Governance
“Indeed, Allah commands justice, excellence, and giving to relatives…”
(Surah An-Nahl, 16:90)
- End:
- Oppression
- Discrimination
- Political exclusion
- Scholarly Views
- Imam Ghazali: “The root of extremism is ignorance and pride masked as piety.”
- Dr. Khalid Alvi: “Violence in the name of Islam is an insult to its peaceful mission.”
- Allama Iqbal: “True Islam is a creative, tolerant force, not a destructive ideology.”
Conclusion
Extremism is a serious threat to Islam’s true image and the unity of the Ummah. It has distorted Islam’s peaceful teachings and exposed Muslims to global suspicion and internal crisis. Islam, in essence, is a religion of balance, dialogue, peace, and social reform. The way forward lies in the revival of authentic Islamic knowledge, promotion of moderation, and reform in governance. Only then can the Ummah resist the tide of extremism and regain its role as a moral and civilizational leader.
“And thus We have made you a just and balanced nation.”
(Surah Al-Baqarah, 2:143)
Q. No. 8. Give suggestions to reform Pakistani politics keeping in view the different aspects of political system of Islam.
Introduction
The political landscape of Pakistan suffers from issues like corruption, nepotism, elite capture, injustice, weak institutions, and declining public trust. As an Islamic republic, Pakistan is constitutionally and spiritually committed to governance principles based on Islam. The political system of Islam offers a comprehensive framework rooted in Shura (consultation), justice, accountability, and public welfare, which can guide political reform and national revival.
“Verily, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.”
(Surah An-Nisa, 4:58)
- Key Principles of the Islamic Political System
(As visualized in the bar chart above)
1.1. Shura (Consultation)
“…and consult them in affairs. Then when you have decided, put your trust in Allah.”
(Surah Aal-e-Imran, 3:159)
- Ensures inclusive decision-making.
- Prevents autocracy and promotes democratic values within an Islamic context.
1.2. Justice (Adl)
- Justice is the foundation of governance in Islam.
“Stand firmly for justice, even if it be against yourselves…”
(Surah An-Nisa, 4:135)
- Requires:
- Fair judiciary
- Protection of rights
- Equality before law
1.3. Accountability (Hisbah)
- Umar (RA) was known for saying:
“Even if a dog were to die hungry on the banks of the Euphrates, I fear I will be questioned about it.”
- Islam mandates regular checks on rulers and officials.
- System of Hisbah ensures ethical conduct and administrative justice.
1.4. Rule of Law
- Prophet ﷺ upheld the law even against his closest companions:
“By Allah, if Fatima the daughter of Muhammad were to steal, I would cut off her hand.”
(Sahih Bukhari)
- No one is above the law in Islamic governance.
1.5. Public Welfare (Maslahah)
- The state is a trustee (Ameen) for the people.
- Islam emphasizes:
- Zakat
- Bait-ul-Mal
- Protection of life, wealth, and dignity
1.6. Leadership by Merit and Integrity
“The most competent among you should be appointed as leader.”
(Sahih Muslim)
- Emphasizes meritocracy, not kinship or wealth.
- Contemporary Issues in Pakistani Politics
Issue | Root Cause |
Corruption | Lack of accountability and spiritual values |
Dynastic politics | Absence of merit-based leadership |
Sectarianism and polarization | Misuse of religion and identity politics |
Weak judiciary | Political interference and lack of independence |
Low voter trust | Broken promises, elitism, and institutional decay |
- Suggestions for Reform Based on Islamic Principles
3.1. Institutionalize Shura at All Levels
- Establish councils at local, provincial, and national levels.
- Engage civil society, religious scholars, and professionals.
- Encourage policy debates based on evidence, not political rivalry.
3.2. Enforce Accountability Mechanisms
- Strengthen:
- NAB
- FIA
- PAC
- Integrate Islamic audit principles into governance.
3.3. Promote Ethical Leadership and Tazkiyah
- Introduce character education in schools.
- Set ethical screening for political candidates based on:
- Amanah (trustworthiness)
- Taqwa (piety)
3.4. Ensure Equal Rule of Law
- End VIP culture.
- Empower judiciary to act independently.
- Enforce Islamic legal maxim:
“No privilege for the elite; equality before Allah and the law.”
3.5. Reinvigorate Bait-ul-Mal and Welfare Institutions
- Revamp Zakat councils and Waqf boards.
- Use Islamic finance tools (Sukuk, Qard-e-Hasan) for public development.
- Create interest-free microfinance for SMEs and women.
3.6. Reform Election System
- Curb vote buying and dynastic monopolies.
- Apply Islamic values of truth, promise-keeping, and public service in campaigns.
- Introduce candidate debates based on performance, not rhetoric.
3.7. Combat Sectarianism and Promote Unity
- Establish platforms for intra-faith dialogue.
- Teach shared values and tolerance through media and curricula.
“Hold fast to the rope of Allah, all together, and do not be divided…”
(Surah Aal-e-Imran, 3:103)
- Scholarly Opinions
- Maulana Maududi: “Politics in Islam is a sacred trust. Its goal is to implement justice and goodness, not gain power.”
- Dr. Israr Ahmad: “Islamic politics is not secular but moral and God-conscious.”
- Allama Iqbal: “Separate religion from politics and you get tyranny; unite them under ethics, and you create civilization.”
- Case Studies: Early Caliphs
Caliph | Relevance for Pakistan |
Abu Bakr (RA) | Accountability, rule by consent |
Umar (RA) | Institutional reforms, public accountability |
Usman (RA) | Record-keeping and financial reforms |
Ali (RA) | Justice and tolerance during civil unrest |
Conclusion
Pakistan’s political revival lies not in imitation of Western models, but in the re-application of the Islamic political legacy—rooted in consultation, justice, accountability, and service. By restoring trust between the ruler and the ruled, Pakistan can emerge as a moral, competent, and people-centered democracy. The Prophet ﷺ and the Khulafa-e-Rashideen left us with models that are both spiritually enriching and practically effective for national reform.
“And rule among them with what Allah has revealed…”
(Surah Al-Ma’idah, 5:49)