We next analyze the role played by political parties in
our society.
Indeed, the influence they cast is tremendous. They have the same significance
in the formation of a state as that of a family in the formation of a society. A
study of history reveals that man, by nature, has always been a gregarious being
and just like food and clothing, a social set-up is his indispensible physical
need. Therefore, from the earliest days of his creation, he has striven for the
formation of a society. His needs induced him to live in a community and a
community itself had some requirements. Gradually a community developed into a
civilization and with it arose the need for resources. The natural tendency in
man to expand and augment these resources together with other wicked
inclinations within him led to a state of anarchy and disorder. The only way to
protect a community from such turmoils and discords was to organize it under a
single leadership. Again, since this leadership, for its own existence and
well-being, depended on the support of the masses, things like caste, race,
language and ideology were instrumental in forming this support and allegiance.
Thus, the progeny of one human were divided into many clans and tribes. Finally,
as a result of some social need or the outright internal strength of a group,
there emerged a supreme group to which other smaller groups were subservient.
The political history of man is but the tale of a mere
repetition of this process. Ibn Khuldoon, the founder of the subject of the
philosophy of history, writes in his celebrated treatise “The Muqaddamah”:
“Furthermore, if in a single group there are different
families and various sub-groups, it is essential that a single group emerges
which is the strongest in the lot. This group achieves its supremacy over others
and demands their obedience. Finally, all groups merge into it and a larger
group comes into existence. If this does not happen, the outcome is a turmoil
which leads to disagreement and dissension.” (Ch. 2, Pg. 139)
Our political parties are actually these groups and to
ascertain the strongest among them, the Qur’ān has directed us to follow the
principle of amruhum shuraa bainahum ,
and has thereby provided mankind with a peaceful means of transfer of power.
History bears witness that when in the Thaqeefa of Bani Saa’idah the two major
groups of the Muslims---the Ansaar and the Muhaajireen---had gathered over the
issue of the Prophet’s (sws) successor, the Muhaajireen, in accordance with the
Prophet’s (sws) directive, were transferred the reins of power since they
commanded the confidence and support of the majority of the Arab Muslims.
Therefore, it is incorrect to believe that in an Islamic State there is no
justification for political parties. However, it must be conceded that most of
the parties which at the moment tread this country’s political arena can have no
basis for existence in an Islamic State.
The leaders of some of these parties do not dare to openly
invite people towards secular ideologies. However, they have adopted another way
to propagate their ideas: They say that religion is a personal affair and as far
as a state is concerned it should have no religion. Previously, the king and his
nobles were the final authority and now the parliament should play this role. A
majority opinion should decide what is right and what is wrong. Religious laws
are relics of the past and are outdated and ill-suited for the requirements of
the modern era.
This viewpoint is obviously based on ignorance. Truth is
an indivisible whole. If religion is a truth, then it is so for both a person
and a state. If people who hold this point of view regard it as being contrary
to the truth, then there should be no discrimination between a state and an
individual in this regard. A reality whether divinely revealed or intellectually
derived is a reality for all. It addresses both an individual and the
collectivity in which he lives. Veracity, justice and honesty are universal and
not relative truths. If, for example, a religion obligates the individual to
observe fasts in a certain month and obligates the state to follow the principle
of consultation, enforce collective justice, establish prayers and promulgate a
certain penal code, then these are two aspects of the same reality. Both a state
and an individual must necessarily adopt it. If it is a truth that man on this
earth is a creation of the Almighty and one day he shall be held accountable in
front of Him for all his deeds, then it is so for an individual as well as for a
state. It cannot be correct for one and incorrect for the other.
Similarly, there are leaders of some other parties who at
times openly and at times secretly try all what they can to dismember the state
of Pakistan and wish that it should be, God forbid, wiped out from the face of
the earth. Such horrible campaigns, obviously, are heinous crimes which no
Muslim can commit against his country. People who die in such a cause, according
to the Prophet (sws), die a death of Jaahiliyyah :
“A person who separated [himself] even slightly from the
system of his country and died in this condition, then he died in the state of
Jaahiliyyah.” (Bukhari, Kitab-ul-Fitan)
Such ignorance, as we have mentioned earlier, cannot be
tolerated in an Islamic State. But apart from these parties, other political
parties, groups and clans of an Islamic State must, also, follow certain
principles and observe certain limits. To quote the Qur’ān:
“O Mankind! We have created you from a single [pair] of a
male and a female and divided you into nations and tribes that you might get to
know each other. The most honoured of you in the sight of Allah is he who fears
Him the most.” (49:13)
The sociological principles of Islam which are so
compactly stated in the above verse need a whole book for their explanation.
However, since some of their aspects do not concern the topic under discussion,
we shall briefly state the important points which are penitent to our topic.
The first thing on which the verse throws light is that
although mankind has been created from the same man and woman, yet the nearness
in blood relations, association with a country and its customs, sharing the same
collective needs, harmony in cultural traditions, conformity in behaviour and
mental tendencies, collaboration in achieving aims, common targets and many
other natural and instinctive needs and sociological requirements divided
mankind into many groups and tribes and prevented them from living as a single
collectivity.
Secondly, the real aim behind this division is that
various people are able to show and express their characteristics and features
and are identified on their basis as separate groups, instead of being lost in
the vastness of a single group. Furthermore, if as a result of this
identification, some values exist in common, then efforts should be made for
mutual cooperation and collaboration to achieve wider collective needs by
regarding these values as the principles for such an alliance.
Thirdly, these groups and clans should not become a means
for expressing arrogance, pride and vanity and an association with anyone of
them should not be regarded as a basis for a person to be on the right path and
become a standard for his nobility and righteousness because the most honoured
in the sight of Allah are those who fear Him the most and observe the limits set
by Him. If these groups instead of being a means of expressing individuality
start showing hostility and malice towards eachother, then they shall not only
be deprived of the very utility for which they were actually created, but also
become a source of harm and damage for the society.
If in an Islamic State, groups, clans and parties do not
exceed these limits and are strong and stable, then they serve to check the
tyranny and appression of the rulers and restrain their dictatorial tendencies.
They also nurture and nourish alternative leaderships for the country. They are
the fountainhead of power for those in authority and their existence ensures the
freedom of a society. Dictatorship and autocracy may not tolerate them, but the
political system based on consultation envisaged by Islam thoroughly relishes
their existence. Islam wants its followers to think and reflect and express
themselves both through individual and collective means. Though it limits this
freedom, yet it does not allow to totally curtail it.
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