Tag Archives: islamic system

The Will Of The People (via The Key To Power)

The Will Of The People Thomas Jefferson, the author of the Declaration of Independence of United States and one of the founding fathers of America.What if the will of the people in some country wants Sharia??? Will this not work then??? Just something to think about.How much is this any different from the followings:"Rulers usually appoint people to watch over their subjects. I appoint you a watcher over me and my behavior. If you find me at fault in word or action gui … Read More

via The Key To Power

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Maintenance of Law and Order and Enforcement of Hudud

Section E: Maintenance of Law and Order and Enforcement of Hudud

While the act of surveillance* is supposed to be the duty of every Muslim, this cannot be left as a totally voluntary duty. It is for the government to ensure that a group of persons is effectively engaged in this task on a full-time basis. In either case, the government must take a hortatory role and act as a moral force. It is equally the duty of the government to use its force in order to maintain law and order in the country. The Divine scheme of life as enunciated in the Qur’an and Hadith hates fasad (corruption) and zulm (injustice) in the society.

The frequent mention in the Qur’an that Allah does not like fasad and that Allah does not like zulm and the severe admonitions which the Qur’an associates with these vices make it obligatory for an Islamic state not only to suppress these vices but also to plug all the loopholes that lead one to indulge in them. The term fasad is used in the Qur’an to convey the following meanings: Continue reading

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10 Rules of conduct of government in Justice


10 Rules of the conduct of government in Justice:

Imam Ghazzali enumerates 10 rules of the conduct of government, chiefly in the matter of justice, which the ruler should bear in mind, namely—

  1. In every case he should mentally put himself in the position of the contending parties.
  2. He should fulfill the desire of those who have come to him for justice.
  3. Justice is possible only when the ruler does not indulge in luxurious food and clothing.
  4. He should practice leniency not harshness in his official dealings.
  5. He should try that the subjects should be content with the rule of Law; but
  6. He should not attempt any conciliation at the expense of the Law.
  7. He should supervise the affairs of the people in the same way as if he were to supervise his own household affairs and should deal with the powerful and the infirm in the same manner.
  8. He should try to meet the learned as often as he can and should encourage them to have their say.
  9. He should see that his servants, magistrates and other officers, perform their duties diligently and well.
  10. He should not be overpowered by any false sense of pride.

(These and other salutary principles are embodied in a chapter devoted to the art of government, the care of the subjects and kindred matter. In Kimiya, el. 2, base 10.)

[“Early Muslim Political thought and Administration” by Haroon Khan Sherwani pg. no 215-216]

Definition of Justice to Khalifah Umar bin Abdul Aziz:

Imam Ghazzali relates how the Khalifah Umar bin Abdul Aziz asked the definition of justice from Muhammad bin Ka’b of Cordova, to which the savant replied that real justice was dealing with the inferiors like a father, with superiors like a son and with equals like a brother and to award punishment only according to the wrong done and the power to bear it.

[“Early Muslim Political thought and Administration” by Haroon Khan Sherwani pg. no 216]

Definition by Khalifah Ali:

He quotes the Khalifah Ali that the best judge is he who is not prejudiced in his decisions from personal desires, or by any leaning towards his relations, fear or hope, but takes a neutral attitude towards all that comes before him. (Tibr. P. 14)

[“Early Muslim Political thought and Administration” by Haroon Khan Sherwani pg. no 216]

Duties and Functions of the Executive:

Imam Ghazzali brings us to the duties and functions of the executive arm of the government centered in the person of the king or Ameer, and a whole book, the Tibru’l-Masbuk, is devoted to admonitions to the sovereigns who might care to pursue it. He enumerates the necessary qualities of an ideal, ruler, and says that he should have intellect, knowledge, perception, correct proportion of things, chivalry, love for his subjects, diplomatic bend, foresight, strong will-power, and should be well-versed in the news of the day and the history of the kings who have passed away, while he should always see that his magistrates, secretaries, viceroys and other officers did their work well; it is chiefly in these qualities, he says, which got to make a ruler the Shadow of God on Earth. (Tibr. p. 53)

[“Early Muslim Political thought and Administration” by Haroon Khan Sherwani pg. no 217-218]

Relating to Caliph Haroon Rasheed:

He relates to how a learned man once told the great Khalifah, Harun’r- Rasheed to beware that he was sitting where Abu Bakar once sat, demanding truthfulness, where Umar once sat, demanding differentiation between right and wrong, where Usman once sat, demanding modesty and bounty, where Ali once sat, demanding knowledge and justice. (Tibr, p. 15)

[“Early Muslim Political thought and Administration” by Haroon Khan Sherwani pg. no 218]

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