Islamic pattern of state demands that the relationship between the Individual and the sate are organized on a pattern that should neither cause stress and oppression for the individual, nor allow the government to exert its authority autocratically.
Islam wants to create a political culture based on complete balance between the objectives of the state and aspirations of the citizens. These Islamic principles can be upheld by observing certain principles.
The Islamic conduct of state is based on the following guiding principles:
i. People should be allowed to exercise their free will in the selection of the head of the state. He should be a person distinguished due to his outstanding merits of knowledge and Allah fearing (taqwa).
Quran Pak says:
" Verily most honored of you in the sight of Allah is (he
who is) the most righteous of you.......'' (Surah al-Hujurat, Ayat:13)
ii. All the institutions of the state should be run strictly according to law. All citizens should be equal before law.
iii. No discrimination among the citizens should be made on the basis of colour, race, and place of domicile, language, creed or gender.
iv. Basic social, political and religious rights of the citizens should be safeguarded. All the citizens should enjoy equal freedom.
v. Usury (riba) should be strictly prohibited and accumulation of wealth discouraged.
vi. It should be the duty of the state to collect Ushr, Zakat, Khums, and Sadaqaat from the wealthy and spend it for the uplift of the poor and the destitute.
vii. The state should take the responsibility of providing all the citizens with basic human needs. These basic needs include food, shelter, dress, old age pension and health facilities.
viii. An Islamic state should administer justice without discrimination. Allah had ordered his Rasool and all the Muslims to do justice, whatever the circumstances be,
Quran Pak says:
" .... and let not the hatred of others to you make you swerve
to wrong and depart from justice, be just; that is next to piety; and fear Allah.................. (Surah al-maidah, Ayat:8) "
ix. An Islamic state should discourage all moral vices like lying, breaking of the promise and covenant, backbiting and untrue allegation, and miserliness greed and avarice, taking bribe, usurp, theft, robbery, falling short the balance and measurements, drinking gambling, arrogance, and hypocrisy.
x. The state should work for the promotion of virtue by applying the methods of education and persuasion. Widows, orphans and the destitute should be given help form the Bait-ul-maal (government exchequer). An Islamic state should try to inculcate in its citizens the qualities of chastity, self-respect, piety, love of humanity, tolerance and forgiveness, fair dealing, humility, politeness, fraternity, modesty, kindness, consideration of the fellow beings.
xi. It is the duty of an Islamic state to provide free and compulsory education for all citizens. The education scheme should include not only basic literacy but also higher Islamic learning, linguistics as well as the physical and social sciences on the highest possible level.
xii. It is the duty of an Islamic state to establish peace and punish the criminals. In an Islamic state Muslim and non-Muslim citizens have equal social rights. The non- Muslim citizens, rather excel in certain matters (for example they are exempt from compulsory military service). The non-Muslim citizens should be given complete freedom for the preservation of their culture, language, personal law, places of worship and religious institutions. No person should be forced to pay a tax for the maintenance and support of the religious institutions or the preaching of religion, he or she himself or herself does not profess or follow.
xiii. An Islamic state is established not merely for the maintenance of peace. It has higher objectives to achieve and it has to work for the moral and spiritual uplift of its citizens. It prepares them for a successful life in their world and deliverance in the Hereafter. The Holy Quran enlists the paramount objectives of an Islamic state in the following words:
''(They are) those who if we establish them in the land, establish regular prayer, and give regular charity, enjoin the right and forbid wrong, with Allah rests the end (and decision) of (all) affairs....... (Surah al-hajj, Ayat:41)''.
Hazrat Omer's System of Government
Hazrat Omer assumed the office of Khalifah in August 634, and was martyred in 644. He ruled for ten years. History merits him to be the greatest of the world's rulers and conquerors. Islamic state under his Khilafat occupied an area of 58 lac sq, kilometers. (seven times larger than the area of Pakistan). But the greatness ascribed to Hazrat Omer's name is not due to the expanse of land he ruled over, it is mainly due to the marvellous system of government he evolved, and in the following centuries the entire civilized world followed his example.
GUIDING PRINCIPLES
Sense of Responsibility: Hazrat Omer knew very well what Islam demanded from a ruler. To him the seat of a Muslim ruler was not a seat of authority or privilege; it was rather, a position that asked for selfless service and complete devotion. He never aspired to be the ruler of the state, nor was he happy when he was entrusted with this responsibility. He himself said that he only accepted the responsibility of Khilafat because Hazrat Abu Bakr whom he revered most, wanted him to do so, and he could not dare disobeying him.
Service above Self: By his own practices Hazrat Omerset the example of a head of state who was the most humble servant of the people. Once a few camels of the Bait-ul- Mall ran away in the desert, Hazrat Omer himself went out to round them up. A companion asked him why he did not send a slave to run this errand. Hazrat Omer replied: "Am, I not the most humble of all the slaves".
Social Security: That the concept of social security as the prime responsibility of the state reached its climax during the reign of Hazrat Omer can be gathered from his frequently quoted saying "Omer will be held accountable if a dog at the bank of Dajlah dies of hunger”. He established a system of permanent financial support for the widows, orphan and the destitute to be paid form the Bait-ul-Mall (public exchequer). An amount for the purchase of milk was fixed right at the time a baby was born in the state.
Equality: The most outstanding features of Hazrat Omer's System of government was the superb level of equality he maintained amongst the citizens of his state. During his reign Medina was hit by a worst type of famine. Hazrat Omer ordered all the citizens of Medina to deposit all the eatables they had, in the Bait-ul-Mall. Food was cooked in a common kitchen and was served in a common mess. Disabled and the women were served food at home. Hazrat Omer himself decided to abstain from taking food items which were short in supply especially cooking oils and fats. His skin got dry and he grew weak and thin due to starvation. The Caliph himself and the members of his household were served food after everybody else had been served. When somebody suggested to him that the children living in Medina should be given a bigger food quota as compared to the children of rural areas, because they were comparatively delicate and unable to sustain hardship and starvation like village children. Hazrat Omer declined to do so by saying: "This calamity has descended from sky upon all of us, and all of us have to share it collectively". Once, the Governor of Azerbaijan sent a jar of a delicious sweetmeat to Hazrat Omer as a gift, Hazrat Omer opened the jar, tasted a pinch full of it and asked the carries weather all the people in Azerbaijan take sweets like this, the courier told him that the sweet was a delicacy which only very rich people could afford. Hazrat Omer replaced the lid instantly returned it back to the courier and said that anything which is not accessible for all citizens of the state; their Ameer (head) has no right to enjoy. Hazrat Amr Bin-al-Aas established a new cantonment at Fistaat. He wrote to Hazrat Omer that he has built a house for the Caliph (who was also the supreme commander of the armed forces). Hazrat Amer in his reply expressed displeasure on this and said that a man living in Hijaz has no right to own a house in Egypt. He ordered Hazrat Amr Bin-al-Aas to convert that house into a public building.
Vigilance and Accountability: Hazrat Omer was all time ready and willing to answer any questions that anybody would raise about his public decisions or personal life. From the tradition of Hazrat Muhammad Rasool Ullah the inferred a principle that if the Ameer of the Muslims or any member of his house hold commits a crime he or she will be given double punishment. He observed this principle strictly throughout his life. He inflicted double punishment for drinking a hard drink on his own son. He was extremely vigilant and harsh about the governors he appointed. Every important office holder in the state had to submit a list of his property, at the time of his appointment. The Caliph got it signed by four witnesses and preserved it for record.
Every governor had to take oath on four things before he would assume his duties:
- He will not ride a Turkish horse (which was a symbol of vanity and pride at that time).
- Will not wear thin and delicate cloth.
- Will not use refined flour.
- Will not set a gatekeeper at his door.
Commonest of the citizens were free to make complaints against the highest of the government functionaries. If the charges were proved, the functionaries were given exemplary punishment and even removed from office if the charges were serious in nature.
Supremacy of Law: System of Justice established by Hazrat Omer contained all the pre- requisites deemed necessary for the establishment of the rule of law. Very pious and honest people were appointed as Qazis (Judges). They were handsomely paid. All the members of the state machinery, right form the head of the state to the commonest of the citizens, had an equal status in the eyes of law. At one time Hazrat Omer himself had to appear in the court of Hazrat Zaid Bin Sabit as plaintiff, the Qazi gave him honour due to his esteemed position and personality. Hazrat Omer admonished him saying "this is the first injustice you have done "saying this he took a seat by the side of the defendant. He observed that the Qazi was reluctant in taking oath from him, he said, "You do not qualify for the seat of justice unless you learn to treat a common man and the head of the state at equal level".
Freedom of Expression: Careless and biased reporters have portrayed Hazrat Omer as a harsh and aggressive person. No doubt he was very harsh in the administration of justice and the use of public exchequer. So far as the consultation is concerned, nobody after Hazrat Muhammad Rasool Ullah was as keen and considerate in this matter as Hazrat Omer was. When a person raised objections, regarding the length of his shirt in an open public meeting, somebody tried to silence the objector, Hazrat Omer said "Let him speak, if people do not criticize us they are of no use, if we do not listen to them we are of no use."
Democracy: Hazrat Muhammad Rasool Ullah established a democratic state in the city state of Medina. Hazrat Omer's Caliphate which touched some of the remotest parts of the globe was based on the same democratic principles.
This state was to serve as a role model of democracy for the rest of the world. French philosopher Rousseau's treatise "The Social Contract" is considered to be the pioneer work from which the western world took its first lessons of democracy. Rousseau opens his book with a statement which sounds to be a direct replica of Hazrat Omer's sentence which he wrote in a letter to one of his governor "Mothers give birth to freemen how dare you to make them slaves." In his book, Rousseau has clearly admitted that Hazrat Muhammad Rasool Ullah and his companion were the first torch bearers of democracy in the world. India's great leader Mahatama Gandhi repeatedly said that the establishment of Ram Rajjiya (rule of God) was his cherished dream, asked what he really meant by Ram Rajjiya he said that it would be modelled exactly on the pattern set by Hazrat Omer and Hazrat Abu Bakr.
Rights of Minorities: Hazrat Omer's treatment of the non-Muslim citizens was exemplary. Muslims wanted to put up a mosque in Syria, when a suitable place was located and plan chalked out, it was found that the plan would not be executed unless a private house, built on the proposed site were demolished. This house was owned by a Christian. He was asked to sell it, but he did not agree. The Muslims demolished the house per force and made it part of the mosque. When the news of this incident reached Hazrat Omer he ordered that the part of mosque put up on the Christian's house be demolished immediately and the house restored and given to its owner.
Discipline: Hazrat Omer for the first time established such a perfect system of government that would serve as a role model for times to come. History of many of the successful systems and practices applied in the modern states dates back to Hazrat Omer's Caliphate,
He was the pioneer and innovator of the systems like:
- Population census
- Division of the country into 8 provinces and administrative divisions.
- Appointment of Governors and functionaries and their accountability to the head of the state.
- Posting of the tax Collectors (Sahib-ul-Kharaj) in each province.
- Appointment of the Police Chief (Sahib-ul-Ahdath).
- Appointment of the Secretary (Katib).
- Appointment of the Finance Minister (Sahib-e-Bait-ul-Mall).
- Appointment of Justices (Qaziz) in all the provinces.
- Establishment of a Divan (Secretariat) to maintain the account of the salaries and financial assistance paid to the soldiers and the families of the Mujahidin. Establishment of a standing army and a system of assigning ranks to army personnel.
- Putting up of a number of military cantonments on permanent basis; each of these cantonments was called 'jund'. More famous among these were Fistaat, Basrah, Koofah, Dimaskh (Damascus) Mosal, Himas, Urdun (Jordan) Philistine (Palestine) and Medina. Hazrat Omer was the first ruler who established separate departments for rendering authentic opinions in the light of Islamic Shari'ah (Ifta), and implementation of penalties on criminals (Hudood and Taziraat). He also established post and income tax departments. Put up mosques at public places and built new roads.
Obstacles in the way of Establishing Good Governance
Good governance is directly related to good citizenship. Good governance can be established only in a strong and stable political culture. Following are the major obstacles interposed in the way of establishing good governance:
- Bad citizenship.
- Illiteracy and ignorance.
- Poverty.
- Culture based on war and terrorism.
- Oppressive political system.
- Social system based on corruption and dishonest practices. g. Lack of accountability.
There is no shortcut remedy to the vices of a bad political culture. Problem of good governance is not a simple one, it is very complex and complicated, in fact this is not one problem, it is the amalgamate of a multitude of problems. Ignorance is the mother of all evils. Ignorance cannot be got rid of unless education is made universal. But a poor society cannot afford to educate its citizens for want of resources. Poverty in itself is such a great curse which gives birth to a multitude of vices, i.e, greed, indolence, corruption and socialdisintegration. Poor people fall easy prey to petty temptations offered to them by the self- serving politicians.
After the development of technology, war has become an extremely expensive enterprise. Even the richest nations of the world cannot venture to remain in a state of war for long, not to talk of the extremely poor countries like Pakistan and India. German dictator Adolph Cal Hitler is known to be the most callous and ruthless of world's dictators. He idealized war as the noblest of human pursuits, he said that one who does not want to wage war must perish, and nobility of a person, according to him could be judged only by the intensity of his love for war. It was due to this philosophy that the fire lit by Hitler's militancy set an extensive part of the globe ablaze in the shape of World War II. Vanquished and spent out, as a result of his insane proclamations, Hitler had to admit at last; "In modern warfare there are no conquerors, there are only the perished and the survivors”.
A nation determined to achieve the ideal of good governance should, first of all, say good- bye to war. History bears evidence that nations like the Chinese and the Japanese have achieved highest possible standards of economic and social progress only by adopting a policy of peaceful co-existence with other nations of the world.
