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ISLAMIC CONSTITUTION: OBJECTIVES, NAME, SYMBOL

Reference : Dr. Javed Jamil

A Systematic Study of the Holy Qur’an-10

PART III: ISLAMIC CONSTITUTION - OBJECTIVES, NAME, SYMBOL

 

ISLAMIC
CONSTITUTION:
OBJECTIVES,
NAME,
SYMBOL


Islam is not just a religion; it is not merely a mosaic of rituals and ethics; it is not even just a complete way of life. Islam is a complete System that ensures a better world and the best Hereafter. It has a well-developed code for the individual as well as for family and society, and for the ruler as well as the ruled.Qur’an provides comprehensive guidelines that have been and can be further developed into a complete social, legal, political and economic system. As I have said in the preceding chapters, Islam characteristically possesses great flexibility.It does not usually pinpoint its laws but erects boundaries; the space within the boundaries is usually quite large. Within the space, the line of action may be changed time to time in accordance with the changing situations. This is true both at the individual and the social level. At individual level, for instance, even in case of religious exercises, a person is free to offer a minimum of  rak’ats (units) in a minimum number of salaats If a person offers these obligatory rak’ats, he commits no breach of his obligation and therefore deserves no punishment.  But if he offers more, God’s reward will be greater. Similarly, at social level, the Qur’an sets forth guidelines for political structure. Within these guidelines, several models of government can be developed; but if the government violates the guidelines it cannot be regarded a true Islamic government.

 

When the reader goes through this chapter, he will certainly note with interest that Islam, unlike the constitutions that are in practice in different parts of the present world, gives extraordinary importance also to Fundamental Duties and Prohibitions in addition to Fundamental Rights. A system cannot be deemed complete unless it categorically answers three questions: what is one enjoined to do?, what is one permitted or entitled to do ?, and what is one prohibited to do? In most of the constitutions of the world, Fundamental Rights are given much greater stress than Duties, resulting therefore in a chaotic state where everyone is concerned with one’s rights but none cares about duties, resulting in suppression of the rights of the weaker section of society. And to the best of my knowledge, there is no constitution which can present a chapter of “Fundamental Prohibitions”. A properbalance between these three is the most wonderful aspect of Islamic constitution that makes it far superior model to the other systems.

 

Deen means a system comprising internal and external laws governing individuals and society. It is not just the responsibility of the individual to act in the best possible way; it is also the duty of the external system (comprising legal, political and social system) to create conditions, which help the individuals comprising society or nation to perform in the best possible way. In modern system, the onus is entirely on individuals to do whatever they like, with the system exposing them not only to good items and practices but also to highly dangerous items and practices. Deenimplies that not only are individuals aware of what they can do and what they cannot, the system will also own the responsibility of not letting people exposed to dangerous practices. Indulging in bad practices attracts not only worldly punishment but also punishment in the Hereafter. Islam therefore aims to bring peace in this world as well as in Hereafter.

 

In brief, Islamic constitution has well defined aims and objectives. These include endeavours to build a society free from evils, diseases and crimes, create an environment where there is no discrimination on any other ground than the actions of the individuals, and bring justice to people. In Islam, peace has a comprehensive meaning encompassing all aspects of individual, family and social life.

 

 In the name of God, the Kind, the Merciful

 
 

CONSTITUTION IN THE QUR’AN

 

OBJECTIVES

 

(1)       To work for the common good

 
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain felicity.  (3: 104/A)
 

 

(2)       To endeavour for the unity of mankind

 
O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like   nature, His mate, and from them twain scattered (like seeds) countless men and women.. (4: 1/A)

 

Mankind was but one nation, but differed (later). (10: 19/A)

 

And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other). But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself... (23: 52-53/A)

 

Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher...    (21: 92/A)

 

 

(3)       To work for peace at every level

 

The Religion before God is Islam. (3: 19/A) (It can also be translated as “The System before God is Peace.”

 

(Islam, literally, means Peace and is defined as total submission to God.)

 

But God doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight.       (10: 25/A)

 

Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then God hath opened no way for you (to war against them). (4: 90/A)

 

There hath come to you from God a (new) light and a perspicuous Book,- wherewith God guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto  the light,- guideth them to a path that is straight. (5: 15-16/A)

 

(4)       To maintain universal harmony and balance

 

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves..             (2: 143/A)
And the Firmament has He raised high, and He has set up the Balance (of Justice), in order that ye may not transgress (due) balance. (55: 7-8/A)

 

(5)       To work for justice at every level

 

And God means no injustice to any of His creatures. (3: 108/A)

 

O ye who believe! stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both (4: 135/A)

 

Say: “My Lord hath commanded justice; (7: 29/A)

 

God commands justice, the doing of good, and    liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: (16: 90/A)

 

 

NAME

 

The Religion before God is Islam. (3: 19/A)

 

(‘Islam’ means Peace through submission to His Will.)

 

It is He Who has named you Muslims, both before and in this (Revelation)... (22: 78/A)

 
(‘Muslim’ means one who has joined Peace by way of Submission to God)

 

 

SYMBOL

 

God made the Ka’ba, the Sacred House, an asylum of security for men, ……….(5: 97/A)

 

Turn then Thy face in the direction of the Sacred Mosque; wherever ye are, turn your faces in that direction. (2: 144/A)

 


 

SERIES: A Systematic Study of the Holy Qur'an

 

CONTENTS

  

PART I: FAITH

 

 

 

PART II: PHILOSOPHY

 

 

PART III: CONSTITUTION

 

 

PART IV: THE SYSTEM

 

 

PART V: THE HISTORY OF CONFRONTATION

 

?

Last Word: The Final Document of Peace

 


 

 

 

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