Characteristics of An Islamic society

Society

Society means a group of people living together with common aims. It is the system of mutual understanding. Society regulates human activities and behaviours in order to create homogeneity in the life of the members of society. It liberates and limits the activities of man, set up standards for him to follow and maintain members of a society make a sense of community or belonging together. They generally have similar beliefs and customs.

Islamic Society based on the Teachings of Islam

The Islamic Society is based on the teachings of Islam and all its activities whether political, religious, or economic are carried on ideally according to the injunctions of the Holy Quran. All the activities of Islamic Society whether political, social, economical or religious are conducted in keeping with the Islamic Principles. Islamic Society is not limited by geographical boundaries. Muslims all over the universe are members of one society known as Ummah or Millat.

Islamic Society Formed by Holy Prophet (P.B.U.H) in Madina

When the Prophet of Islam (P.B.U.H) migrated from Mecca to Madina he founded a great social order, which was based upon the golden principles of Islam. No distinction was made between the high and the low, the rich and the poor, the noble spirit of fellow feeling and brotherhood was infused in the minds of the people. In other words he laid the foundation of a Welfare State. After him the Khalifa-e-Rashidin followed the principles of the Holy Prophet (P.B.U.H). The welfare of the people was deep concern. Special care was taken to fulfill the necessity of people. By no means a society, in true sense is entitled to be called an Islamic Society unless it strictly adheres to the principle of Holy Prophet (P.B.U.H) and the Khulfa-e-Rashidin. In such a society sovereignty lies with Allah, justice reign supreme.
The Islam is a complete code of life and has also lay down its guiding principles about sovereignty.

Characteristics of Islamic Society

Islamic Society is based on the teachings of the Holy Quran and Sunnah. Following are the characteristics of Islamic Society:

1. Unicity of God
Unicity is the epicenter of Islamic code of life. This means that the greater of this Universe is only one who is all sovereign and omnipotent. Every thing in the universe, big or small is created by him and owes its existence to him.
Belief in the unicity of God is the bases on which the Islamic Society is based. Since a Muslim believes in one God and holds that all human being emerge from him. He treat all people on his equals and does not discriminate among them on the bases of race, colour creed.
The political, cultural and other systems of Islam are based on the fact that real sovereignty lies with Allah. The Quran says:
“Blessed be He, in whose hands is Dominion. He over all things Hath Power.”
(Surah Mulk)

2. Equity and Justice
Equity and Justice are the soul of the Islamic Society and these naturally proceed from the cardinal concept of Unicity of Allah. No civic society can survive without establishing itself with the principles of equity and justice. Accordingly the need of equity and justice has been deeply felt by every society. Its absence turns a society into a Jungle. In such a society life become unbearable, the Holy Prophet has said:
“The nation which loses sight of Equity and Justice is dooned to disaster.”

3. Fraternity
Another characteristic of Islam is brotherhood. We find the guiding principle of Islamic brother hood in the saying of the Holy Prophet:
“A Musalman is a brother of another Musalman. Do not establish Jealousy among yourself. Do not turn your face from one another, be brothers.”
Islam commands its followers to develop the spirit of kinship and to establish Universal Islamic Brotherhood. Brotherhood is a binding force and keeps the Muslims united. Relationship through faith is regarded supreme to all other forms of human relationships. Zakaat is another noble characteristic of Islamic brotherhood. It provides an opportunity to the Muslim to help the poor.
And hold fast, all together by the rope which Allah (stetched out for you), and be not divided among yourselves.”
(Surah -Al-Imran)
On the occasion of the last Hajj (Hajjat-ul-Wida) the Holy Prophet of Islam (P.B.U.H) said:
“For a Muslim, unless done by full consent, the use of another brother’s possessions is unlawful. And hark! That you shall not be cruel of lack other.”

4. Equality (Masawat)
It is also one of the characteristic. Islam revolutionized the entire concept of human relationship by declaring that all human beings are equal in every respect. In Islam no one is superior to another all over to be provided equal opportunities for achieving their economic, social and educational ends.
In order to relegate the differences of language, race and customs, the last Prophet of Allah emphatically said in his last sermon:
“You are brothers to one another. No Arab is superior to a non-Arab, and no non-Arab to an Arab, and no white to a black and no black to a white.”
Salat
Salat is an instance of equality of man. The high and the low, the rich and the poor, the master and the slave stand together in the rows of the mosque.

5. Legal Equality
The legal equality means establishing a judicial system. When everybody enjoys equal status in the eyes of law. In such a system the rich and the poor, the master and the slave, the Muslim and the non-Muslim everyone enjoys similar legal protection and the breach and or evasion of law could be taken to the court.

6. Social Equality
Social equality means that no person is allowed to enjoy superiority over others in social and religious congregation. Just as the rich and the poor, the master and the servant loose their distinction while exercising prayers, similarly their is discrimination among them in the general relation of life.

7. Democratic System of Government
The Islamic Society has been based on the principle, which gives equal right and status to every citizen of the state. Islam provides brotherhood, equality and justice. It does not differentiate on the bases of colour, creed or status. No importance has been given to geographical or linguistic affiliation in Islam, even the Khalifa enjoys equal status as that of an ordinary citizen of the state.

8. Welfare State
A welfare state indicates that all measures adapted by a state for a public welfare, peace and prosperity. An Islamic State is always a welfare state. A welfare state in the Islamic sense is based on the principels of equality, justice, tolerance and brotherhood. It is the duty of an Islamic state to give full protection of life, property, honour and dignity to its people. An Islamic Welfare State aims at the evolution of a society, which is free from all kinds of exploitation.

Conclusion
Thus an Islamic Society is based on the principles and teaching of Islam. Islamic Society is not confined by the geographical location, all Muslims living in different parts of the world are members of an Islamic Society. The activities of an Islamic Society, whether political, social, economic or religious are conducted in the light of the Islamic principles and the teaching of the Holy Quran.

Concept of Sovereignty in Islam

Introduction
The word Sovereignty has been derived from the Latin word, which means Supreme Power, authority or above all mighty Allah who is the real sovereign. Unity of God is the point around which revolves the entire system of Islam.
Islamic Concept of Sovereignty
The political, economic, cultural and other systems of Islam based on the fact that real sovereignty and authority rests with all mighty Allah. The Holy Quran says:

“Blessed be He, in whose hands is Dominion. He over all things Hath Power.”
(Surah Mulk)

Islam is the last of the great religions. Those who follow Islam are called Muslims. The word Islam means enter into peace and the Muslim is one who makes peace with God and man, Islam is a religion of peace. Two of its doctrines are:

1. Allah is one
2. Brother hood of Man

Sovereignty of Allah
The basic doctrine of Islam is the belief in one, all power belongs to Allah. He is the creator of the Universe. His laws are to be obeyed and followed in every walk of life. The private and public life of man is to be guided by the command of Allah and he controls all creations. Every one is subordinate to his will. He has no partners. In Islam sovereignty over the entire universe belongs to Allah.

Unicity
Unicity is the epicenter of Islamic code of life. This means that the greater of this Universe is only one who is all sovereign and omnipotent. Every thing in the universe, big or small is created by him and owes its existence to him.
The above view of sovereignty is presented in the following verse of Holy Quran:
“Terily His is all creation and his is the command. Blessed be Allah, the Lord of the World.”
Islamic Society based on the Concept of Sovereignty of Allah
Belief in the Unicity of God is the base on which the Muslim society is established. Since a Muslim believes in one God and holds that all creatures emerge from him. He treat all human beings on his equals and does not discriminate among them on the bases of race, colour and creed. Consequently he believes that all human beings are subject to one single law. Since this law has been bestowed upon human beings by Allah, it is necessary that this law be observed, followed and acted upon with full devotion and sincerity. This is the base of justice and equality and none is above law in an Islamic Society.

Accountability to Allah and the Power Delegated is Man as a First from Him
According to the Holy Quran, the real sovereignty and authority is in the hands of Allah. Man hold power and authority on a trust from him, therefore no human being should consider himself free in this regard and should only to treat the authority and possessions on a trustee, for one day he has to appear before Allah for complete accountability.

In many modern states today sovereignty lies with the people, but this is not permitted in Islam. No human being or human organization can claim sovereignty. Man is Khalifa or representative of Allah. His mission is to carry out the command of Allah. The head of the state is only an agent enjoying some rights and power within the limits lay down by Allah and cannot go against the dictates of Allah. A ruler is ultimately accountable to Allah for his actions.

The Demand for Pakistan on the Principle of Islam
The demand for Pakistan has made on the promise that steps will be taken to put into practice the Islamic code of life in this land and such a society will be established in which each aspect of life reflect the basic principles of Islam. Therefore, whenever efforts were made to give this country constitution, it was stressed upon that Allah is the real sovereign and authority and that human beings are committed and bound to carry out his commands as his vicegerents and strictly in accordance with the guidance set by him. The objective of Pakistan was put forwarded by Quaid-e-Azam that:

“Muslim demanded a country where they could live accoridng to their Ideology.”

Sovereignty of God Embodied Clearly in the Preamble of 1973 Constitution of Pakistan

In the present constitution 1973 of Pakistan it is clearly stated:
“Whereas sovereignty over the entire Universe belongs to Allah alone and the authority is to exercised by the people of Pakistan within the limits prescribed by him is a sacred trust.”

If there is a law that does not confirm to Islam, it should be amended to confirm to the principles of Islam.
 

Roles of Sufi Saints in the spread of islam

Introduction
It has been alleged by some European writers that the Islam spread in South Asia at the point of sword. This is far from truth, in fact the Sufi Saints serve the bearer of Islam in South Asia. Islam spread in South Asia exemplary through the lives of Muslim Scholars and Sufis who traveled from end of the world to the other end experienced hardships in their endeavor to spread the light of Islam.

Islam Introduced in Sindh by the Arab Traders
Islam was introduced in South Asia with the efforts of Arab traders They were the first to introduce the Islam in this area. Being influenced by their noble character many people enter the circle of Islam.

Islam was spread in the coastal areas of South Asia by Arab merchants. The sea traders of South Asia were controlled by the Arab merchant for a long time. The Hindu Rajas of the coastal areas regarded their connections with the Arab traders. They had, therefore provided many facilities to these traders.

The Arab merchants had established their colonies on the coastal areas of South Asia. A Hindu Raja adopted Islam at the behalf of elderly Arab traders, Sheikh and his companions, then he allowed the Muslims to construct a mosque in his state which helped greatly in spreading Islam in that state. The local people of Southern Asia were also converted to Islam by the effort of some saints who had com from Iraq.

Conquest of Sindh by Mohammad Bin Qasim and the Spread of Islam
Islam had got a strong foothold in North West of Sindh conquered in 712 A.D. by Mohammad Bin Qasim, which paved the way for the spread of Islam. There came a cultural contact between the Muslims and the Hindus. The teaching of Islam influenced the Hindus. Mohammmad Bin Qasim formally invited the native people to accept Islam, the response was good and large converts hailed from Hinduism and Buddhism. The Sindh administration of Mohammad had made a deep impact on the people.

The establishment of Muslim rule in Sindh prepares the way for future propagation in Sindh and the adjoining region. Mohammad Bin Qasim did not exercise any pressure upon the the people to accept Islam and extended to them all facilities to which they entitle in Muslim State. Mohammad Bin Qasim remained in Sindh and in this small period of time, he established laws, which were, admired their humanity, justice and efficiency all over the world.

Spread of Islam in North Western South Asia
Spread of Islam in South Asia started with the invasion of Sultan Mehmood Ghaznavi as a result of the invasion the area now comprising Pakistan. Sultan Mehmood was a great conqueror. The Somnath expedition to unusual height in the Islamic World. This greatly helped in the propagation of Islam.

The Advent of Islam in Northern Part of India
Ahout one hundred and fifty years after the death of Sultan Mehmood Ghaznavi, another Muslim Mahmood Ghauri invaded South Asia. He defeated the famous Hindu Raja in the battle of Tarain. After the battle he returns to Ghazna at his general Qutubuddin and continued the work of conquests. Qutubudin conquered India in 1201 A.D and laid the foundation of Muslim in South Asia. This period is known as Sultanat Period.

The Roles of Sufi Saints in the Spread of Islam
The spread of Islam in South Asia is generally due to the preaching of Islam by Muslim saint who had come from a Arabia, Iran and Turkistan; After the Muslim rule in India they established their schools, and made efforts to convert local non Muslims to Islam. A brief account of some of the Sufi Saints is given below:

1. Shaikh Ismail Bukhari
He came to Lahore in 1005 A.D. Due to his attractive personality people accepted Islam in large number.

2. Daata Ganj Buksh Ali Hajeri
Hazrat Ali Hajveri came to Lahore and settle their. He came to Lahore at the time of Sultan Masud. He converted large number of Non-Muslims to Muslims. He died in 1072 AD. He was a devoted saint of his time. His shrine is in Lahore.

3. Qutubuddin Bukhari Kaki
Hazrat Kaki came to the subcontinent at the end of the Ghauri period. He is very famous for spreading Islam in Northern India. He had such an impressive personality that a large number of common people paid a great respect to him and accpeted Islam. The Qutub Minar has been built in memory.

4. Hazrat Shaikh Bahauddin Zakaria
Hazrat Shaikh Bahauddin Zakaria was born in 1182 AD. He was highly educated person. After travelling widely he settled in Lahore. He belonged to the Sultanat period. He was a devoted Sufi and converted many Non-Muslims to Muslims.

5. Hazrat Khwaja Fariduddin
Hazrat Khwaja Fareed was a devoted saint of his time. He was succeeded in getting his spiritual purification. Through his missionary efforts thousands of people adopted Islam. He died in 1265 AD. His tomb is a very popularly resort for Muslims.

6. Hazrat Nizamudding Aulia
Hazrat Nizammuddin Aulia traveled very widely and settled at Dehli. He preached in such an effective manner that although it was prejudice, Non-Muslims had great respect for him and attended his spiritual gathering in large number.

7. Khwaja Moinuddin Chisti
Hazrat Chisti received his education from Samar Khaud. Later he became a student of Khwaja Usman. After travelling extensively, he came to India, he learnt Sanskrit and resorted to Ajmer, he preached Islam very effectively. His shrine is in Ajmer.

8. Shah Waliullah
Shah Waliullah was one of the great Sufi leaders of his time. In the 18th Century a group awakened the Muslims of the Sub Continent, under the leadership of Shah Waliullah. At that time the Maharajas were in great majority. In the third battle of Paani Path, he with the Afghani Leader defeated the Maharajas. He loved the soil of India. He was a great teacher and wrote many books.

9. Lal Shahbaz Qalander
Hazrat Lal Shahbaz Qalander was also one of the great saint of Sindh. He preached Islam in a very effective manner and many people accepted Islam under him.

10. Sachal Sirmast
Sachal Sirmast was also one of the prominent Sufi of Islam. He died in Sindh and his shrine is also constructed in Sindh.

11. Shah Abdul Latif
The great saint Shah Abdul Latif is also called Lal Latif, by his devotees, he was born in 1689. His spiritual power grew stronger with prayer devotion so much so that people started getting attraction towards him and his followers increased day by day. He died in the year 1752. A famous king Ghulam Shah Khalhoro built a shrine over his grave.

12. Hazrat Mujadded Alf Sani
Islam survived in India due to the efforts of devoted Saints. Mujadded Alf Sani came to India at the time of Akbar. He preached Islam in a friendly and effective manner. It was due to his effort that many Non-Muslim accepted Islam.

Reasons for the Success of Sufi Saints
The Sufi lived among the people and attracted them by their piety and spirituality. These saints practiced good will towards all, irrespective of cast, creed and colour. They spread the message of virtue and brotherhood. The most important factor for the success was that instead of forcing the people to accept Islam they presented themselves as models of pious living. The people were naturally attracted towards them and their religion because of their exemplary life.

Conclusion
The Sufi saints were the bearer of Islam in South Asia. The services of Saints in the propagation of Islam in South Asia are unforgettable. They took an active part in the spread of Islam. It is due to their efforts that the moral status of the Islamic society was raised in contras with the Non-Muslims.

Ideology of paksitan or Two nation theory

Introduction
Pakistan is an ideological state and not a territorial state. The ideology of Pakistan, its evolution and history is based upon Two Nation Theory. It was on the basis of this theory that the Muslims of India demanded a separate, independent, Muslim State. Thus the Two-Nation Theory holds the position of gateway to the creation of Pakistan.

Definition of Ideology
The term Ideology means:
The science of ideas, or a system of ideas belonging to, or way of thinking, characterising a party, class or culture.

Importance of Ideology in National Life
Pakistan was created as a result of long continuous battle of ideology. The fundamental concept of the ideology of Pakistan is that the Muslims should be able to express their separate identity to the full, in accordance with their belief and their faith in this Islamic State. They should be able to develop here their culture and religious traditions. They should be identified as followers of the Islamic traditions and they should be able to create a true Islamic Society for themselves.

Bases of Two Nation Theory
Hindu Muslim differences date from early times. The earliest account of these differences are provided by Al-Beruni in his famous book, Kitab-ul-Hind, who had visited India in the 9th century AD. They considered the Muslim impure and forbid any connection with them.

In the 19th Century, Sir Syed understood the seriousness of Hindu-Muslim differences and noted that the Hindus and Muslims were two separate nations, so he advised the Indian Muslim not the join Congress whose members were only for Hindu interest.

Two Nation Theory In the Light of Muslim Leaders

Sir Syed Khan
He was the first man to realize the Muslims as a separate nation. He said:
I am convinced that these two nations will not join whole heartedly in any thing.

Quaid-e-Azam Mohammad Ali Jinnah
Quaid-e-Azam supported the Two-Nation Theory and said:
Pakistan is not only a parochial goal, but the goal you want is to safe Islam in this country.”

“We differ in religion, in culture and in civilization. We are different in our history, architecture, art, economic life and customs; in short we differ in every aspect of life.

Quaid-e-Azam declared that:
Hindustan is not a country nor can its people become one nation. This is a sub-continent, which consists of many nations of which Hindus and the Muslims are two nations.

Allama Iqbal
Dr. Allama Iqbal was the thinker and educationist who thought and worked for the Muslims and spoke of the two nations in the Sub-Continent. But his concept could not be taken seriously before Allama Iqbal’s Presidential Address to the annual session of All-India Muslim League, Allahabad, on 29th December, 1930, he said:

I would like to see the Punjab, North-West Frontier Province, Sindh and Baluchistan amalgamated into a single state, self-government within the British Empire, or without the British Empire.

He also said that:

“India is a continent of human beings belonging to different races, speaking different languages and professing different religions I, therefore, demand the formation of a consolidated Muslim state in the best interest of India and Islam.

Chaudri Rehmat Ali
Chaudri Rahmat Ali, a young thought ful politicial, who was a student, said in an address to Bazm-e-Shibli, in 1915:
North of India is Muslim and we shall keep it Muslim, Not only that, we will make it a Muslim State. But, this we can do only if and when we and our North ceases to be Indian, which is better for us and Islam.

Conclusion
It has now become crystal clear that the Hindus and the Muslims were two separate nations, so the Muslims demanded Pakistan on the basis of Two-Nation Theory and thus, it paved the way for the establishment of Pakistan.

 Fourteen  points of Quaid-e-azam
 
 Introduction

Fourteen Points of Quaid-e-Azam
The fourteen points of Quaid-e-Azam are as follows:

1. Form of Constitution
The form of future constitution of India shall be Federal with the residuary powers rested in the Provinces.

2. Autonomy for Provinces
A uniform measure of autonomy shall be granted to all provinces.

3. Composition of Legislatures
All legislatures in the country and other elected bodies shall be constituted on the definite principle of adequate and effective representation of minorities in every province without reducing the majority in any province to a minority or even equality.

4. Representation of Muslims in Central Legislature
In the central legislature Muslim representation shall not be less than one-third.

5. Representation of Communal Groups
Representations of Communal groups shall continue to be by separate electorates as at present provided. It shall be open to any community, at any time to abandon its separate electorates in favour of joint electorates.

6. Safeguard for Muslim Majority Areas
Any territorial redistribution that might at any time be necessary shall in always affect the Muslim majority in the Punjab, Bengal and N.W.F.P.

7. Religious Liberty
Complete religious liberty, i.e. liberty of belief, worship, observance, preaching, association and education shall be guaranteed to all communities.

8. Approval of any Resolution
Bill or Resolution or any part there of shall not be passed in any legislature or any elected body if three-fourth of the members of any community in that particular body opposed such a bill. Resolution or a part there of could be rejected on the ground that it might be injurious to the interest of the community, or in the alternative, such other method was to be devised as might be found possible and practicable to deal with such cases.

9. Separation of Sindh from Bombay
Sindh should be separated from Bombay Presidency.

10. Introduction of Reforms in Sindh and N.W.F.P
Reforms shall be introduced in N.W.F.P and Baluchistan on the same footing as in other Provinces.

11. Provisions for Muslims
Provisions shall be made in the constitution giving Muslims an adequate share along with other Indians in all the services of state and in the local self-government bodies.

12. Safeguard for Muslim Community
The constitution shall embody adequate safeguards for the protection of Muslims culture and for the promotion of Muslims Education, Language, Religion, Personal laws and Muslim Charitable Institutions and for their due share in the grant in aid given by the state and self-government bodies.

13. Composition of Cabinet
No cabinet either central or Provincial be formed without there being a proportion of at least one third Muslim Ministers.

14. Constitution of Indian Federation
No change shall be made in the constitution of the State constituting the Indian Federation.

Conclusion
A comparison of the Nehru Reprot with the Quaid-e-Azam’s Fourteen Points shows that the political gap between the Hindus and the Muslims had really widened. These points of the Quaid-e-Azam indicated the Muslims views for a separate land to every body. Thereafter, a radical change took place in the action and thinking of the Muslim which brought great political changes on the horizon of South Asia.