The concept of an Islamic state in Pakistan: An analysis of ideological controversies

by Ishtiaq Ahmed

Genres: Pakistan, Religion

235 pages, Paperback

First published May 1, 1987

About the author

Ishtiaq Ahmed is a Swedish political scientist and author of Pakistani descent. He is Visiting Professor at the Lahore University of Management Sciences. He is Professor Emeritus of Political Science at Stockholm University.

Reviews

[Tariq Mahmood · Rating 4 out of 5]

Pretty comprehensive and complete academic study of the concept of the confessional state of Pakistan. Istiaq has defined nice different ideological states in this very detailed analysis. But it seems at that all of these efforts were taken after the formation of the state, not before. Also, this process of definition is an ongoing process in the land of the pure. Below are the nine different concepts of an Islamic state. The problem is that none of them is being followed in its entirety.

The Absolutists legitimacy: Traditional doctrinal state
Form of Government: No particular form doctrinal state provided by Islam; pious caliphate ideal
Law: Derived entirely from Sharia as elaborated in Fiqh
Citizens: Muslims separate nation, non-Muslims have no rights
Political parties: Contrary to Islam
Freedom of Belief: Muslims cannot change faith, non-Muslim can retain their faith
Non-Muslim World: Peace temporary; confrontation unavoidable
Private property: Sacrosanct, State cannot interfere
Welfare State: Based on Zakat & voluntary charity
Position of Women: segregated & excluded from Public-life
Science & Art: According to Islamic standards of Truth & Morality

Maududi's legitimacy: Traditional pious elite at helm of affairs; doctrinal state
Form of Government: Elected gov based on pious caliphate model; Muslim suffrage
Law: Derived from Sharia & Fiqh; scope for human legislation in unoccupied areas.
Citizens: Muslims separate nation, non-Muslims have limited participation in politics
Political parties: Contrary to Islam but can be adapted in modified form
Freedom of Belief: Muslims cannot change faith, non-Muslim can retain their faith
Non-Muslim World: Peace can be negotiated; confrontation inevitable
Private property: Sacrosanct, State cannot interfere
Welfare State: Based on Zakat & voluntary charity
Position of Women: segregated & limited participation in women's affairs
Science & Art: According to Islamic standards of Truth & Morality

Asad's legitimacy: Rational-legal within Islamic limits; modern state
Form of Government: Elected gov based on presidential system; Muslim suffrage
Law: Based on Quran & Sunna; scope for human legislation in vast areas.
Citizens: Muslims separate nation, non-Muslims have limited political rights.
Political parties: Possible in Islam but canvassing for office not allowed
Freedom of Belief: Complete religious freedom
Non-Muslim World: Peace desirable; right of self-defense is jihad
Private property: Recognized, state can impose limit & necessary taxes
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation in public life as equals
Science & Art: Education & free inquiry to be encouraged

Perwez's legitimacy: Rational-legal within Islamic limits; modern state
Form of Government: Elected gov; Muslim suffrage
Law: Derived entirely from Quran by Muslim Assembly
Citizens: Muslims separate nation, non-Muslims not discussed.
Political parties: Contrary to Islam
Freedom of Belief: Complete religious freedom but no Muslim sect allowed
Non-Muslim World: Not discussed but peace with non-Muslims follows from reasoning
Private property: Recognized with strict limits, state to own means of production
Welfare State: Based essentially on state intervention
Position of Women: To be allowed participation as equals in public life
Science & Art: Science to be pursued freely; arts within Islamic limits

Hakim's legitimacy: Rational-legal within Islamic limits; modern socialist state
Form of Government: Elected gov; Muslim suffrage
Law: Based on Quran & Sunna but given final shape by experts
Citizens: Muslims separate nation, non-Muslims may participate in policy implementation
Political parties: Permitted in Islam
Freedom of Belief: Complete religious freedom but polytheism to be discouraged
Non-Muslim World: Peace desirable, but ideological confrontation with atheism & polytheism necessary
Private property: Recognized within limits, state can take over in public interest
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation as equals in public life
Science & Art: Science & culture to flourish

Javed Iqbal's legitimacy: Rational-legal within Islamic limits; modern ideal secular state
Form of Government: Elected gov; Muslim suffrage
Law: Based on Quran & Sunna but applied on discretion of Muslim Assembly
Citizens: Muslims primary nation, non-Muslims part of Pakistani nation
Political parties: Permitted in Islam
Freedom of Belief: Complete religious freedom
Non-Muslim World: Peace desirable
Private property: Sacrosanct; state can impose limits in public interest
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation as equals in public life
Science & Art: Science & culture to flourish

Zafar's legitimacy: Rational-legal; modern secular state bound by divine law
Form of Government:Elected gov; Muslim suffrage not discussed
Law: Based on rational deliberations but divine law applies
Citizens: Muslims constitute a nation, non-Muslims not discussed
Political parties: No hindrance in Islam
Freedom of Belief: Not discussed but Complete religious freedom following his reasoning
Non-Muslim World: Peace desirable, author's reasoning
Private property: Sacrosanct; state can impose limits in public interest
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation as equals in public life
Science & Art: intellectual freedom, author's reasoning

Usman's legitimacy: Rational-legal; modern socialist state bound by divine law
Form of Government: No particular form in Islam; democracy best today; Muslim suffrage not discussed
Law: Based on essential deliberations but divine law applies
Citizens; Muslims constitute a nation, non-Muslims not discussed
Political parties: No hindrance in Islam
Freedom of Belief: Not discussed but Complete religious freedom following his reasoning
Non-Muslim World: Peace desirable
Private property: Sacrosanct; state can impose limits in public interest
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation as equals in public life
Science & Art: To be pursued freely

Munir's legitimacy: Rational-legal; modern state based on rational principles
Form of Government: Should be based on appropriate democratic system; universal suffrage
Law: Based strictly on rational deliberations
Citizens: All Pakistanis are one nation; religious nationhood divisive
Political parties: Necessary for democracy; therefore commendable
Freedom of Belief: Complete religious freedom
Non-Muslim World: Peace desirable; holy war obsolete
Private property: Should be allowed within certain limits
Welfare State: Based on organized state intervention
Position of Women: To be allowed participation as equals in public life; not possible in doctrinal state
Science & Art: To be pursued freely; not possible in doctrinal state

[yoursbibliophilic · Rating 4 out of 5]

Pakistan stands uniquely as the sole nation crafted in the spirit of Kalma, proudly declaring itself an 'Islamic nation' through successive constitutions in 1956, 1962, and 1973, where the objectives resolution serves as the preamble to the constitution. While numerous volumes delve into creation, partition & development but less has been written unraveling the essence of 'Islam' within the Islamic Republic of Pakistan. “This study addresses itself to an analysis, on the level of ideology, of the main views expressed in Pakistan on the concept of an Islamic state. In other words, it deals with the concept of an Islamic state as a prescriptive measure meant to solve various problems facing Pakistan, in the light of certain moral values.” (Loc:416-418)

Ishtiaq Ahmed explains that there was a tug-of-war between four unorganized social groups, absolutist (Maududi, Sayed Riaz Ahmad, Khurshid Ahmad), fundamentalist(Muhammad Asad, Ghulam Ahmad Perwez, Khalifa Abdul Hakim, Javid Iqbal), modernist (S. M. Zafar, Muhammad Usman) and secularist(Muhammad Munir) whose view of Pakistan’s Islamic concept contradicted with one another while writing the constitution. Author deep dives into their writing to understand and comment on what was there concept & idea of “Islamic state” that they had envisioned for Pakistan. He has segregated them into four modes of reasoning,

1) 'The sacred state excluding human will', which analyses the absolutist position seeking revival of traditional Islam
2) 'The sacred state admitting human will', which analyses the fundamentalist who wanted a theocratic position but ready to do adjustment with modernism
3) 'The secular state admitting divine will', analyses the position of modernist who wanted a liberal version seeking continuity with the political spirit of lslam
4) 'The secular state excluding divine will', analyses the position of secular who wanted a modern secular state based on sound reason.

“This book is divided into four parts.
Part One includes chapters 1 and 2: these introduce the subject being examined and the methodological aspects of the inquiry.
Part Two consists of chapters 3 and 4: these provide necessary historical information.
Part Three includes chapters 5, 6, 7 and 8: these are summaries of the different positions and their brief analysis.
Part Four includes chapters 9and 10. Chapter 9 is a systematic analysis of important themes, Chapter 10 is a continuation of the analysis and comprises the conclusion.” (Loc:428)

The author finally concludes that there is no one specific concept of the Islamic state, but several. Any form of “Islamic state would always be vulnerable to doctrinal pressure, since any innovation which collides with the clear-worded injunctions in the Quran arid Sunna would be difficult to accommodate in its legal system” (loc: 5574) therefore, one cannot believe “that an Islamic state can be a democratic state in the modern sense. Also, in Iran Khomeni and in Pakistan the ulama, including Maududi, affirm that an Islamic state cannot be a democratic state based on popular will. Under the circumstances, the adoption of secularism as the basis of state authority is necessary for making Pakistan a modern progressive country” (Loc:4316-4319) and also Islam cannot provides a better alternative to both capitalism or communism.