Implementation Of The Sharia’h In Pakistan

Our religious scholars frequently issue a statement that the whole Pakistani population of 150 million desire an Islamic system. Is it not an exaggeration, definitely not based on reality? What is the moral standing of this statement?

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Responsibility To Establish Islamic Political System

Mr. Ghamdi is hard at work, trying to promote Religious Darwinism. His total argument is “offer prayer, keep fast, pay zakah, do hujj and remember Allah. Do not try to establish or do not strive for an Islamic socio political economic system, but if it happens by itself then it is well and good.” This is a term like Darwin Theory of evolution that says: “Let things happen as they are happening and Islamic state may come in existence through evolution. We really do not have to interfere with social evolutionary process.” As if Mr. Iblees is sitting dormant or as if all the Socio political economic systems that have ruled the parts of the world in the past or in present came into existence on their own. It is to suppose that all the unbelievers who are milat-e wahida (singe community) will allow this natural evolution of Islamic Socio Economic Political system to happen on its own. To me this is flawed logic, basically telling the Muslims all we are required to do is to do our rituals and If Islamic state will come into existence by natural evolution then well and good, else just be it.

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Does The Islamic Law Accept Revision According To The Changing Times And Needs


One of my peers told me that faith does not require proof or logic. So, if we agree that a particular law is ordained by Allah and/or ordained by Muhammad (sws) is the last word, the question again arises whether all the laws enforced by the Sharī‘ah are universal and everlasting, or for the Prophet's contemporary world. I am not an expert in the Sharī‘ah nor a studious follower of the tenets of Islam, I know for certain that even during Prophet's time, the laws were slowly and progressively evolved and so many changes were made by the Rightly Guided Caliphs (rāshidūn). Do you think that our practices need revision according to the changing times and needs; and should we try to segregate permanent, universal and ephemeral, local? Is any discussion on this line is on the anvil.

Example: Our Prophet had several wives but the law restricts to four. Either the law was temporary under a given circumstances or not applicable to all.

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