Tahir ul-Qadri

Work experience

http://www.minhajbooks.com/english/btext/cid/17/bid/315/btid/837/read/txt/Beyond-Description-Ijtihad-meanings-application-and-scope.html

His Eminence Shaikh-ul-Islam Dr Muhammad Tahir-ul-Qadri is a theologian, theosophist, scientist and spiritualist of modern times. A preacher, reformer and philosopher, he is also a political thinker of world renown. He is the animating heartbeat of hundreds of thousands of Muslims around the globe.

To achieve his objectives Dr Tahir-ul-Qadri launched his struggle in 1977 with the establishment of “Mahaz-e-Hurriyyat”, an intellectual forum for the ideological training of the youth. He advanced dynamically in the right direction and established Minhaj-ul-Quran International in 1981. His voice received warm welcome; people would sit around their TV sets and wait for his Fahm-ul-Qur’an programme impatiently. The MQI soon became the heartbeat of the masses. Shaikh-ul-Islam then planned to take his message to the entire globe. It was in 1982 that he visited Iran, met the Iranian leadership and put forth his message which was given a hearty welcome. He then visited Europe in 1984 to extend the range of his missionary services and to introduce the Europeans to the true essence of Islam. The tour was a great success. The Muslims of Denmark were highly impressed and invited Dr Qadri to establish an institute in Denmark under his supervision. Consequently, an Islamic Centre was established in Copenhagen, Denmark on 25 January 1986. Dr Qadri himself performed its inauguration.

He toured Abu Dhabi, Dubai, Sharja and other Gulf States in 1984 and 1985 where people accorded him rousing receptions. As a result of his energizing tours, a huge branch of the Institute of Minhaj-ul-Quran was established in the United Emirates.

Dr Qadri visited England to further widen the scope of his missionary campaign: He visited the country first in May 1985 and then in January 1986. During his tour of England he addressed huge gatherings in London, Manchester, Birmingham and Boston etc. He visited United States in April, 1986 in order to extend and promote his mission. He delivered lectures in many seminars and symposia on various Islamic topics specifically pertaining to Islamic revival in the West, at New York, Washington, Chicago and others states. This visit laid the foundation of the MQI in the United States. The late 80s and the early 90s then saw a wave spreading through entire Europe, the US, Canada and the Middle East, and in only a decade’s time the MQI Centres were established in more than 80 countries of the world. That is how the magic of true Islam works. Shaikh-ul-Islam Dr Qadri worked sleeplessly to spread his mission and it is now a globally welcome mission to spread Islam as the most moderate, tolerant, realistic, scientific and practicable way of life and religion for the entire mankind.

Minhaj.org – A Profile of Shaykh ul-Islam Dr. Muhammad Tahir ul-Qadri
 

“…he emerged as the country’s leading Islamic jurist and scholar and revivalist of the Islamic ideology. He was appointed as a Jurist Consult (legal adviser) on Islamic law for the Supreme Court and the Federal Shari`a Court of Pakistan and also worked as a specialist adviser on Islamic curricula for the Federal Ministry of Education of Pakistan.

Ta’zeer

There are various legal forms of Ta’zeer [punishments related to offenses for which no punishment is specified in the Qur’an or the Hadith] established through Qur’anic provisions, Prophetic Sunnah, and the precedents of the Caliphate. One of them is lashes which is normally awarded for most of the crimes. (Page 304)

[…]

The right of execution of Ta’zeer exclusively vests in the state because it represents the Muslim community. There are, however, four exceptions to the application of this principle:

1). Father

2). Master

3). Husband

4). Teacher

[…]

A master can also award slight punishments of Ta’zeer to his slaves in order to make them discharge their religious obligations and affiliated duties.

[…]

A husband is also vested with this right to some extent in order to curb the unfair attitude of his wife and to prevent her from indulging in acts which not only infringe the rights of the husband but also cross those barriers of decency which are morally and legally binding on all women and whose infringement constitutes a violation of the law of Shari’ah. Therefore, a husband possesses the right to punish his wife for the non-performance of prayer and other obligatory duties as expressed in the Holy Qur’an in Surah An-Nisa. (Pages 308-309)

Adultery/flogging/stoning

Hadd punishment for the adultery committed by an unmarried person, male or female, is one hundred stripes. Hadd punishment for the adultery committed by a married person, male or female, is stoning to death. (Page 328)

Through a third verse, the first two punishments of adultery as Hadd were repealed and the final punishment of a hundred lashes was prescribed:

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِئَةَ جَلْدَةٍ وَلَا

“Flog the adulteress and the adulterer, each one of them, with a hundred stripes.”

This Qur’anic verse had a general implication as far as the words ‘الزَّانِيَةُ’ [adulteress] and ‘الزَّانِي’ [adulterer] are concerned. Its meaning was subsequently specified and particularized by the Holy Prophet (peace be upon him) for the adultery committed by an unmarried male or female. The Holy Prophet awarded the punishment of stoning to death to the married adulterer  or adulteress. The particularization of the verse of Surah Noor for unmarried persons has been unanimously accepted by the companions of the Holy Prophet (peace be upon him), their successors, muslim scholars and jurists of all schools of law, right from the beginning of Islamic history to the present times. It is held by the scholars in the light of the second verse of Surah Noor that the Hadd of one hundred stripes is reserved only for an unmarried adulterer or adulteress whereas the Hadd of rajm or stoning to death is reserved for a married adulterer or adulteress. (Page 329)

In case of unmarried adulterers, Holy Prophet (peace be upon him) usually awarded the exclusive punishment of a hundred stripes though in some cases he reinforced it by the addition of imprisonment for a year.

It is a unanimous fact that the Hadd is not only established through the Qur’an but it is equally established through Prophetic Sunnah and the Definite Ijma’ of his companions also. (Page 331)

All these Prophetic prescriptions and practices unequivocally establish the fact that the Hadd of adultery for the married was always executed with Rajm by the Holy Prophet (peace be upon him) and not with one hundred stripes. (Page 334)

Some people in the present era whose hearts are choked with the slime of prejudice and whose minds are clogged by the grime of ignorance and whose spiritual flight is jammed with rust-ridden brakes of the cash-nexus, have tried to negate and nullify the legality of Rajm as Hadd, and to establish that these events crystallized before the punishment of hundred stripes was revealed through Qur’an. Therefore, Rajm was repealed by the subsequent Qur’anic order of a hundred stripes. This allegation is absolutely baseless and against established historical facts. The event of ‘Aseef, the event of Ma’iz, the event of Ghamidiyyah and the event of the Jewish couple occurred after the revelation of the verse of Surah-i-Noor which contains the punishment of hundred stripes. (Page 335)

Some people in the present era whose hearts are choked with the slime of prejudice and whose minds are clogged by the grime of ignorance and whose spiritual flight is jammed with rust-ridden brakes of the cash-nexus, have tried to negate and nullify the legality of Rajm [stoning] as Hadd [punishment], and to establish that these events crystallized before the punishment of hundred stripes was revealed through Qur’an. Therefore, Rajm was repealed by the subsequent Qur’anic order of a hundred stripes. This allegation is absolutely baseless and against established historical facts. The event of ‘Aseef, the event of Ma’iz, the event of Ghamidiyyah and the event of the Jewish couple occurred after the revelation of the verse of Surah-i-Noor which contains the punishment of hundred stripes. (Page 335)

Therefore, there is not the slightest iota of doubt or grain of suspicion that the Hadd of Rajm was repealed by Qur’an because the Holy Prophet (peace be upon him) repeatedly executed the Hadd of Rajm to the offenders even after the revelation of the Qur’anic provision of stripes. This Prophetic practice continued till the last days of his life. This fact is further supported by the continuous practice of the orthodox caliphs, in their respective eras after the demise of the Holy Prophet (peace be upon him). (Page 336)

Minhaj.org – A Profile of Shaykh ul-Islam Dr. Muhammad Tahir ul-Qadri

“In the 1980s, a number of historical judgments in the legal and constitutional history of Pakistan were passed by the Federal Shari`a Court and the Appellate Shari`a Bench, Supreme Court of Pakistan as a result of Shaykh-ul-Islam’s juristic arguments, documented in the Pakistan Legal Decisions (PLD) and Pakistan Legal Judgments (PLJ). In particular the Federal Shari`a Court passed a judgment denying the legal position of rajm as a hadd of shari`a, in which almost all well known ‘ulama and senior renowned classical scholars of the country had appeared before the court giving their arguments. In a review petition Shaykh-ul-Islam presented his arguments before the court against the judgment for three consecutive days. As a result, a landmark decision was passed by the full bench of the Federal Shari`a Court of Pakistan overturning their prior judgment and the rajm was judicially re-accepted as a hadd of shari`a.”

Theft

The amputation of hands in the first instance should take place from the right hand which is to be cut from the wrist.

It is established through various traditions and precedents of the Caliphate period that if a thief repeats the crime of theft inspite of the first amputation, then his left foot should be cut. The Jurists disagree whether at third instance after the amputation of hand and foot, his left arm and then his right foot should be amputated or not. (Page 341)

Apostasy

In the term of Islamic legal science, it [apostasy] is defined as “Retraction from Islam by a person who professes the Islamic faith, either through any act of speech or deed or faith.” Such person is said to be an Apostate (مرتد).
There are two basic elements which constitute the crime of apostasy:

(i) deviation from Islam after being a muslim.
(ii) mala-fide intention

Deviation can be in either of the three following forms:

(a) deviation through utterance
(b) deviation through action
(c) deviation through faith

Apostasy is liable to death punishment. A Qur’anic provision clearly supports it:

وَاِنۡ نَّكَثُوۡۤا اَيۡمَانَهُمۡ مِّنۡۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُوۡا فِىۡ دِيۡـنِكُمۡ فَقَاتِلُوۡۤا اَـئِمَّةَ الۡـكُفۡرِ​ۙ اِنَّهُمۡ لَاۤ اَيۡمَانَ لَهُمۡ لَعَلَّهُمۡ يَنۡتَهُوۡنَ

“But if they break faith after pledging it and ridicule your religion, then decapitate the leaders of disbelief so that they may be restrained from this act, for they have no regard for their pledged word.”

Moreover, the Holy Prophet (peace be upon him) also expressly articulated the punishment of apostasy at numerous occasions.

[…]

Another significant incident of the Prophetic period is narrated in books of Hadith with an extremely reliable chain. It is reported by ‘Abdullah Ibn-i-‘Abbas that a concubine of a blind man constantly abused the Holy Prophet (peace be upon him) . The master prohibited her but she kept on abusing the Holy Prophet (peace be upon him). When all his efforts to stop her vituperative exercise failed, he murdered he during the night. Her act of abusing the Holy Prophet (peace be upon him) was a clear deviation from Islam. Therefore, the murder of the concubine was legally justified: it had no criminal implications. When the Holy Prophet (peace be upon him) came to know about the murder, he said to the people: “Be witness to it that this murder is not punishable or avengable.”

This declaration of the Holy Prophet (peace be upon him) certified the decapitation of a woman who had turned apostate on account of her vilification of the Apostle of God. Since an apostate is liable to death punishment in Islam, therefore her master’s act of murder was declared right and lawful.

[…]

My humble view in this respect is that no discrimination should be permitted between male and female, because most of the authorities support the same idea. Moreover, if at all she has to die even during the confinement in case of rejecting the repeated offenders, then why the same could not be done as a punishment.

However, she can be given more chances of re-embracing Islam, during the imprisonment, but after her final rejection, she should be decapitated without putting her in a long physical trouble of life imprisonment.

In addition to the execution of punishment, apostasy is followed by four other legal consequences.

(i) Annulment of conjugal relations: If any of the couple turns apostate, their marital contract is automatically annulled which means a dissolution of the marriage. If, however, the apostate re-embraces Islam and both parties wish to revive the marital relationship, they are supposed to enter into a new contract of marriage.

[…]

(iv) Deprivation of the right of property…If he re-enters the fold of Islam, he can repossess all of his former property, but if he dies an apostate, or is murdered during apostasy, his property would be taken over by the Islamic state. (Pages 368-374)

Some scholars and critics of Islam, who are over impressed by the canker of Westernization, have tried to generate the false impression that the punishment for apostasy is an equivalent to an unjustified suppression and eventual termination of basic human liberties. In their craze for Westernized sophistication and skin-deep elegance they have condemned the Islamic punishment of apostasy in the Billingsgate style. While it inflicts fractional damage on the time-tested principles of Islam, it certainly reflects not only the meanness of their mentality but also their deep-rooted and black-sooted animus against Islam and its ever-green message. (Page 374)

The Qur’anic verse ‘لَا إِكْرَاهَ فِي الدِّينِ’ has been misunderstood and misinterpreted by the modernists who are against the validity of this legal punishment. This verse actually facilitates the practice of Islam for the Muslims. It chiefly signifies that there is no inconvenience, bigotry and hardship in practising Islam…This Qur’anic verse has no link with the right of deviation from Islam or the punishment to be awarded for it. (Page 375)

According to Shar’iah, deviation from Islam is equated with destruction of human life since Islam cannot passively watch the crumbling and collapsing spectacle of human decimation, it prescribes such severe punishments for any act that may counter the process of the preservation of basic human values. (Page 377)

Homosexuality

“…mentioned below is the crime of homosexuality for which the punishment is prescribed through Prophetic Sunnah and the practice of orthodox Caliphs. There is, however, a difference of opinion among Muslim Jurists whether it should be treated as Hadd or Ta’zeer. Most of the Muslim Jurists have accepted it as Ta’zeer. Qur’an has expressly forbidden homosexuality.

[…]

There are three views of Muslim Jurists on the punishment of this crime.

(i) its punishment is the award of death sentence

(ii) its punishment is that of adultery (flogging for the unmarried adulterers and death for the married adulterers).

(iii) its punishment is that of any heinous crime.

The first view is adopted by Imam Shafe’i and some other Jurists. They have based their view on the Prophetic Sunnah mentioned above and on other statements made by the Holy Prophet (peace be upon him).

[…]

All these companions, Jurists and Caliphs agree on the prescription of death punishment for the crime of homosexuality but the difference exists only in the mode and method of execution [stoning or crushing to death, decapitation by sword or thrown from a high building].

The second view…prescribes the punishment of stoning to death for the married adulterers and flogging for the unmarried adulterers.

The third view is adopted by Imam Abu Hanifah and some others. This view treats the act of homosexuality as a crime of Ta’zeer, and on the basis of its heinousness and sanguineness, Islamic State can prescribe severe penalty in the light of traditions and practices of the Holy Prophet (peace be upon him), the Orthodox Caliphs and other companions. (Pages 426-427)

Blasphemy

My point of view was, and I managed to get this made into law, that whoever commits blasphemy against the Prophet, Muslim or non-Muslim, man or woman, Jew, Christian, Hindu or whomsoever, no matter who of them commits blasphemy, their punishment will be death. My other point of view was that whoever apostatises from Islam may well repent, but blasphemy against the Prophet will not imply any possibility for repentance or forgiveness, rather, he must be executed immediately! I am fighting a one-man fight to shut out all possibilities to commit blasphemy. And those who open their mouths, Muslim, Jew, Christian, believer, kafir, man or woman, will be executed like a dog.

“The punishment of blasphemy as death, this is I agree, because this is the punishment given by Qur’an and the same punishment has been awarded by Bible.”

“Anyone who is intentionally doing this [insulting the Prophet Muhammad], and challenging authority, and creating this kind of distress in the community of the Muslim Ummah, this is in the same way there would be death punishment as it is in the case of the act of murder.”

“On the basic principle of the death penalty [for blasphemy], I don’t disagree with that.”

Minhaj.org – A Profile of Shaykh ul-Islam Dr. Muhammad Tahir ul-Qadri

In another case the Blasphemy Law protecting the esteemed station and reverence of the Holy Prophet (blessings and peace be upon him) was also passed for the first time in the history of Pakistan after Shaykh-ul-Islam presented his arguments to the court, over a period of three days, culminating in an Act of Parliament.

Ahmadiyya

http://timesofahmad.blogspot.co.uk/2011/09/exposing-dr-tahir-ul-qadri-rest-of.html

“For three days from November 14 to 17, 1985 Dr Qadri presented his arguments continuously before the Federal Sharia Court of Pakistan to determine the quantum of punishment to be awarded to a person guilty of contempt of the finality of the Holy Prophet (blessings and peace be upon him), an extremely delicate legal matter.

“He established, on evidence from the Quran and Sunna, that a person guilty of contempt of the finality of the Holy Prophet (blessings and peace be upon him) deserved death sentence and the punishment will be imposed as Hadd.

“The act of contempt of the finality of the Prophet (blessings and peace be upon him) is a crime, which cannot be tolerated whether its commission is direct or indirect, intentional or un-intentional. The crime is so sanguine that even his repentance cannot exempt him from the penalty of death.

“Dr Qadri placed a massive array of arguments before the learned Court and particularly stressed the point that no lacuna should be allowed in the legal structure of an Islamic state to encourage this form of sacrilege. The chambers of the Court will continue to reverberate with the passion and eloquence with which Dr Qadri conducted his defense of the sanctity and dignity of the the Holy Prophet (blessings and peace be upon him).

[295-C is from the part of Pakistan’s legal code that covers blasphemy. It makes it an offence “by words, either spoken or written, or by visible representation or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad”. Whoever transgresses shall be punished with death, or imprisonment for life, and shall also be liable to fine.]

http://www.minhaj.org/english/tid/23529/Unity-among-Muslims-need-of-hour-Dr-Tahir-ul-Qadri-urges-Muslims-forge-unity-International-Tajdar-e-Khatam-e-Nabuwwat-Conference-Maqam-Mustafa-Muhammad-Phrophet-Islam-Aqida-Sunni-Sufi-Sufism-peace-terrorism-unity-ummah-Birmingham-jamaat-Ahle-Sunnat.html

Dr Muhammad Tahir-ul-Qadri said that the international powers were crating ‘situations’ in these countries by using their trained ‘Taliban and Al-Qaeda accomplices’ that could justify their intervention in accordance with carefully calibrated strategy. He said that impending attack on Syria was part of the same strategy. He said that the war against Syria is part of global agenda. The power and wealth of some of the Islamic countries is lending a helping hand in this regard. He made it clear that sectarian differences never existed in Iraq, Syria and Egypt and no sectarian-based violent activities took place in these countries in the past.

Dr Tahir-ul-Qadri drew on the Holy Quran and Hadith and gave a meaty and logical talk on the subject of status and station of the Holy Prophet (peace and blessings be upon him). He said that he who did not subscribe to the exalted station of the Holy Prophet (peace and blessings be upon him) was out of fold of Islam without any shadow of doubt and the same would be the most important question asked in the grave as well. The man would be asked as to what he thought of the person and station of the Holy Prophet (peace and blessings be upon him). He said that solution to all raging problems facing the Muslim world lay in complete compliance of the Holy Prophet’s teachings.

The West/The Islamic State/general

‘Punishments in Islam – their classification and philosophy’ – Tahir ul-Qadri

Whenever the vision of the Western Society regarding their ‘values’ is changed, the concept of law is altogether shaken. This process of constant instability can not be checked unless they accept the universal uncorrupted Qur’anic revelation as the source, the origin, the sanction and the standard of validity of the law. (Page 7)

The grading of punishments in Islam, as the chapter illustrates, makes full acknowledgement of the emotional and psychic preferences of human beings. Men are instinctively inclined towards the establishment of a clean and pure society. Therefore, these punishments are primarily focussed on the achievement of this primary goal…Islam believes in the creation of an absolutely clean society. It believes in both physical and moral cleanliness. Therefore its penal laws are geared to the formation of such a society. (Pages 429-430)

The philosophy of Islamic punishments is remarkably different from and highly superior to the penal philosophy advanced by Western criminologists.

The character of Islamic punishments is comprehensive and all-embracing as compared to that of the secular system. (Page 462)

Islamic punishments at the same time possess the preventive character through the infliction of some physical discomfort and handicap. For example, death penalties, amputation of hands or feet, imprisonments, transportation, confinements, etc. The criminals are prevented from repeating the crime either due to a permanent or temporary disability. (Page 465)

The third objective of Islamic punishment is its deterrent capacity. The Shari’ah has recommended that the punishments should be executed publicly because public display of the imposition of sentence possesses a deterrent effect. As a consequence of this public demonstration, all those who had even the slightest inclination towards the commission of crime would restrain themselves in view of the punishment it entails. In order to achieve this objective, Shari’ah has clearly commanded that the fixed punishments of Islam should not be reduced or mitigated even under pressure of the sentiment of mercy.

The Qur’anic command prescribes that if the guilt is proved, the offender must be punished at all costs and the punishment should not be tampered with compassion and leniency because any such tincturing or blending may vitiate the effectiveness of the punishment. The untinkered infliction of punishment on the criminal is one of the requirements of Din of Almighty Allah which must be fulfilled under all circumstances. (Page 466)

This is the basic object of gathering the people on the occasion of punishing the adulterers. The same purpose is served by hanging the chopped hands and feet of the criminal and by the punishment of stoning in broad daylight. (Page 467)

Some of the punishments in Islamic penal system also possess an expiatory character as a means of moral and spiritual purification of the criminal. This idea has always enjoyed an important place in the religious doctrines and philosophies of the world. The imposition of expiative punishment for crimes which are neither liable to Hudood or Qisas lightens the burden of guilt on the criminal: For example, the expiation prescribed for breaking fast, for dishonouring the oath and for the commission of some prohibited acts during the performance of Hajj, etc, – The punishment seems to be a fundamental need of our moral nature because the burden of sin and its consequential answerability in the life hereafter is removed through the atonement. If Islam had not prescribed these kinds of punishment, its penal system would have remained incomplete and primitive. (Page 475)

These characteristics have transformed the Islamic system of punishments into an appropriate and acceptable system which is neither barbarous nor unenforceable in the present civilized era. (Page 481)

Quranic Basis of Constitutional Theory – Dr. Muhammad Tahir ul-Qadri

http://www.minhajbooks.com/english/btext/cid/17/bid/269/btid/1954/read/img/Quranic-Basis-of-Constitutional-Theory-Quranic-Basis-of-Constitutional-Theory.html

An Islamic state is an ideological state. It is the creation of an ideal and is sustained by a steady and sincere adherence to the dictates of that ideal. It is the continuous and unflickering flow of the current of this ideal that gives it its mobilizing power. Without the self-propelling force and the self-generating warmth of this ideal, an Islamic state is nothing but an effect, washed out sanctuary of lifeless rituals and inane regulations.

[…]

It’s functioning is completely congruent with the objectives and laws of Shariah, and the sole criterion to determine the validity of its functioning is real consonance with the objectives of Islam.

In capsule form, “an Islamic state is a Muslim state, ruled  by its chosen representatives, who function in a purely consultative manner and work for the enforcement and advancement of the politico-legal and socio-economic order of Islam. (Pages 9-10)

The constitutional principles of Islam are to be derived from the teachings of the Qur’an and the Sunnah and the practices of the guided Caliphs of the Holy Prophet (peace be upon him). If a state is based on these principles, if its formation and its functioning is positively in accord with these principles, it is truly an Islamic state.

[…]

What really matters and  quintessentially matters is its ungrudging allegiance to the basic tenets of Islam as formulated in the Qur’an and the Sunnah and as demonstrated by the Caliphs of the Holy Prophet (peace be upon him). (Page 14)

The state should further guarantee the implementation of politico-legal and socio-economic system of Islam and promotion of the cause of its ideological predominance in the world. It should ensure the final triumph of Islam over the forces of evil and atheism and all other powers that intend to negate or neutralize the energies and attitudes created by the positive and perennial message of Islam. (Pages 17-18)

(Page 30)

“…a Western democratic system does not discriminate between a voter and a candidate. It places them on the same pedestal. This inept juxtaposition has generated the more and intellectual melee and confusion that is characteristically Western and that is spreading throughout the world with the sweeping tempo of a contagious disease. The inversion of values which this peculiar misplacement has unleashed needs to be checked. It is not only strange but also absurd that the person who is to be elected to the office of the Head of State and the ordinary voter are reduced to the same level. There are no additional qualifications or reservations imposed on a person who is likely to be a candidate for the highest office of the state. Both the candidates and the voters equally enjoy the qualifications of puberty and sanity.

These verses clearly distinguish the Islamic system of Shura from the defective and imbalanced system of Western democracy. (Page 30)

For example, a short statured person or an ugly-looking individual hardly fulfils the requirements of candacy for the highest office of the country. The insistence on the aesthetic and physical contours of the candidate speaks volumes for the sagacity and farsightedness of Islamic tenets. The rules of Western democracy are insensitive to these aesthetic considerations. They regard them exstrinsic to the essential worth of a candidate. They opten emphasize the inner quality of a person at the expense of his outer-appearance and, therefore, encourage a one dimensional approach to human personality. But Islam stresses the unity of body and soul and encourages a three-dimensional  approach towards man. Since man is a complex of external features and internal qualities, his appearance is as much significant as the hidden part of his personality. (Page 33)

“…the rulers of Islamic states should be Muslims. When this condition or quality is not only necessarily desired but also required by the Qur’an, that ruler of an Islamic state must be a Muslim, it becomes automatically impermissible for a non-Muslim to be appointed as the Head of an Islamic State. This further indicates that Islam should be the official religion of the state and must possess a prioristic superiority over all the other institutions of the state which are not virtually but positively derived from the fundamental postulates of Islam. (Page 43)

ENFORCEMENT OF ISLAMIC CONSTITUTIONAL ORDER IS AN ESSENTIAL IS AN ESSENTIAL CONDITION OF ISLAMIC FAITH

The next words of the verse are:

إذا كنت تؤمن بالله واليوم الأخير

“If you do believe in God and the Last Day.”

These words clearly indicate that this is the only constitutional and political system prescribed for the Muslims by the Holy Qur’an. The words “إذا كنت تؤمن ” (if you do believe) openly state that if we claim ourselves to be Muslims and if our state claims itself to be an Islamic state, then we are under religious obligation to follow the constitutional structure and political system prescribed in these verses. If we do not adjust our lives and legal system to the Qur’anic prescription we should seriously consider whether our claim to be Muslims is correct or acceptable in the eyes of God. (Pages 46-47)

(Page 48)

The Muslims are especially warned by God and His Holy Prophet (peace be upon him) that if they desire victory and prosperity even in the worldly life they should sincerely follow the Islamic political system.

‘The Islamic State’ – Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri

http://www.minhajbooks.com/images-books/islamic-state/islamic-state_1.pdf

“…in Western Democracy, the Western democratic parliament is supreme and there is no other authority or power beyond it. Under Khilafah, however, the authority vested in any parliament, government or state is qualified by – and conditional upon – the Qur’an and Sunnah. Thus, in an Islamic state, any law which is passed against the Shari‘ah will be challenged and nullified, and will have no legal effect.”

[…]

“…Islam is not just a matter of philosophy or personal religion. Islam is a complete code of life and, more than that, it is a complete system which has to be implemented. It prescribes the duties and obligations of all Muslims, the way they should relate to other people and groups, the rights of individuals and society as a whole, family law, criminal law including criminal penalties, civil law, public law, economic and fiscal law, and also the systems and establishment of the courts and institutions that are needed to administrate, implement and enforce these things.” (Page 1)

[…]

A form of governance has to be established in order to implement what has been revealed by Allah (swt), what has been communicated by the Holy Prophet (saw), and to fulfil all the various requirements of human society. This is the reason why the Holy Prophet (saw) emigrated to Madina. The thirteen years of his life as Prophet (saw) in Makka were spent in propagation, during which time he concentrated on preaching, spiritual training, spiritual purity, character building and preparing a community of strong believers. When, however, he migrated to Madina the first thing he did was establish Islamic governance. (Page 11)

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