Principles Of The Islamic Political System
Principles of theIslamic Political SystemTanveer Hussain, PhDNovember, 2013http://www.quranicteachings.org
This short booklet outlines some of the principles of the IslamicPolitical System. For comments and feedback email at:hussain.tanveer@gmail.comPage 1 of 79
Table of ContentsThe Islamic Belief System . 3Definition of a ‘Muslim’ . 6The Islamic Ideology . 7The Concept of an Islamic Republic . 8Ultimate Goal of the Islamic Republic . 12Social Contract and the Divine Covenant . 15Liberty and Freedom . 17Secularism and Freedom of Religion . 21Freedom of Expression . 24Individual Liberty and State Intervention. 27Justice and Equality. 32Sovereignty and Authority. 37The Principle of Limited Government. 42Public Participation in the Government . 44Women’s participation in the Government . 45Interpretation of the Islamic Law. 46Judicial Precedents of the Prophet . 50Nationality and Citizenship. 52Sects and Parties . 53Criteria for the People in Authority . 55The Electorate and the Electoral Process . 57Accountability of the People in Authority . 59Limits to Obedience of the People in Authority . 60The Church/Masjid and the State . 61Immutability of Islamic Laws . 62The Socio-Economic Order . 66The Islamic Union . 69‘The United Nations’ . 72Bringing Change . 74Page 2 of 79
The Islamic Belief System1It is a belief that there is One and Only Originator of this universeWho not only brought all the matter and energy into existenceout of nothing but Who therefrom created innumerable types and23forms of inanimate and animate objects . He is All-Powerful Whonot only brings things into existence but also nourishes them,sustains them, maintains them, regularizes them and directs themfrom their earliest state to that of ultimate completion and4perfection . He has framed all the laws of nature under whichthings would assume various shapes and forms, and hasdetermined the ratios and proportions in which various elementsmust combine with one another to result in various compounds5and objects . He has regularized different stages through which allthings, including human beings must pass on the way to their6completion and perfection , and also has made sure the creation7of necessary provisions for all the beings in the journey to their1Al-Quran Surah 2: Verse 117; Surah 6: Verse 101; Al-BadeeAAu means ‘the Originator’[Ref. Lane’s Arabic English Lexicon]2Al-Quran Surah 6: Verse 102; Surah 13: Verse 16; Surah 39: Verse 62; Surah 40: Verse623Al-Quran Surah 17: Verse 99 (Qadir) Surah 18: Verse 45 (Muqtadir); Surah 67: Verse 1(Qadeer)4Al-Quran Surah 1: Verse 2. Allah’s attribute ‘Rabb’ encompasses all the givencharacteristics [Ref. Lane’s Arabic English Lexicon; Abdul Mannan Omer’s Dictionary ofthe Holy Quran]5Al-Quran Surah 54: Verse 49; Surah 13: Verse 8; Surah 65: Verse 3; Surah 25: Verse 26Al-Quran Surah 23: Verses 12-16; Surah 39: Verse 6; Surah 84: Verse 197Al-Quran Surah 29:60; Surah 11: Verse 6Page 3 of 79
8ultimate destination. He is Allah , the One and Only, Single,Unique, Absolutely Independent and Eternal. There is nothing like9Him and nothing comparable to Him . To Him belong all the10Perfect Attributes .11It is a belief that Allah is the One Who created human beings ,1213giving them freedom of choice in beliefs and actions , andproviding them all the necessary guidance for their life throughHis chosen Messengers, clearly distinguishing for them the right14way from the way of error . It is a belief that He sent HisMessengers {including Noah, Abraham, Moses, Jesus (peace be15upon all of them)} with His guidance , who modelled anexemplary behaviour for the people to emulate, and Muhammad16(peace be upon him) was the Last of His Messengers and theHoly Quran is the latest and the last version of His Guidance(encompassing all the essential and unadulterated elements of17the Torah, the Bible or any other Divine Book) .It is a belief that Allah is the One Who created entities calledMalaika, who put into effect His laws, plans, programs and8Whose overall sovereignty or lordship should be accepted; whose laws and directionsshould be obeyed and followed; to Whom one should look for protection inbewilderment; and from Whose grandeur one should be humbled.9Al-Quran Surah 112: Verses 1-4; Surah 42: Verse 1110Al-Quran Surah 59: Verse 2411Al-Quran Surah 55: Verse 312Al-Quran Surah 18: Verse 2913Al-Quran Surah 41: Verse 4014Al-Quran Surah 2: Verse 25615Al-Quran Surah 57: Verse 2516Al-Quran Surah 33: Verse 4017Al-Quran Surah 5: Verse 48Page 4 of 79
18schemes in the universe , and some of them act as a means of19communicating His Guidance to His Chosen Messengers .It is a belief that one day, Allah will call all human beings to20account , be it in this world or in the life after death. He is all21powerful and all-capable to bring the death back to life as Hewas capable to originally bring things into existence out ofnothing. It is a belief that those who lead life according to Hisguidance will ultimately have a paradisiacal life and those who live22contrary to his guidance will end up in hell . And it is a belief thatmankind can fulfil its physical, mental and spiritual potentials bestby following a way of life that is in accordance with His Laws and23Guidance .18Al-Quran Surah 79: Verse 5Al-Quran Surah 35: Verse 1Al-Quran Surah 2:284; Surah 21: Verse 47; Surah 23: Verses 102-10321Al-Quran Surah 22: Verses 5,7; Surah 23: Verse 16; Surah 58: Verse 622Al-Quran Surah 101: Verses 6-923Al-Quran Surah 22: Verse 77; Surah 87: Verse 14; Surah 91: Verse 9; Surah 7: Verse157Page 5 of 791920
Definition of a ‘Muslim’It should suffice to ‘legally’ declare or consider someone a Muslimif he/she makes the following declaration:“I bear witness that there is no god but Allah, and Muhammad24(s.a.w.) is His last and final Messenger. I solemnly vow to submit,surrender and yield to all of Allah’s Laws and Commands as given25in His last and Final Book, i. e. the Quran . I realize that in theHereafter, I shall surely be held accountable in Allah’s Court for all26of my words and deeds.”24s.a.w. sallAllahu alaihi wasallam (peace be upon him)The word ‘Muslim’ literally means the ‘one who submits, surrenders or yields to anauthority’. In proper sense, the term ‘Al-Muslim’ refers to ‘the one who submits,surrenders or yields to Allah’s Will or Command’. The word ‘Momin’ means ‘a believer’.In proper sense, the term ‘Al-Momin’ refers to ‘the one who believes in the IslamicIdeology or value system, including belief in One God, His Prophets/Messengers,Malaika, Divine Books, and the Hereafter (which is so far hidden from our sight, i.e. alghaib) [Al-Quran Surah 2: Verse 177]. Another meaning of ‘Momin’ is ‘the one who givespeace and security’. One of the attributes of Allah is also Al-Momin [Al-Quran Surah 59:Verse 23]. The constitution of the Islamic Republic of Pakistan defines Muslim as “aperson who believes in the unity and oneness of Almighty Allah, in the absolute andunqualified finality of the Prophethood of Muhammad (peace be upon him), the last ofthe prophets, and does not believe in, or recognize as a prophet or religious reformer,any person who claimed or claims to be a prophet, in any sense of the word or of anydescription whatsoever, after Muhammad (peace be upon him)”.26The first sentence of the declaration is about the major beliefs; the second is aboutdeeds; and the third is about a sense of accountability. All the other things which maybe necessary to include in the definition are covered in the “vow to submit, surrenderand yield to all of Allah’s Laws and Commands as given in His last and Final Book, i. e.the Quran”.25Page 6 of 79
The Islamic Ideology27The core Islamic Ideology is that there is no god but Allah . Only28He is the Giver of the Supreme Law (Lahu-al-Hukm) . Only He has29the Ultimate Sovereignty (Lahu-al-Mulk) and only He has theUltimate Authority to be submissively obeyed, worshiped and3031adored (Lahu-ad-Deen) (FaAbudoohu) . All manmade laws mustbe consistent with His Supreme Law and all human authoritiesmust be subordinate to His Divine Authority. Allah has no partners32in His Supreme Legislative Authority (al-hukm) , in His Ultimate33Sovereignty (al-mulk) or in His Ultimate Authority to be34submissively obeyed, worshiped and adored (ibadat) .27Al-Quran Surah 20: Verse 98; Surah 2: Verse 163; Surah 2: Verse 163, Surah 3: Verse18, Surah 6: Verses 102, 106; Surah 7: Verse 158; Surah 9: Verse 31; Surah 11: Verse 14;Surah 13: Verse 30 Surah 23: Verse 116; Surah 28: Verse 88; Surah 35: Verse 3; Surah39: Verse 6; Surah 40: Verse 3; Surah 40: Verse 62; Surah 40: Verse 65; Surah 44: Verse8; Surah 59: Verses 22-23; Surah 73: Verse 9; Surah 2: Verse 255; Surah 3: Verse 2; Surah3: Verse 6; Surah 4: Verse 87; Surah 9: Verse 129; Surah 20: Verse 8; Surah 27: Verse 26;Surah 28: Verse 70; Surah 64: Verse 13; Surah 114: Verse 328Al-Quran Surah 28: Verse 70, Surah 28: Verse 8829Al-Quran Surah 39: Verse 630Al-Quran Surah 40: Verse 6531Al-Quran Surah 6: Verse 10232Al-Quran Surah 18: Verse 2633Al-Quran Surah 17: Verse 111; Surah 25: Verse 234Al-Quran Surah 18:Verse 110Page 7 of 79
The Concept of an Islamic RepublicAccording to Hamilton, “in any Democracy--either a Direct or aRepresentative type--as a form of government, there can be nolegal system which protects the individual or the Minority (any orall minorities) against unlimited tyranny by the Majority. Sucha form of government is characterized by The MajorityOmnipotent and Unlimited. This is true, for example, of theRepresentative Democracy of Great Britain; because unlimitedgovernment power is possessed by the House of Lords, under anAct of Parliament of 1949--indeed, it has power to abolishanything and everything governmental in Great Britain. Underthis form of government, neither the courts nor any other part ofthe government can effectively challenge, much less block, anyaction by The Majority in the legislative body, no matter howarbitrary, tyrannous, or totalitarian they might become inpractice. The parliamentary system of Great Britain is a perfect35example of Representative Democracy” [Hamilton, 1976 ].In contrast to ‘Democracy’, “a Republic is: a constitutionallylimited government of the representative type, created by awritten Constitution-adopted by the people and changeable (fromits original meaning) by them only by its amendment--with itspowers divided between three separate Branches: Executive,Legislative and Judicial. Here the term ‘the people’ means, ofcourse, the electorate. The people form their governments and35A. L. Hamilton, (1976), “The American Ideal of 1776 - The Twelve Basic AmericanPrinciples”Page 8 of 79
grant to them only ‘just (limited) powers’, in order primarily tosecure (to make and keep secure) their God-given, unalienablerights. The American philosophy and system of government thusbar equally the "snob-rule" of a governing Elite and the "mobrule" of an Omnipotent Majority. This is designed, above all else,to preclude the existence in America of any governmental powercapable of being misused so as to violate the individual’s rights--toendanger the people’s liberties” [Hamilton, 1976].Put in simple words, in a Democracy the Majority can make orabolish any law whatsoever without any restrictions. Thelegislative power of the Majority is not limited by anyconstitution. The parliamentary system of Great Britain is aperfect example of this form of government. On the other hand ina Republic, the legislative power of the Majority is limited by aconstitution. The Majority cannot make any law against the basicprinciples enshrined in the constitution. This is the form ofgovernment that was envisaged by the American forefathers andthe United States of America was meant to be a Republic ratherthan a Democracy.Now the question remains that what is the basic differencebetween an ordinary (secular) Republic and an Islamic Republic? Ashort answer to this question is that in any Republic, the Majoritycannot do any legislation against a constitution that is framed bytheir founding fathers based on the collective human wisdom. Inan Islamic Republic, the Majority cannot do any legislation againstthe Quran revealed by the Almighty God or against a constitutionPage 9 of 79
derived from the Quran. In a Democracy, the Majority can do anylegislation whatsoever without any restrictions.In other words, in a Republic the power of the Majority is limitedby a man-made constitution derived from the collective humanwisdom; in an Islamic Republic the power of the Majority islimited by the Word of God (the Quran), or limited by aconstitution derived from the Quran (the Divine Book); and in aDemocracy the power of the Majority is not limited by anything.The form of government envisaged by the Quran is not a puredemocracy or theocracy or constitutional theocracy orconstitutional monarchy but a constitutional republic, with theQuran being the basis of the constitution. There is no room fortheocracy in an Islamic Republic, considering theocracy as a formof government in which the ruler is considered to obtain guidance36directly from God . After the demise of Muhammad (s.a.w.), theLast Messenger of Allah, any belief about anyone obtainingguidance directly revealed to him by God is not in accordance37with the Quran. The word of God is completely perfected and38well-guarded in the Quran . All that may be required is thedefinitive interpretation of the word of God, for which theSupreme Judicial Institution of the Islamic Republic would be thefinal authority. Individual scholars may have their owninterpretations of the Supreme Islamic law given in the Quran andmay differ in their opinion as legal experts may differ about the363738Lila Perl, ‘Theocracy’, Marshall Cavendish, 2007.A-Quran Surah 6: Verse 115Al-Quran Surah 15, Verse 9Page 10 of 79
interpretation of any secular law but the interpretation of theSupreme Court of the Islamic Republic is to be considered finaland definitive. As far as the exercise of legislative authority(within the bounds of the Quran-based constitution) is concerned,39it has to be with the participation of the people either directly orthrough their representatives.The term ‘Khilafat’ literally means ‘succession’, i.e. the followingof one (ruler) after the other in time. The term per se does notindicate any particular form of government. The first head of theIslamic State after the death of the Prophet (s.a.w.) was known ashis Khalifa or successor (i.e. khalifa-tu-Rasool), the later heads ofthe state being the subsequent successors.4041Although the term khalifa , and its plural forms khulafa and42khalaif have been used in the Quran, but nowhere it is explicitlymentioned that anyone is Allah’s Khalifa. These terms have beenused in the Quran either to refer to the successor(s) of previouscreation or generations or rulers but not specifically thesuccessors or vicegerents of Allah, as is assumed by somescholars. That is why neither the Prophet (s.a.w) ever calledhimself Khalifatullah nor his successor assumed such a title but hewas known as a Khalifa-tu-Rasool.39Al-Quran Surah 42: Verse 38Al-Quran Surah 2: Verse 30; Surah 38: Verse 26; Surah 10: Verse 73; Surah 35: Verse3941Al-Quran Surah 7: Verse 69; Surah 7: Verse 74; Surah 27: Verse 6242Al-Quran Surah 6: Verse 165; 10:14Page 11 of 7940
Ultimate Goal of the Islamic RepublicEvery society or state has some rules or laws to which it desires43submission of its people for the safety, security and preservationof its individual members as well as the society or the state as awhole. No society or state can run peacefully without any lawsand rules. If the laws and rules are those or based upon thosegiven by Allah, then submitting, surrendering or yielding to these44laws and rules is called Al-Islam (or The Submission).Since Allah is the Creator and the Sustainer of the entire universeincluding the human beings, none can know better the nature andthe needs of the human hardware and software better than Him.The laws and rules given by the All-Wise and the All-Knowing Allah(who is the creator and sustainer of all the human races andtribes) are free from any subjectivity, bias or limitations of timeand space. Hence, the submission or conformity to only Allah’slaws or guidance (if correctly interpreted and implemented) canguarantee a perpetual safety, security, preservation and wellbeing of all human beings living in a society and the world atlarge. On the other hand, since the laws made by human beingssuffer from the eternal drawbacks of subjectivity or bias andtemporal or spatial limitations of human knowledge and wisdom,43The word Islam comes from the Arabic root seen-laam-meem, which means “to besafe and sound, unharmed, unimpaired, intact, and in peace”. The word-form ‘Islam’literally means “to submit or surrender or yield to the opinion, judgment, command,control, order or instructions (of someone)”.[Ref. Arabic-English Lexicon by E.W.Lane]44The Arabic prefix Al- is the definite article meaning “the”.Page 12 of 79
they can never guarantee an incessant or everlasting safety,security, preservation or wellbeing of all humanity.Now coming to the ultimate goal of Al-Islam or submission toAllah’s laws, one can find from the Quran that one of the goals ofthis submission or Al-Islam is ‘peace and security’ of human45beings. The Quran says that those who submit to Allah and46follow his Guidance will have no fear and no grief, i.e. they willhave not only an inner peace but also security from any dangersor threats from the outside. The Quran further says whether it is(those who call themselves) the believers or the Jews or theSabians or the Christians, if they believe in Allah and the day ofjudgement and do good works, they will have no fear and no47grief . Hence, according to the Quran, one of the goals of Al-Islamis to provide such a way of life or set of rules and laws or guidancefor the mankind adopting which they can have peace and security.In addition to peace and security, another goal of Al-Islam ishuman development, welfare and prosperity. The comprehensiveArabic term which encompasses all the aspects of human48development, welfare and prosperity is Falah . The Quran says45Al-Quran Surah 2: Verse 112Al-Quran Surah 2: Verse 38Al-Quran Surah 2: Verse 62; Surah 5: Verse 6948The Arabic Word ‘Falah’ has the following meanings: working out of latent humanfaculties to the best abilities [i.e. whatever of noble and good is hidden in humans mustcome out and whatever is in the form of potentiality in human mind must be convertedinto actuality]; working out human evolution and to bring to realisation of the positivepotential that the Creator has placed in humans, just like ploughing of land andcultivation results in the actualisation of the potentialities of a seed; prosperity; success;the attainment of that which one desires or seeks, or that whereby one becomes in aPage 13 of 794647
that Allah created man so that he should render his obedience49with humility and submissiveness (Ibadat) only to Allah, andfurther elaborated that this obedience to Allah (i.e. his laws andguidance) with all humility and submissiveness will ultimately lead50to his Falah i.e. his personal development (i.e. fulfilment of hisphysical, mental and spiritual potential), welfare and prosperity.In short, the ultimate goal of Al-Islam, according to the Quran, ishuman development, welfare and prosperity in peace andsecurity. And the ultimate goal of an Islamic Republic is toestablish a society wherein everybody is able to fulfil his valuablephysical, mental and spiritual potentials in peace and security.happy or good state; continuous or permanence in a good or prosperous state, and inthe enjoyment of ease, comfort or the blessings of life. There is no other word in theArabic language that is more comprehensive in signification of what is good in thepresent life and in the after-life than Al-falah( )الفالح . [References: Arabic-English Lexiconby E.W.Lane; Dictionary of the Holy Quran by Abdul Mannan Omer; Lisan-ul-Arab by Ibne-Manzoor; Mufradat fi Gharib-ul-Quran by Raghib; Kamoos-ul-Muheet by Muhammadbin Yaqoob Al-Feroz Abadi]49Al-Quran Surah 51: Verse 5650Al-Quran Surah 22: Verse 77Page 14 of 79
Social Contract and the Divine CovenantThe Social Contract Theory is one of the most dominant andinfluential political theories in the history of the modern West.Thomas Hobbes, John Locke and Jean-Jacques Rousseau are threebest known proponents of this important theory, each with aslightly different approach to it from one another. Put in simplewords, according to the social contact theory people give up orsurrender some of their personal freedom, and give thegovernment authority to enforce laws upon them wherebyeveryone lives in peace and happiness without fear of beingharmed by others. It is a sort of deal or understanding betweentwo parties, i.e. the rulers and the ruled. As a result of this deal orunderstanding, the ruled give the rulers the authority to rulewhile the rulers vow to assure peace and prosperity to the ruled.This unwritten social contract is the basis of most of the moderndemocracies in the world.A similar sort of contract (although not exactly identical) is indeed51mentioned in the Quran between Allah and the Believers .According to this contract or covenant, anyone who becomes aBeliever promises to spend his/her life and property according toAllah’s Will/Laws in return of a promise by Allah for a paradisiacallife (in this world and the hereafter). Such a contract or covenant52 53is administered by Allah’s Messenger on Allah’s behalf , , who is515253Al-Quran Surah 9 : Verse 111Al-Quran Surah 48: Verse 10Al-Quran Surah 60: Verse 12Page 15 of 79
always the first one to establish an Islamic Republic on earthaccording to Allah’s Laws. Hence, the basis of an Islamic Republicis also a covenant or social contract whereby people give up orsurrender some of their personal freedom, and give the Islamicgovernment authority to enforce Islamic laws upon them wherebyeveryone lives in peace and happiness without fear of beingharmed by others. Allah’s covenant has been mentioned in54several Verses of the Quran .54Al-Quran Surah 2: Verse 27, Surah 3: Verse 77, Surah 6: Verse 152, Surah 9: Verse 75,Surah 13: Verse 20, Surah 13: Verse 25, Surah 16: Verse 91, Surah 16: Verse 95; Surah33: Verse 15; Surah 33: Verse 23Page 16 of 79
Liberty and FreedomLiberty identifies a condition in which human beings can actaccording to their own free will and take responsibility of theiractions. John Stuart Mill has differentiated two types of liberty,i.e. (a) absence of external coercion and (b) freedom to act. IsaiahBerlin also differentiated two types of liberty, i.e. (a) negativeliberty which is about absence of external restraints to one’saction, and (b) presence of means and opportunities to act. Berlindescribed that a statement such as "I am slave to no man" is oneof Negative Liberty, i.e. freedom from another individual's directinterference. He contrasted this with a statement such as "I ammy own master" as one of Positive Liberty, i.e. freedom to chooseone's own pursuits in life. Negative Liberty refers to ‘freedomfrom’ while Positive Liberty refers to ‘freedom to’. Charles Taylorhas distinguished Negative Liberty as ‘freedom from externalrestraints’ and Positive Liberty as ‘freedom from internalrestraints (such as fear, ignorance, weakness, etc.)’.The Quran says categorically that “There is absolutely nocompulsion or coercion in (opting for a particular) Deen (or a way55of life or a system of beliefs and actions)” . Freedom of choice isthe birth right of every human being. Allah says in the Quran that“Had He willed (not giving humans the freedom of choice), Hewould have made every human being believe all together; wouldyou then (O Muhammad) compel people until they become55Al-Quran Surah 2: Verse 256Page 17 of 79
56believers?” . One of the most notable tasks of Allah’s Messenger(s.a.w.) was to relieve people of their burdens and shackles of57subjugation .According to the Quran, everyone has full freedom of choice inbelieving and disbelieving in a particular system of beliefs. It says,“The Truth is from your Lord, whoever wills let him believe and58whoever wills let him disbelieve” . The Quran gives completefreedom of choice in worship by saying that “Worship what you5960will ” , although it enjoins man worshiping only his Creator .The Quran also gives complete freedom of choice in actions by61saying that “Do whatever you will ” . It further says that“Indeed, this (Quran) is a reminder, so whoever wills may take to62his Lord a way” . “No human being – even though Allah may havegiven him a Code of Laws or the power to enforce it oreven Nubuwwat (prophet status) – has the right to say to theothers: ‘You should serve me rather than Allah,’ what he shouldsay is: ‘You should be amongst those who belong to Allah byfollowing His Book which you teach to others and study63yourself’ .56Al-Quran Surah 10: Verse 99Al-Quran Surah 7: Verse 157Al-Quran Surah 18: Verse 2959Al-Quran Surah 39: Verse 1560Al-Quran Surah 2: Verse 2161Al-Quran Surah 41: Verse 4062Al-Quran Surah 73: Verse 19; Surah 76: Verse 2963Al-Quran Surah 3: Verse 795758Page 18 of 79
The Quran makes it clear that liberty goes hand in hand withresponsibility of the consequences for one’s actions. It says,“There has come to you enlightenment from your Lord; whoeverreflects on it, will do so to his own advantage. On the other hand,those who choose to remain blind to it, will do so to their own64disadvantage” . “Whoever disbelieves will suffer from hisdisbelief, and whosoever does good works then such will prepare65a good place for themselves” . “The truth from your Lord hascertainly come to you. One who comes to be guided by it will beguided to his own advantage. But one who chooses to go astray66will only harm himself” . “If you do the right thing it would be toyour own advantage and if you go astray you will have to suffer67the consequences of your wrong actions” . “Whoever doesrighteousness, it is for his own soul and whoever does evil does so68against himself” . “Whoever commits a wrong, wrongs69himself” . “Your insolence or transgression is against your own70selves” .It needs to be emphasized that ‘Liberty’ does not mean ‘License’.The Quran says, for example, that “One must not take away71anyone’s life unjustly, which Allah has made sacred” . Unjustmurder is such a heinous crime that it has been laid down in the64Al-Quran Surah 6: Verse 104Al-Quran Surah 30: Verse 44Al-Quran Surah 10: Verse 108; Surah 17: Verse 15; Surah 27: Verse 92; Surah 39:Verse 4167Al-Quran Surah 17:768Al-Quran Surah 41: Verse 46; Surah 45: Verse 1569Al-Quran Surah 4: Verse 11170Al-Quran Surah 10: Verse2371Al-Quran Surah 17: Verse 33Page 19 of 796566
Quran that “if one kills another except as a punishment formurder or if he do so for spreading disorder in the land it shall beas if he has killed all mankind. On the other hand, if one saves thelife of a single person it shall be as if he has saved the lives of all72mankind” . Similarly, one does not have the liberty to acquire73anyone’s wealth or property unjustly or unlawfully .The Holy Quran ensures the following types of freedom to all7475mankind: Freedom of life ; Freedom of belief ; Freedom of7677worship ; Freedom of (lawful) action ; Freedom from contempt7879and disrespect ; Freedom from ridicule ; Freedom from8081coercion ; Freedom from servitude ; Freedom from deprivation82of the rights ; Freedom from unjust or unlawful acquisition of8384wealth or property ; Freedom from injustice and unfairness .Freedom of one man ends at that point where the freedom ofanother begins to get restricted and freedom from coercion doesnot imply freedom from discipline.72Al-Quran Surah 5: Verse 32Al-Quran Surah 2: Verse 188; Surah 4: Verse 116]Al-Quran Surah 5: Verse 3275Al-Quran Surah 18: Verse 2976Al-Quran Surah 39: Verse 15; 22: Verse 4077Al-Quran Surah 41: Verse 4078Al-Quran Surah 31: Verse 1879Al-Quran Surah 49: Verse 1180Al-Quran Surah 2: Verse 256; Surah 10: Verse 9981Al-Quran Surah 3: Verse 7982Al-Quran Surah 7: Verse 85; Surah 11: Verse 85; Surah 26: Verse 18383Al-Quran Surah 2: Verse 188; Surah 4: Verse 11684Al-Quran Surah 4: Verse 587374Page 20 of 79
Secularism and Freedom of Relig
11 Al-Quran Surah 55: Verse 3 12 Al-Quran Surah 18: Verse 29 13 Al-Quran Surah 41: Verse 40 14 Al-Quran Surah 2: Verse 256 15 Al-Quran Surah 57: Verse 25 16 Al-Quran Surah 33: Verse 40 17 Al-Quran Surah 5: Verse 48 . Page 5 of 79 sche
May 02, 2018 · D. Program Evaluation ͟The organization has provided a description of the framework for how each program will be evaluated. The framework should include all the elements below: ͟The evaluation methods are cost-effective for the organization ͟Quantitative and qualitative data is being collected (at Basics tier, data collection must have begun)
Silat is a combative art of self-defense and survival rooted from Matay archipelago. It was traced at thé early of Langkasuka Kingdom (2nd century CE) till thé reign of Melaka (Malaysia) Sultanate era (13th century). Silat has now evolved to become part of social culture and tradition with thé appearance of a fine physical and spiritual .
On an exceptional basis, Member States may request UNESCO to provide thé candidates with access to thé platform so they can complète thé form by themselves. Thèse requests must be addressed to esd rize unesco. or by 15 A ril 2021 UNESCO will provide thé nomineewith accessto thé platform via their émail address.
̶The leading indicator of employee engagement is based on the quality of the relationship between employee and supervisor Empower your managers! ̶Help them understand the impact on the organization ̶Share important changes, plan options, tasks, and deadlines ̶Provide key messages and talking points ̶Prepare them to answer employee questions
Dr. Sunita Bharatwal** Dr. Pawan Garga*** Abstract Customer satisfaction is derived from thè functionalities and values, a product or Service can provide. The current study aims to segregate thè dimensions of ordine Service quality and gather insights on its impact on web shopping. The trends of purchases have
Chính Văn.- Còn đức Thế tôn thì tuệ giác cực kỳ trong sạch 8: hiện hành bất nhị 9, đạt đến vô tướng 10, đứng vào chỗ đứng của các đức Thế tôn 11, thể hiện tính bình đẳng của các Ngài, đến chỗ không còn chướng ngại 12, giáo pháp không thể khuynh đảo, tâm thức không bị cản trở, cái được
The Evolution of Islamic Banking System in Muslim countries: Before describing the evolution of the Islamic banking it is important to understand what Islamic banking is and what are its principles or features. 1.1) What is Islamic Banking? Islamic Banking is banking or financing activity that is based on Shariah (Islamic Law) and all
Islamic Grave Voodoo 57 Allah Will Grow Humans from their Graves 57 Islamic Interrogation in Graves 58 Islamic Torment in Graves 59 Islamic Rewards in Graves 61 CHAPTER 8 63 Islamic Medicine Voodoo 63 Islamic Cauterizing and Cupping 63 The Qur'an and Honey are Cures for All Illness 65
