In the lounge of the Lahore Gymkhana, we five Pakistani retired UN advisers were having tea. Our discussion was not focused on any particular topic. We were recounting old previously forgotten memories, analyzing current events and sharing dreams and hopes with each other. After advising many different countries on many different issues, we had all returned back to our home country.

After residing in various parts of the world, our state of mind was very similar to People of the Cave (As'hab-e-Kohaf). Although the currency of the time had not changed like it had for the People of the Cave, the societal values and their priorities had undergone a drastic change. Our elders used to say that if wealth was lost, nothing was lost; if health was lost, something was lost; and if honor was lost, everything was lost. But today it seemed that loss of wealth was not acceptable at any cost. Previously every aspect of pedigree was considered when selecting a life partner and family values and piety was given great importance. Now financial standing and illegitimate acquisition of wealth had become the criteria for selection. Ethnic discrimination and social caste hierarchy was the predominant means of selection. For the wealthy, immorality had become a fashionable luxury. On the other hand the poor, as a result of their desperate helplessness, were victims of immorality. The middle class, which is the custodian of values, was becoming extinct. Superficial attributes and cosmetic appearances were being emphasized and the importance of character and values was declining.

Of us all, Khalid Hayat was the most senior. He was now in his 80's. He lit one cigarette from another in much the same way as one would light a candle from another candle. He was an expert in statistics. The power of statistics is that not only can it help prove truth, but the clever can use it to turn lies into truths as well. One of us turned his attention to himself and asked him, "Khalid Sahib, you should not smoke so much, it is bad for your health. Khalid Hayat replied in an unconvinced tone:?…?“"These are just things people say, Churchill was a chain smoker and lived a long life! I too have been smoking for many years and am fine." Then after a brief pause he spontaneously expressed in his unique style his opinion of Pakistanis, "Actually, we are all kalma reciting Hindus (Hum Sub Kalmago Hindu Hain)"

I felt compelled to praise Khalid Sahib's frankness. Indeed, he had described such an irrefutable reality in a new way. The substance of what he had said was nothing new; Iqbal had already expressed it interrogatively:

Button se tuj ko umidain Khuda se noumidi
Mujhe bata tou sahi aur kafiri kia hai?
?‚
(You have expectations from Idols and no faith in God,
Tell me what the definition of paganism is?)

Now the difference between servant and master had reached its height. There were idols everywhere - Small idols, medium sized idols and large idols! There was the idol of the bureaucrat, the idol of the landlord, the idol of the politician and the idol of the uniformed official. There was a crowd of worshippers that was kneeling before and presenting offerings around each of these idols. As compared to these worshippers, the idols being exalted were behaving very differently. There was a contradiction between what the idols were saying and what they were doing. They treated their worshippers like masters and they brought back memories of the Pharaohs of Egypt. They lived in their glamorous palaces. They drove in their Mercedes with police escorts and stopped traffic on the streets as they passed. The sick on their way to hospitals and travelers on their way to airports were left protesting through subdued sighs. These idols had idols of their own, which were outside the country. When they went to western countries with their begging bowls to seek aid, they traveled in style on privately chartered airplanes with their prestigious followers. In contrast, the rest of the nation was forced to risk their lives in old and poorly maintained airplanes belonging to the national airline. Several European countries had even forbidden these airplanes to land at their airports. Often, these airplanes were turned around mid-flight due to technical problems putting their passengers at risk to return back to their origins.

These national idols returned boldly bragging about their accomplishments from their foreign trips: a huge defense aid and financial loans have been secured as long term loans at a very low interest rate. The depleted treasury will be refilled. The pace of development will be increased. Gawadar's port, Islamabad's national airport and highways will be constructed that are indispensable for national economic development. Besides these, new universities and new hospitals will be built. People will have access to clean drinking water and drainage of waste water will be carried out on a priority basis. An industrial revolution will be brought to eliminate poverty.

The claims were not baseless. A lot was happening. The treasury was being filled. Economic progress was taking place. Per capita income had more than doubled to $900 in the last four or five years and as a result poverty had been reduced to a certain extent. But the reduction of poverty was only superficial. It was true that the poor had increased their incomes. However, it was also true that inflation had exceeded wage increases and therefore poverty had actually increased. In reality the rich were getting richer and the poor were getting poorer. In any case the per capita income argument does not reflect on the ground realities. Pakistani society is predominantly comprised of two groups, the extremely rich and the extremely poor. How realistic is it to sum the income of these two groups and conclude that poverty has been reduced on the basis of their average income?

Besides, this so-called progress was very expensive for the country. Foreign aid brings with it restrictions and the country is reduced to a neo-colonial territory. The worst form of dependence. Traditional colonialism damaged colonized countries by preventing the industrial revolution in them. Valuable raw material was bought from colonized nations for pennies at and the colonized nations were used as markets for the manufactured goods of the colonizers. Many countries have freed themselves from the shackles of traditional colonialism however it is far more difficult to get rid of neo-colonialism. The dynamics of neo-colonialism is very different from traditional colonialism. In neo-colonialism, the colonized nation is technically free but in reality is transformed into a virtual colony. Its residents slowly become addicted to the crutches of interest plagued foreign aid and as a result become incapable of standing on their on feet after losing self-confidence.

To strengthen the grip of neo-colonialism, foreign countries use three types of mechanisms and tactics. First, the developed countries that have been through an industrial revolution and have entered into knowledge based economies give conditional interest yielding financial aid to neo-colonies for their agriculture, industrial and economic progress, the major part of which is returned back to the loan granting country with interest in lieu of the machinery, spare parts sales and consulting fees. Another advantage of this for developed countries is that industries that damage the environment are transferred to neo-colonies.

Secondly, the foreign powers often create causes for conflict in the neo-colonies thereby causing insecurity which results in wars between neo-colonies or the foreign powers fight their own wars on the lands of the neo-colonies. For this, out of sympathy, the foreign powers give nominal defense aid and the rest of the financial aid is given as interest bearing loan which is taken back into their own countries to run their factories that produce weapons of destruction and spare parts 24-hours a day on an emergency basis.

Thirdly, a certain ruling class is installed in these neo-colonies that love power and money. And this ruling class, to maintain its trust, considers carrying out all legitimate and illegitimate wishes of foreign powers a matter of honor. This ruling class that represents the privileged shows a rosy picture to the simple masses day and night.

Unfortunately the ground reality is that the privileged class is drunk in power and wealth, remains busy indulging in questionable activities. The decaying middle class, after having its self-esteem damaged, screams in protest out of helplessness:

Aiy taa'ir-e-lahuti uus rizq se maut achi
Jis rizq se aati hou perwaz mei kotathi?‚

(Oh Bird of high skies,
Death is better than that livelihood,
Which impedes your flight) - Iqbal

The protesting sighs of the poor, who are busy worrying about basic sustenance, has no effect on the ruling class.

This difference between the rich and poor is not only growing between developed and developing countries every day, but is also increasing in the so called neo-colonies themselves. According to a report by the United Nations, the collective income of 358 of the world's wealthiest people equals the combined income of 45% the world's poorest people. And if the gap between rich and poor continues to grow at this pace, a blood filled revolution will be unavoidable.

Pakistan's political system is very rigid, neo-colonialist and prismatic. The tip of this prism is occupied by opportunistic politicians and on one of the corners of triangle at base of the prism are landowners, on the other corner is the civil bureaucracy and on the third corner is the military. Three powerful groups of society, which constitute the three basic corners of the prism, have their own networks which are inter-connected through relationships and friendships. Different political powers are nurtured under the guardianship of these three groups. During times of elections they make promises and announcements of a bright future for the masses. These announcements revolve around providing bread, clothes and housing, cleaning drinking water and schools and hospitals for the poor. The irony is that the people who make these announcements are often victims of indigestion due their love of food and drinks. Their closets are overflowing with clothes. And in different cities and countries of the world, there is a continuous increase of the mansions. They drink mineral water and their children go to American and British schools or schools in developed countries. And it is also ironic that not only do they do un-Islamic things in the name of Islam but they expect appreciation for those deeds.

The solution of the problems of Pakistan is neither in the blind pursuit of the theories developed and practiced in the Western Countries nor in carrying out the desires of the rulers of these countries in lieu of their foreign aid. The solution of these problems lies in the spark of the briquette of Islamic doctrines which is currently embedded in the ashes of hypocrisy, inaction and lack of innovations. What is needed is the breeze of awareness of Islamic faith and sustained deliberative actions which can blow away the deadening ashes and kindle the spark of Islamic justice and social welfare and lead to the revival of its past glory.

The Islamic system of governance, in my opinion, is comprised of four elements which are connected like the four corners of a prism. These elements interact and influence each other on a continuous basis. The apex of the prism represents the Political System of Islam (Nizam-e-Khilafat). One corner of the basic triangle of the prism represents "Education & Research", second corner "Piety & Justice" and the third corner stands for the "Civil Society." The system takes care of the societal development without regard to the color, racial, ethnic, linguistic and religious background of the populace.

It is desirable to give a deep thought to the principles and obligations of these basic elements of Islamic system of governance. These are being briefly elaborated in the following pages. However, as a prelude, it is highly imperative to mention the fact that Prophet Mohammad (pbuh) did not bring a new message for this world. It was the same message which Allah Subhana wa Taala had revealed to various nations in the different geographic regions of the world through various prophets sent to them (4: 163; 17: 25; 20: 59; & 22: 24). Nevertheless, the Prophet Mohammad (pbuh) stands out due to three distinctive features: First, he was the Last Prophet; second, being the Last Prophet, the coverage of his message is trans-spatial and trans- temporal because no other prophet is going to come in any region of the world; and third, unlike the earlier prophets who brought their own Shari'at (code of ethics), prophet Mohammad's Shari'at is adoptable trans-spatially. This can be explained in terms of the fact the Shari?ƒ?ƒ?‚¢?ƒ ?‚â?‚¬?ƒ?‚â? „¢at of the previous prophets was in keeping with the cultural settings of their respective regions. Also the Prophet Mohammad knew that things are going to change after him with time, and such things are going to happen as have never happened before, viz. the mankind, after going past the camel age, and traversing the automobile and jet ages, would enter the high tech age of space colonies and internet, therefore he made his Shari'at trans-temporal as well by advising his followers to resort to "Shura benahum" (mutual discussions) and ijtehad (research) about the emerging new situations, not mentioned in Qur'an and his ahadith, Now, although the provisions of Qur'an would remain the same (as have also been revealed on the previous prophets), but the built-in flexibility in the Prophet Mohammad's shari'ah opens the doors for innovative future research.

As far as the Political system is concerned, we are so impressed by the Western countries that some times we copy America and sometimes adopt in their entirety the British or French system even though we have our own system of Khilafat. Granted that the Khilafat system needs to be critically evaluated and evaluated in the context of to-day's socioeconomic and technological realities. It is also true that the western countries have adopted their political system after lot of study and thinking. But instead of adopting the political system of any country, we need to adapt it according to our own conditions.

Abdullah Yusuf Ali in his translation of Qur'an has quoted with reference to Ibn-e Kateer (Al-Baqara: 275, note 324) that Hazrat Omer mentioned that he wanted to seek further clarification from the Prophet about interest & Khilafat but not could not do so.

As far as interest in concerned, the experts of Islamic Economics have done - and are still doing - lot of research but the system of Islamic Khilafat have still not been touched upon. It is highly desirable that Political scientists should undertake research on this topic in the context of to-day's circumstances, and also in the light of Qur'an, Hadith, and the governance carried out during the reign Khulefa-e-Rashidin. In this context, a few facts of basic importance are mentioned as under:
1. In Islam no one can present himself/herself for election. According to the ahadith of the Prophet (pbuh) presenting himself/herself for a public office is sufficient reason for the disqualification that person for the office he is contesting to be appointed.

2. Although the modes of election of all the four Khulfa-e-Rashedin were different, yet two common features remained common in each of the four cases, viz. none of the four Khulefa-e-Rashedin offered them for election; and all of them were selected first and elected afterwards. The obligation to take Bai'yet (confirmation) from each tribe was the customary mode of election in those days.

3. None of the four Khulafa-e-Rashedin was exempted for being called in the courts. If ordered by the Qazi to appear before the court, the Khalifa had to appear before the court.

4. A very high powered Mohtasib (Ombudsman) used to be appointed in order to avoid oppressions and cruelty, and to ensure the effective implementation of justice. Hazrat Omer had held this coveted position before he became the Khalifa.

5. All the Khulefa-e-Rashedin had adopted austerity as a way of life. Not only they were pious themselves but also encouraged piety. In this connection one real happening is worth mentioning: Hazrat Omer, when he was Khalifa-tul-Muslamin, used to petrol the streets of Madina during nights to ensure that every thing is OK. One night when he was on such a round, he heard the conversation of a daughter and her mother who used to sell milk. The daughter was telling her mother that she should not to mix water in the milk as Khalifa has forbidden it. The determined mother said that Khalifa is not here to me mix water in the milk. The daughter replied that the Khalifa may not know it but Allah is seeing. Hazrat Omer was so much impressed by the piety and honesty of the girl that next day he expressed his desire to his son that I want you to consider marrying the daughter of the milk woman. The son respected the desire of his father. The grand son of the daughter of the milk woman Omer Bin Abdul Aziz became the Khalifa-tul-Muslimeen, and due to his piety and honesty is known as the Fifth Khalifa-e Rashedin!

6. The Khulefa-e-Rashedin kept the line of communication with the people in two ways: One, directly in their individual capacity in the mosque where Mahmood & Ayaz (the ruler and the servant) pray side by side; and two, at the communal level through the Consultative Council.

The above few basic and important principles have just been narrated for illustrative purpose. In fact such an important topic which touches the domestic, societal and economic aspects of our lives deserves an exhaustive research. The lasting damages of blindly following the western political system are before us. The system only allows the wealthy and power hungry people to participate in the elections. These people spend millions of Rupees to advertise their self created image; and after getting elected they become billionaires by adopting unfair means and by getting written off huge amounts of money borrowed from the banks. As compared to them, it is impossible for the poor people to get loans from the banks without security; and the people belonging to the middle income class, who want to serve populace, just can not participate in the elections due to lack of financial resources. As pointed out before there is a dire need that our political scientists should carry out deep and sustained research the most befitting Islamic political system just like the economists have done and are doing on the usury and interest.

The only way, apparently difficult, to get out of the shackles of neocolonial system is that the high income group should adopt austerity measures instead of leading a luxurious life and offering themselves for elections, doling money indiscriminately and fighting them ruthlessly. The huge residential palaces built and maintained at public expense for the top brass rulers should be converted into public institutions. The rulers should adopt a simple way of life and serve the people like Khulfa-e-Rashedin. They should neither fight the war for the foreign powers nor let the foreign powers fight their war on our land.

The second important element of the Islamic system of Governance is Education and Research. An idea about the importance of this element can be formed by the fact that the ayah of the very first Sura Al-Alaq, revealed on Prophet Mohammad were:
"Recite in the name of your Lord Who created-----Recite and your Lord is the most Generous-------Who taught by the pen----Taught man that which he knew not." (96: 1, 3, 4 & 5)
There are many ahadith which emphasize the importance of knowledge and its acquisition at any cost, such as "even go to China if you have to go there to seek knowledge." During the days of the Prophet China was considered the other end of the world. An idea about the significance of research can be formed by the fact that Qur'an repeatedly advises the believers and the mankind to "think", "Explore", "research". According to an estimate such words have been repeated in Qur'an about 600 times.

The third important element of Islamic System of Governance is Piety and Justice. An idea about the significance can be formed by the fact that Qur?ƒ?ƒ?‚¢?ƒ?& #130;â?‚¬?ƒ?‚â?&# 132;¢an has mentioned about piety and the pious people about 167 times; and first of all asked the Prophet (pbuh) to adopt piety (39: 11 & 12). Piety is an essential trait of faith and implies submission to the Will of God (43: 64). Pious person has been defined by the Holy Qur'an as the one who has brought the truth; and they who believed in it (39: 33).

Just society is the signifying feature of Islam. Allah Subhana wa Taala does not like those who do not fight back injustice and are hypocrites. Such people have been warned that if they do not go forth, He will punish them with a painful punishment and will replace them with another people (9: 39)

Hazrat Abubakar Siddique, in his first address after becoming Khalifa, elaborated justice in the following words: "Your weakest man is very strong in my eyes until I get his rights restored; and your strongest man is very weak in my eyes unless I get others' rights restored from him. The truth has to be safeguarded and the false has to be eradicated. Obey me as long as I obey Allah and his messenger, and if I do not obey them, you do not obey me."?‚

The epoch of the prophet (pbuh) and those of the Khulefa-e-Rashedin are full with examples of justice. For example Hazrat Omer, when he was the Caliph, got the news that hand of a person is going to be cut because he had stolen some loafs. Hazrat Omer wept with pain and guilt that in his period of Caliphate people are so hungry that they are forced to steal loafs. He ordered that no one's hands will be cut if caught stealing a loaf.

The fourth important element of Islamic system of governance is the "Civil Society" - the participation of people at large! The characteristics of this element are inclusively compatible with the other elements; and indirectly influence and interact with them on a sustained basis. Although every political system is based on its people, but Islam's basic characteristic is that it is a communal rather than an individualistic religion. In Islam "Temples are not made in the homes", and even the hierarchy of Mosques is distribued in space and time. For daily prayers, there are local mosques; for Friday prayers there are main mosques; for annual prayers, there are Eid Mosques; for praying at least once in the life time, it is desirable to perform Hajj and pray in the Maidan-e-Arafat.

The purpose of these mosques is not only to pray - prayers can be offered in the homes as well - but to use them as Social Welfare Centers as well. In these mosques, people develop their relations informally, solve social problems. Besides, these mosques are also used as education centers. The world fame Qara'aivin and Al-Azhar Universities were established in the mosques. The prophrt's Mosque was used for multifarious functions, such as marriages were conducted there, International Delegations were received in it, trade agreements were negotiated and finalized there, and it was also used for education and research purposes.

The concept of Islamic Ummah (Community) is a logical derivative of the sequence of the hierarchy of mosques in Islam. Islamic Ummah is likewise hierarchic, and is trans-spatial, trans-temporal, trans-racial, trans-ethnic and trans-linguistic. The Islamic brotherhood, starting from the household level, encompasses tribes, and after taking nations in its hold, takes the shape of an International Islamic Ummah. Allah Subhana wa Taala tells us in Qur'an that: "O mankind, indeed we have created you from male and female and made you in families and tribes that you may know each one another". Although in Islam the marriages of cousins are allowed, but the prophet encouraged marriages outside the tribes so that the threshold of acquaintance may get enlarged.

As compared to the Western concept, the State and the religious values compliment each other rather than being mutually exclusive. The individuals are recognized with reference to the nations and nations are made by the individuals! Iqbal has highlighted this relationship very beautifully:

Fard Qaim Rabt-e-Millat se hai Tunha Kuch Nahin
Moaj hai Durya Mein, Beroun-e-Durya Kuck Naheen

Out of the Ocean We are Just a Drop
Us When Together, No Body can Stop

The revival of the Islamic Social System not only calls for a comprehensive research of the aforesaid Islamic System of Governance and its basic elements, but also their sustained implementation.

********************

Some times back I had to go to the USA to undergo an operation for the cataract/glaucoma of my eyes. After getting healed, I received an e-mail from one of my contemporary. He asked: "after your eye operation, are you able to see this world clearer than before? And does this world look better than before?" I replied that there is no doubt that I am able to see this world much clearer than before, but this is certainly not better than before; and I am sorry to say that due to a continuing decadence of the societal values, and also according to the ahadith and my intuition, it will take considerable time to reverse the increasing tempo of this decadence. It appears that the circumstances are yet going to go from bad to worst. As mentioned in the ahadith, Dajjal has still to reach the limits of the Harem of Madina; and we have yet to deal with Yajuj & Majuj (Al-Qur'an) and Gog & Magog (Bible). Nonetheless, the satisfying thought is that I can see a ray of light at the end of the dark tunnel. I, surely will not be able to see this light, and in case my children are also unable to see this light, then the children of my children will surely be able to see this light!