Give suggestions to reform Pakistani Politics keeping in view the different aspects of political system of Islam.

Introduction

Pakistan was created in the name of Islam, and its constitution declares that sovereignty belongs to Allah. Its political life, however, has been marked by military coups, dynastic parties, corruption and polarisation. The problem is not a lack of Islamic slogans; it is a failure to apply the actual principles of Islamic politics. These principles do not require any single form of government, and they can be applied through Pakistan's existing parliamentary and constitutional system.

Aspects of the Islamic political system

The Quran summarises the duties of those given authority on earth.

ٱلَّذِينَ إِن مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ …

"Those who, if We give them authority in the land, establish prayer and give zakat and enjoin what is right and forbid what is wrong." (Al-Hajj 22:41)

These aspects are the basis of what follows. Khilafat-e-Rashida shows how they work in practice: rulers were selected with public consent, questioned publicly, and subject to the courts.

Problems of Pakistani politics

Dynastic and personality-based parties

Leadership often passes within families, and internal party democracy is weak.

Electables and money

Campaign costs and the power of feudal and tribal influence keep ordinary citizens out of politics.

Disputed elections

Almost every major election has seen rigging allegations, and defeated parties rarely accept the result.

Military intervention

Direct military rule under Ayub Khan, Yahya Khan, Zia-ul-Haq and Pervez Musharraf, and the continued influence of the establishment, have weakened civilian institutions.

Selective accountability

Anti-corruption action has often been used against political opponents.

Polarisation

Politics of insult and street agitation, hate speech and religion being used for political ends have damaged public discourse.

Weak local government

Power remains concentrated, and local bodies are often suspended or denied funds.

Suggestions for reform in the light of Islam

1. Treat leadership as a trust

Office should not be sought for wealth, status or family interest. The Prophet ﷺ said: "By Allah, we do not appoint to this office anyone who asks for it or who is eager for it" (Bukhari, Muslim). While modern elections necessarily involve candidates seeking votes, the moral principle is one against greed for power.

إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ …

"Indeed, Allah commands you to render trusts to those to whom they are due, and when you judge between people, to judge with justice." (An-Nisa 4:58)

2. Merit in candidates and enforcement of Articles 62 and 63

The Constitution sets moral qualifications. They should be enforced fairly by an independent body under clear legal standards, rather than as vague tests open to misuse.

… إِنَّ خَيْرَ مَنِ ٱسْتَـْٔجَرْتَ ٱلْقَوِىُّ ٱلْأَمِينُ

"…Indeed, the best one you can hire is the strong and the trustworthy." (Al-Qasas 28:26)

3. Internal party democracy

Hazrat Umar (RA) excluded his own son from succession and warned against any pledge without consultation. Political parties must hold genuine internal elections, publish audited accounts, and allow leadership to change hands.

4. Credible elections

An electoral process is the modern means of bay'ah, and false voting and rigging are breaches of trust. The Prophet ﷺ listed false testimony among the gravest sins (Bukhari, Muslim), and many scholars regard a vote as a kind of testimony. The Election Commission must be truly independent. Technology, spending caps and voter education can help, and caretaker arrangements need broad agreement.

5. Strong parliament and real consultation

Decisions on major matters should be made through parliamentary debate, and not by ordinances or in closed rooms. Committees should have real power.

… وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ …

"…And whose affair is determined by consultation among themselves…" (Ash-Shura 42:38)

6. Across-the-board accountability

Accountability should apply equally to politicians, generals, judges and bureaucrats. Hazrat Umar's (RA) examination of the assets of his governors could serve as a model for asset declaration. Anti-corruption bodies must be independent of the executive.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ …

"O you who have believed, be persistently standing firm in justice, witnesses for Allah…" (An-Nisa 4:135)

7. Independent judiciary and rule of law

The caliph appeared before a qazi as an ordinary citizen. Judges in Pakistan must be appointed transparently, protected from pressure, and themselves held to account. The "doctrine of necessity" was used to validate coups, and its full rejection is essential.

… فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ …

"…So judge between the people in truth and do not follow your desire, as it will lead you astray from the way of Allah." (Sad 38:26)

8. Respect for the Constitution and civil-military balance

A constitution is a binding covenant between the people and the state, and Islam commands that covenants be kept. All institutions must work within their constitutional roles, as the Quaid-e-Azam told officers at Staff College in Quetta in 1948. Article 6 and the oath of office should be respected in practice.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ …

"O you who have believed, fulfil all contracts." (Al-Ma'idah 5:1)

9. Devolution and local government

The Rashidun state relied on capable provincial governors, and Hazrat Umar (RA) gave local people a voice. The Eighteenth Amendment gave powers to the provinces, but Article 140-A on local government should be implemented so that power reaches the people.

10. A welfare focus

Politics should be measured by how it treats the weakest. Hazrat Umar (RA) carried flour to the hungry, and he introduced stipends. Pakistani politics should compete on education, health, jobs and food security, and on sound policies for Zakat and social protection, instead of on empty slogans.

11. Rights of minorities and women

The Charter of Madinah gave non-Muslims a recognised place in the state. Minorities should be meaningfully represented, and protected from violence, and women should be allowed to vote and hold office freely.

لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes, from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." (Al-Mumtahanah 60:8)

12. Political ethics and media

The Quran forbids mockery and slander, which are now a common feature of political speech and social media. Religion must not be used to issue fatwas against opponents. Parties should agree on a code of conduct, as with the Charter of Democracy of 2006.

… وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ …

"…And do not insult one another and do not call each other by offensive nicknames." (Al-Hujurat 49:11)

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍۢ فَتَبَيَّنُوٓا۟ …

"O you who have believed, if there comes to you a disobedient one with information, investigate…" (Al-Hujurat 49:6)

13. Role of religious scholars

The Council of Islamic Ideology can guide on questions of Shariah. Religious parties should compete peacefully, and their conduct should be an example of Islamic ethics. Religion should unite citizens, not be a weapon in factional or sectarian politics.

14. Civic education

The Quran speaks of a nation having to change itself first. Voters must choose on the basis of competence and honesty, and refuse to sell their votes or follow family and clan loyalties.

… إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ …

"Indeed, Allah will not change the condition of a people until they change what is in themselves." (Ar-Ra'd 13:11)

Challenges and way forward

These reforms face resistance from entrenched interests, whether feudal, bureaucratic, military or political. They cannot all happen at once. A realistic starting point is a broad national dialogue among parties and institutions, followed by electoral reform, local elections, stronger courts and a depoliticised bureaucracy. The aim is to give real life to the 1973 Constitution and to the Objectives Resolution, which together already reflect many of the principles discussed here.

Conclusion

The Islamic political system rests on the sovereignty of Allah, trust, consultation, justice, accountability, merit, welfare and rights. Pakistani politics can be reformed by applying them through democratic parties, credible elections, a strong parliament, independent courts, even-handed accountability and respect for the Constitution. An Islamic politics is not simply a matter of slogans or laws, but rather a commitment to honest leadership and to serving people. That is the only politics worthy of the state Pakistan was meant to be.

The writer can be reached at ma6749429@gmail.com