Why are Pakistanis afraid of democracy?

[Osama Ali_16]

I ask myself why so many people are against democracy in Pakistan or to say the least are afraid that democracy does not conform with Islam? Is it because they don't understand it completely? Or is it in fact against the tenets of Islam?
What does the school curriculum teach about democracy in the civics chapter? Is is present at all as part of the social studies?
Someone please answer...

Straight see baat hai .... They dont fear Allah\God i dont understand which day they will!

 

[Patriots]

I ask myself why so many people are against democracy in Pakistan or to say the least are afraid that democracy does not conform with Islam? Is it because they don't understand it completely? Or is it in fact against the tenets of Islam?
What does the school curriculum teach about democracy in the civics chapter? Is is present at all as part of the social studies?
Someone please answer...

Pakistanis are not against democracy but yes parliamentary democracy doesn't suite us ... ZAB had given us this pathetic form of government system .......

 

[PDF]

democracy does not conform with Islam

"(Believers are those) who run their affairs by consultation among themselves." (42:38)

"And consult them (O Prophet) in matters (of public concern)." (3:159)



-: Muslims should run their affairs through a decision-making body (ul al-amr). The above Qur`anic verses assume the existence of such a body; Hadith states it more explicitly, teaching that wherever there are three or more Muslims they must choose one of them as their amir (leader):

"It is not permitted for three men to be in a desert place without putting one of their number in leadership." (Ahmad on the authority of 'Abd Allah bin 'Umar)

"When three persons go on a journey, let them put one of their number in command." (Abu Da'ud on the authority of Abu Sa'id)

The idea of these ahadith is not that only when there are three Muslims and only when they are on a journey that they should have an amir but rather that even if there are three of them and even if they are on a journey they should appoint one of them as their amir. So choosing an amir is all the more necessary for communities of Muslims consisting of hundreds or thousands of individuals and leading a settled life in a city or country.

It is also interesting to note that while Hadith sometimes talks of amir, the Qur`an only talks of the plural ul al-amr, which should be interpreted to mean that while there should be a single person as the head of a group of Muslims, the decision-making power should be exercised rather by a body or bodies consisting of more than one person; in other words, power should not get concentrated in the hands of a single person (except in the case of very small groups).

The obligation to choose a decision-making body is often respected within religious Muslim groups like Ikhwan, Jama'at Islami, Tablighi Jama'at and smaller groups all of which have hierarchies of amirs. But these groups make no effort to unite with larger Muslim communities found around them, who also choose decision-making bodies. Yet this is precisely the intention behind the words of God and His Messenger. These words do not tell us that Muslims in a city should be split into various groups and then each of these groups should choose an amir of its own. Rather, they clearly teach us that Muslim communities in various cities, countries, etc. should as a whole also have decision-making bodies.

The reason that various jama'ats (organizations, parties) and organized religious groups among us do not try to unite with the Muslim community as a whole is that they know that their support among Muslims at large is rather small and as a result their influence in the community-wide decision-making bodies will be limited, which is something they hate. Each one of these jama'ats and organized groups wishes that it is its members who should be among the ul al-amr and not anyone else and with this desire for power they live with the vain hope that one day a sufficiently large number of Muslims will join them and then they will form the decision-making bodies in various communities.

As various jama'ats and organized groups thus live in their unrealizable dreams of power, fighting and discrediting each other, the affairs of the larger Muslim communities around them remain in a mess and subject to influence from destructive elements from within and hostile powers from without.

Muslim communities in North American cities, for example, are at present like ships without any recognized captains, moving aimlessly in the turbulent social sea around them, ready to sink any time, while those on board fight and argue with each other and each group among them hoping to be able to hijack the ship.

In Muslim countries there of necessity exists governing powers, but in view of the failure of Muslim elements to try to choose decision-making authority in accordance with Islam, this governing power becomes available for grab to repressive dictators and open to CIA and KGB interference.

-: The first pillar of the Islamic organizational structure, then, is the principle that no community of Muslims, large or small, should be without ul al-amror a decision-making body.

The second pillar is that this body must be chosen by the community. One of the Qur`anic passages quoted earlier says that the believers' affairs are run by consultation among them. Since the choice of the decision-makers is the first and important step in the running of the affairs of a community, this choice is also subject to the principle of consultation and must therefore be made by a process of election involving the whole community.

After their election the decision-makers still remain bound by the principle of consultation. They cannot decide whatever they desire or whatever suits them, but rather must reach their decisions after duly consulting ahl alra'y(1) (people having an opinion on the matter concerned). This is clear from 3:159, where the Prophet, may he be blessed evermore, is commanded by God Most High to "consult with them (i.e. the Muslims) in matters (of public concern)".

In view of the fact that Muslim decision-makers must make their decisions, at least in important matters, after due consultation with the community, the function of the decision-makers really reduces to collecting views found in the community, giving them a coherent form (if these views conflict with one another) and then execute the decisions so reached.

-: If a decision-making body comes into being by election and functions by a process of continuous consultation with people of opinion, then (and only then) the decisions reached by such a body are binding on every member of the community provided those decisions do not conflict with the clear teachings of Islam. This is the meaning of the words of God:

"Obey God and obey His messenger and those among you who are in charge of your affairs" (4:59)



"Islam sirf aik mazhab nahi balke aik muqamal deen hai."
It guides you how to live your life.

 

[IND151]

Every system has some flaws, democracy also has some flaws but you cant ignore its benefits , but i dont think it can be successful in pakistan as of now democracy and secularism go hand in hand and secularists are a minority there.

At colored part- agreed.