Parliament, Parties, Polls and Islam
The ideological and political history of Pakistan is marked by a continuing debate on the nature of the Islamic political system and its concrete manifestation in the constitutional framework of the state. Even the Objectives Resolution which was adopted in 1949 and was hailed by the religious poli...
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| Formato: | article |
| Lenguaje: | EN |
| Publicado: |
International Institute of Islamic Thought
1985
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| Materias: | |
| Acceso en línea: | https://doaj.org/article/44bcecb4060a47f9b00585ea657a3151 |
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| Sumario: | The ideological and political history of Pakistan is marked by a
continuing debate on the nature of the Islamic political system and its
concrete manifestation in the constitutional framework of the state.
Even the Objectives Resolution which was adopted in 1949 and was
hailed by the religious political groups as a “landmark” in the history of
Islamic constitutional thought could not bring about a broad consensus
among the politically relevant sectors of society. The three subsequent
constitutions adopted in 1956,1962, and 1973 have also failed to resolve
the controversies over the nature, characteristics, functions, and
structure of an Islamic state.
The problem assumed new significance after the present martial law
regime of General Mohammad Zia-ul-Haq initiated the process of
Islamization, postponed the scheduled general elections and extended its
tenure for an indefinite period. These moves were preceded by President
Zia-ul-Haq-s expressing his aversion for the Western democratic system
and its institutions (i.e., parliament, parties, elections, etc.). He felt that
there was no scope for such divisive institutions in an Islamic polity and
that he would introduce an alternative political system based on truly
Islamic principles. He gave no details of what he actually meant by a
“true Islamic polity”, but it was apparent from his statements and
actions that this “true Islamic polity” was anything but what is generally
recognized as democratic. This polity, moreover, was not necessarily
founded on the principle of majority rule. It was quite possible-and
indeed legitimabin this system for an individual or a group to
continue ruling the country against the wishes of the majority of the
people. President Zia asserted that according to Islam only “right
decisions” were to be respected and, if the majority were“misguided”, its
verdict would have to be ignored. Addressing a public meeting in
Islamabad in 1983, for example, President Zia said: ...
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