Islamic democratic failure

In many countries religio-political theories provide the basis for governing structure and constitution. According to theologians religion provides straight dimensions to live in a state of peace and harmony. Political codes that make contradiction in relation to religion, prepare the vacuum of confrontation in various societies but sectarian division of religious groups clearly exposes that religion is still undefined. True definitions of religious phrases are very essential to present it as a governing doctrine of state. Like other religions there are multiple interpretations of Islam, could not be figured out in its real shape, sketch of belief and norms. It is necessary to elaborate the religious origins of sectarian disputes in Muslim societies especially in Pakistan where religious extremism is a major cause of Islamic democratic failure. To endeavor factual positions this research presents the real aspect of caliphate controversy, concept of ''ijma'', validity of democratic election process and Jab rite’s temper of confused religious extremists and terrorists in the light of Quranic, historic and epistemic references with the demarcation of Islamic and democratic norms and the explanation of their sensitive fusion that where flaws have been detected. What should be planted and what should be rooted out. Caliphate concept of governance is a key doctrine of Islam is demanded to practice in democratic style but shiaism claims that caliph is a divine authority and cannot be elected. We cannot deviate from this fact that after the Holy prophet, companions of Holy Prophet were elected as a caliph .This religious controversy has become a dominant cause of sectarian militancy in Muslim countries pushing the Muslim states towards declines and global anarchy. According to jabarites we are not free in our actions therefore our work is the work of God if it is right then we are not responsible for our wrong deeds. This mindset is the starting point of ethical decline and religious skirmishes. To approve the concept of elected caliph that the caliph is elected by Ummah is the caliph of God, Jabarites theory was introduced. If Jabarites view will be considered true
then election process is useless, has no ethical foundation and moral significance. This is against the democratic values as well as Islamic tendencies but Islam is neither contrary to democracy nor does it provoke Jabarites theology. The religion of Taliban and other militants is the religion of Jabarites which advocates the application of rules by the combination of atrociousness therefore militants are opposing rational freedom in Pakistan and demanding to impose sharia and justice of their own choice. Terrorist attacks are demolishing rational investigation to suspend epistemic activities because rational curiosity leads to the path of freedom. In early America we can observe such kind of conflicts separation of church and state and the rule of church. John Winthrop was sporting the rule of church whereas young clergy man Roger Williams was working for the separation of church and state. Pakistan is facing same problems this time, there is a need to review the ideology of Pakistan to solve these emerging problems because situation has been varied, now religious phenomena is playing a negative role in social and political dogma. Khilafat movement also was the stimulant to reinstate the system of caliphate regime which was not sported by Shia scholars because there is no consensus on caliphate theory. The verse no.55 of Surah Noor in Quran that is known as Ayah e Istakhlaf exposes this reality that God will appoint a caliph. It will not be elected by public consent. It contains the right position of caliph in Islam as well as in democratic connection, detection of flaws and their outcomes.''Allaah declares in the Qur’an Majeed, “Allah has promised those amongst you who believe, and do righteous good deeds, that He will certainly grant them succession in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them. And He will surely give them in exchange a safe security after their fear, (provided) they worship me and do not associate anything (partner) with Me. but whoever disbelieved after this, they are the rebellious.”[Surah Noor, Aayat 55]. ''This Aayat of succession displays the virtue and dignity lauded onto the Khulafa-e-Raashideen. The word ‘Istikhlaaf’indicates that these personalities were not like the normal worldly kings and rulers, they were the deputies of the Rasul of God. They were proclaiming the Divine government and were foundation-builders of the Islam,, 1.This interpretation represents Sunni ideology. At one side they admitted the fact of divine caliph, on the other side they used the term election and talked about public mandate, divinity is  conditional with election or any other authoritative command by the public ''Ummer added: by Allah there were no greaterproblem than the election of Abu-Bakr; we were afraid that if we left the people, they might pledge allegiance to one of their men, in which we have given them our consent for something against our real wish, or would have opposed them and stirred commotion. So if any one pledge allegiance to someone without consulting other Muslims, then the one he has selected should not be given allegiance, lest both of them should be killed.''2 proclaiming of divine government does not always contain the reality of divine authority; a fake announcement of divine succession can also be expected by any one. Demonstration of divine attributes such as miracles is compulsory to show the divinity but unfortunately in elected caliphs Shia theologians are unable to find any divine indication. In divinity there is no chance of misguidance. The election conducted by public has no dominant rational basis but dogmatic attitudes. Transformation of power by the strength of majority of the men is not more appreciated than the best quality of a minor group of sublime intellectuals in religion. lack of self governance compels human beings to rule others on them therefore they give consent for the aggrandizement of their self interest not for their theological duties but the obedience of a divine caliph is a religious belief which is unconditional and demands altruistic inclination despite utilitarian approach. No deficiencies in true religion can be expected, it is always flawless but a free and fair election is also not fair, based on equality in spite of classified rational and irrational beings therefore election cannot be associated with religious norms. The point of separation of religion and state arises from this controversial matter of Islam. In Iran and Saudi Arabia religious skirmishes could no be found because both states have their own definitions and norms of Islam. The ideology of Pakistan was drafted in Islamic sketch but religion could not provide a peaceful place because of militant’s invasion under the influence of Jabarites, now it is necessary to review the political theory of Islamic democratic Pakistan to bring reforms in the interpretations of social, religious and political axioms. All emerging problems are the byproduct of wrong hermeneutical process, destructing the global system and in religious dogma the situation is worse than any other. Religious subjectivism is the fundamental cause of Islamic democratic failure.
Refrences:
1-Mufti Elias.A.H(2006).The path of sunnah Translation  www .muhammadilibrary.com .p232
2-Tamir,Abu as-su’ood Muhammad(2001)Biographies of the rightly- guided caliphs. Dar-ul-manarah press.p53