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“Parliamentary unconditional constitutional authority”

by Afzaal rehan
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Afzaal rehan

The blessed month of Ramadan is underway and there is a strong sense of religious fervor among all four hundred sects in Pakistan. Perhaps no Muslim Arab nation in the world can match the level of religious passion that we Pakistanis possess. Dervish, fundamentally a Molvi (religious scholar), has spent his entire life studying and understanding Islam and other religions of the world. Unfortunately, he is not allowed to write or speak about Islam due to the fact that in our Pakistani religious society, while there are two types of Islam being practiced, one traditional and emotional Islam that has permeated throughout our entire society, the other is a non-traditional intellectual Islam which is foreign to society. If we take an honest approach, the proponents of this intellectual Islam are so weak and insignificant that they may be considered weaker and more insignificant than even Hindus, Christians, or Ahmadis who live here. Because those who hold such a belief are not even willing to grant them the basic rights that they themselves accord to other religious minorities, even on a purely verbal level. In reality, they are not even allowed to advance beyond this point. The truth is that the Islamic Republic of Pakistan is a kind of hell for religious minorities, where intolerance has reached the heavens.

How intense and how many contradictions exist in our traditional emotional beliefs and theories of Islam! If only the time of peace and tranquility would come when the mystics could openly express their frustrations and relieve their hearts while smashing all these posts. Currently, with a light Islamic touch, I want to move forward. In our traditional religion, from beginning to end, there is a strong emphasis on the theory of unity of God, which means that acknowledging faith in one God alone is the first step in denying all other claimants, regardless of their size. What a beautiful concept of unity and oneness it is, declaring the flag of Tawheed while proclaiming the holiday of others, and raising the flag of Tawheed. Our interpreters have written millions of documents to explain this theory, warning that bowing before anyone other than Allah is unacceptable to any great power, which is also associated with divine and arrogant qualities. Everything can be forgiven, but there is no room for shirk. “These are the words of a great scholar who humbly bows before anyone other than Allah. This statement had a profound effect on our great scholar, Qalandar. This statement is not limited to the Quran or Islam alone; it can also be written with references in the Bible, Torah, Psalms, and the Gospel. It is said that worship or servitude is only a punishment for one existence. Therefore, God should never bow before anyone other than Himself. This can also be called the Abrahamian theory because the pioneers or fathers of all three Arab religious sects, namely Judaism, Christianity, and Islam, were the same.

With this, the debate about the creation of Adam or the story of Adam begins among these three groups. Why did God feel the need to create Adam? Was Adam’s creation an evolutionary process or was he suddenly created out of clay and blown into shape? What other creatures existed in this universe before Adam? Stories of jinn and angels exist, but were they also physically present or were they simply metaphors for the natural forces or divine agents of the universe? Did they have intention, opinion, or power of disagreement? If not, then how did Satan dare to deny them from the beginning of time? What was the nature of the creative quality that differentiated angels from jinn? Many people also argue that if God created humans or other creatures, then who created God himself? Our metaphysical discourse in the story of Adam presents man as a hero in a central and pivotal role. Why was the most beautiful creation like Eve reduced to a lesser role in the story? Was her fate unjustly rounded up to a great extent, or was she simply used as a supplement as a bone or rib was broken and used according to the Holy Bible for this purpose? However, according to pure Islamic traditions, since the rib was crooked, the woman’s nature will always remain crooked with regard to her thoughts or consciousness. After this, The question that has always been raised by the mystic in front of his traditional religious beliefs is that when in all the divine and heavenly religions, the eternal and universal decree was that all creatures can only worship their creator or their creator only, then why is there so much emphasis on the demand in the story of Adam’s creation that God commanded the angels to prostrate to all Adam, and only Satan refused to prostrate before Adam and became a rejected and damned one forever?

The secondary question is also raised that the command to prostrate before Adam was given to the angels, while Satan was not from the angels but from the jinn, so how was this command applicable to him? Another question arises that in the presence of an immutable eternal decree, how can a second definite opposing decree be issued, while claiming that God does not violate his obligations to the universe and nature, so whatever he decrees, he does?

On the one hand, your decree is that no one in the entire universe has the power to deny or deviate from your command, and on the other hand, your decree is also that nothing moves without your command, and you guide whom you will and misguide whom you will, and whom you misguide, no one can show them the right path. So, what is the justification for the disobedience of Satan in the story of Adam?

In any case, the discussion has moved to another topic, but our real interest lies in the fact that when God commanded Adam to prostrate before Him, the spiritual significance of this act should be understood because it is through this command that human dignity and greatness are elevated to eternal heights, and you can understand that the one who denies prostration before human greatness is actually Satan himself. The first demand of human dignity is to respect its will, opinion, or preference, and this approach has been embodied in the UN Human Rights Charter. The UN demands that all the rights mentioned in the UN Human Rights Charter be sanctified and respected not only at the international level but also within their own nations. The concept of democracy and parliamentarianism also emerges with human rights and freedoms. According to the interests of a particular human community, if an institution emerges, it will also be worthy of the same sanctity, greatness, and sovereignty that have been accepted for the entire humanity. It is not the right of any individual, group, or organization, no matter how sacred or powerful they may be in a particular position, to reject the voice of community representatives. When Ataturk announced the delegation of all his authority to the elected parliament that terminated the personal caliphate for the first time in the Muslim world, our national thinker Allama Iqbal had expressed his full support.

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