Fifteen Questions to religious scholars about Democracy 

1. According to Islamic Jurisprudence is it 'legal' to have a desire for Authority, applying for it, canvassing  for one's success, doing huge expenditures and use of other fair and unfair means.

2. Are political parties especially the 'ruling party and 'opposition' allowed in Islam as western Democracy cannot even initiate its journey without them.

3. Also, doesn't the political parties come under the definition of dissension “which are founded on the basis of regional and linguistic bigotry", that are strictly forbidden and this deed is termed as Infidelity and Polytheism.

4. Is a sinful & irreligious man be allowed to vote for any position in an election of an Islamic state? Moreover, can he become a candidate in that election?

5. Does vote of an ignorant man and vote of a God fearing, pious and religious scholar carry equal weight?

6.  In your personal matters do you invite opinion of all and sundry or discuss with each and every one? If your answer is in negation then how comes this is acceptable in national matters? Particularly according to Quran and as observed by us, the majority of a society consists of sinful and ignorant people?

7. Under Islamic Law is a woman allowed to participate in political activities so that she may enter the parliament by participating in elections, especially in the circumstances where there is no restriction upon intermingling of sexes. On top of that, (the restriction) is declared synonymous with 'illegal' and 'depriving women of their rightful', and this intermingling and indecency being patronized at every level.

8. Can any precedence of women holding a worth mentioning position be cited in earlier days of Islam?

9. According to Islam can the participation of Non Muslims in assemblies be tolerated?

10.  In the current democratic system, the fluctuation and conflict among authorities of President and Prime Minister happen time and ago. Can the same be cited in the Rightly Guided Caliphate? In other words was there some one elected for the designation other than the 'ruler'?

11. Is it necessary to decide on the basis of the majority? If it is necessary then on which grounds Allah's Apostle made Hudabiah's peace treaty, Siddeeq-e-Akbar decided to send expedition of Usama and declared a war with deniers of Zakah. Although there was no one in the consultative body who favoured these decisions.

12. Some pro-democratic persons declare assembly a better substitute of consultative body. In reality besides the participation of Non Muslims and women in consultative body, capability of members, deliberations and decision taking methodologies, are all different and contradictory between the two. In presence of these factors can we declare Parliament a better substitute of the consultative body?

13. The Democratic 'outline map' is such that it leads towards the Government of the People. Is sovereignty of Allah possible without alteration in this 'outline map'. If so then explain how it can be?

14. Suppose our assembly approves the Shariah Bill unchanged, complete in all aspects. In that case who will be sovereign? Parliament or ‘the Islamic Law’

Would you like that Islamic Legislation stands in need of assembly for its implementation?

15. Democracy was experimented before Islam. If it was a good thing then why Islam did not patronize it? Moreover, why Allah's sovereignty was emphasized instead of 'People being governed by the people'? 

Translated from Sheikh Abdur Rehman Kelani book "Khilafat O Jamhuriat', Pages 315-317

15 Questions to Saints

Our Saints (Sufis) always emphasize that the mystic way of life (طریقت) is derived from Shariah (شریعت). If their claim is true then would they like to answer these questions? 

1) Are the ideologies of Unity of Existence (وحدت الوجود) , Omnipresence of God (وحدت الشہود) and Transmigration (حلول) lawful in the light of Shariah? If it is so then prove it with arguments. On the contrary, why those saints who posses such a creed are supported? 

2) What is the justification of plastering graves? Also is it allowed to construct high buildings, lightning, sweeping, illuminating , covering (غلاف چڑھانے) , retiring for some period (اعتکاف بیٹھنے)  and circumambulation over graves?

3) Retiring for mystic seclusion over graves (چلہ کشی), holding the breadth (حبس دم), fasting forever, standing all the night and standing forever, weakening the body by torturing themselves, not liking the Wedlock and finally breaking the relationships. What is the permissibility of these acts? 

4) Also please inform us about the revelation which was descended upon the prophet Mohammad (صلی اللہ علیہ وسلم), particularly the part of revelation which belongs to religion. Was all that conveyed to ummah or some part of it was concealed and common people were not informed about that? In clear words, was some part of the divine religion was revealed upon  Ali ( رضی اللہ تعالیٰ عنہ) in the form of secrets and symbols; as he is considered to be the supreme leader among the saints?

If the answer to this question is affirmative then we require from you a proof and if the answer is in negation then what are the resources of hidden knowledge in mysticism (تصوف)?

Also what are the secret talks in which saints talk privately to each other in the way of secrets and symbols? If those talks belong to religion then why those talks are kept secret from the common folk. Despite of the fact, the prophet (صلی اللہ علیہ وسلم) said “Convey from me even if it is a verse” "بلغوا عنی ولو آیۃ".

5) Is it legal in the light of shariah to fantasize one’s shaykh  ( تصور شیخ ) ? 

6) Is it necessary for the success of hereafter to traverse the mystic ways (سلوک) ?  If the answer to the above mentioned question is 'No' then won’t it be better to leave these sort of acts as their benefits are far lesser than their evils. Especially in ages in which carmathian ( تحریک باطنیت)  thoughts have suppressed the mysticism from all aspects? 

7) Is the knowledge obtained from manifestation (کشف) is reliable? If the answer is 'No' then what do you say about the saints who have relied upon their manifestation instead of Shariah? 

8) The Monasticism (رہبانیت) which was disliked by Islam, what is the major difference between monasticism and today’s mysticism ?

9) Gatherings of mystical music (   محفل سماع   ) , dance in a fit of religious frenzy (وجد) and  being enraptured (حال);were they practised in the age of pious companions of the holy prophet (صلی اللہ علیہ وسلم) ? 

If these acts are of any importance then why these acts were not present in the age of pious companions ? 

And on the contrary if these acts are condemnable then why are they adopted….? 

10) Why is it so that the age of pious companions which is spread over a century we do not find more than 10 or 12 miraculous acts happened from them.  (According to prophetic narrations).

On the other hand a single mystic Leader (Sufi Sheikh) is reported to have done dozens or some time hundreds of such miraculous acts in his life.  Sometimes these miraculous acts are so magnificent that the miracles (معجزے) of the prophets seem tiny as compared with them. Are these miraculous acts a deception  (استدراج) ? 

11) Such graves or tombs in which the bones of some dead animal are buried instead of a human being; sometimes there are graves in which nothing is buried at all. What is the reason of people’s desires being fulfilled from such a place? 

12) The Immanent  system which is adopted by saints  who declares Ghous, Qutab, Abdal, Autad’s designations and a saint (ولی) of greater order dismisses a saint of lower order in a matter of seconds and a new man is appointed as a ‘wali’. Were these sort of acts present in the era of our beloved prophet (صلی اللہ علیہ وسلم)? 

13) What could be reason of the fact that since the beginning of mysticism the scholars of mysticism have assured that the mystic way of life is derived from Shariah and there is no other way but to follow Shariah, however, the Scholars of Shariah had never affirmed any of their claim and have always refuted them. 

14) About those “Friends of Allah” whom it is proved that they were indulged in the acts which go against the shariah; why are they are in high esteem in the ranks of saints? 

Why after their name the word 'may his ranks be raised' is written. Moreover, why they are still considered as 'Friends of Allah' ?

15) Is it 'OK' to consider those saints who were irreligious (لامذہب) as Muslims and 'Friends of Allah'?

These Questions  are translated from the Urdu book “Shariat O Tariqat” by Abdur-rehman Kelani published by Dar-us-Salam Publishers.