Book Islamic Political System by Maulana Maududi

So what I'm presenting to you right now is basically my notes on the book by say the Alamudi compiling an Islamic constitution. It's an Udu book in Udu it is Islamiadwin. you may find this online. I'm not sure in the English language but in the Udu language it's there. And basically it's talking about Sahabar Madudi talking to in 1952 way back in 1952 when Pakistan was newly made about the need for compiling constitution written constitution for Pakistan. However the way I'm going to present it to you is as an introduction to basic political system in Islam and how an Islamic government should form. So the book mainly talks about the basic principles of the constitution and what want to show the young generation and anybody who's watching this is that it's really it's not like rocket science to know the basics of the Islamic political system and the basics of how government should be formed in Islam. want to spread political awareness and that's why I'm going to present the ideas in very simple terms. So to begin with in the beginning the book is going to talk about constitution and constitutional problems but then at one stage it's going to come and show you how government forms in an Islamic state for to how an Islamic state forms its government and what are the basics in an Islamic political system. So to start off the book talks about Islamic constitution saying that we need you know in that time back in 1952 he was talking about the need for written constitution in Pakistan saying that the world did not have the concept of written constitutions up until the 18th century and then from there onwards the world started the concept of written constitutions. So the this entire book is basically the solution talking about how an Islamic state forms its constitution. But the way I'm going to present it to you is spreading the awareness of the basics of Islamic political system. So the there are three parts to this book. The first part talking about the sources of an Islamic constitution. What are the main sources from which we derive the constitution of an Islamic state. The second talking about the problems in compiling that constitution. And the main part is number three in which I'll spend the most of the time which is what are those basics of the constitution. And in talking about that I'm going to show you how an Islamic government should form how the government should run and how an Islamic state runs itself and what are the basic principles just the basic principles in Islamic political system. So to start off this is talking about number one sources of Islamic constitution. There are four main sources of course number one is the Quran. And we all know that this is the primary source and then which we have of course alhamdulillah in the written form and we have the prophetic sunnah also the way of the prophet sallallahu alaihi wasallam the way he applied the Quran to form this Islamic state in Arabia and then we have the the way of the writed guided caliphate the first 30 years after the prophet sallallahu alaihi wasallam the way they ran the governments we have that record as well and finally the decisions of the scholars throughout the ages. Of course, the first three number three being the way of the rightly guided caliphate upon which all the companions agreed upon the Quran and the Sunnah. These are ultimate sources that we cannot disagree with. But of course, number four, we can we there is slight room for disagreement. However, they still act the decisions of the scholars still act as guiding light for us. The second is the problems in compiling the constitution. So if any country wishes to compile an Islamic constitution even nowadays we'd have certain problems like for example Islamic terminologies the terminologies used in the books of etc are kind of alien to us but of course the scholars that's the job of the scholars they simplify and one of the attempts is this very book as well then the second problem is the ordering in classical texts which do does not particularly bring in like constitutional problems problems in one specific chapter. They're spread out. Again, scholars have been doing this job of simplifying that for us as well. The third problem is our current educational systems. Some of them are purely secular systems like for example levels, levels and some of them just study the Quran and the Sunnah without having the awareness of the current problems of the world. And so there's there's gap that needs to be bridged to knowing the current terminologies along with the knowing the ter terminology of the Quran and Sunnah. And when we have such an educational system and think online education is gapping that nowadays as well. The fourth one is the perhaps the biggest problem. It's the mindset changing people's mind convincing people. think that's the biggest problem. Ignorance jumping in. No priesthood neither generational nor monesticism. What I'm what mean by ignor ignorance jumping in is there certain people who come and say Islam there is no priesthood. Islam is religion for all. Everybody can talk about it. But there's problem in this mindset is that would you allow anybody to go and practice medicine? No, you would only allow the doctors to practice who study who spend time. Likewise, you will not allow anybody to construct building. It's only for the specialized engineers because they have spent time studying it. Likewise, you cannot expect everybody and anybody to talk about Islamic terminologies without actually having studied it. Right? Islam is not Islam does allow everybody to do it but if that person spends time studying it actually. So Islam is not like Judaism where you know the the studying of religious knowledge is put specified for certain family or group of people and neither is it like let's say Christianity where there is monasticism right cut separating the the world from the religion. So anybody can but first he has to spend time studying religion. So now let's come to the main part of the book in which want to spend spreading political awareness which is basics of the constitutions. Of course he's presented these as the very basic parts of the constitution but there's much more that can be added. These are the very mere basics right? You can add much more from the Quran in the sunnah believe. However, this will bring to you some of the awareness and it'll let you know that actually the basics of Islamic political system are very simple. common man and what role he can play in current political in current in the current world in politics and what his role should be, what his mindset should be. First step is getting awareness, educating yourself. So there are 10 problems that I'll be discussing as you can see. Who has the ultimate authority in an Islamic state? Who should have? What is the playfield of the state? What are the parts of the state? What roles should an Islamic state play? How an Islamic government should form? Number six, the characteristics of the head or the the people who run the government. What are the cor what are the let's just say the conditions for being citizen or what are what types of citizenship an Islamic state has? What are the rights of the citizens in an Islamic state? what are the what are the rights of the government in an Islamic state and finally the role of women in an Islamic state in in govern in governments. So I'll be discussing each of them and as discuss them you'll realize that getting awareness educating yourself at least on the very basic level on the political system of Islam is is very very simple thing. It's not very complicated thing. It's only that we have these the current entertainment and the overpowering of entertainment, music industry, film industry and sports industry. You know, it just fogs our mind and we don't realize that what our main purpose in life is right so you will realize that Islam is lot about power as well. It's not just about what's written inside the books and having knowledge but how Islam is about achieving power to enforce Allah's law on this earth. So let's start off with number one which is very simple question. Who has the ultimate author authority? And simple answer from the Quran is to Allah belongs the dominion of the heavens and the earth and nobody can claim to have this authority because like said in number two influence of some power any power that comes to this to to the throne will always have some influence from external powers. As you can see even today you know every the even the greatest powers have to compromise or bend or come to the table to compromise. There is no ultimate authority on earth as such. And then say when all creation is inter interdependent you even you can see that in our daily lives you know somebody's powerful physically somebody's powerful intellectually somebody's powerful emotionally somebody's powerful through resources through wealth every creation needs somebody else to fulfill its areas of weakness and thus there is no ultimate authority except Allah who has the ultimate power and then number four which is wrong will always occur with human power because human beings first of all have biases they have tendencies to you know support their own people or different biases. male has bias to support the male or the female has the bias to support the male. The governments have the biases to support the government. The the for in the example the employer and the employees and the rich and the poor. There are always biases. It was and it's not only just the biases. It's also about knowledge. Allah has the complete knowledge. Nobody has even if you come up with systems or or constitution human written constitution there there will be so many weaknesses because human beings don't have don't encompass everything in knowledge then number five messenger must also be obeyed along with Allah of course Allah is an authority but Allah gives special knowledge to the messenger and therefore the messenger must also be obeyed and finally caliphate and democracy the main difference is democracy says at least okay forget the word let's let's just focus on the concept democracy or whatever says that ultimate authority belongs to the public. Whatever public deems to be right becomes right. Whatever the majority supports becomes law. But caliphate is no. It is Allah's law that must be implemented on this land. And therefore you cannot have things like alcohol permitted, drinking permitted even if majority agrees with it. The second point that I'll like to discuss. So this is very simple concept, right? think there's this is nothing there's nothing complicated in it. The second concept is the play field of the state. What are the limits of the state? So the limits of the state whatever the state can enforce is within the limits of Allah. So even though if the majority accepts for example have written here in number two homosexuality it cannot be accepted because it's not it's forbidden in the constitution of Allah and number three which says no obedience in disobeying Allah and the messenger. So even the public or the people the citizens are not allowed to obey the government. The Muslims are not allowed to obey the Islamic government if they command them something that goes against Allah and his messenger sallallahu alaihi wasallam. Very simple. Again, it's not difficult thing to understand. Number three, what are the three main organs of the state? The three main areas of the of an Islamic state. You can see here number one is the legislature which makes laws. Now, you'll be thinking that laws are formal law. So, what what job do they have? I'm going to answer that shortly. Second branch is the executive which takes those laws, executes them, enforces them in the land and makes sure they are followed. And number three is the judiciary which is about all about courts etc which solve resolves issues or fights or disputes between people. So the legislature like said if there if we follow Allah's law and not our own law then why what's the purpose of the legislature in in an Islamic state? And the answer is before answer that would like to read out number one from each of these organs. Number one says cannot overpower Sharia. The legisl the legislation in an Islamic state cannot make laws which are against the Sharia. Likewise number one in executive says it it is to be obeyed under Allah and his messenger and judiciary cannot can only judge according to the Quran and the sunnah like Allah says inah. Those who do not give command do those who do not make judgments according to what Allah revealed they are the disbelievers or the wrongdoers right so by the way these terms shar Allah and his messenger Quran and sunnah they're all the same thing right the Quran and the sunnah is what Allah and his messenger have commanded us we receive that through the Quran and sunnah and the Quran and sunnah is our sharia but now the question comes what has the legislature got to do in an Islamic state and the answer is it can choose from the right opinion. Sometimes you have within the Sharia certain opinions in which there are differences the different opinions that can be followed. The legislature can choose which opinion can be applied in the current circumstance in the Islamic state. That's the first job it can do, right? And that's that's why we need educated scholars who are both aware of Islamic sciences as well as the current geopolitical and all the current sciences as well. So they should choose the right opinion. That's what the legislature can do in such state. Number two, it can make rules to implement the Sharia. So it you need certain rules to see how those rules can be implemented in the in the current setting of the Islamic State. And number three, can make new rules where non-exist. It cannot it's not so free that it goes beyond you know it exaggerates in making those rules that goes beyond the limits of Allah and his messenger. And by the way the statement the interpersonal relationship between the three is that the khalifa the leader heads all of them. And look my our role model is that of the rightly guided caliphate at the time of the prophetam and the rightly guided caliphate at that time the the khalifa was heading all of these three branches. He was the head judge. he was leading the executive branch as well and he used to call people to consult regarding the legislature as well. However, at that time people were trusted by the by the people and they were very righteous people. Nowadays we may we cannot find such righteous people. So what we can do is we can play we can have different levels in the judiciary. We can have different levels in the executive department. You can have in the even in the legislature for example at the time of the rightly guided caliphate you would not have the party system right. So if they were to make new legislation they would not as today we have parties you know they pre they decide in their own personal party meetings what do they agree on what do they not agree on everybody not have their does not have their own personal freedom to think right but at that time at the time of the rightly guided kit the first 30 years of the pro after the prophet peace be upon him people they they did not have this the filth of the party system you know everybody was came open when he was called by the the califf to give his own opinion on certain matter and so he used to openheartedly give his opinion without the pressure of the party. Right? So now nowadays what we can do is we can have the legis we can have different things for example that we can make the legislature legislation pass certain laws but the judiciary may if if it may see that those laws are against the Quran and Sunnah can override those laws laws in its decisions. Likewise, the executive nowadays is under the Khalifa. But we can lessen the power of the the leader nowadays in the executive branch because we don't have as righteous people today as we had before. And likewise in the judiciary, we can make certain changes etc. These are the basics. mean you you should at least know these basics in in an Islamic political system. Number four is the purpose of an Islamic state. Why is an Islamic state formed? Is it just like an any secular state that that forms simply to improve the lifestyle of the people and to improve its economical condition? The answer first of all lies from you see number one the verse have stated here and they are those who if we give them authority in the land establish prayer and give zaka enjoy what is enjoin what is right and forbid what is wrong and to Allah belongs the outcome of all matters. The purpose of an Islamic state is not merely to improve the life quality of the people or simply to guard the borders or to expand but is to establish the prayer. Give the zak give zaka meaning help the poor people those people who are in need and enjoin what is right and forbid what is wrong. That is that is establish the laws of Allah on this land. Open the way for good and stop by power the way of evil. That is that is the purpose of power. And then also in surah had we have in verse 25 where Allah says to establish justice. That is the purpose of an Islamic state as well. And then number three says Allah stops through power what he doesn't stop to the Quran. And that's think it's an it's hadith which means that simply sometimes simply telling people or requesting people or asking them to do something gently does not work. Sometimes you need the power of the force and this is what this is why Muslims must come in power. They cannot simply stay in the massage. It's sitting there all day long. They must come in power. all sorts of power, economical power, especially political power, they must have so that they can enforce certain laws, right? Some people they just don't listen to your advice, right? They need to be they need to be taught through power. And then number four, so end goal is not solely worldly progress like said and personal protection. It is to improve the the condition of the people but more importantly to enforce the law of God. Number five is how to form Islamic government. Now this talks about how to form an Islamic government. Not what to do if you already have government. It's in place. Now what are you supposed to do if it's not Islamic or it not come to exist through Islam. That's another story. That's another part of the story. Here I'm only talking about how actually Islamic government should form. So first of all selecting the head of the state. I'll take you to the example of the prophet sallallahu alaihi wasallam and the rightly guided gal. The prophet peace be upon him. He was the head of the state in Medina. Of course he was appointed by Allah subhanana wa ta'ala. And then Abu Bakr who came who was the the next califf who was was the first califf in Islam he was not appointed by the prophet but there is verse in surah surah which says and their you know matters are decided through counseling right they take the advice from each other under that Abu Bakr was chosen by the will of the people not by force. Then when Abu Bakr was about to go from this world, he called upon certain companions. He personally asked their opinion and then he said choose Omar. And then he asked the people do you agree? So he again took advice from the people. He did not appoint Omar against the will of the people. Then when Omar was about to leave this world, he made committee of six people who were like you can say the closest people to the prophet peace be upon him and they among them Abdman and he said you choose between you however the one who comes to power without the will of the people chop off his neck. Subhan Allah. And then you know that committee chose Abdmanov. He went into Medina into the city. He went into the streets to to ask what the will of the people was. He even went into homes asking women what their will was. He even stopped the people who were coming back from Hajj in Medina and asked them what their will was, who they wanted to who they wanted to see as the leader and people went for and thus man was chosen by the will of the people. And finally Ali people asked him when was martyed who they want to choose. They they chose Ali. Ali said I'm not going to be I'm I'm not going to become the califf until the people give my publicly declare myself and people choose me to be their leader and when then again he became the leader by the will of the people and then even Hassan when people came to Ali they asked him should we appoint your son he said don't command you don't forbid you you know much better than do so all of these people became leaders through the will of the people and thus today even today we can know this will through whatever through un through fair means of voting any means that prove without any cheating that this certain opinion is the opinion or the will of the people right it can be through electronic voting machines or for what whatever means we apply but it must be through the will of the Muslim public in an Islamic state then number two is selecting the legislature legislature which is the majurah at first in the beginning in the beginning in the time of the prophetam you know any any movement that begins any revolution just such as the revolution of the prophet sallallahu alaihi wasallam. It began in Mecca. He strove and he struggled and those people who strove and struggled with him in the beginning they became the natural people who were from his surah right part of his legislature naturally because they are the ones who struggled and stride with him and they knew the ins and outs of this struggle and then later on when he went to Medina there were other leaders other people who struggled with him and naturally they became part of the legislature and so this legislature was already ready at the time of the rightly guided galfeit however even today we can get to know these through natural processes like online knowing who's working hard. Even today when people stand up for good cause, people support them not because people voted for them but because they know that they're capable of taking such cause. So even today we can have it through natural selection. However, if we can't we can have unfair voting system, fair voting system as well. And then number three which says state of the government is previously we had an open califf. What what do mean by open califf? Who was open to the public? You face the public five times day every in every prayer who's answerable to all. But today because we have weak people who are not as grounded in faith, what we can do is we can first of all appoint leader who is answerable to public. we should try to get rid of the party system in the government because parties you know each party has their own interests and then they don't give unbiased opinions when they're called to give their opinions rather they must follow their party mandate or whatever rules they make inside their party. we must make systems which are allow easy auditing not so many formalities that come in the way and finally the leaders that we appoint in our legislature or our governments governmental posts must have Islamic qualities which brings us to point number six Islamic qualities of leaders and government officials. So there are two kinds of qualities we can have legal qualities as well as ethical qualities. Legal qualities are qualities that thousands and hundreds and millions of people can people can have in an Islamic state. And these qualities can be written down. They are specific qualities. However, ethical qualities very few people have them and they cannot directly be written down in an in in constitution. However, there are ways in which these ethical qualities can be applied which I'll tell you after stating these qualities. The legal qualities are the leader or the official officials that that are chosen must be first of all Muslim like it's said in no sorry says Allah obey the messenger and the people in charge amongst you. So they must be Muslim. Number two must must be man. So, so our leaders, government officials, it's preferred to be men. It should be men because the Quran says the men are leader caretakers of women. Then number three, we have it should be mature sane man like surah says do not hand over or make responsible irresponsible people who people are not responsible over your wealth. Right? And finally number four they should be Muslim citizen like surah and fal says those people who believe but they do not become come to do they do not migrate or become Muslim citizen then you don't you cannot have any relationship of government and public with them you cannot have such relationship however you these can be written down in in constitution that these are the these are the rules if you want to become government official or leader however ethical qualities are much more difficult to written write down and the way they can be enforced. I'll let you know first. Let me go through these ethical qualities. This should be trustworthy. Should be somebody who is who is trustworthy. can cannot remember the verse of surah which says Allah commands you to return the the trusts to people who are worthy of it. Right? trustworthy people and again number two right this does not maybe this verse does not give it but trustworthy people should be selected number two knowledge and physique so the person should be strong in terms of his knowledge and his physic in physique like the Quran says in the story of which says so he must be knowledgeable he must be physically strong of course weak person will it will be difficult for him to lead country or state an Islamic state and then number three remembers Allah of course he has tawa of Allah number four he's away from bida like think there are also hadith which said somebody who supports somebody who's doing bida meaning changing the Islamic lifestyle you know he's helping in destroying the Islamic state right Islam and then finally the person himself should not be desiring position this is what you can write down in constitution somebody who desires asks for the his vote Please vote for me. Try to stay away from him. Somebody who's really really greedy for position. So these things may not be written off. For example, number five may be written down. Somebody who asks for it can be disqualified for coming to position. However, let me tell you something. the way you can implement the ethical qualities is not necessarily by educ first of all educating the people putting in these qualities in your education system and also the people who organize the elections. They can advertise these on billboards etc or announce these make public announcements at the time of elections to spread awareness among the public what kind of people to vote. This is all practical. If you have this knowledge you will know even today who's the right person to vote for who has these qualities. For example, you should know you should vote for Muslim. how many Muslims actually know that they should only have Muslim as their state has head of state and their important in their important governmental positions. How many people know that it should only be man not woman? How many people should know these you should be Muslim citizen not another foreign non-Muslim citizen? So these are important points of awareness. don't think all our young generation know them who lost in the world of entertainment today. Okay. Then let's go to number seven which is about citizenship and its basics basis. We have two kinds of citizens in an Islamic state. We should have Muslim citizens and non-Muslims. Muslim citizens, of course, they agree because an Islamic state is state founded on the basis of an ideology, Islamic ideology. If you agree with it, you're Muslim citizen. If you don't, you're non-Muslim citizen. You still will be part of the Muslim state, but of course, you'll pay tax and you your rights will protected. But say Muslim citizens have more opportunities, more but more responsibilities. Non-Muslim citizens have limited opportunities, limited responsibilities. Those opportunities are mainly the main governmental positions, the main positions because you have to make the policies of the country. You cannot have that would be like hypocrisy. You're against Islam and you're told to make policies for Islam. That does not work out. So, you cannot take those important positions in the government. But at the same time, you have limited responsibilities. You're then not responsible to defend the country as well. in the and in the bottom I've written down the case of other ide ide ideological states playing football with hands. What does it mean? It means how can you ever have an capitalistic mindset ruling communist country or communist mindset ruling capitalist? No, you can never have. Right? Likewise, you cannot have team of football players 111 on each side and one of the one of the players says all of you play with your foot. I'm I'm going to play with my hands. Is he going to be allowed to play? No. So when you don't have somebody agreeing with your ideology, Islam is very clear on that. You cannot take the important positions. You cannot vote for who's going to come. You cannot take those important positions because you cannot make the policies of the country. Right? We will defend your your rights but you do not deserve to run the country. So that's very clear. Then number eight, rights of the citizens. The citizens have very clear right. For example, protection of life, property, dignity. they have personal freedom. You cannot arrest anyone without providing proof or without giving the person you are trying to arrest chance to defend himself. Likewise, there's freedom of opinion and you can have any opinion and the most famous very famous example is that of his time we had the Kawar and they they had very very different opinion or school of thought. They thought that you should just run over the government and just destroy the government, take the government by the sword. And gave him gave them the freedom saying that you can stay wherever you want, do whatever you want as long as you do not spread corruption in the land and you do annoy the people and destroy the peace of the country. Have your opinion but do not spread corruption. Right? So he gave them the freedom of opinion as well. And ultimately we have fundamental rights which apply to all Muslims and non-Muslim citizens right to have food clothes and shelters. you know once saw non-Muslim in his in his state who was begging was an old man and he said cancel his jiza his tax you know the non-Muslim tax and start giving him money because it's unfair that we took advantage of him whilst he was young and then now in his old age we cannot let him just you know beg on the streets finally this is the right of the citizen mean this is these are basic things basics of Islam polit political system there much more can we can add believe but these are very basic foundational principles of Islamic constitution or is there of an Islamic state. Then number nine, what are the rights the government in upon the citizens in an Islamic state? Of course, for the first thing is you must be obedient to the government as long as they do not go against the Quran and the sunnah. Number two, right? Number two, being loyal and sincere, wanting the good for your government, wanting the government to become strong and fortified and wanting it to succeed so that because the government is establishing Allah's law in the land. And finally, the the citizens must be ready to sacrifice for the sake of the government, of course, because this is for the sake of Islam. It's an ideological state. And finally, the last part of this book is women. And this might be bit controversial for some people, but am presenting what the writer says anyways because I'm presenting what Manala Madudi has written down what this book says and it says that women during the rightly guided caliphate did not actively participate in politics in the sense that they were making the rules and running the government and taking part in battles. They were only like teachers. If even if the Sahaba wanted certain rules, they went to them as teachers and they only educated them telling them the rules which are there in their Islam. Practically it was the males who ran the government and surah and then this is very beautiful argument which is made in the book in surah vers 34 which says which means the men are the caretakers and the the leaders of women he says that since some people you know they may say that this verse applies only within the households which but for the first argument that is made here in the book is that it does not say that in the book. It says it's general statement. Men are caretakers of women generally. It does not say vibu within the house. He said even if you assume that it was in the houses he says how can you possibly logically think that somebody Allah subhana who has made men caretakers of houses which is lesser of responsibility. How can greater responsibility running the state be given to women who are not who are not even given that responsibility in within household and then how can you have sum of household one household leads men and thousands and millions of household are headed by men and then suddenly you flip the equation and when it comes to leading the nation you bring up women as the leader. So he says logically it doesn't make sense and even in where it says which says stay in your household people can argue that's about the wives of the prophet he says but there are other lots of other things in these verses that talking to the wives of the prophet telling them to establish prayer is giving zaka praying salah obeying the messenger only for the wives of the prophet it's for all women the reason is that this surah in the right in the beginning says to whom the wives of the prophet are the mothers of the believers and that's why mothers are role models they cannot make the mistake if they make mistake then everybody the else who's following them will make mistake as well so that's the that's the argument and then number three women's role in hadith he mentions in hadith you know in certain relations saying that women are exempt from public responsibilities like they're not supposed to follow the jana is the the funerals they are not exempt from the Friday prayer you know etc. So they're exempt from the public responsibilities. Thus they're not responsible to run the governments. And then finally number four we the he argues this some people say that Aisha fought against Ali in the battle of Jamal and thus women can participate in politics and battles and he says this argument is wrong on several grounds. He says further the first thing is sahaba companion's personal decision cannot go against the Quran and the sunnah and we cannot take that as role model right her personal decision to go against the in battle cannot be followed when it's going against the Quran in the sunnah the second thing is the companions themselves at that time told Aisha that she was wrong told her she was Abdahbar think and also So think they told them to they told her that she was on the wrong side by going out to battle. She should not have gone there. She was told in the Quran this this was not part of her duty to she was told to stay at home. This was not part of her duty to go outside the house and take part in politics. And the third thing is Aisha herself she she was she was sorry about the fact that she took part in the battle of Jamal and that she went out to take part in this battle. She herself had remorse for it later on in her life. So something that she herself was unhappy about, sad about. Why would you take that as an example for women leading and taking part in politics? Anyways, this was the book. There's there is the last part which is number 11 public questions. He does make certain questions. I'll just address one of them think which is number one governments are after rightly guided caliphate. he says that governments Mona Madudi says that governments after the rightly guided caliphate there was two major changes. The constitution was always the Quran and Sunnah in the in the courts etc. However, the two main things that changed after the 30 years was the number one, the leader was not chosen by the will of the public and the second difference was the government did not run by the will and the by taking the opinions of its people. It just ran out of its own desire. Right? These are the main changes. So the the thing want you to notice is this slide which I've presented to you bit portion of the political awareness in this time of information burst entertainment sports music simple Muslim youngster does not even know what his role is in the government and when he goes out to vote he just does he simply think his his entire role is just to put to put out vote but what are the basis of this vote what decisions what whom does he have to vote for and what what are the factors that he has to take into account before taking that decision. So there's lot you youngsters can do. They just have to become more politically aware. So hope this little effort that I've put here will help you people especially the Muslim youngsters to become more politically aware of what Islam wants from them. And this is this is the this is little effort I've put not much. It's very simple overview of Islamic politics of Islamic government governance. think that much more could have been said but this was something just wanted to you know dip your feet in the water you know just give you little taste of what Islamic politics is what you can do in it. So that's it. And if would also recommend checking out my other channel of Quranic miracles. It's in my YouTube description channel's description main description where discuss and challenge every single word of the Quran. Go and check it out. that's the most important thing. Creating faith, deep cemented faith in knowing why the Quran actually is the word of God. have challenged every single word of the Quran. It's just like watching the miracles of Jesus turning the dead into giving the dead life or Moses turning the the stick the staff into snake. It's you can see live miracles on that channel. And with that, I'll end this video. Subhan Allah.