Proportional representation is the way forward

Pakistan has suffered, since its inception, from a lack of political stability.  Democracy has not taken root.  Military and civilian governments have played a game of musical chairs with the nation's destiny.  The pattern was painfully familiar.  A civilian government is installed after the euphoria of elections.  Ineptitude and corruption pave the way for a military intervention.  A military government assumes power promising to clean house and restore democracy.  Neither promise is kept.  Growing pressure - internal and external - forces the military to hold elections.  The game begins again. 

What is wrong?  Is Pakistan congenitally indisposed to democracy?  I think not.  Our problem has to do with the sort of democratic system we have rather than democracy itself.  What is wrong with our existing system?  And, what should replace it?    It is not sufficient to replicate an existing political system that has developed over decades or centuries in another country and transpose it to our context.  What I will seek to do is to propose an integrated political system that will be responsive to Pakistan's very specific needs.  It is important, in what follows, to keep an open mind - a clean slate, if you will.

The existing system

Start with the fundamentals.  Ideally, in a democracy, the assemblies make the laws, the courts interpret and implement them, and the executive manages the country.  It clearly makes sense to keep all three players as independent of each other as possible.  In Pakistan things do not work this way.

People who are elected to our assemblies know little, and care less about law making.  They seek election because they perceive that becoming an MNA or an MPA entitles them to power (a minister-ship ideally), protocol (VVIP lounges), and money (handouts to spend on their constituencies).  Since they are not interested in legislation, little takes place in the assemblies.  Instead they become talk shops where scheming and idle chatter replace the serious legislative business of the nation.

Matters are made worse because the executive - the prime minister and his cabinet - is drawn from these assemblies.  So one critical barrier - that separating the executive from the legislature - is breached, as it were, by design.  The prime minister, in our system, acquires almost unchecked power.  He becomes head of the executive and legislature at the same time.  The system then requires him to draw his cabinet - the nation's management team - from elected members of the legislature.

Assume, for a moment, that we get the right person as prime minister - sensible, practical, mature, wise, intelligent, humane, open minded, humble, and with the vision and management skills needed to lead a complex country like ours.  Is it likely that he will be able to find people in the assemblies with the right managerial skills needed to run the government?  These are people who will - as ministers - sit atop large, unwieldy bureaucracies critical to the functioning of the state.  Does it make sense to put, for example, a scion of a large land owner, or a 'gadi nasheen' with little or no (relevant) work experience in a position that requires a very demanding set of skills? 

Now replicate this already dysfunctional model in all the four provinces.  So you have four provincial legislatures, four chief ministers, and four cabinets along with their concomitant regalia.  Are these wasteful, ossified provincial structures of any benefit to anyone other than the people who occupy them? 

The plurality-majority system

There is another problem with the way democracy works in Pakistan.  The system of elections we have in Pakistan is what, in the jargon of political science, is called a 'plurality-majority system'.  It is also commonly known as the 'single member district plurality' (SMDP) system or the 'first past the post' (FPTP) system.  In essence it is a winner take all system.  So if two people are on a ballot then the one who gets a simple majority is declared the winner.  If three or more people are contesting then the one who gets the most votes (a plurality) wins.

In Pakistan SMDP has led to 'adversarial' politics.  At the local level this means the winning MNA has no interest or motivation to work with the loser or losers for the betterment of the his constituency.  This is because the 'losers' though they may have collectively garnered more votes than the winner have no further say in the process.  The 'spoils' are for the victor to take and distribute as he chooses.  The system, as it were, creates needless rivalry and confrontation, when in fact, what is needed is cooperation and consolation.

At the parliamentary level, the dominant party knows that it does not need the support of other parties at the grassroots level. This introduces a certain intemperance, if not outright arrogance, in its conduct. If it does not have an outright majority, 'lotas' are sought out.  If it does have a clear majority, it acts dictatorially, knowing that, at least until the next election, it has no one to answer to.  The conduct of our two dominant parties, whenever they have been in power in the past, suffices as evidence.

There is something about this system that seems to go against the essence of democracy; in a tight two person race, for example, the person who gets a shade over half the vote wins.  So about half the people in the district get the representation they want.  The other half are, in effect, disenfranchised.  Is this a democratically acceptable result?  Whatever the answer, it is safe to say that a more 'democratic', and in Pakistan's specific context, a more appropriate electoral system can be designed.

The context

Electoral systems must be designed to suit the context in which they are applied.  We in Pakistan replicated the SMDP system from the British.  Little, if any, thought was given to whether such a system would work for us.  The consequences are evident and painful.  Almost seventy years have passed since independence and Pakistan is a nation at war, so to speak, with itself.

So what is our 'context'?  We are not a homogeneous people. This is a nation with a multiplicity of 'cleavages'. There exist deep schisms along, provincial, ethnic, linguistic and religious and tribal lines. There are large and small provinces.  Some of them are rich in minerals, others in agriculture.  Should all of this suggest that we are somehow doomed as a nation?  On the contrary I believe that our 'multiplicity of cleavages' if harnessed can become an enviable source of stability and strength.

Yet there is no denying that this fractured tectonic geometry, as  it were,raises many contentious issues.  These include for example, the distribution of water between upstream and downstream provinces - the proposed Kalabagh dam is a case in point.  The dispute over allocation of revenues from natural resources - specifically gas from Baluchistan - has developed from a slow simmer to a dangerous conflagration.  The people of Karachi have long complained that tax revenues collected in the city are not fairly allocated.  The list goes on.

Let's understand that no one is 'wrong'.  All people have a right to their views and a right to protect what they view as their vital interests.  The challenge for Pakistan is to design a democratic system that is accommodative and conciliatory, a system that engenders harmony not division.

The solution

A suitable solution has existed for a long time.  It is Proportional Representation or PR. The basic principles underlying proportional representation elections are that all voters deserve representation and that all political groups in society deserve to be represented in parliament in proportion to their strength in the electorate. In other words, everyone should have the right to fair representation.

In order to achieve this fair representation, all PR systems have certain basic characteristics -- characteristics that set them apart from the SMDP system that we have now. First, they all use multi-member districts. Instead of electing one person in each district, as we do now in Pakistan, several people are elected. These multi-member districts may be relatively small, with only two or three members, or they may be larger, with ten or more members.

Currently one MNA (Member of National Assembly) is elected from a single constituency. In the PR system we could have, for example three members who are elected for the National Assembly (NA) from each constituency. In this system any party can put up more than one candidate in constituency. So party A could give tickets to 3 people, Party B to 4 and Party C to 2. Hence a total of 9 people would be competing for 3 seats in the NA.

The second characteristic of all PR systems is that they divide up the seats in these multi-member districts according to the proportion of votes received by the various parties or groups running candidates. And votes are counted for the parties not candidates - that is that in the case of party A for example all the votes received by its 3 candidates will be added up and attributed to Party A. And so on with the other parties.

Let's say that Party A gets 10% of the vote, Party B 50% and Party C 40%. According to the PR system Party B will get two seats and Party C one seat. Party A will not get any seats. Notice that 90% of voters are getting representation through 3 elected candidates. In the current SMDP system only 50% of voters would have gotten representation through 1 elected candidate.

Issues can arise because if geographic constituencies are left unchanged then the number of members of the NA will be tripled and this is clearly too large. So constituency sizes will need to be adjusted to keep the total size of the NA at a manageable number.

Imagine the soothing effect such a system (or an appropriate variation of it) would have on Pakistani politics.  There would be no disenfranchisement of voters at the district level.  Opposing politicians would have to learn to work with each other in their districts and, as a consequence, in the assemblies.  Cooperation would replace confrontation.  Accountability would replace profligacy.

The structure

What I have talked about so far - the choice of an electoral system - is, to borrow a term from economics, an issue of micro politics.  The macro political issue, to extend the economics analogy, is just as, if not more, important.  By macro political, I mean issues relating to the structure and remit of representative agents such as the parliament, senate, and the executive.

I alluded earlier to the breaching of the barrier between executive and parliament.  This is a critical defect in our system.  Let's look at what would happen if we separated the executive and the parliament.  In this case parliament would be elected separately from the executive i.e the prime minister or the president.  This is what happens, for example, in the U.S. system.  In this case the directly elected prime minister or president, free from the constraint of choosing his cabinet from elected members of parliament, is able to select the most suitable and professionally competent people for his team.

The effect on parliament would be even more salutary:  Politicians would realize that being elected to parliament is not a ticket to spoils and power.  Instead it calls for them to think and work hard on the serious business of legislation, and of budgetary and executive oversight.  Once it is realized that becoming an MNA or an MPA is not a pot of honey, only those people who are interested and qualified will seek this office.  What a change that would be!

Epilogue

I am not a political scientist and it is well beyond the scope of this modest paper to suggest an alternative democratic structure for Pakistan.  My purpose is to open a dialogue, or at least create an awareness, that we are not necessarily bound to the 'democracy' that we now have.  What I do know for sure is that there does exist a democratic structure that would meet our aspirations.  Our problem is akin to that of a sculptor; what he imagines already exists in the block of stone.  He just has to use his intelligence and skill to expose it to the light of day.

Nadeem M Qureshi

A new democratic system for Pakistan

It is clear to Mustaqbil Pakistan that the current system of government has failed to deliver benefits to the people of Pakistan. In this light we are sketching here a broad and preliminary outline for a completely revised system both in terms of its structure and enabling legislative and constitutional framework.

These are the principal features of our proposed new democratic system which we will refer to henceforth for brevity as the ‘MP System”

Federal Structures

1. The chief executive of the country will be a directly elected president who will serve a term of 5 years. There will be no prime minister.
2. This will be a unicameral system. There will only be one assembly called the Aiwan an Nass (ایوان الناس)
3. Constituencies for the Aiwan an Nass (AN)  will be determined by population. There will be one Member of the AN per 500,000 people. This translates in current terms to 360 members in the AN
4. Elections for the AN will be based on a proportional system of representation.
5. The federal cabinet will be appointed directly by the President and will consist of professionals who in the opinion of the President have the merit, competence and necessary skills to oversee the ministries to which they are appointed.
6. Each proposed member of the cabinet will be vetted by the Aiwan an Nass

Local Structures

1. Existing provinces will be abolished and replaced by 30 ‘Khitas’. Each ‘Khita’ (خطہ)will be roughly along the lines of the existing ‘Divisions’.
2. Each Khita will have a governing council based in the capital city of the Khita. Each council will consist of 30 directly elected members. The constituency for these elections will be the whole Khita.
3. Elections will be by proportional representation.
4. Each Khita Council (KC) will elect a Council Chairman who will be the Chief Executive of the Khita. The Khita Chief Executive (KCE) will appoint a non elected cabinet of ministers who will manage the Khita.
5. Khita ministers will be vetted by the full council which will approve them with a simple majority vote.
6. The basic unit of administration will be the Union Council. Elements of the old ‘local bodies’ system will be retained. The main difference will be that elections will now be held on the basis of proportional representation.

Benefits of the MP System

What we have outlined above is clearly a very basic picture of the system MP envisions. Many details need to be worked out. What we would like to do here is to review some of the benefits of the system that we intend to implement.

Benefits of MP’s proposed federal system

1. Since the president will be directly elected by the people he will truly be someone who enjoys a majority of public support. This will give him the respect and authority to run the country in accordance with his mandate.
2. Direct election by the people will avoid a situation in which corrupt, insincere people of limited or no capability make their way to the presidency and embarrass and disappoint the whole country.
3. The unicameral system - only one house of peoples representatives - the Aiwan an nass will result in the following benefits:
1. Streamline the passage of legislation since only one house will need to review and pass it
2. Result in significant savings by eliminating the costs of supporting a second house, its representatives, their salaries and their perks.
4. Eliminating the office of prime minister will lead to efficiency and clarity in decision making.  In addition savings will result from closing offices, residences and other facilities associated with the prime minister.
5. A directly appointed cabinet of professionals will have the following benefits:
1. The most competent and qualified people in their respective fields will be appointed as ministers. This will mean that ministries are run in a professional and efficient manner.
2. Since members of the Aiwan an Nass will no longer be eligible to be ministers the motive to gain position and power will be removed. Hence only those people who are genuinely interested in legislative matters will seek election to the AN.
6. Elections on the basis of a proportional system of representation will result in the following benefits:
1. The rule of ‘majority takes all’ will not apply. This is because it is in the nature of the proportional system of representation that people who would otherwise be in a minority also get to participate in the legislative process
2. Proportional representation by its nature requires a higher level of cooperation between parties. This is will be especially useful for Pakistan where political parties become polarized and adversarial resulting in paralysis and ultimately in collapse of the democratic process.

Benefits of MP’s  proposed local system:

Before mentioning the benefits of the proposed local system it is important to appreciate exactly what is being proposed in the elimination of existing provinces and creation instead of 30 Khitas.

The existing provinces represent a division based on historical, cultural and linguistic factors. Whereas the MP’s proposed division into 30 Khitas is based purely on administrative factors.

The driving idea behind MP’s proposed local system is to push power and responsibility as much as possible down to a local level.

1. The new khitas will meet the popular demand in many regions for their own ‘provinces’. These demands are particularly vociferous in for example Hazara, Bahawalpur, and more generally in Southern Punjab.
2. Elimination of divisions along historic and linguistic lines (i.e elimination of provinces) will eliminate simmering tensions between their respective peoples. This will in turn create a heightened sense of national unity.
3. The khitas will, by pushing decision making closer to the people, create a feeling of ownership and better control over their own destiny.
4. Significant cost savings will be realized by eliminating provincial ministers and governors and their staffs, perks and facilities.
5. The UC system has already proven its success and popularity amongst the masses. MP will retain it with some modifications

Concomitants

It is clear that the sort of fundamental change proposed in the MP System must be accompanied by changes in the legislative framework. The existing constitution speaks of two houses, provinces, and a prime minister. All of these elements will cease to exist under the MP system. Hence it will be necessary to modify the constitution as necessary to provide the underlying legislative structure which which will enable the new system.

Implementation

Designing MP’s system and the enabling legislative structure is only one aspect of the task at hand. Equally critical, and more difficult, will be developing a mechanism to enact the new system. Clearly these changes must be made in a legal and constitutional manner.

This is a possible hypothetical scenario which could be envisioned:

A future government in which MP may have a role would move a resolution to change the present constitutional system and replace it with the proposed MP system. The sitting legislature would enact the new system and its enabling constitution and other legislative structures. The sitting assemblies would then oversee new elections for all the proposed MP system assemblies. Once the elections are completed a commencement date would be set for the new system.  On the commencement date the existing assemblies will stand dissolved and the new system will take over responsibility for the country.

Concluding remarks

It should be clear that this document is a design brief or roadmap of the direction in which Pakistan has to move. The detailed design will clearly require much thought and effort. But the importance of this design brief cannot be understated. A vision for the future has been articulated and the compass set. The road is long but now we know where we have to go.

Mustaqbil Pakistan promises to lead the way in this journey towards prosperity and success. Inshallah.

The Day of Judgement

Many, many years ago while I was living in Saudi Arabia the Imam at my local masjid was a man named Majed Al-Shuraida. His day job was manager of corporate affairs at a large Saudi Arabian oil company..

I would really enjoy his Friday khutba. It was always well structured and delivered in eloquent, flawless classical Arabic.

When Majed learned that I knew Arabic, he approached me one day and asked me if I'd be willing to translate his khutbas into English for the benefit of the many expats there who did not know Arabic.

I willingly agreed. So at the end of every prayer he would hand me his handwritten Arabic notes. And then I'd sit with a group of expats at the back of the Masjid and convey  in English the essence of what he had said.

Sometimes, when I found a khutba to be particularly useful or moving, I'd translate it into English to share with friends further afield who obviously could not come to the masjid.

Attached is one such khutba which I stumbled up recently in my old documents.

Note. Blue text is used for Ahadeeth, red for verses from the Quran.
 

The Day of Judgement

Majed Al-Shuraida started by mentioning a hadith that is attributed to Umar ibn al- khattab and related by the Imams Ahmed and Tirmidzi:

Umar ibn al-khattab said: O people call your souls to account before you are called to account, and assess them before you are assessed, and adorn yourself (with good deeds) for the ‘great presentation’, the day on which nothing (in your souls) will be hidden. For indeed on the day of judgement those will be treated lightly who have called their souls to account in the ‘dunya’.

So what is this ‘accounting’ (hisaab)? What are its attributes? And what is it that Allah holds his slaves accountable for? And how should a Muslim call his soul to account?

The ‘hisaab’ in the terminology of the ‘fuqahaa’ – the Islamic jurisprudents – is the court of Divine justice in which Allah rules (judges) on his creation and his slaves (worshippers).

And it is imperative that you my fellow Muslim are aware that the day of judgement is a day on which Allah will gather all who have ever lived on this planet so that justice be rendered to them:

49. Say (O Muhammad) verily, those of old, and those of later times. 50. All will surely be gathered together for an appointed Meeting of a known Day. (Surah Al-Waqiah)

It is a day of reckoning on which all reality will be revealed, all that has covered or concealed will be removed. The souls of all and their deeds and their destiny will be evident:

18. That Day shall you be brought to Judgement, not a secret of you will be hidden. (Surah Al-Haqaa)

The day of judgement will be of such horror and enormity that the newborn will appear aged, mothers will reject their sucklings, and the pregnant will abort their fetuses. Allah says in the Quraan:

1. O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. 2.The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allâh.(Surah Al-Hajj)

And a Hadeeth relates:

And that is the day when Allah will say to Adam: Separate those of your people who are deserving of the Fire. And Adam will ask: My Lord who are those who are deserving of the Fire? And He will say: Of every thousand, nine hundred and ninety nine are of the Fire and one merits Heaven.

And as for the nature of this Divine Court of Justice:

Every court of justice must implement the law of the sovereign, and every court of justice must have a judge, and it must have witnesses, it must have an accused to be tried, and a chamber in which the proceedings will take place.

The Sovereign

As for the sovereign it is Allah exalted is His majesty, Lord of the earth and the sky, glorified are His names, and magnificent are His attributes. He it is who knows what is hidden, and the treachery of the eyes, and what the hearts conceal. The Creator of everything exalted and sublime.

And then the proceedings will begin:

On the command of Allah the angel Israfeel will sound a horn whose sound will strike all of creation like a thunderbolt and all of creation will perish:

And the Horn will be blown and all who are in the Heavens and the Earth will be stricken (68, Surah Al-Zumar)

And then changes will be made to the structure of the Universe, the sky will be rent apart, the stars will be scattered, the planets will collide, and the Earth will crumble:

And when the Sun is extinguished, and the stars lose their luster, and the mountains pass away(as they were dust blown by the wind)(1,2,3 Surah Al-Takweer)

And then, on the command of his Lord, Israfeel will blow a second time in the horn and all of creation from the beginning of time till the end will be brought back to life:

And then it will be blown a second time and lo they will stand and stare (68, Surah Al- Zumar)

And the throne of the Rahman(exalted is his glory) will descend:

16. And the heaven will rent asunder, for that Day it (the heaven) will be frail, and tattered. 17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.(Surah Al-Haaqa)

And then the earth will be lit up by the light of the ‘Truth’ (Al-Haq), exalted is His glory:

And the earth will shine with the light of its Lord (69 Surah Al-Zumar) when He descends to render judgment on his creatures.

And His advent will be in a manner befitting His grandeur and His majesty:

21. Nay! When the earth is ground to powder. 22. And your Lord comes with the angels in rows. (Surah Al-Fajr)

And this awe filling advent of Allah to the ground of the ‘Mahshar’(where all of creation will be gathered on the Day of Judgement) will start the proceedings of the Divine Court:

210. Do they then wait for anything other than that Allâh should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allâh return all matters (for decision). (Surah Al-Baqara)

These are proceedings that will be characterized by absolute justice:

7. And whosoever does good equal to the weight of an atom shall see it. 8. And whosoever does evil equal to the weight of an atom shall see it.(Surah Az-Zalzila)

Ibn Masood has said: On the Day of Judgement Allah will bring together those who have come before and those who came later (i.e. all of creation) and a caller will call out: “Let whosoever has been wronged come forward to claim his right” and people will be delighted to learn that they will have the right to seek justice for the wrongs committed against them by their parents or their children or their wives, even though these wrongs be trivial.

And indeed Allah speaks the truth: 101.Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.(Surah Al- Moo’minoon). On that Day man’s relationship to anyone else will be of no benefit, and even a father will have no pity or care for his son.

The Witnesses

As for the witnesses there will be many. So there will be no room for denying or lying or dissembling.

1 – The most exalted of them will be Allah Himself: 7.Have you not seen that Allâh knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (an intimate conversation) of three, but He is their fourth, nor of five but He is their sixth, not of less than that or more, but He is with them wheresoever they may be. And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allâh is the All Knower of everything. (Surah Al-Mujadala)

2 – The Messengers (Prophets) may the Peace and Blessings of Allah be upon them. And amongst those who will bear witness in favour of the earlier Messengers will be our

Prophet Mohammad(SAW) as related in his hadith: Noah will be called forward on the day of ‘Qiama’ and it will be said to him: ‘Did you deliver Our message to your people?’ and he will reply in the affirmative. Then his people will be called and it will be said to them: ‘Did he deliver Our message to you?’ And they will reply: ‘No one came to us’. And it will be said to Noah: ‘Who will bear witness for you?’ Noah will reply: ‘Mohammad and his ummah.’ And then I (Mohammad) will bear witness on your behalf.

3 – The Angels: 17. (Remember) that the two receivers (recording angels) record (the actions of each human being), one sitting on the right and one on the left. 18. Not a word does he (or she) utter but there is a watcher by him ready (to record it). (Surah Qaaf)

The ascetic and scholar Al-Hassan of Basra (May Allah have Mercy on him) says: O Son of Adam your scroll has been spread out, and two angels have been delegated to you. One of them on your right and the other on your left. The one on the right will record your good deeds and the one on the left the bad. So do what you will. And when you die your scroll will be rolled up, suspended from your neck and placed with you in your grave. And when you emerge from it (your grave) on the day of ‘qiama’ you will meet what you have done as a printed book. And indeed, By Allah, the One who made you the custodian of your soul would have rendered a perfect justice.

4 – Your limbs: 21.And they will say to their skins, why do you testify against us? They will say: Allâh has caused us to speak, He causes all things to speak: and He created you the first time, and to Him you are made to return. (Surah Fussilat)

Anas (a companion of the Prophet) has related: We were with the Prophet when he smiled and said: Do you know what has made me smile? We said Allah and His Prophet know better. He said: It is the conversation the slave (here applied to all humans) will have with his Lord on the day of Qiama. He will say: My Lord will You not protect me from injustice? And Allah will say: Yes. And then the slave will say: I will not permit anyone on this day to bear witness for me other than myself. And Allah will say: You and the best of those who write will suffice you today as witnesses. And then his (the slave’s) lips will be sealed and Allah will say to his limbs: ‘Speak’. And they will speak of his deeds. And then the ability to speak will be returned to him. And he will say: Away with you (his limbs). It is for your sake that I used to struggle.

5 – And amongst the witnesses will be the Earth: 4.On that Day it (the Earth) will state its news. (Surah Az-Zalzilah). The Prophet read this ayat and then turned to his companions and asked: Do you know what ‘its news’ will be? They said: Allah and his Rasool know better. So the Prophet replied: Its news will be that it will bear witness to what every man and woman did on its surface and it (the Earth) will say: Such and such did this and this on such and such day. That will be its news.

The Accused

As for the accused in this court: he will be the human whom Allah created with His hand, and to whom he caused the angels to prostrate before him, and to whom He sent

His messengers, and on whom He caused His Books to descend, and for whom He subjugated the universe, and in whom he planted an innate awareness (in Arabic: fitra) of His presence and of the binding obligation to obey Him and beware of the Shaitan. And man’s response to this was of mocking derision: 30.Woe be to mankind! There never came a Messenger to them but they used to mock at him. (Surah Ya Seen)

The ‘Chamber’

As for the place of the trial: It will be on an Earth that is not the Earth we know: 48.On the Day when the earth will be changed to another earth and so will be the heavens, and they (all creatures) will appear before Allâh, the One, the Irresistible.(Surah Ibraheem). And a hadith tells us: On the day of qiama mankind will be gathered on an earth that no one has tread on, white in colour, like a disc of featureless purity. And another hadith tells us: An earth white in colour, on which no blood has been shed, and no sins have been committed.

This is indeed another earth. Not our earth. An earth on which no foot has tread, on which no sin has been committed, on which no blood has been shed, an earth characterized by purity, purity from the sins of man and from his tyranny, purity that conforms absolutely to the purity of the judgment to be rendered.

And what is it that Allah will hold His slaves responsible for? Allah’s accounting will envelope everything:

1. One’s life, wealth, body, and knowledge: A hadith tells us: On the day of qiama judgment will not be rendered on a slave until he is asked about four things: His life and how he spent it, his knowledge and what he did with it, his wealth how he acquired it and how he used it, and his body in what deeds he wore it out.
2. Gratitude for Allah’s blessings: 8.Then on that Day you shall be asked about the blessings (you were given in, in this world)! (Surah Al-Takathur). The Imam Mujahid has said: (you will be asked) about every pleasure of the pleasures you enjoyed in the dunya. And a hadith tells us: When the slave is first asked about the blessings he enjoyed it will be said to him: Did We not bless you with a healthy body? And did We not quench your thirst with pure, cool water?
3. The senses and how they were used: 36. Verily: The hearing, and the sight, and the heart, of each of those you will be questioned.(Surah Al-Israa)
4. About responsibility and integrity: 24. But stop them, verily they are to be questioned.(Surah Al-Safaat)
5. About the ‘word’(what is said): A hadith tells us: A slave may utter something that will cause him to slip into the fire

6. About the obligatory religious duties salat(nimaz) and zakat. A hadith tells us:

The first duty that Allah ordained was salat, and the last thing that will remain is salat, and the first thing the slave will be asked about is salat. And Allah will say: Look at the salat of my slave. If it is complete then it will be written as such. However, if it is deficient, Allah shall say: Look at his non-obligatory salat. If this is found adequate then his obligatory salat will be deemed complete. Then He will say: Look at his zakat. Is it complete? If it is complete it will be written as such. If it is deficient, He will say: Look at his sadaqa. If his sadaqa is adequate his zakat will be deemed complete.

Sheikh Majed then ended the first part of the Khutba stating that he would take up the issue of how a Muslim should ‘call his soul to account in the dunya’ in the second part.

Second Part of the Khutba

As to how a Muslim should hold himself to account:

1. Ensure that at he has not usurped the rights of others: A hadith tells us: Whoever has usurped the right of his brother(in Islam) then let him redeem himself today, before the day comes when his dirhams and his dinars will be of no use to him. One of the salaf has said: May the Mercy of Allah be on him who dies and his sins die with him.
2. He should not corrupt his good deeds with injustice. A hadith tells us: The truly bankrupt of my Ummah is he who comes to the day of qiama having performed (in the dunya) his salat(nimaz), and his siyam(roza), and his zakat, he comes (and it is revealed that) he has slandered such and such, and reviled such and such, and embezzled from such and such, and spilt the blood of such and such, and beaten such and such. And all of these who he has wronged will be given from his good deeds. And if his good deeds are depleted before the wronged have been compensated. Then their injustices will be transferred to him. And then he will be thrown into the fire.
3. Erase bad deeds with good: 114. Verily, good deeds dispel evil deeds.(Surah Huud). And a hadith tells us: Be aware of Allah wherever you may be, and (always) follow an (inadvertent) evil deed with a good deed to dispel the evil, and treat people with dignity and honour. And another hadith: If you commit a sin follow it with a good deed to negate the sin.
4. Beware! Beware! About polluting your piety and knowledge with arrogance. Be always modest for indeed the ultimate test will come at the end. And listen to those who lit up the world with their knowledge, asceticism and piety. This is the daughter of Al-Siddiq, the lady Aisha, to whose purity and innocence the Heaven testified: A Muslim asked her about the verse in the Quraan: 32.Then We gave

the Book as inheritance to such of Our slaves whom We chose, of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. (Surah Fatir). He asked her: what is the meaning of this. She replied: As for those who are foremost in good deeds they are the companions of the Messenger of Allah, for whom he bore witness that they would be denizens of Paradise. As for those who follow the middle way they are those who followed his (the Prophet’s) path and have passed away. And as for those who wrong themselves they are like you and me!! And this is Sufiyan Al-Thouri – the Imam of the pious – on his death bed. Hammad ibn Salama enters and says to him: O, Abu Abdullah, rejoice you are approaching Whom you always wanted, and He is the most merciful of the merciful. Sufiyan starts to cry and says: O Hammad do you think that someone like me can escape the fire!!

So O Muslim do not be arrogant in regard to piety and knowledge and always be apprehensive as was the Messenger of Allah – the Prophet for whose piety Allah bears witness. And call yourself to account before every deed and after every deed, and for every sin and for every shortcoming and for any negligence.

Shaikh Majed ended the khutba with the following verse:

18. O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allâh. Verily, Allâh is All Aware of what you do. (Surah Al-Hashar).

Note: Red script denotes verses from the Quraan. Blue script denotes hadith. The terms day of judgment and day of qiama(literally: day of standing) are used interchangeably.