Religious scholars have no right to make or approve the laws of a country. Hadrat Khalifatul-Masih IV rta said that if this is allowed, then:
As such, again, the power-balance will be shifted from the elected members of the country to the extremist mullahs. So, once you accept something, which is impractical to be imposed, then this will always lead to various troubles and it is impossible for you to carry on without further complications.(Shari‘ah Relationship Between Religion and Politics in Islam, p. 12).
The responsibility of religious scholars is to try and convince the population of a country to adopt certain laws. If the majority of the population is convinced, they will themselves enact the laws. For example, if the Democrats are in majority in the House and the Senate, then although the Republicans have representation, it is the Democrats who have more say in passing laws. Every democracy is based on the principle of representing the majority while protecting the rights of the minority.
However, the majority of the population of Pakistan declaring a minority as non-Muslims is called a Tyranny of the Majority, which is a corrupt misuse of democracy that goes against the teachings of Islam. The passing of laws is to be regulated by a constitution that protects the rights of minorities. Without such checks and balances, democracy is no less oppressive than two wolves and a lamb voting on what to eat for dinner. The Holy Prophet
In Islam, no legislature has the right to pass laws that infringe on inalienable human rights. When the ulema [Muslim Scholars] of Pakistan imposed the
I quote an example how the(Shari‘ah Relationship Between Religion and Politics in Islam, p. 21–22).
shari‘ahlaw has already failed in Pakistan. During the late General Zia’s regime, Muslim shari‘ahcourts were also constituted. And the choice was left to the police either to charge a criminal and channel him through the Muslim shari‘ahcourt or to channel him through the ordinary court. Do you know what was the result? Hardly any case was tried by the Muslim shari‘ahcourt because police had raised the price of bribery and they threatened everyone that if they did not pay double the price of ordinarybribe, they would channel their case through the shari‘ahcourt.
Even a Muslim population has to be convinced of each
Shari‘ah law will not be imposed as
Every prophet—not only Prophet Muhammad sas—every prophet first created that healthy climate for the law of God to be imposed, willingly not compulsorily. And when the society was ready, then the laws were introduced and stiffened further and further, until the whole code was revealed. That society was capable of carrying the burden of the law of religion, whether you call it(Shari‘ah Relationship Between Religion and Politics in Islam, p. 13–14).
shari‘ahlaw or any other law.
The responsibility of religious scholars is to strive to create that healthy climate where society is capable of carrying the burden of the law. For example, if religious scholars wish to make marijuana illegal, then they must convince
The Ahmadi governments which come into being will not(Question Answer Session, Jan 24, 1986).
come into being by coups. They would come into being when the majority of a country have become Ahmadis. And when they will form a government, naturally they will abide by the Islamic principles, and they would look for
explanationof those principles to Khilafat and to their Center. So whatever interpretation of the Holy Quran, as far as how the government is to be run is concerned, that interpretation will carry weight which will come from the Center. So there won’t be any necessity of any sort of clash or friction between a truly established Ahmadiyya government and the Caliph of that time.
In Surah al-Hujurat, Allah Almighty has commanded nations to reconcile two governments of the believers if they combat with each other or raise a dispute. This is a prophecy foretelling that even when the entire world would have embraced Islam, multiple governments would still exist instead of just one.
Thus, even after the predominance of Ahmadiyyat in the world, separate governments would coexist with each other whose policies and laws would not contradict the Islamic principles. At that time, matters relating to religion and politics would be settled independently. Khilafat would be one and the same for the entire world, and all governments in the world would seek spiritual and religious guidance from the Khalifah of the time. The Khalifah will not interfere in their political affairs nor will he gather an army in order to dominate