boundary line of what is lawful-''limits" in the terminology of the
Qur'an-which no one has the right to transgress. Within the
boundary line, however, we are free to frame such supplementary
laws as the needs of the time require. These supplementary laws are,
of course, subject to change and are to be enacted and revised by the
representatives of the people "by mutual consultations" (42:38).
Within the limits set by the Qur'anic laws, Islam upholds free and
unfettered democratic activity. The Qur'an even leaves man free to
devise his own consultative machinery. The form which
consultations are to take will depend on the convenience of the
people.
As regards the eternal and unalterable Law which sets a limit to
the legislative activity of the Islamic democracy, the community, the
Ummah, is fully committed to it. It cannot break from its moorings.
No one can claim the right to deviate from the laws laid down in the
Qur'an for the guidance of the conduct of the Islamic State. No
human being, or group of men, is infallible. We cannot rule out the
possibility that majority, and even unanimous decisions, may be
wrong. Such wrong decisions may not, however, do much harm if
they leave the basis of the society untouched. If, however, the
legislature is empowered to change the basis of society, its wrong
decisions will have disastrous results for the body politic. Social
stability will be assured only if the legislature exercises its powers
within the framework of permanent fundamental principles laid
down by Qur'an. If this framework is rejected, it will cease to be an
Islamic society. Within this permanent framework, change is not
only permissible but advisable. The conditions of life are always
changing, and the constitution of the state and machinery of the
government too, must, from time to time, be revised and brought
up-to-date. It is obvious that in such a system permanence and
change are reconciled. The Islamic society is both stable and
progressive. It rests on the firm foundation of eternal principles but
men are free to raise whatever superstructure they like on that
foundation. To do good to others is an unalterable moral principle,
but the way in which we can do good to others will depend on the
particular circumstances of the time. The first cannot be left to the
people, but the second should be decided by them. We must bear in
mind that progress is a change that brings the system nearer to
Political System 232