Failure of Leadership Due People's Blindness

أَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the name of ALLAH, the Most Gracious, the Most Merciful

Failure of Leadership Due People's Blindness

According to political observers and social critics, when the people or institutions give a person more power and authority than his status, he takes the form of a dictatorship rather than leadership. A study of history and political literature shows that the leaders who are initially treated as savior and placed in power, later beginning to consider themselves above law and accountability. Critics say the same trend of personality idolism weakens democratic values, resulting in the people's own trimming political idols, selling their freedom and becoming oppressive rulers.

Why does political and social idolatry (Azar Gree) wreak havoc?

According to political experts, historians and thinkers, giving extraordinary powers to any individual and understanding it beyond criticism is devastating for society for the following reasons:

• End of Accountability: Political analysts believe that when a leader is considered a Savior, the tradition of asking questions ends. Without accountability, power makes man an authoritarian one.

* Weakness of institutions: According to constitutional experts, state institutions and laws are subject to the desire of an individual as a result of personality idolism. This weakens the justice system and the democratic structure.

• Intellectual stagnation and slavery: In the eyes of the philosophy of Alama al-Aqbal and social thinkers, when nations rely on one person instead of making decisions themselves, their creativity and self-depreciation disappear.

• Disqualification and corruption: Economic and political observers say that in a happy environment, the rulers do not know the ground realities. As a result, there are wrong policies that push the country towards an economic and political crisis.

Whenever the citizens of any country seek genuine progress and economic dignity, democracy is the best answer—not a dictator or any form of saviour; who turns into an unaccountable demigod. It is a painful dilemma shared by many Muslim countries today, reminding us of Iqbal’s timeless warning: in this idol-house of the world, carving false idols is forbidden." It must always be a slogan in the heart and mind of people that "For worldly gains, a dictator, kingship or authoritarian ruler is a disaster."

"Trading principles for worldly gains turns leaders into idols—and idols into disasters".

The living citizens of a nation must never lose sight of core principles, ethics, and moral values in the realms of governance and politics. Political historians and ethicists consistently warn that when a society abandons its moral compass for short-term economic relief or partisan loyalty, it sets the stage for institutional decay. Compromising on truth and accountability for immediate worldly gains inevitably turns ordinary leaders into infallible idols—and once elevated beyond question, those idols become disasters for the entire nation. Lasting stability requires citizens to anchor their political choices in enduring values rather than the empty promises of charismatic strongmen.

In a world of fleeting gains, worshipping a dictator is a disaster. True prosperity cannot thrive under the shadow of an authoritarian "strongman." When people trade their democratic rights for the illusion of quick economic relief, they only end up crowning unaccountable demigods. Across the Muslim world, history shows that lasting betterment in lives and livelihoods comes from transparent, accountable governance—not from absolute rulers who answer to no one. The irony is that even after decades of turmoil and more than three generations of suffering, very few lessons have been learned.

In the following an article published in "Daily Dawn" is being shared; and then follow additional comments:-

HISTORY is never linear or monolithic. It may progress in leaps and bounds, or falter and regress. It may appear calm and seamless, but be restive and roiling beneath the surface. No wonder, a small trigger can lead to a cataclysm.

Historians have long debated whether historical dialectics shape human destiny, or human agency lights up the darkest epochs of history. There’s no definite answer as yet. But there is a broad consensus among them on two requisites of a historical ‘development’ — ripe ‘objective’ conditions, and an intelligent leadership that can transform a conducive environment into, at the very least, meaningful change.

Interestingly, the modern era manifests both trends. We see countries and societies long affected by broken governance, endemic corruption, political instability, economic meltdown, civil strife, and regional and global conflagrations. Significant parts of the Middle East, North Africa, and South and West Asia are a dismal reflection of failed or failing states ruled by autocrats or absolutist dynasties — largely without popular mandate and without accountability.

Yet there are countries once dismissed as ‘basket-cases’ that have turned themselves around — such as Singapore, Malaysia, Vietnam, Turkiye, South Korea, and China. Over the years, they have taken tremendous strides in terms of political stability, socioeconomic progress, scientific and technological advancement, and human-resource development. They have carved out a large share for themselves in international supply chains and productivity.

Much of the credit for their phenomenal achievements goes to their visionary, upright, and courageous political and institutional leadership. True, some of them did not begin as ideal democracies. Yet they built robust, efficient institutions, along with enabling infrastructure, to ensure continuity, stability, peace, and development, and to facilitate a gradual transition to democracy.

In contrast, our state has been stuck in a time warp for decades. Every generation has suffered gross ‘elite capture’ characterised by authoritarianism, disenfranchisement, mis-governance, instability, inequality, impoverishment, and never-ending conflicts. In dialectical terms, although the objective conditions for radical sociopolitical change have long been ripe, the desired agency of change — the political and institutional leadership — has remained elusive.

No wonder the state continues to exist and function in colonial and neocolonial moulds. Authoritarian governance, a compromised and complex legal order, an extractive and iniquitous social structure, the dominance of the security and administrative apparatuses, and a pro-elite neoliberal policy framework remain among its key features.

Our state has been stuck in a time warp for decades.

But has this state worked? Never. The founding ideal of a democratic republic itself has been upended. Instead, a security and administrative juggernaut has been forged on the pretext of guarding national security and ‘ideology’. In fact, the state has been virtually detached from its constitutional and democratic controls. It seeks to draw its power, legitimacy, and even sustenance not from the people’s mandate, but from its coercive powers and capacity to control. Hence, it does not need to worry about citizens’ rights or welfare.

However, this mindset has drawn an ever-widening wedge between the state — controlled and exploited by a small club of security, bureaucratic, political, landed, industrial, and financial elites — and the people, more than half of whom are classified as ‘poor’ or ‘very poor’. Yet, instead of correcting this perilous course, already scarce resources are being further drained for security obligations — arguably, not so much at home as abroad.

This raises a disturbing question: for how long can this behemoth, guided by colonial notions of governance and built around failed politico-legal machinery, sustain itself on the proverbial feet of clay — an ever-brittle economy compounded by worsening security and governance failure? This question has arisen in every post-colonial state where elites have captured power, stolen resources, disenfranchised people, and eventually pushed society into chaos and conflict. But in many instances, upright, visionary, and courageous leadership provided the answers — convincingly — by steering the country out of the woods.

Do we have such leadership that can also provide convincing answers — by transforming public angst and alienation towards dysfunctional state structures into a force for building state and political institutions that are democratic, equitable, accountable, and, especially, peace-loving?

Ironically, much of the mainstream political leadership — the PPP, PML-N, PTI, and others — has long forsaken its distinct agenda, and even its identity. Rhetoric aside, they have offered little in the way of ‘answers’ to the many problems afflicting the state and governance. Instead, over the decades, they have tended to outrun one another in their efforts to be more ‘compatible’ with the demands of an extractive state toeing the colonial model.

The PPP-PML-N duo’s joining hands with non-political elements to weaken the judiciary, election commission, and media, and the PTI’s eagerness to mend fences with the powers that be instead of the release of its leader are some recent instances of crass political opportunism and historical compromises on the part of our ‘popular’ leaders.

So, the causes of our recurrent sociopolitical tragedies and the decline of democracy should not be traced to history’s apathy in the face of ominous lengthening shadows. It is the frayed moral fabric of much of our leadership — political and institutional — that gives preference to personal, political, and institutional interests over democracy and the good of the people — the real masters. Under these hopeless circumstances, a new class of self-led movers of history — a sort of Gen-Z — is needed to change our collective destiny.

"History and Leadership" by Shahab Usto Published November 12, 2026 (shahabusto@hotmail.com)

https://www.dawn.com/news/2043975/history-and-leadership

Alama Iqbal has said in one of his famous poems, "Din and Education" that

Nature also abides by people

Never forgive the sins of the mill

Nature (Law of Value) sometimes blinds an individual's fault or sin, as the literal exercise of an individual does not have an immediate effect on the entire system and has the opportunity to repent or correct. When the whole nation or the ummah collectively deviates from its moral, spiritual and intellectual principles, let alone justice and self, nature does not forgive its collective sins. Nations have to suffer the punishment of their collective sins (such as injustice, negligence, slavery and pistachios) in the same world in the form of decline and disgrace.

The late famous Islamic scholar, Dr. Israr Ahmed, collectively criticized the attitudes of the Pakistani nation in his various statements and writings, calling it "the most hypocritical nation in the world." Dr. Sahib explained that he did not mean to call every individual an infidel or a trustee hypocrite. He spoke in the context of the signs of practical hypocrisy (flying, breaking the promise and betraying in the trust) described in the Hadith Nabwi (PBUH).

Dr. Israr Ahmed's argument was in the light of Surah; Al-Tuba (verse 75 to 77). According to him, the nation had promised Allah before independence that if we had found a separate homeland we would enforce the religion of Allah here, but after establishment of the country, it was turned away from the promise that collectively NAFQ was imposed. He said that the greater the position in our society, the greater the liar and the promise, is proved against. Betrayal and corruption have become common in the national treasury and we want to look good and fight instead of being good.

Dr. Israr Ahmed also lamented that we have deviated from linguistic, provincial and sectarian prejudices rather than becoming a united nation. This analysis of Alama Iqbal's poetry and Dr. Israr Ahmed both points to the same fact that when a nation collectively deviates from its basic principles, truth and covenant, it is subject to moral decline and the law of nature. Is affected.

The sacrifice of Karbala and Hazrat Imam Hussein (AS) is not just a historical event for the Muslim Ummah and the Pakistani nation, but a ever-living manifesto of collective reform and awareness. Karbala's message teaches us that in order to get out of decline and moral degradation, nations have to turn their thinking, character and preferences on the basis.

• To stand in front of each kind of falsehood: Imam Hussein (AS) made it clear that sticking to the truth is a real success rather than reconciliation with a system of oppression, oppression and injustice. The destiny of nations changes when they stand on the principles rather than personal interest or fear.

• Uniformity of word and verb: Karbala teaches that faith requires action and sacrifice, not just the name of oral claims. If nations adopt the truth except hypocrisy and double standards, the collective system is automatically corrected.

• Amar Bil Maroof and Nahi al-Manker: Imam Aali (AS) placed, the purpose of his Exodus, was to correct the ummah, to command goodness, and to prevent evil. It is the greatest reason for the collective decline to quietly accept evil in society.

• Selflessness and Collective Interest Priority: Everyone in Karbala on the field sacrificed their lives and comfort in the collective interest of religion and ummah. The Pakistani nation must also rise above personal, group and linguistic interests and take precedence over the welfare of the country.

• The power of character rather than numbers: Karbala laid the principle that truth and falsehood are decided not by the majority or power but by the maturity and determination of the character.

Alama Iqbal also stated the same fact that "murder has actually died Yazid; Islam survives after every Karbala." That is, when a nation takes the role of Husseini, a new spirit is created within it and it is out of the fall and moving towards the rise.

It has been an analysis of thinkers, intellectuals and religious scholars regarding the attitudes of the Pakistani nation and the Muslim Ummah that we are waiting for a "miracle" or "messaih" rather than collectively changing ourselves. The Pakistani nation is looking for shortcuts (short routes) instead of going through long struggles, sacrifices and patience, although history is witness that sustainable change always comes from constant hard work and strength of character. The unwavering principle of the Qur'an is that "Allah does not change the state of a nation unless it changes its own condition" (Surah Al-Raad: 11). The message of Alama Aqbal and Karbala is the same as that the path to real salvation is to get out of the waiting state and get down to the field of self-action and change your character.