State Surplus Property Form 276: Fill & Download for Free

Note*** This is my longest answer on Quora. I have tried to give an exhaustive explanation, touching each and every aspect of this question. One thing needs to be mentioned here: I am a student of religion, not a scholar, I can make mistakes in expressing the true idea of Islam. But, I assure you that this answer is written with utmost sincerity and vigilance and is based upon my long research.The Answer:Islamic economic system is somewhat in between Capitalism and Communism. Dr. Israr Ahmad, an eminent Islamic scholar of South Asia, used to say that the Islamic economic system is practically capitalistic but spiritually, it is a socialist one.First, What is the philosophy of Islam? The essence of Islam is primarily the spirit of Islamic economic system. It goes like:Allah is the creator and destroyer of this world and everything belongs to Him.Whatever He gives to man is his Fazl (favor or charity). It is only for this short worldly life.Man will be held accountable for everything that Allah bestowed upon him. He will be asked how he spent his wealth during his life.Allah disproportionately distributes the wealth, He gives to whom He likes and takes from whom He likes.Then Islam encourages the people to give away surplus money to the needy factions of the society instead of spending it on luxuries and expanding business empires. It can be referred to as the Principle of “AL-Affu” “ الْعَفْوَ” (Meaning give away).Last but not least, the World is an examination hall for humans. The result will evaluate, to what extent a person sacrificed his worldly desires.Coming back to your question, I can give you a brief comparison of the Islamic economic system with other important economic systems of our time. Here is a list of Islamic ideals of the economy which it shares and contrasts with both Capitalism and Communism.PART I — Islam and Capitalism:Capitalism and the facade of progress:Capitalism brought great progress in every domain of life. Means of transport, production, and communication were unprecedently improved. Production was vigorously increased. But, such a glorious picture faded soon as the natural development of capitalism, as they call it, led to the amassing of wealth in the hands of the capitalist class. Capitalism became repressive and cruel for the most part of the society, as Karl Marx had also opined.It happened mainly because, during the whole process, the capitalist society encouraged secularism, apatheism, and agnostic beliefs. They rejected the religious values and created new moral values that suited their greedy capitalist order. Resultantly, the world became extravagantly materialistic and ravenous. If the Industrial Revolution had evolved under Islamic rule, the fate of progress would have been different. Islam would have precluded the injustice by which the working class was subjugated and left behind to suffer poverty and humiliation.Does Islam justify competition as the sole impetus for work?Competition encourages producers to produce a better product for the consumers. It looks quite natural and useful but only as long as it remains ethical. The reality is that, in a capitalist system, we see this principle creating so many complexities and evil. Business elites transgress all limits of sobriety to defeat others in the competition. Islamic ideology castigates such a mind-set in which the sense of competition makes man so blind that he completely forgets what is good or bad. This zest for winning over others in competition creates fraudulent ways of doing business like:Manipulating weights and measures:It is a serious crime in Islam to deceive others by manipulating measurements. Allah says: (Al- Quran 17: 35)“And give full measure when you measure and weigh with an even balance. That is the best [way] and best in the result.”And shamefully, today this has become a norm. Even the big industries often sell their products with the wrong specifications. Most of the Fast Moving Consumer Goods do not have all the ingredients which are mentioned on their packings.Shoddy Advertisements:The whole corporate business stands on deceivingly flamboyant advertisements. These compel the innocent population to buy more and more. People even buy such things which they do not need at all just because of the pretentious display of those products on media. And does this method of doing business brings a genuine benefit? No, it only serves the corporate empire. Environmental and social maladies apart, the culture of consumerism is brutally detrimental to the world’s economy at large because it is fiercely widening the gulf between the rich and poor nations.Allah Says in the Holy Quran, Chapter 83 (Surah Mutaffefeen), verses 1:“Woe to those that deal in fraud”Unendurable productsProducers eagerly produce throw-away products so that the buyer will come back again to buy a new one. In the meanwhile, they keep on instigating the desire for new products via advertisements. But they do not realize that producing more, means wasting more. Mass production of these unendurable products for today’s humans will leave lesser raw material for future generations."Woe to those that deal in fraud, those who, when they have to receive by measure from men, exact full measure, but, when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account?”[Al-Mutaffifin: 1-4].Hoarding capital and commodities“And O my people! Give just measure and weight, nor withhold from the people the things that are their due. commit not evil in the land with intent to do mischief.”(Al-Quran 11: 8)Wealth is meant to keep on circulating in society. Hoarding of wealth in any part of the society can choke the whole system. It is considered morbidly evil in Islam. Allah announced a harsh punishment for wealth hoarders:“On that day, it (that hoarded wealth) will be heated in the fire of Hell and, therewith, their foreheads and their sides and their backs will be branded (and they will hear): "This is the treasure which you hoarded up for yourselves; taste now what you were busy hoarding!"(Quran 9: 35)Furthermore, doing charity is endorsed by Allah many times in the Quran. Islam urges to keep the circulation of wealth continuous for the betterment of the whole society. Zakat (spending 2.5 % of wealth for charity) is one of the five compulsory obligations of Islam. Thus, Islam somehow holds the idea of “Distributism” (an economic principle asserting that the world's productive assets should be widely owned rather than concentrated)“You shall not attain righteousness until you spend out of what you love (in the way of Allah). Allah knows whatever you spend.”Al-Quran [03: 92]Lobbing in state’s legislature:Again it is an open secret that the business elites encroach into the state’s legislature for getting the desired laws. The manufacturers of liquor, medicine, weaponry, smartphones, automobiles, construction material, even of the water bottles lobby the legislators and senators for better policies. Numerous wars are provoked and then sponsored by ruthless lobbying groups because war is the most profitable business for these weapon makers. How disgusting these people are who doom the fate of millions of innocent people in the name of doing business.“Do not usurp one another’s property by unjust means, nor offer it to the judges (as a bribe) so that you may devour knowingly and unjustly a portion of the goods of others.” (Al-Quran 02: 188)Free market economy:Free markets are a natural outcome of large-scale trading. Even in the old days when barter was the mode of exchanging goods, prices were decided by the buyer’s and seller’s mutual bargain. So free markets are totally natural and they can not be ruled by any other authority. Practically, today’s economy is also misusing this ideal of capitalism and this free market has become the authority of the business elites who manipulate the prices by holding the supplies. Islam is strictly against hoarding wealth and commodities.Scientific inventions and blatant exploitation:Again, scientific progress is the progression of the intellectual struggle of mankind, which is totally natural. The problem is that after the Industrial Revolution, every invention that came in the market was disguised as a human facility, but was actually a business for the industrialist. The power of scientific knowledge in every field, take medicine, transport, communication or textile, everything is monopolized by the corporations. They make remunerative profits out of them. Every new device that comes in the market under the guise of comfort for humans also brings a number of repercussions as well. Most of them have negative effects on either our health or environment or our society at large. Just as Karl Marx had written that the comforts of one century would be the troubles of the next century. Such scientific progress which is benefitting a few and exploiting the world at large is by no means acceptable in Islam.Usuary and MonopolyCapitalism naturally gives birth to the monopolization of trade. Big corporates are prone to destroy minor companies to conquer a particular trade. The prophet Muhammad (PBUH) said: “He that monopolized is a wrong-doer.”Same is the case with usuary. The growth of industries depended upon the patronage of money-lending bodies. The increasing dependence on loans led to the creation of this huge banking mafia. Not only by Islam, but Usuary was also prohibited by Christianity. Pope Frances said in 2013 that more restrictions on the free market were required because the "dictatorship of the global financial system” and “the cult of money” were making people miserable.The word “Riba” is used in the Quran for interest on loans, and it is so bad that it is called “a war against Allah”Verse 274-276 of Chapter 2 in the Quran depict that how evil Ribah (Usuary) is:“But those who devour ‘riba’ become like the one whom the Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, “Trade is just like riba”, whereas Allah has made trade halaal and ‘riba’ haraam. Henceforth, if one abstains from taking ‘riba’ after receiving this admonition from his Lord, no legal action shall be taken against him regarding the ‘riba’ he had devoured before: his case shall ultimately go to Allah. But if one repeats the same crime even after this, he shall go to Hell, where he shall abide forever!Allah deprives ‘riba’ of all blessing and develops charity, and Allah does not like an ungrateful, sinful person.”Capitalism cannot prosper or grow without either usuary or monopoly, both of which were prohibited by Islam fourteen hundred years ago. Islam would avoid resorting to usury and monopoly by its holistic approach in legislation. The Islamic rule under the prophet (PBUH) and the Khulfa-e-Rashideen — the role model for the future Muslims — was so shrewd that it focussed on the needs of each strata of the society. In the Islamic system, the constitution is the Quran and the main task of legislating body is to interpret the Quran in accordance with the needs of the time.Islam and Laissez-faire?After the industrial revolution, the bourgeoisie class completely departed from the ethical orthodox ways of doing business. They united themselves against the wage-earners and purchasing public to put pressure on governments for maximum autonomy in the economic sphere. The doctrine of Laissez-faire was chosen as an apt principle to run the system. What they ignored was the truth that individual freedom could thwart collective welfare. This happened soon. Excluding government, the custodian of rights of each and every citizen, from the economic sphere played havoc. The working class became a mere wage-slave for the producing class. Thousands of workers were sent home because their labor was no more needed after the invention of the machine. Thus, a harsh struggle for earning a livelihood began, which is still existent today, although it is less visible in prosperous nations.The Islamic state can never avert its face from such injustice. It takes the responsibility of nurturing the masses both in letter and spirit. There is a long list of duties of the Islamic state and his chief executive, but a single example would suffice to make the point clear. Caliph Umer (PBUH) once said that even if a stray dog had died in his rule due to hunger or thirst, he had considered himself answerable to Allah for that on the day of judgment.Outcomes of Capitalism:Wars and envy:Islam allows war to expunge pugnacity and oppression. The world which calls Islam a religion of terror does not realize that only in the last century, capitalism has induced numerous wars that massacred millions and millions of humans. The great wars, colonization and decolonization, and the period of the Cold war were largely shaped and caused by capitalism.In Islam, killing someone is one of the biggest crimes.“And fight in the cause of God against those who fight you, but do not aggress, God does not love the aggressors.”(Al-Quran 02: 190)“whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.”(Al- Quran 05: 32)Urbanization:Marx had also praised capitalism because it decreased the distinction between villages and cities, and brought people out of “idiocy of the rural life.” Development of big cities is quite natural and a positive outcome of the progress of mankind. Having said that, the urbanization has also spawned countless problems to mankind. Big metropolitan cities have become centers of pugnacity, corruption, and debauchery. With the endless struggle to earn more and more, the status of humans has been fallen to the level of mere animals running impulsively to fulfill their appetite. As J.J. Rousseau explained in his writings how the level of mental corruption increases with the increase of sophistication in a society.Wage slavery:As Noam Chomsky contends that there is little moral difference between chattel slavery and renting one's self to an owner or "wage slavery". He feels that it is an attack on personal integrity that undermines individual freedom. He holds that workers should own and control their workplace.Global Warming:One of the biggest lies ever told to humanity is that the increase in the human population is the cause of global warming, that is utter nonsense. Capitalism is the biggest cause of global warming. Capitalism allowed the blatant exploitation of the planet earth. All the luxuries which we humans produce and use, cost us a huge amount of resources and energy consumption. Consumption means pollution and pollution means global warming. The poor people, belonging to the working class, may produce more children than the rich people belonging to the capitalist class, but they always produce a lesser amount of pollution. The fact is that earth is a gigantic planet which can house and feed many more than seven billion. The problem lies with the capitalists who want to share this planet with no one else and become the sole exploiter of it.Gandhi has rightly said:“The earth has enough to satisfy every man's needs, but not a single man's greed.”North-South Gap:The world has already been divided into two economic zones viz. The North and the South. Inside these two extremes, there is another broad economic division among the regions, nations, and even societies. The world as a whole depicts a clear image of an acute class struggle where minority belongs to the “Oppressors class” and the majority belongs to the “Oppressed class.”Degradation of morality:Overall there is a global shortfall of morality. People today have no time for families, traditions, religion, self-care, and values. Every one is plunged in his own desires which can never be fulfilled. Depression, chaos, disease, and frustration are rampant. The world as a whole has become a center of evil, wars, hostility, hatred, terrorism, xenophobia, crime, licentiousness, alcoholism, embezzlement, and corruption.PART II — ISLAM and COMMUNISM:Before any further discussion, One thing needs to be made clear. Islam is a complete code of life for the humans of every age. Islam never denies or suppresses any natural phenomenon, rather its flexible and durable nature, makes it compatible with the challenges of every age. It has the full capacity to address any issue. It does not neglect a problem simply by rejected it or averting from it.How Islam negates communism:Islam and property ownership:Humans have basic instinct to have a house, a transport, a sustainable way of life. Owning property is totally a natural propensity and a basic right of every human. Allah says:Allah says in Chapter 3 verse 14:“(We) Made innately appealing to men, the passionate love for women, children, (hoarded) treasures of gold and silver, branded horses, cattle, and plantations. Such are enjoyments of the present worldly life; Yet with God are the best of the goals to pursue.”So, Islam explicitly rejects the idea that private ownership should be abolished. It holds a clear anti-communism narrative on this issue. However, It must be borne in mind that it is obligatory on every Muslim to pay taxes like Zakat, Ushr, Kharaj, etc., on possessed property.Sharing of wealth?"Those who do not spend their wealth that has been given to them by Allah must not think that it is good for them; indeed it is bad for them”(Al-Quran 03: 180)In Islam, the distribution of wealth is a moral and religious obligation. The problem is that Communism makes distribution of wealth a compulsion and Capitalism does not care to talk about the distribution of wealth. It is incumbent upon Muslims to share a portion of their wealth as per the Islamic guidelines. Here, the primary spiritual principle of “AL-AFFU” is again recalled that give away what is excessive for you instead of spending in leisure and luxuries." And they ask you (O Prophet) what they should spend. Say, "The excess”“قُلِ الْعَفْوَ”(Quran 2:219)Islam and means of production:Islam recognizes proprietary rights and individual ownership of anything that is possessed lawfully. Islamic system urges to regulate properties and pay taxes on everything as per state laws. Properties can be unilaterally leased or rent out. However, giving property on charity bases is most admired by Allah. Distinctive privileges enjoyed by the landlords should not be allowed to flout the legal boundaries. Islamic laws of inheritance and agriculture can be further studies for more brevity.Terms and conditions can be extracted from the life of the Prophet and Khulfa-e-Rashideen. Islam protects the rights of laborers and workers. The prophet (SAW) once said: “Give the worker his remuneration before his sweat dries” meaning that do not show laziness in paying the worker his salary. Quran also encourages to do business on fair terms and with mutual consent.“O you who have believed! Do not devour one another’s property by unlawful ways, but do business with mutual consent.”(Chapter 4: 29 )Islam and the right to work:In Islam, the choice of a profession is totally the right of an individual. Allah says that He has given superiority to some people on others with respect to their mind, skill, talent, and fortune. So that people with different capabilities would do different jobs on earth, and everyone would feel the need of other human beings to fulfill their needs. Let everyone go out for work and to search for the Fazal of Allah. With state trying to decide what should an individual do, their natural God-gifted talent shall perish.In the very basics of the religion Islam, man is already guided that he should keep a balance between personal, private and social life. He is taught the principles of identifying good and bad. Then he is given free-will to make decisions. Man must follow the dictations of Islam with the conviction of his heart, not by fear. Allah has commanded man, yet Allah did not allow the ruler of the Islamic state to oppress the masses and force them to obey the commands of Allah. However, man is criminal on earth if he fails to obey the state laws. Thus, a person is free to do any business provided he does not transgress the legal boundaries.Islam and the right to inheritance:In Islam, God has given every person the right to inherit the property of his forefathers. Islam gives an exhaustive explanation about how and why should the property be transferred to heirs. There is a detailed set of instructions given to the Muslims in Chapter 4 of the Holy Quran that deals with all the queries related to the share of the wealth that must be given to each member of the family. Apart from those instructions, a person is free to decide his testation during his life provided he/she does not go against the rules of Islam. So, the Islamic State does not seize the right to inheritance as the communist state does. It rather discusses the issue with detail and gives a just solution to its followers belonging to any age so that they may not get confused.“And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth give them, therefore, their share. Behold, God is indeed a witness unto everything”Al- Quran - 4:33Does Islam support a class-less and state-less society?Allah addresses all the human beings in Surah Hujrat verse number 13 by saying:“O mankind, indeed We have created you from (a) male and (a) female and made you peoples and tribes that you may know one another. Indeed, the noblest of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”The concept of state in Islam is very different from the modern concept of nation-states. For Allah, the whole planet earth is home for the children of Adam. They were dispersed on earth, divided into nations and tribes, and ramified into several ethnolinguistic groups so that they may recognize the difference between each other. This division is just a basic classification of humanity in which no race or ethnicity is superior to others. In the sight of Allah, only those are superior who are the best in character.In the modern concept of state, humans are recklessly divided into petty states based upon their ethnicity. This sort of division of the world based upon such narrow nationalism has disturbed the centuries-old geographic boundaries of the world and made the man an enemy of its own kind. On the other hand, Communism tries to take another extreme stance. It says that all the workers of the world are like one nation. They must unite together to abolish all the institutes that have been historically created by the capitalist class, including the state. Islam disagrees with both.In Islam, the formation of so many states can be taken as a necessity of time to classify the humans according to a particular region but these boundaries should not be concrete. All humans have the right to move freely on earth. Humans can not be subjugated by barring them into strict geographic boundaries. The people of annihilated countries like Syria, Yemen, Kosovo, Burma, and others can not migrate to save places because the canons of international law do not allow them to do so. Millions of people around the world can not go to their religious sites because international borders and strict visa policies do not allow them. This kind of division of humanity is unjust in the light of Islam.Religion as the opium of people?Communist states are prone to destroy the institutions of religion because Karl Marx had viewed religion as the opium of poor and repressed working class. It happened because the Christians of the Middle Ages were humiliated by their beloved churches. Atheism, apatheism, and agnosticism came as a reaction to the dominating authority of the pope in every walk of life. If the Christians and Jews had interpolated fancy stories in their scriptures and corrupted the message of God then they were responsible for it. It was their fault, not the fault of religion. Islamic scripture is still present in its pure form and holds all the capacity to dominate once again as the biggest religion of the world. Religion in its pure form is the supplement of human soul and source of all guidance which humans need to survive in this world and hereafter. It is an insulting comment if you call religion as the opium of people.This proposition is totally pathetic according to the Islamic viewpoint. Religion is the source of all knowledge in this world. It was the reason behind the creation of mankind. The first man on earth Adam was the prophet of Allah. So, life on earth began with the name and knowledge of religion. In the thousands of years of human history on earth, not a single age is known when the name of God and religion disappeared on earth.Communism as a political system:Based upon so many fundamental contradictions between both, Islam can not accept communism as a political system. Islam also does not allow one-man or one-party rule. Islam says that government is a matter concerning all the citizens, hence it should be run with mutual consultation (meaning democracy).“And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.”(Al-Quran 42: 38)Islam provides protection to religious minorities and urges to create a pluralist society where dissent is digested, opinions are welcomed, and debates are encouraged. However, it can never adopt a secular or anti-religious stance. An Islamic state is run under the shadow of the Quran and Sunnah and no element of this state goes against the principles of Islam.Fundamental rights and civil liberties:The Prophet Muhammad is reported to have said that:“Government is the guardian of every individual, who has no other guardian.” This shows the concern of the Islamic State for its citizens. Islamic State aims to nurture the masses both in letter and spirit. It provides all the liberties to individuals and also demands the same from the citizens. Unlike communist states, Islam does not impose strict censorship and restrictions on freedom of thought and expression. It is observed that the communist governments, around the world, had carried out huge propaganda against its own populace. This is prohibited for the rulers of the Islamic state. The only restriction that Islam imposes on individuals is that the liberty of one individual must not infringe other’s rights. Freedom of expression must not be used to spread rumors, mischief, confusion, hatred, and misinformation. Islam announces harsh punishment for those who spread Fasaad (mischief) on earth.“When it is said to them: "Make not mischief on the earth," they say: “We only Want to make peace!" Of a surety, they are the ones who make mischief, but they realize not.”(Al- Quran 02: 11–12)A worldwide communist revolution?The idea, that one day the marginalized workers of the world will stand up against the exploiters and demand for collective ownership of all the means of production, does not stand firm on scientific and logical grounds. It does not look practical and even necessary that the concept of private ownership should wither away as the result of a communist revolution. Since Islam is neither against private ownership nor it contends to abolish a naturally established socio-political order. Islam also does not recognize the workers as a separate class. Although Islam itself is against the social class system, yet it never allows such aggressive methods to end the social stratification.A mild stratification had always existed in every chapter of human history. Classes are a natural outcome of different professions and it provides a useful classification of individuals in a society. However, these classes do not mean that some are superior and others are inferior. As above mentioned, In Islam only those people are socially superior who are better than others in knowledge, conduct, and piousness. Islam means peace and its end objective is the establishment of peace.

A classical definition of autocracy has been given by various researchers, authors and political scientists focusing on versatile characteristics of this particular regime type. As a set of informal and formal rules for choosing leadership and the policies serves as the epitome of the phenomenon. Inclusion of informal rules is also significant to understand as the autocracies often conceal the rules that constrains and shape various political choices, even though the literature and the history suggests that dictatorship routinely coexists with the formal institutions that are observed in democracies (Cheibub, Gandhi & Vreeland, 2010). The most common informal rule implies to distinguish the autocratic regime from other is one that identifies the group from which a leader can be chosen and determining that which factors are influencing the policy and leadership choices.The conceptualization of dictatorship or autocracy is binary opposite of democracy in the previous literature. Some researchers explores the concept as the state bring monopolized by the group of individuals that either indirectly or directly exclude the other parties such as citizens from the political process as a fundamental characteristic of the autocratic government (McCandless Jr. & Weber, 1995). Autocracy may also have a legal system with a few restriction on state power as it is applied according to the interests of the politics which offers reduced or limited predictability of its application (Del Monte & Papagni, 2001). Depending on the degree of characteristics discussed above that support the regime type, it could easily be defined as the dictatorship. When the regime structure is understood further, such as policy making and its outcomes it is rudimentary to understand the purpose of the leadership in power exercising dictatorship (Maggi & Rodriguez-Clare, 1998).Theorists realized that the dictatorial regimes are way too diverse in their structure and goals therefore, literature can be found where dictatorship is sought as monarchies, civilian dictatorships and military dictatorship which is most common now a days (Alvarez et al., 1996). Thus, this model found its place when it was integrated with the Geddes’ categories, another political scientist, of civilian dictatorships into personalistic dictatorships and into dominant party. Whatever the regime type maybe, it was ascribed by the scholars to the certain expectations to the outcomes of the policy belonging to these categories, it is generally emphasized that the leaders in dictatorial states seek to maintain their power, their legal position and extract the meaningful resources for the purpose of maintaining those outcomes (Geddes, Wright & Frantz, 2014). A key issue that the theorists often debate about is on the regime classification which talks about the propensity for creating a basic binary definition of ‘democracy’, which is not the case in the practice as it offers diverse range linked with the policy outcomes (Hillman, 2013).Such differences in authoritarian regimes discussed about account for the variance in their investment and growth in economy, political survival, and prospects for democratization, conflict behavior and democratic consolidation. Despite their differences, the term dictatorship or non-democracy encompasses all the forms of regime where the voters do not get to choose their leader through contested election system, furthermore, no clear agreement on the dimension along which one this distinction could be made. Research discerns the differentiation between electoral authoritarianism and competitive authoritarianism on the degree of competition as silent dimension (Mansfield, Milner & Rosendorff, 2000). Geddes’ distinctive types mentioned above (military, personalist and party regime), although personalist was rejected as a separate type by the political scientists on the basis of occurrence of this trait among all the autocrats. Instead, more focus was given to the different ways a dictator retains his power, military regimes who threatens to use the power and have used in the past, monarchies that have involved hereditary succession and electoral regimes where the degree of national-level elections is far fetches from the party competition that occurs (Pye, 1970).Before the literature review explores the impact of authoritarian regime on the various political components, it is argued that the way in which a government is removed from power also matters and actually drives the distinction discussed above between the types of dictatorship as well as the certain types of democracy that are well-known in the literature (Barro, 1996). Yet, it is understood that there is no one institution involved such as lottery or an election which determines the succession of a dictator. Dictatorial regimes succumb to internal disputes quite frequently over the leadership and members of the elite pose the major threats to the dictators as well (Broz, 2002). Therefore, dictators are in fact, deposed in power by the fellow members of the regime. In some counties, it has seemed to work such as in Guatemala, power changed hands among military rulers since World War II to the extent of thirteen times. Hence, at times, to mitigate the threat posed to the government by the elites, dictators often establish inner sanctums where most needed decisions are made which the other regime types do not allow easily and offer the close scrutiny of potential rivals (Peinado & Céspedes, 2004).Understanding further about the different dimensions of dictatorship, it is interesting to see monarchs, both currently and traditionally, relying on their family and kin to come to power and then maintain it afterwards. For instance, literature review revealed that in 1992, Khalifa in Qatar reshuffled his cabinet to hire his family members as his ministers. Similarly, same practices have been seen in the history of Saudi Arabia where Kind Fahd had appointed his six brothers to major posts in government. Such practices of monarchy can be seen in various Asian countries in contemporary manner such as in Pakistan and India, monarchs at times do hire their family members or close friends for the purpose of maintaining the power (Herb,1999).Focusing on the culture and type of dictatorship in a particular country like Pakistan, which is the basis of this dissertation, it is essential to understand the nature of autocracy in the history of Pakistan as well. Military rulers have thrown the civilian government more than once and history distinguishes the military dictatorship from a number of reasons such as the institution which they use to formulate and organize their rules, their motivation for seizing power and the way in which they leave power (Ahmad, 1978). The motives for staging coups in the history of Pakistan and other Asian countries varies. Military rulers often regard themselves as ‘the protector or guardian of the national interest’, where they usually have the support of public as well to save them from disaster brought by myopic and corrupt civilian politicians. They use their membership within the armed forces to justify their position as the neutral arbiters, by bringing the institution which is supposed to be above the political dilemmas. There are other reasons which may be involved in the Asian countries but it seems that coups may be motivated by their corporate interests or by class (Khawaja & Khan, 2009).A look into sociological approaches have discussed the institutional heterogeneity among the dictatorship in depth. However, these results cannot have a simple translation or analysis which could predict the variables that make autocratic regime work. Moreover, they lack the theoretical categories required to shape the policy incentive which informs the measurements of these variables (Nasr, 2004). There are studies that have successfully focused on the achievements of the dictatorship in economic growth but there are seemingly contradictory institutional features as well for understanding this economic success; autonomy of the state that has dictator ruling it and the constraints that prevent the certain predatory behavior of the state. A theoretical orientation explains why two contradictory assumptions coexist; the state remains autonomous from the opposition only while the ruling parties tend to discipline the state to avoid it from turning to predatory behavior (Doorenspleet, 2000).The evidence that a non-dictator government is superior when it comes to economic outcomes is neither strong nor robust. Przewoski and Limongi (1993) explored the correlation between the economic growth with the regime type and found that it was weak for democracy suggesting that during autocratic government, superior results in economic growth have been noticed, which corroborates with the studies by Jones and Olken in 2005, noting that when autocratic leaders are removed unexpectedly, economic growth rates change drastically (Chani, Iqbal & Khan, 2008). Therefore, such heterogeneity bring the unexpected and interesting transition out of autocracy and democracy which needs to be further explored in a particular regime.Government is a key element that shapes the country’s image, its prosperity and lives of the public, which ever political system they belong to, it is not a single entity but composed of multiple departments that run the system. It is significant to use the political authority and control over public matters to ensure the smooth running of a country and meanwhile achieve the goals of the people welfare (McGuire & Olson, 1996). The task of policy making which is made by group of people, is highly dependent upon the governing body and regime type. Politically neutral bureaucrat is a notion which is ideal but due to constraints by external political pressures and internal administrative concerns, the political regime find it both convenient and viable to shape the organization to their preference. Considering the political climate of Pakistan, Merle Fainsad’s (1951) type of bureaucracies fit the institute such as ruler-dominated and military-dominated bureaucracies are the most common seen, apart from democratic.The literature review of Pakistan’s history during Musharraf’s regime put forth many challenges faced by the dictator. The National Accountability Bureau (NAB) was successful in his regime to harass the political opponents. During this period of dictatorship, military has the reins to build a policy which best benefit the government. The reemployment of retired or serving officials in civil institutions depicted the military dominance in the Pakistan’s political history. This devolution plan weakened the provincial bureaucracy as much of the reassignment of large population is government and civil sector went to the inexperienced local bodies (Huntington, 2006). This process of powers being devolved remained faulty almost all the areas of Pakistan except a few, causing a feudal to the power, that distorted the actual essence of decentralization. Military was drawn to the local politics and administration as well as the foreign policy did not remain immune to form alliance with USA on war of terror. It is safe to say that authors and political researchers argues that Pakistan Army monopolized the policymaking and took control over foreign policies, agencies, district management, and economic policy (Gasiorowski, 1996)Moreover, after Musharraf threw the government and established his government, further policies started trembling as well. Comparing the regime of Pakistan during Musharraf’s era when in 2002, Supreme Court’s judges were prompted to take an oath that promises to uphold the PCO, which lead to a conflict which played part in the end of a democratic regime. Later on, the sweeping validation to his actions, including the dissolution of provincial and national assemblies and the PCO, elections order was given which left Pakistan with a very real military dictatorship (Cheema, Khwaja & Qadir, 2006). His regime began with approval among the people and even policy makers or political scientists acquiesced with the hope that dictatorship might lead towards a radical regime in Pakistan which even a civil government failed to achieve.Researchers are interested in comparing and exploring the human development ensured during democratic regime and in the future with the challenges of the world. It is rudimentary to understand the relationship of HDI with the regime type within a country to follow the trends and fashion in which a particular regime facilitates the human development (Haider, ud Din & Ghani, 2011). Three common trajectories of the societal change are fundamental in the literature (Lewis, 1955). Socioeconomic development has been defined as the closely held linkages including productivity growth, technological innovation, rising level of education, improving life expectancy and health improvement, productivity growth as well as technological innovation which changes the societal complexity among the other components. Researchers have also measured the relationship of regime type i.e. autocracy in this particular case, with the variables mentioned above; the changes seen in the past regimes have a confusing explanations to them. For instance, they seem to thrive on one particular developmental milestone whereas their development decrease tremendously in others (Fischer, Sahay & Végh, 2002).The second variable i.e. value change, accompanies the socioeconomic development while expansion of social mobilization and markets diversify the human activities such as civic exchanges and commercial transactions. Such processes, according to the political experts, weakens the vertical authority relations that restrict the autonomy of human (mostly during autocracy) and strengthens the horizontal bargaining relations (Gupta, De Mello & Sharan, 2001). This fading constraints on autonomy of people reshape the people’s value orientation that could be described as civic cultural values, liberal values, self-expression values or individual modernity. Despite the variation in terminology, theorists of value change coincide in the notion that the conformity values tend to give away more emancipative values which emphasize human choice, thereby, characterizing the process as emancipative value change (Mitra, Thomakos & Ulubaşoğlu, 2002).Third and foremost major process involves the political institution of the society. Research shows that most notable development has been noticed in a massive trend towards non-dictator or democratic government. A reason for these developments can be credited as many authoritarian regime transformed into formal democracies by adopting the ‘the third wave of democratization’ in democratic constitution (Reuveny & Li, 2003). Since the 1970s, most regimes have extended the direct democratic institutions and consequently experienced a rise in direct civic participation which was decreased in the autocracy. This trend is explained by the scholars as the acceleration towards the democracy with modernization rather than the dictatorship (Li, 2006). The findings when compared with the Asian, especially Pakistan’s dictatorship in late 90s, Pakistan's HDI seemed to grown an average of 2.7% per year during the regime of President Musharraf roughly between the years of 2000-2007. Although Pakistan’s HDI is still lower than the average Human Development Index for South Asia (0.558). Further case studies are required to explore the relationship between the human development index and the dictatorship and the patterns it could follow with theoretical orientation as well. As often the authors have mentioned these three significant process of socioeconomic development, democratization and emancipative value change, they have been further explored and questioned as well. It has been debated repeatedly that whether these process actually manifest the irreversible linear trends or at the risk of major setback, follow the cyclical patterns, whether they are culturally specific process or uniformly global or cultural or race specific that prescribes the western models, whether been desirable or not (Fagre & Wells, 1982).Empirical studies have on the lack of conceptualization when it comes to understanding the relationship between socioeconomic development, autocracy and value change. Even the studies who have analyzed the relationship dissolve these complex multi relationships into single pair which yeasts the predictors of success (Welzel, Inglehart & Kligemann, 2003). Authors have claimed that socioeconomic developments whether they are part of any regime type sustain that government (usually occurs in establishment and maintenance of democracy) while other authors have also argued that a regime type promotes the political stability, provide the economic policies which grow towards the development such as in the past dictatorships in the Pakistan’s history, as discussed above, Musharraf’s policies established his downfall in the end, especially building alliance with USA on war of terror in Pakistan (Olson, 1993).Extensive body of literature on authoritarian politics points to the multiple factors that affect the survival of an autocrat. The key question that needs answer is how the institution in autocratic regime contribute to the survival of that regime and whether they help the dictators stay in power. For instance, autocratic election process allows the autocrats to collect information on distribution of regime support or by scoring the overwhelming victories in election help demonstrate their invincibility (Cheibub, 1998). Legislature provide the autocrats to co-opt ruling elites, make policy concession towards their opposition or either rule the opposition forces or divide them. On the other hand, one set of literature suggests that political institutions, if need be, may destabilize the autocracies under specific circumstances. For instance, in Africa, repetitive elections in multi-party contexts contributed to democratization. Similarly, it is debated upon in various studies that as compared to closed and hegemonic authoritarian regimes, competitive authoritarian regime is more likely to democratize (Latif & Hamza, 2009). And one of the strongest predictors of their survival is whether they base their rule on the presence of various dominant parties or not, making a dominant party regime resilient to autocratic breakdown. Therefore, comparing the examples of Africa and Mexico, in Pakistan a military regime is likely to collapse after a period of time as it fails to rule in the presence of various dominant parties or lack the alliance it could help build with these parties (Welzel, 2002). Pure military regimes are also opted to collapse as they are often willing to agree with democratization and return to their duties as long as their military status is guaranteed even after the transition of the government but when the military dictatorship becomes personalist regime, dictators do not reply of political institutions to co-opt the elite ruling, thereby, making them to fall more easily and drastically than dominant party regimes. Along with these findings and the pattern observed in the case studies of Africa and Mexico, it can be said that dominant party regimes (autocratic ruler), domestic terrorism is better dealt with as well as economic stagnation (Davis & Kanago, 1998).Looking into the role of dominant parties in autocracies and comparing it with the focus of this study i.e. with Pakistan’s autocratic regime of Musharraf, it is observed that they enable the leader to share the power with other ruling elites as well, thereby, accomplishing the alliance which is needed. History has revealed that dictators have problems with sharing their power and uncertainties about their members of the ruling coalition whether they remain loyal or fork a coup against them (Rahmani & Yousefi, 2009). By institutionalizing the organization with multiple parties, dictators create a collective decision making body which governs the elites reduce the risk of dictatorship, the policy stability tends to be high as well. Such a strategy allows the autocrats develop a career promotions among ruling elites thereby, mitigating their fear of uncertainties in the autocracy and making it work (Rizvi, 1976).Talking more about the factors that explain the differences of economic performance in a democratic regime, an influential body of empirical studies have identified the causes of poor economic outcomes as reflected in low economic growth and high rate of inflation (Giannini & Cottarelli, 1998). There is a near consensus that reveals that poor economic outcomes are associated with poor state institution, as mentioned above, which promotes rent seeking and lack of good governance or threat of corruption which impedes the process of economic growth. Linking it to the Pakistani regime, few scholars have examined the role of institutions and governance in microeconomic outcomes. Researchers have also added to the literature by suggesting that quality of institutions and elite parties’ involvement are necessary for better outcomes in Pakistan’s economy (Shiekh, 2010). A unidirectional causality was found out while investigating the long run positive relationship between two variables i.e. economic growth to institutional quality, running from institutional quality towards the economic growth with the regime type as moderator. In the case of Pakistan’s autocratic regime, economic growth was seen in the first few years as compared to the previous democratic government. Another significant finding that explains the high rate of inflation in Pakistan’s history comes from the global pattern where researchers have found the impact of political instability, which is defined as frequent changes in cabinet and crisis that government faces including the sudden throwing away of a regime, on the inflation in Pakistan. Since these studies lack empirical data and theoretical foundation which explains the interplay between governance, political instability, democracy, autocracy and quality of institutions that cause the changes in economic growth and inflation (Khan & Ssnhadji, 2001).Cross country studies have provided explanations of high inflation persistence with low economic growth. In general, high inflation could be cost-push factor such as shortage of food supplies, market imperfections or exchange rate fluctuations. But research put forth a common synthesis that only in the presence of excessive money supply growth, long run of inflation could persists on a government (Bastiaens, 2016). Several empirical studies in Pakistan and all around the world have found out that stable inflation is considered as conductive for economic growth process and vice versa. An estimate of threshold of inflation level for emerging economies is also in the view which positively related with rate of inflation between 1-3 percent for industrial countries and 7-11 for developing countries like Pakistan. Inflation is positively related with oil prices around the world, as Pakistan is a net oil importer, therefore confirming this scenario (Qayyum, Khawaja & Hyder, 2008). Any hike in international oil process leads to higher cost of transportation and increase in prices, according to the inflation model, the process are negatively associated with economic growth. One possible interpretation to this relationship is no frequent changes in the leadership as regime switching is said to be liked with positive changes in inflation in autocratic regime (Khan & Saqib, 2011). However, its magnitude is negligible as compared to democratic regime which increases the inflation rate.In 1990s, an economic globalization spread throughout Asia, Europe and Africa which comprised the strategy of offering tax incentives to attract FDI which is foreign direct investment. For instance, several countries such as Korea rewrote their foreign investment law to expand the scope of tax incentives to their foreign investors. In order to lure foreign capital, tax incentives are designed. Political conditions, level of economic development, macroeconomic and endowment of natural resources of a host country influence the FDI location (Clague et. al., 1996). Those host countries which lack the adequate economic conditions such as infrastructure, modern technology and natural resources even the political instability offer generous incentives in order to compensate for these weaknesses. Tax incentives then signal the foreign investors on high operating costs in those host countries. One reason that both autocracy and democracy have different level of tax incentives is due to the differences in policy credibility and property rights protection (Clague et. al., 1996). The possibility of property rights in violation in autocracy such as seizure of assets, government corruption, contract repudiation and expropriation could heavily affect the calculus of FDI decisions whereas democracy strives to secure the private property rights and rule of law by its judicial power (Li, 2009).Studies in Pakistan reveal that although the economic performance, human development and rate of inflation during the regime of Ayub, Zia and Musharraf had been well but the question remains about the reasons and correlations which influenced this relationship. The lack of theoretical data which help explain these anomalies during autocratic government remains unanswered (Zakaria & Fida, 2009). Whether it was due to United States of America and its role in Pakistan or due to external economic assistances that the economic growth was seen during these time periods or any other unidentified hypothesis exists that could explain the phenomenon. During the military period, if foreign aid and U.S. are the explanatory factors of the outcomes then an increased rate of foreign saving must be observed. The data from Ayub’s regime could not be compared to that of Musharraf’s as East Pakistan was also part of the economic growth rate in his regime (Hoffman, 2011). The evidence suggests that Pakistan’s current deficit was 6.5 percent of GDP (average) during the time period of 1972-1977, providing the outlay of 40 financial investment whereas it was similar during the time period of 1990-1999, as 6 percent of GDP (the non-military time). In other words, during Zia’s period, more than one third of investment was either financed by the external borrowing or grants as against almost 20 percent (Zahid, 2011). While during Musharraf’s regime, the country generated account surplus by exporting the capital to other developing countries and to US rather than receiving foreign flows. The country gained $12 billion plus in foreign exchange reserves in his regime as compared to the $1 billion in the non-military regime in 1990s (Mahmood, 2001).It is fair to assume that even though Pakistan’s economy is not thriving but when every shock destabilizes the economy and creates instability, in the last few years track record has shown that Pakistan has survived some serious economic changes without any major dislocation. Even though after 9/11 incident, Pakistan was transformed into a front line state despite all the negative consequences associated with the state or even mobilization of Indian troops that intensified the tension, the economy of Pakistan has recorded over 5 percent of growth rate, with registered surplus external account and low inflation, hardly speculating any attacks on currency in the past autocratic government (Rodrik, 1999).To conclude Pakistan’s political climate, it can be said that the state usually revolves around the personalities (from Jinnah, Zia, Musharraf, Benazir Bhutto, Nawaz Sharif to Imran Khan) informed by self-serving, colonial legacy, selective Muslim history to social conditions, little room was left for those politician and regimes who delivered up to the mark (Arif, 1995). The political climate neither won the hearts of people to inspire nor stopped by the politically maneuvering of the military of any other bureaucracy. Factors such as poverty, illiteracy, disorganized party-politics, and unemployment have been facilitating praetorian disruptions (Qureshi, Ali & Khan, 2010). The praetorianism could not be prevented by punitive clauses, which calls for the political tolerance and accommodation as well as political empowerment of the people.An in-depth look into the autocratic regime type and comparison of various examples based on long-run growth performances of economy, inflation rate, trade incentive, political policy making and human development has revealed overlapping and confusing results that fluctuates from one cultural and political climate to another. The literature suggests that poor democracies even exhibit poor or lower equilibrium balanced growth rate than a similar level of poor dictatorship emphasizing that no theoretical model could predict whether why an autocratic government has good governance, strong member coalition with elite parties and low rate of inflation (Ahmed & Afridi, 2014). The data from empirical studies do suggest that a few leadership qualities that a military democrat exercises at time play an integral role which is often approved by the general public.ReferencesAhmad, A. (1978). Democracy and dictatorship in Pakistan. Journal of Contemporary Asia, 8(4), 477-512.Ahmed, Z., & Afridi, M. K. (2014). Controlled Democracy and Political Opposition in Pakistan: A Case Study of Musharraf Era. Mediterranean Journal of Social Sciences, 5(14), 560.Alvarez, M., Cheibub, J. A., Limongi, F., & Przeworski, A. (1996). Classifying political regimes. Studies in Comparative International Development, 31(2), 3-36.Arif, K. M. (1995). Working with Zia: Pakistan's Power Politics 1977-1988. Oxford University Press.Barro, R. J. (1996). Democracy and growth. Journal of economic growth, 1(1), 1-27.Bastiaens, I. (2016). Investing in agriculture: A preference for democracy or dictatorship?. The British Journal of Politics and International Relations, 18(4), 946-965.Broz, J. L. (2002). Political system transparency and monetary commitment regimes. International Organization, 56(4), 861-887.Chani, D., Iqbal, N., & Khan, S. (2008). Democracy Autocracy and Macroeconomic Performance in Pakistan.Cheema, A., Khwaja, A. I., & Qadir, A. (2006). Local government reforms in Pakistan: context, content and causes. Decentralization and local governance in developing countries: A comparative perspective, 257e284.Cheibub, J. A. (1998). Political regimes and the extractive capacity of governments: Taxation in democracies and dictatorships. World Politics, 50(3), 349-376.Cheibub, J. A., Gandhi, J., & Vreeland, J. R. (2010). Democracy and dictatorship revisited. Public choice, 143(1-2), 67-101.Clague, C., Keefer, P., Knack, S., & Olson, M. (1996). Property and contract rights in autocracies and democracies. Journal of Economic Growth, 1(2), 243-276.Clague, C., Keefer, P., Knack, S., & Olson, M. (1996). Property and contract rights in autocracies and democracies. Journal of Economic Growth, 1(2), 243-276.Davis, G., & Kanago, B. (1998). High and uncertain inflation: results from a new data set. Journal of Money, Credit and Banking, 218-230.Del Monte, A., & Papagni, E. (2001). Public expenditure, corruption, and economic growth: the case of Italy. European journal of political economy, 17(1), 1-16.Doorenspleet, R. (2000). Reassessing the three waves of democratization. World Politics, 52(3), 384-406.Fagre, N., & Wells, L. T. (1982). Bargaining power of multinationals and host governments. Journal of International Business Studies, 13(2), 9-23.Fainsod, M. (1951). The Komsomols—A Study of Youth under Dictatorship. American Political Science Review, 45(1), 18-40.Fischer, S., Sahay, R., & Végh, C. A. (2002). Modern hyper-and high inflations. Journal of Economic Literature, 40(3), 837-880.Gasiorowski, M. J. (1996). An overview of the political regime change dataset. Comparative Political Studies, 29(4), 469-483.Geddes, B., Wright, J., & Frantz, E. (2014). Autocratic breakdown and regime transitions: A new data set. Perspectives on Politics, 12(2), 313-331.Giannini, C., & Cottarelli, M. C. (1998). Inflation, credibility, and the role of the International Monetary Fund. International monetary fund.Gupta, S., De Mello, L., & Sharan, R. (2001). Corruption and military spending. European Journal of Political Economy, 17(4), 749-777.Haider, A., ud Din, M., & Ghani, E. (2011). Consequences of political instability, governance and bureaucratic corruption on inflation and growth: The case of Pakistan. The Pakistan Development Review, 773-807.Herb, M. (1999). All in the family: absolutism, revolution, and democracy in Middle Eastern monarchies. SUNY Press.Hillman, A. L. (2013). The political economy of protection. Taylor & Francis.Hoffman, M. (2011). Military extrication and temporary democracy: the case of Pakistan. Democratization, 18(1), 75-99.Huntington, S. P. (2006). Political order in changing societies. Yale University Press.Khan, M. S., & Ssnhadji, A. S. (2001). Threshold effects in the relationship between inflation and growth. IMF Staff papers, 48(1), 1-21.Khan, S. U., & Saqib, O. F. (2011). Political instability and inflation in Pakistan. Journal of Asian economics, 22(6), 540-549.Khawaja, M. I., & Khan, S. (2009). Reforming institutions: where to begin?. The Pakistan Development Review, 241-267.Latif, M. I., & Hamza, M. A. (2009). Ethnic Nationalism in Pakistan: A case study of Balcoh Nationalism during Musharraf regime. Pakistan Vision, 10(1), 58.Lewis, W. A. (1955). The Theory of Economic Growth, Homewood, IL: Richard D.Li, Q. (2006). Democracy, autocracy, and tax incentives to foreign direct investors: A cross-national analysis. The Journal of Politics, 68(1), 62-74.Li, Q. (2009). Democracy, autocracy, and expropriation of foreign direct investment. Comparative Political Studies, 42(8), 1098-1127.Maggi, G., & Rodriguez-Clare, A. (1998). The value of trade agreements in the presence of political pressures. Journal of Political Economy, 106(3), 574-601.Mahmood, S. (2001). The Musharraf regime and the governance crisis: a case study of the government of Pakistan. Nova Publishers.Mansfield, E. D., Milner, H. V., & Rosendorff, B. P. (2000). Free to trade: Democracies, autocracies, and international trade. American Political Science Review, 94(2), 305-321.McCandless Jr, G. T., & Weber, W. E. (1995). Some monetary facts. Federal Reserve Bank of Minneapolis. Quarterly Review-Federal Reserve Bank of Minneapolis, 19(3), 2.McGuire, M. C., & Olson, M. (1996). The economics of autocracy and majority rule: the invisible hand and the use of force. Journal of economic literature, 34(1), 72-96.Mitra, D., Thomakos, D. D., & Ulubaşoğlu, M. A. (2002). “Protection for sale” in a developing country: democracy vs. dictatorship. Review of Economics and Statistics, 84(3), 497-508.Nasr, V. (2004). Military rule, Islamism and democracy in Pakistan. The Middle East Journal, 58(2), 195-209.Olson, M. (1993). Dictatorship, democracy, and development. American political science review, 87(3), 567-576.Peinado, J. M., & Céspedes, G. C. (2004). Gender and regional inequality in human development: the case of Spain. Feminist Economics, 10(1), 37-64.Pye, L. W. (1970). Authoritarian Politics in Modern Society: The Dynamics of Established One-Party Systems. Edited by Samuel P. Huntington and Clement H. Moore.(New York: Basic Books, Inc., 1970. Pp. 533). American Political Science Review, 64(4), 1264-1265.Qayyum, A., Khawaja, I., & Hyder, A. (2008). Growth diagnostics in Pakistan. European Journal of Scientific Research, 24(3), 433-450.Qureshi, M. N., Ali, K., & Khan, I. R. (2010). Political instability and economic development: Pakistan time-series analysis. International Research Journal of Finance and Economics, 56, 179-192.Rahmani, T., & Yousefi, H. (2009). Corruption, Monetary Policy and Inflation: A Cross Country Examination. Unpublished manuscript.Reuveny, R., & Li, Q. (2003). Economic openness, democracy, and income inequality: an empirical analysis. Comparative Political Studies, 36(5), 575-601.Rizvi, S. A. (1976). Changing Patterns of Local Government in Pakistan, 1688-1975 (No. 63). Pakistan Historical Society.Rodrik, D. (1999). Making openness work: The new global economy and the developing countries. Overseas Development Council, Washington, DC.Shiekh, R. A. (2010). A State of Transition: Authoritarianism and Democratization in Pakistan,‖ in. Asia Journal of Global Studies Vol, 3, 4-6.Welzel, C. (2002). Effective democracy, mass culture, and the quality of elites: The human development perspective. International Journal of Comparative Sociology, 43(3-5), 317-349.Welzel, C., Inglehart, R., & KLIGEMANN, H. D. (2003). The theory of human development: A cross‐cultural analysis. European Journal of Political Research, 42(3), 341-379.Zahid, M. A. (2011). Dictatorship in Pakistan: A Study of the Zia Era (1977–88). Pakistan Journal of History and Culture, 32(1).Zakaria, M., & Fida, B. A. (2009). Democratic institutions and variability of economic growth in Pakistan: some evidence From the time-series analysis. The Pakistan Development Review, 269-289.