Collective conduct of the community (Hukm Wa Iqamat 4/4)

To begin with, we have the fundamental principle that Allah’s authority of decision is supreme, and in ayah 10 we have, accordingly,  been  directed  to  recognize  and  uphold  it under all eventualities:

And whatever it be wherein you differ, the decision thereof is with Allah….

(Al-Shura 42:10)

Ayah 13 of the same Surah refers to the manifestation of Allah’s authority or decision in the form of Deen and Shari‘ah.15

The same Deen has He established for you as that which He enjoined on Noah, which We have revealed to you (O Muhammad!) and that which we enjoined on Abraham, Moses and Jesus; namely, that you should establish Deen and make no divisions therein….

(Al-Shura 42:13)

Note-15:  The code of law based on the injunctions of the Qur’an and the Sunnah of the Holy Prophet (SAW).

Then in ayah 15, the Holy Prophet (SAW) has been instructed to declare his belief in the Book and to strive for the creation of a just society by practically dispensing justice to the people:

Now then, for that (reason) call (them to the same Deen) and stand steadfast as you are commanded, and follow not their desires but say: “I believe in the Book which Allah has sent down; and I am commanded to do justice among you….”

(Al- Shura 42:15)

This whole discussion is summed up in ayah 17:

It is Allah Who has sent down the Book in truth and the balance (i.e., Shari‘ah, by which to weigh conduct). And what will make you know that perhaps the Hour is close at hand?

(Al-Shura 42:17)

Here again, as in the ayah from Surah Al-Hadeed quoted above, we  have  the  word  meezan  (or  balance)  which  is  a  very significant term used at different places in the Qur’an. Maulana Sahbbir Ahmad Usmani (RA) has offered a comprehensive explanation of the term in the following words:

Allah has guided man to devise the material balance by which material objects are weighed. He has also granted man the intellectual balance, which is another name for sense of justice and fair play. But most important, the balance granted to us is the Religion of Truth which settles the basic issue of the respective right of the Creator and His creatures and by which all issues can be justly decided.

According to the Qur’an, the real cause of people’s deviation from the true religion, and of the chaos and anarchy in the world, is their wicked tendency to dominate over others and keep them under subjugation. In ayah 14 of this very Surah where the Muslims are exhorted to curb schismatic trends, the cause of people’s breaking away from the Religion of Allah (SWT) and forming sects has been pointed out:

And they became divided only after knowledge had reached them, through inequity and oppression among themselves….

(Al-Shura 42:14)

We  are  now  led  to  consider  the  final  fruit  of  molding  our thought  and  action  according  to  the  teachings  of  Qur’an.  It should be, as we have discussed above, the establishment of Allah’s Sovereignty and the rule of justice in the world. When such an order is set up, the world becomes free from all sorts of inequity and oppression. Then the priests and divines cannot install themselves as godheads; the wealthy can no longer keep the circulation of wealth confined among themselves, and there is no possibility of any kind of coercion and exploitation. All become servants of Allah (SWT) and begin to behave towards one another like brothers. Their rulers consider it their foremost duty to safeguard the rights of the weak at all cost, and not to allow the powerful to tyrannize over them in any way.

The establishment of such a just and equitable order in accordance with the teachings of the Qur’an is the bounden duty of its followers. Its fulfillment is the believers’ collective responsibility   for   which   they   will   be   answerable   to   the Almighty. It is, therefore, time they should clearly understand this responsibility and strive hard to discharge it. Perhaps that is why at the end of the discussion in Surah Al-Shura which we have reproduced briefly above, there is a mention of the Day of Judgment in the words: “perhaps the Hour is close at hand.” It implies the warning that we should not be guilty of any negligence and delay in this important matter lest we should be suddenly overtaken by the final Doom. This duty that we owe to the Book of Allah (SWT) will be fulfilled if we actually set up a system of social equity so that “mankind may stand by justice” and their rulers “may do justice among them.” It will be seen that we have the foundation and structure of this system in the fundamental principles of our Deen and its code of life that have been enunciated by the Qur’an.

It  may  well  be  asked  as  to  what  practical  measures should be adopted for the fulfillment of this duty. Although a complete answer to this question is beyond the scope of this booklet, still a few remarks on this topic will not be out of place here. In the first place, let it be understood that the enforcement of the fundamental principles of Deen in the society and the establishment of a just and equitable order as envisaged by the Qur’an   should   not   be   conceived   on   the   pattern   of   any secularized social, economic, or political movement, nor should we strive for the achievement of this splendid ideal as we do for the success of these movements. To do so would be fraught with grave danger and may even be suicidal.

We must know that just as there is only one method of bringing about the transformation of an individual as required by Islam, similarly there is only one method of effecting an Islamic Revolution in the society. So far as the individual is concerned, we should first make the Qur’an dominate his heart and mind so that his feeling, thinking, and reasoning may function in consonance with the Qur’anic spirit and his actions may, consequently, accord with Qur’anic teachings; and likewise for the change in society demanded by Islam, we have first to illumine the minds and hearts of its intelligentsia with the light of the Qur’an so that they are intellectually and spiritually transformed. After the edification of the intelligentsia who are the brain of the community, the light of the Qur’an could easily spread to other people who are, so to speak, the limbs of the community and generally follow its brain. Thus the heart of the whole community will beat in unison with the teachings of the Qur’an and the fundamental principles of Allah’s Deen will come to operate and prevail in the form of a perfect system of collective justice.

There is no other way of bringing about this revolution, and the plea that this goal could be achieved by launching a political movement by exploiting the emotional attachment of a Muslim people to their hereditary religion is absolutely vain, and making such an attempt would be like building sand castles.

Hoping to be excused for this digression, I must repeat that the duty of acting upon the teachings of the Qur’an — which assumes two forms, hukm bima anzalallah16  and Iqamah ma unzila minallah17 — is an absolute imperative upon the Muslims, both individually and collectively; and, therefore, each one of us according to his means and capacity and the whole Ummah according to its strength and resources should earnestly endeavor to discharge this great responsibility.

Note-16: Literally “judging or deciding (every issue) in the light of what Allah (SWT) has sent down,” the term has been explained in the foregoing discussion.

Note-17:  Literally “establishment of what has been sent from Allah,” the true significance of the term, which has been explained in the preceding discussion, is the actual enforcement of the fundamental principles of Islam and its code of life at the socio-political level.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Judge in the light of what Allah has revealed (Hukm Wa Iqamat 3/4)

Just as tazakkur is a general term for the understanding of the Qur’an, similarly the most general and widely-used term for acting upon its teachings is hukm bima anzalallah (to judge in the light of what Allah has revealed).13

Note-13: The words in the brackets are the literal translation of the phrase. Its real significance will be grasped from the discussion that follows.

For grasping the real significance of the word hukm, which is the core of this term, we should consider its use in the following ayaat:

…the authority is for none but Allah….

(Yusuf 12:40)

Here this word has been used in the sense of “command” or “authority.”

And thus have we revealed it to be a criterion for judgment, in Arabic….

(Al-Ra‘d 13:37)

Here  the  Qur’an  has  been  styled  as  Hukm,  which  has  been translated here as “a criterion of judgment.”

Surely, We have sent down to you (O Muhammad!) the Book in truth, that you may judge between men by that which Allah has shown you….

(Al-Nisa 4:105)

Here a derivative of the word hukm has been used to indicate the mission of the Holy Prophet (SAW).

Ayaat 44 to 47 of Surah Ma’idah categorically state that those who do not judge by the light of the Qur’an are none other than the unbelievers, the wrong-doers and the rebels.

If we try to express the sense of the word hukm in one word, the nearest English equivalent that strikes our mind would be “judgment” or “decision.” However, in order to understand its full significance we must think of the two basic constituents of a person’s conduct i.e., “thought” and “action.” When a view- point or a thought so completely dominates a person’s mind that it comes to determine his judgment or decision, his action will be automatically subordinated to it. Therefore, for expressing the idea of putting its injunctions into practice, the Qur’an has employed the highly significant term hukm bima anzalallah (deciding every issue in the light of what is revealed by Allah). The use of this term indicates that a person will act upon the teachings of the Qur’an only when his thinking is dominated by the Holy Book and the knowledge of Reality imparted by it has gone deep down into both his heart and his mind.

Another term that is used by the Qur’an to denote the idea of acting upon the teaching of the Holy Book is Iqamah (standing fast by). It has been used in a ayah 69 of Surah Ma’idah, which says about the Jews and the Christians that:

And if only they had stood fast by the Torah and the Gospel and all the revelation that were sent to them from their Lord, they would surely have gotten provision from above them and from underneath their feet….

(Al-Ma’idah 5:66)

Again it is used in ayah 71 of the same Surah, which makes the announcement:

Say: “O people of the Book! You have no ground to stand upon unless you stand fast by the Torah, the Gospel, and what has been sent down to you from your Lord”….

(Al-Ma’idah 5:68)

The term hakm bima anzalallah pertains to making the conduct of the individual conform to the teaching of Qur’an, but Iqamah ma unzila minallah pertains to the collective conduct of the community. It signifies the establishment of a system of life based on social justice which ensures perfect balance and harmony between the individual members of the society and its different classes. When people come to owe allegiance to such a perfect social order, the possibility of tyranny and transgression, cruelty and injustice is absolutely ruled out and all the doors of political oppression and economic exploitation are closed. This is why the ayah 69 of Surah Al-Mai’dah quoted above specifically refers to the general social well-being and economic prosperity as an inevitable concomitant of such a system.

This  establishment  of  a  perfectly  just  and  equitable social order is the very purpose for which Allah (SWT) sent His messengers and revealed His Books:

We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shari‘ah), so that mankind may stand by justice….

(Al-Hadeed 57:25)

In  the  second  ruku‘  of  Surah  Al-Shura  we  have  a detailed discussion of this topic. Here we have a clear picture of the coordination subsisting between the fundamental Islamic concepts, mentioned in a highly meaningful and judicious sequence. These include Allah’s authority or decision, establishment of Deen,14  belief in the Revealed Book, and the establishment of the just social order.

Note-14:  Generally translated as “religion” the term Deen signifies the fundamental principles of Divine Guidance and the complete way of life which comes into shape from putting these principles into practice.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Acting upon the Qur’anic Injunctions (Hukm Wa Iqamat 2/4)

The type of relationship between human conduct and the Qur’an visible in the lives of the Companions (RAA) was to be found in its most consummate and perfect form in the life of the Holy  Prophet  (SAW).  Ummul  Momineen  Ayesha  (RAA)  — wife of the Holy Prophet (SAW), who had the most intimate knowledge of his life and who as such was destined to play the role of a teacher for the Ummah — was once questioned about the Prophet’s (SAW) mode of life. She answered “His character was an embodiment of the teachings of the Qur’an.” This extremely wise and judicious answer brings into relief the deep impact which the Qur’an must have on the life of a true Muslim.

In short, the best way to benefit from the study of the Qur’an is that we should go on mending our ways and modifying our conduct in the light of its teachings as we go on developing a deeper and deeper understanding of its meanings so that the Qur’an   permeates   into   the   composition   of   our   character; otherwise there is a danger that — according to the pronouncement of the Holy Prophet (SAW) that “The Qur’an is a plea either for you or against you” — the knowledge and understanding   of   the   Qur’an   may   become   an   irrefutable argument  against  us  for  our  damnation  and  may  become instrumental  in  bringing  us  a  greater  punishment  from  the Almighty for our negligence and indifference.

Here it is necessary to explain that Amal bil-Qur’an (acting upon the Qur’anic injunctions) has two phases — individual and collective. There are injunctions which pertain to a person’s individual or private life and which he can carry out immediately. These become binding on him as soon as he comes to know of them. There is absolutely no justification on his part for any postponement or delay in the matter of incorporating these   injunctions   into   his   conduct.   The   punishment   for negligence shown in this matter appears in the form of the withdrawal of Divine Grace and his consequent failure to live up to the principles embodied in the Holy Book. This gaping disparity between his word and deed, and between his belief and action, which is so hateful to Almighty Allah (SWT) amounts to hypocrisy.  This  very  fact  has  been  referred  to  by  the  Holy Prophet (SAW) in these words:

Most of the hypocrites among my followers will be the readers of the Qur’an. 

(Narrated by Ahmad)

Therefore, the only safe course for a person would be that he should immediately begin to act upon what he has been able to learn from the Qur’an.

As regards the injunctions which pertain to such affairs of our collective life as are beyond the control of an individual person, it is clear that he will not be bound to act upon them immediately. Nevertheless, it is his duty to try as far as possible to change the existing conditions and help in the establishment of a society based on the Qur’anic principles so that it may become possible to act upon the entire teaching of the Qur’an. Under these circumstances, the efforts made by him in this direction will be “an excuse from him with his Lord”11  and will become a substitute for actual compliance with the injunctions that pertain to collective life. 

Note-11: This refers to an incident narrated by the Qur’an, as follows: When some of them said: “Why do you preach to a people  whom  Allah  will  destroy  or  visit  with  a terrible punishment?” (The preachers) replied: “(We are doing this so) that it may be accepted as an excuse by our Lord, and perchance they may fear Him,”…. (Al-A‘raf 7:164)

However, if he does not make any efforts in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment  of  Qur’anic  injunctions  relating  to  personal  and private matters will resemble the reprehensible practice of those whom the Qur’an censures in the following words:

…then do you believe in a part of the Scripture and reject the rest?….12

(Al-Baqarah 2:85)

Note-12: These words are followed by a warning which should send a shudder through any person with a sensitive heart, but it is a pity that we have adopted the same ways against which we have been warned. The result is that the warning — “What is the reward for those among you who behave like this but disgrace in this life? And on the Day of Judgment they shall be  consigned to  the  most grievous penalty. Allah is not unmindful of what they do.” — is coming true for us. 

So far as disgrace in this life is concerned, it has already fallen to our lot and the Muslims all the world over present a pitiable spectacle of wretchedness and degradation. As regards the chastisement in the Hereafter, we feel that we richly deserve that too; but if Allah (SWT) forgives us out of His Infinite Kindness and Mercy, it would be a different matter. 

“If you punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.” (Al-An‘am 6: 118) 

How aptly applies the following tradition of the Holy Prophet (SAW) to our present condition: 
“Verily, some would Allah exalt due to (their following of) this Book, and others He would disgrace (as a result of their abandoning it).” 

Reported by Omar Ibn Khattab (RAA) and narrated by Imam Muslim (RA).

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....

Molding the character (Hukm Wa Iqamat 1/4)

IV

Hukm Wa Iqamat

(Molding the personal life of the individual and the collective life of the community according to the teaching of the Qur’an)

We have already considered three of the duties we owe to the Qur’an and now we proceed to consider the fourth. It is that  we  should  act  upon  its  teachings.  Obviously,  we  are required to believe in the Qur’an, study it, and ponder over its meanings in order that we may act upon its teachings in our actual life. The Qur’an is not a book of magical formulas or mantras which are chanted to ward off evil. It is not a mere instrument for the attaining of blessings. Its ayaat are not to be recited only for the sake of getting a reward from Allah (SWT) or for reducing the agony of death. Nor is it a subject of investigation and research in the sense that it should provide a good exercise to our intellectual and imaginative faculties so that  we  could  indulge  in  all  sorts  of  abstruse  thinking  and useless hair-splitting in the interpretation of its meanings.

The Qur’an, as we all know, is huda lil-naas, guidance for mankind. The purpose for which this Book has been revealed will be realized only if people act upon its teachings and make it a guide for them in every sphere of their life. The Holy Prophet (SAW) has made it crystal clear that no useful purpose will be served by reading the Qur’an and pondering over its meaning if we do not try to mold our lives according to its injunctions. If we disregard its injunctions, the reading of the Qur’an, instead of doing us any good, will undermine our faith. In this context, the Holy Book speaks in unequivocal terms:

…and whosoever does not judge by what Allah has revealed, such are the disbelievers.

(Al-Ma’idah 5:44)

We have further clarification of, and emphasis over this point in the following traditions of the Holy Prophet (SAW):

None of you can become a believer until all his desires are subordinated to what I have brought (i.e., the Revealed Guidance). 

(Narrated in Sharah Al-Sunnah)

One who deems lawful what the Qur’an declares unlawful is not a believer in the Qur’an (i.e., in reality, he does not hold it to be a Divine Revelation.) 

(Narrated by Tirmidhi)

The  case  of  a  person  who  is  still  exploring  and wandering in quest of truth, and has yet to decide after a careful study of the Qur’an whether it is the absolute truth or not, is different. However, the person who believes the Qur’an to be the Book of Allah (SWT) cannot benefit himself from it at all, unless he studies it with a firm resolve that, however heavy the odds and however great the sacrifices, he would abide by its injunctions and modify his character according to its teachings. 

As we have already stated while explaining the literal meaning of the term tilawat, the Qur’an yields its perfect guidance only to those who abandon themselves to it and pore over it long and assiduously. Self-abandonment combined with a prolonged concentration born of a deep cultivated self-discipline generates that state of submissiveness and self-effacement which has been referred to in the above-quoted tradition viz: “None of you can become a believer until all his desires are subordinated to what I have brought.”

A person who desires to get full guidance from the Qur’an has, first of all, to put himself into this state of mind and afterwards as his contact with the Qur’an becomes closer and closer he will continue to get greater and greater enlightenment from it. The Holy Qur’an affirms:

While as for those who accept guidance, He increases their guidance and bestows on them their piety.

(Muhammad 47:17)

It means that if a person actually makes a start, moving under the guidance of the Qur’an, he will soon find himself marching steadily along the straight path and he will go on gradually rising to the higher and higher planes of spiritual development. On the other hand, if a person has not made up his mind to transform himself in accordance with the Qur’anic teachings; the time he spends on reciting the Holy Book will be just wasted. Recitation of the Qur’an, instead of doing him any spiritual good, may actually prove to be curse on him. Imam Ghazali  (RA)  has  quoted  some  mystic as saying that “Some readers of the Qur’an do not get anything from it except the imprecation which it pronounces upon them. When he recites 'Allah’s curse is on the liars' while he himself is a liar, he becomes  the  target  of  this  curse.”  Similarly,  when  a  reader reads:

So, if they do not desist (from devouring interest), give them an   ultimatum   of   a   war   on   behalf   of   Allah   and   His Messenger….

(Al-Baqarah 2:279)

and  if  he  himself  violates  this  injunction  of  Almighty Allah (SWT), he becomes the addressee of this ultimatum. In the same way, when those persons who give short measure or short weight and those who indulge in backbiting and carping, read “Woe to those who give less in measure and weight” (Al-Mutaffifin 83:1) and  “Woe  to  every  slanderer  and  backbiter”  (Al-Humazah 104:1), then they themselves become the addressees of these dreadful warnings. Reasoning on this line, we can easily understand  what  a  man  will  gain  from  the  recitation  of  the Qur’an, if his actions are not in accordance with its teachings.

As for those who study the Qur’an for investigation and research,  for  reflection  over  its  meanings  and  for  writing or compiling books on it, if they do not put the injunctions of the Qur’an into practice, we can say that they are the worst sinners. Their study and research is like indulging in a fascinating intellectual exercise which is tantamount to mere toying with the Holy Book, or even making fun of it. Consequently, instead of guiding them to the right path, it causes them to deviate and go astray:

…by it He causes many to stray, and many He leads to the right path….

(Al-Baqarah 2:26)

These so-called scholars of the Qur’an disseminate all sorts of mischievous interpretations and become instrumental in misleading and misguiding the people in different ways. Their whole  thinking on  the  Holy Book is motivated by a vicious attempt to run after the abstruse and the recondite. The Qur’an has aptly described their motives in doing so in the following words:

…So they follow the part thereof that is figurative, seeking discord and searching for its hidden meanings...

(Aal Imran 3:7)

The Companions (RAA) understood the supreme importance of incorporating teachings of the Qur’an into their lives. That is the reason why those, who had a special aptitude for  reflecting  over  the  Holy  Book  and  would  spend  years together pondering over its a Surah, made such long pauses in their study. It was not so much for the assimilation of the fruit of their research or the consolidation of their theoretical knowledge as for developing a capacity for acting upon the Qur’anic teachings. They would not go ahead until they were satisfied that they were able to put into practice what they had learned from the Qur’an. 

Perhaps the reader will be a little surprised to know that by learning a Surah by heart, the Companions (RAA) did not mean only preserving it in memory but also comprehending its meanings clearly and molding their character in the light of the guidance they received from it. Positively, what the Companions (RAA) actually meant by hifz al-Qur’an (memorizing the whole Qur’an) was that its words should be preserved in a person’s memory, its knowledge should be treasured up in his mind, and its teachings should be reflected in his conduct so that his whole personality was imbued with the spirit of the Qur’an and the deepest recesses of his being were illumined by its light.

Source: The Obligations Muslims Owe to the Qur’an by Dr Israr Ahmad

To Be Continued....