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....