As a God-centric Text, the Qur'an has a profound ethical vision that appeals to our individual and collective conscience to be good and do good in all phases of life. Indeed, historically speaking, the Qur'an brought about transformational change in the fortunes of a people by virtue of the strength of its moral and philosophical framework. Despite all the provocations and problems that the early Muslim community faced in standing up for freedom of conscience, and of religion within a pagan social framework; the Qur'an does not lapse into any strategies of coercion or intimidation in service of its religious outlook. In his Friday Sermon of 12 February 2021~29 Jamadi’ul Aakhir 1442 AH, Imam- Jamaat Ul Sahih Al Islam Hazrat Khalifatullah Munir Ahmad Azim (aba) of Mauritius explains the fatal mistakes made by the Mawdudians in seeking to deploy the Holy Text as a weapon of choice in the pursuit of capturing elusive State power. Elaborating on Qur'anic verses and Prophetic practice, Hazrat Khalifatullah (aba) points out that in the complex backdrop of a repressive society, Islam stood up for freedom of conscience in matters of religion- investing in the power of persuasion, not of force or compulsion. The nascent Muslim State's attempts at sovereign regulations on various matters cannot be confused with, and needs to be seen in isolation from the spiritual domain of Islam as a religious order. Any attempt at reading Qur'an as a mere instrument of power politics- to be deployed in the campaign for seizing power at all costs- will corrode the very spirit and substance of the spiritual framework of Islam, notes Hazrat Saheb (aba) in the discourse. The Friday sermon also shares recent Divine revelations received by Hazrat Saheb (aba).
Read the Friday Sermon Below:
According to a Hadith, Allah can make things happen through politics that cannot be accomplished by the Holy Quran alone. This prompts some Muslims to argue that the first goal of the Ummah must be secular seizure of power. [According to them] It is only then that the teachings of the Holy Quran can be applied.
It
is the Mawdudis who support this
point of view. It has absolutely nothing to do with the practice of the Holy
Prophet, Hazrat Muhammad (pbuh). Indeed, contrary to what is advanced, by the
authority of Allah he (pbuh) had established the Holy Quran first; long before
he came to political power. The teachings were observed [implemented /
practiced] even though the political powers of the time opposed them [ie,
against the Quranic teachings].
In light of what I have just said, the Hadith in question is in contradiction with the established practice of the Holy Prophet (pbuh). It is, on the other hand, with the verse of the Holy Quran which states - No compulsion in religion. Faith cannot be established by using coercive force; to force someone to believe [to have faith]. Several verses of the Holy Quran are clear on this.
Addressing
the Holy Prophet (pbuh) in the Holy Quran, Allah said to him:
Innama anta Muzakkir. Lasta alayhim
bi-musaytir.
(88: 22-23)
[So warn, for you are only the one who
warns. You are not a Guardian over them.]
There
is indeed a difference between Muzakkir
(He who warns) and Musaytir (Guardian
or One who is responsible over the people’s affairs). In other words, Allah told
him that as a Warner he had the role of warning, but that he was not
responsible for what they did. He just had to pass [give] the message only. If
one were to interpret the Hadith in question in the way suggested [by the Mawdudis], that is to say, first take
political power and then give the force of state law to the Quranic law,
imposing it to the people - these verses will have to be abrogated [removed
from the Quran] Nawzubillah - which
is [as we know] impossible to do! Fortunately, these verses are not among the
500 that have been allegedly abrogated or eliminated. In fact, the whims of
theologians [that is, those whose ideas are filled with whims and nonsense]
will not change anything [in what Allah said in the Holy Quran].
We
are now dealing with a very interesting situation. If the verses are not
abrogated and will not be [in the future], Muzakkir
and Musaytir remain, and these two
terms suggest opposite movements; one giving him [the Holy Prophet (pbuh)] some
authority [or responsibility], the other taking it away from him. These verses
let it be understood that there is a situation where the Holy Prophet (pbuh) is
in authority, but then it is made clear that he is not a guardian over the
people; he is not responsible for what they do. This situation actually
corresponds to the administration of state affairs. Being at the top of the
state, he did not have the right to impose the practice of the precepts
[injunctions or commandments] of the Holy Quran on anyone. I must here clarify
a distinction.
There
is a category of verses in the Holy Quran that concern the spiritual
purification of people, their relationship with God, morality and various other
religious aspects. In this regard, no form of coercion is permitted. There is
also another category of verses which have to do with government affairs,
especially those relating to justice, public order etc. It should be understood
that in the latter case, a form of coercion must be exercised. In fact, it
exists in every country in the world, Islamic or non-Islamic. So let’s
summarize: In religious matters [about a person’s faith], no form of coercion
is permitted. In state matters [country management/ governance], a certain form
of coercion is permitted.
In
order to appreciate the logical necessity of this latter coercion [that is to
say, in the situation where it is necessary to work for the good functioning of
a country or State], one should first understand the concept of freedom. [What
is Freedom?] Freedom must be put into perspective when applied to two
individuals. Suppose that A and B are two individuals who enjoy all their
freedom. If A hits B, A is apparently free to do so. But in doing so, A
infringes [violates] the rights of B.
In
order to remedy this problem, this insufficiency, the state must intervene to
maintain order. This form of state coercion of freedom is not affected by the
Quranic teaching of - No Coercion/
Compulsion in Religion. Its nature is different. It is in the interests of
freedom, of order that some form of coercion becomes necessary.
Political
power over the restoration of human rights and the preservation of man’s
freedom [his free will] is normally applied by all states. This is the
fundamental principle of any state. Individual rights or those of societies are
fundamental rights. Each individual or society must be free to exercise their
rights. If someone is violating the rights of others, then it is necessary that
they be stopped. In such a situation, coercion is an obligation. It is not a
hallmark of Islam [It is not just Islam that puts it into practice].
When and if Islam comes to power, its responsibilities would require it to apply coercion in order to maintain public order and establish the law. There should be no confusion between this aspect of Islam and that of a religious nature. Without coming to power, the application of these principles is not possible. In fact, the confusion surrounding the problem of coercion has resulted in dogmas that are totally wrong. The Holy Prophet (pbuh) never used the state apparatus to establish Islam, and by that we mean his dogmas, and his spiritual precepts of a religious nature.
After coming to power, he did not change his
way of doing things about the religious aspect of Islam. Whether in Medina or
Mecca, he was the same [He didn’t change his way of doing things]. Those who
claim otherwise are wrong. The Holy Prophet (pbuh) had never used repressive
methods when it came to preaching his religious views, his Islamic doctrine or
philosophy. Religion [ISLAM] can be described as a way of
life, and imposing it as a philosophy or belief on someone is not allowed in
Islam. Lakum Deenakum Waliya Deen [To you your religion, and to us ours] was proclaimed, whether in
Medina or in Mecca.
As
far as the relationship between man and God is concerned, it falls into the
category of Deen (religion), and
therefore subject to the obligation of: No
compulsion in religion. Here too, we do not notice any difference in the
attitude of the Holy Prophet (pbuh) intervening between Medina and Mecca. If
any individual wished to perform the rites of prayer, he was as free to do so
in Mecca as in Medina. If he did not do this, he could not be forced, and no
sanction would be taken against him, same for the fast [Siyam], or the pilgrimage [whether it is Umrah or Hajj].
With
regard to Zakat (tax), a form of
coercion was applied. The exercise of Zakat
was an obligatory act [as it is still today and tomorrow as well until the Day
of Judgement] for all citizens because the common good of all was concerned. It
is similar to taxes collected by all governments, with penalties for
misconduct. It should be understood that where Islam allows a form of coercion,
it does not have a monopoly on this action. In other words, it is not only
Islam that uses this form of coercion in these situations. Other states are
doing the same. It is a common practice recognized as human rights and rights
of the state. Those who accuse Islam of imposing the faith by force are wrong.
Since Islam is a complete code of life, it is also interested in state affairs,
mainly to safeguard human rights. Coercion intervenes to restore rights and
relativise freedom.
The
Mawdudis, as well as all the
theologians who advocate the interpretation of the politicization of Islam [and
the faith by using force] first before the implementation of the Quranic
commandments, have either understood nothing of this subject, or if they have
[well understood], they were eyeing power. By working to impose their personal
views of the Holy Quran on others, they had become intolerant and dogmatic
[i.e., they try to impose their ideas / opinions in a very bad way, which are
against the laws of Allah, and the laws for the preservation of the rights of
mankind].
If
any intentional motive could be attributed to them - if they really did it
intentionally - then it would be a malicious action on their part. Whether this
act was done intentionally or not, the fact remains that the face of Islam has
been tarnished by Muslim theologians. The Mawdudis
go as far as claiming that the Holy Prophet (pbuh) tried everything to convert
people [by force], but to no avail. But (so people think), when he took up the
sword, he succeeded in making them see the light. One would believe hearing -
by these arguments - an enemy of Islam speaking about the Holy Prophet (pbuh)
and portraying him in black! In fact, this is the portrait that the
Orientalists paint us of the Holy Prophet (pbuh) as a religious founder holding
a sword in one hand, and the Holy Quran in the other; and asking people to
accept the Holy Quran, otherwise the sword would fall!
This
fancy story [which they fabricate from their own imaginations] is totally
contrary to the teaching of the Holy Quran and the practice of the Holy Prophet
(pbuh). It is a blame put on Islam for personal reasons in more than one
respect. In fact, what the obscurantist Ulamas
[who go against the true teachings of Islam] want through this dogmatic
approach [when they wanted to politicize Islam above all, by dismissing the
Holy Quran] is accession to political power in order to impose their own
opinions by force - which is absolutely against the laws of Islam. Allah has
given man free will. It is for him to choose his path: to believe or not to
believe in the One God as well as in His messengers, His commandments, etc.
Islam
is the ideal way for a man to live his life. It is complete in itself. It rules
society by the command of Allah. So, no one has the right to interpose [force]
his own opinions to hijack Allah’s true commandments. Dividing ideas [which
divide the Ummah and Humanity] must
cease to give way to union and one complete religion and way of life: ISLAM - Complete peace and submission to the One God (Allah). And it
also involves following His messengers and demonstrating obedience and loyalty
to them for the reconstruction of Islam and its glory. Insha-Allah, Ameen.
Inspiration / Divine Message of 10
February 2021:
O
Humanity! Listen to me, what I want to tell you. Politics or Religion is not a
business. These are the services to serve the whole mankind, communities,
states and countries. A system should be established on how to serve mankind in
the right way. A leader either political or religious is servant to serve
communities or nations. We must all work together to unite all the nations. All
people should be humble servants to serve the nations. We must all be a source
of all relation. This is the time of UNIQUE UNITY of all the nations; unite all
the nations.
Remember
one thing. Everything belongs to your dear God, the Almighty, the Creator. This
is all about us and our relation to our dear God. My life and your life are
really for God. This is all about Him Who is all powerful and rich in
resources. This life is a chance; spend it for God. Take a chance, change it
for God. Do something good for the sake of God. Save your world for yourselves
and for God. Enjoy your lives for yourselves and for God. Create this heaven
for yourselves and for God. Remember your God here, and your dear God will
remember you everywhere. This life is just an image of what the afterlife will
be. The exquisiteness of the hereafter is much more tangible and real than this
temporal life. Everything belongs to your dear God, the Perfect Benefactor.
Be a servant, serve the creation of God. I am your true servant who has come to serve you from God. I am your real servant and we all are the servants of God. Be true servants of your dear God, and serve all the creation and save the world for the sake of God [Allah]. In the end, always remember that your dear God has created this entire universe and planned for you to better it by creating unity for the End. Stand for the UNIQUE UNITY before the end of time, for yourselves and for God.
This message is very important for all peoples. May God Almighty enable this unity to reflect in the thoughts and deeds of each one of us for the re-establishment of the world on the UNIQUE UNITY of God and the unity of the people upon His teachings. Ameen.