Islamic state and constitution -4
Chapter Three
The Political Philosophy of the Qur'an
Basic questions of political science
1. A few basic theories
2. Islamic view of life
3. Deen and God's law
4. Necessity and importance of state
5. Concept of sovereignty and caliphate
6. Principles of Loyalty
The Holy Qur'an is the last book given by Allah, in which the Creator of the heavens and the earth has given the complete form of His guidance to the people in all the basic matters of human life. At the same time, this Shambat also declares the principle that those who hold fast to this Hidayat and live according to its guidance, will be successful and fortunate:
"Those who follow my instructions, they have no fear, no anxiety. And those who refuse to accept it and falsify My verses, they will be companions of the Fire and will abide therein forever.” [Al Kaabarah: 38-39]
The Qur'an provides basic guidance on all aspects of human life. The real purpose of the Quran is to guide people to the right path. It also contains clear guidelines for life from birth to death and life after death. So there can be no reason for this great book of Allah to remain silent on basic political issues. The Qur'an calls the division of religion and the world a disaster. The Qur'an demands to its followers: "Udkhulu fis, silmi kaffatan - enter Islam fully" The political philosophy of the Qur'an is presented under the heading 'Political Philosophy of the Qur'an'.
Tafhimul Qur'an is a famous book of Tafseer by Maulana Muwdudi. In this book, Maulana has presented a heartfelt interpretation and analysis of the Holy Quran keeping in mind the problems of the age and the modern mentality of Muslims. From this book, we have inserted the political articles here. – Compiler.
Basic questions of political science
Political science is concerned with the interrelationship between the individual and the state. Some basic questions of this science are:
1. What is the need of the state?
2. Who will have sovereign power in the state?
3. What will be the principle of loyalty?
4. What are the objectives and basic functions of the state?
Answers to these questions are presented in the light of the Quran in the preceding pages. In order to understand the political perspective of the Quran, it is important to first understand what the Quran's perspective is about the dignity of people in the world and their whole life. So what is Islam's view of life before presenting the Quran's political view? Some basic statements are being presented in this regard. Then the political concept of the Quran will be presented.
1. A few basic theories
The reader must first familiarize himself with the original Qur'an. There is no question of his not having faith in it. However, if we want to understand the book, we have to accept the original interpretation stated by the book itself and its presenter, Hazrat Muhammad, may God bless him and grant him peace. The main point is as follows:
1. Almighty Allah, the Lord, Creator, Owner and Sovereign of the entire universe, has created humans as part of His vast empire and on earth. He was given the ability to know, understand and think. Distinguish between good and evil, freedom to act, choose, will and determine and exercise one's powers. In a word, by giving a kind of autonomy to man, he anointed him as his khalifa or representative in the world.
2. While appointing people to this position, Almighty Allah, the Lord of the worlds, is firmly established in the minds of people: I am the only owner, lord and master of you and the entire world. In this empire of mine, you are not free, you are not subject to anyone, and no one has the right to your worship, worship and obedience except me. In this life of the world, you have been sent with certain independent powers. This is actually a testing period for you. You must come back to me after this test is over. I will decide who among you is successful and who is unsuccessful by choosing your actions. The correct course of action for you is one: You shall accept Me as your only Lord and Ruler. You will act in the world according to the law that I send for you. Think of the world as a laboratory and live with the consciousness that success in the final judgment in my court is the real purpose of your life. On the contrary, every policy different from this is wrong and misleading for you. By adopting the first principle of action [which you are given the free will to adopt] you will find peace, security and tranquility in the world. Then when you return to Me, I will grant you Paradise, an abode of eternal comfort and joy. And if you accept the second principle of action [which you are given complete freedom to accept], you will face disaster and instability in this world, and when you end the life of this world and enter the Hereafter, you will be thrown into the deep pit of eternal burning sorrow and danger called Hell.
3. After explaining this well, Almighty Allah, the owner of the world, arranged for the human race to live on earth. He ordained the first group consisting of two members of the human race [Adam and Eve] to live on earth. According to this provision, they and their children should continue to do all the business in the world. This early race of man was not created in stupidity, ignorance and darkness. Allah begins their life on earth in full light. They knew the truth. They were given a life sentence. Obedience to Allah [i.e. Islam] was their way of life. They also taught their children to live as obedient servants of Allah [Muslims]. But over the course of hundreds of years of life, people gradually drifted away from this correct way of life [ie Deen] and adopted various wrong practices. Overwhelmed by the sleep of heedlessness, they once lost this right way of life. Again it has been distorted by satanic incitement. They associate human and non-human and imaginary and material beings of the earth and sky with Allah in His affairs. They have created numerous religions by mixing various forms of imagination, ideologies, made-up doctrines and philosophies with the correct knowledge [al ilm] given by Allah. They shunned or perverted the just and balanced moral and cultural principles [Shariah] prescribed by Allah and made rules for themselves to live according to their own instincts, interests and inclinations, as a result of which this land of Allah was filled with oppression.
4. If Allah were to use His Creator's power to forcibly turn misguided people to the right way of life and conduct, it would be against the principle of limited freedom given to man by Allah. Again, if he were to destroy man as soon as such rebellion arose, it would be inconsistent with the time and opportunity he has appointed for the whole human race to work on earth. From the very first day of creation, the duty he undertook was to guide man through the opportunities provided in the middle of the work, keeping his freedom intact. So, to carry out the duties imposed on him, he began to use a group of people from among the human race who believed in him and acted according to his instructions in order to achieve his satisfaction. He made them his representatives. Send your inviolable words to them. He appointed them to invite Bani Adam to return from the wrong path to this simple true path by bestowing on them the right knowledge and the right way of life.
5. They were the Prophets of God. Allah sent His Prophets to different countries and among different nations. This sequence of arrivals continued for thousands of years. Their number was thousands. They all followed the same religion and way of life. That is, from the first day of creation, people were all followers of the correct work ethic that was introduced to them. They all obeyed the same instructions. That is, they were loyal to the eternal principles of morality and social culture that were set for people from the first day. They all had the same mission. That is, they called their descendants, tribes and nations towards this religion and guidance. Then he organized those who accepted this call into an ummah who were themselves obedient to Allah's law and who strived and struggled to establish obedience to Allah's law in the world and to prevent the tendency to oppose His law. Each of these prophets fulfilled this mission very well in their respective times. But it has always been seen that a large part of the human race is not ready to accept their invitation. And those who accept this invitation and join the Muslim Ummah, also gradually sink into the sea of perversion themselves. Even some of their ummats completely lost the guidance given by Allah. And some distort the image of Allah by mixing their own words with it and altering it.
6. Finally, the Lord of the universe, Almighty God, sent Muhammad, may God bless him and grant him peace, to the Arab country. He entrusted the same responsibility to Muhammad, may God bless him and grant him peace, as he had previously sent various prophets to the world. Along with the common people, he also called the ummats of the previous prophets astray to the Deen of Allah. He invited everyone to adopt the right policy and the right path. His task was to convey the guidance of Allah to everyone and to turn those who accepted this invitation and guidance into such an ummah, who would establish their life system on the guidance of Allah on the one hand and on the other hand, strive and struggle for the correction and reformation of the whole world. The book of invitation and guidance is this Quran. Allah revealed this book on Muhammad sallallahu alaihi wasallam. [Adopted from Tafhimul Qur'anic Book.]
2. Islamic view of life
The Qur'an has given its full view of the right status and life of man in this world in one verse:
"The truth is that Allah has bought from the believers their lives and wealth in exchange for Paradise. They fight and kill and die in the way of Allah. To them in the Torah, the Injil and the Qur'an [the promise of Paradise] is a solemn promise by God. And who fulfills his promises more than Allah? So accept the glad tidings of what you have bargained with Allah. This is the biggest success.” [Surah At-Tawba: 111]
It is mentioned here that the matter of faith that is established between Allah and the servants is trade. This means that faith is not only a superstitious belief but also a covenant. In view of this agreement, the servant sold his life and wealth to Allah. And in return, he accepts the promise from Allah that He will grant him Paradise in the next life. In order to understand the underlying content of this important matter, first of all, it is necessary to understand well what is the meaning and nature of shopping.
Judging in the light of absolute truth, it can be said that Allah is the real owner of people's wealth. Because He is the creator of him and everything he has. He also gave him whatever he was enjoying and using. So there is no question of buying and selling in this direction. Man has nothing to sell. And there is nothing beyond the ownership of Allah, which He will buy. But there is one among mankind, which Allah has completely handed over to mankind. That is his authority, that is, his free will and freedom of choice. This jurisdiction does not alter the actual facts. But man is free in the sense that he can accept the real truth if he wants to and deny it if he wants to. In other words, this authority does not mean that man actually becomes the master of his own soul, his own intellect and physical strength, and the authority and power he has acquired in the world. At the same time, he has got the right to use these things as he wants, which is not right. Rather, it only means that he is given freedom. Without any coercion from God, he himself can acknowledge God's ownership of his being and everything he owns if he wants, and if he wants he can become his own owner and himself can think that he is careless of God and independent of his own authority. He has the right to act as he pleases within the limits of performance. This is where the shopping question arises. In fact, this buying and selling do not mean that Allah wants to buy a human thing. Rather, the real thing is, that which belongs to Allah, which He has entrusted to man, and in respect of which He claims from man, accept as mine willingly and willingly [not under compulsion] and establish yourself as a free owner for the rest of your life. Accept the fact of using it as a depository rather than establishing it. At the same time, you yourself withdraw the freedom I have given you to betray. Thus if you sell your freedom [not earned by you but given by Me] to Me in the present temporary life of the world, then I will give you its price in the form of Paradise in the next eternal life. A person who makes a deal with Allah is a believer. Iman is actually another name for this trade. And the person who denies it or commits acts that can only be done in non-trade, is a disbeliever. In fact, the terminological name for passing this trade is kufr.
After understanding the meaning and nature of shopping, let's analyze its underlying content:
One. In this regard, Almighty Allah has faced two big tests for people. The first test is whether, after being set free, he behaves so honestly that he regards his master as his master and does not descend to the level of treachery and rebellion. The second is to willingly and willingly agree to sell one's freedom today and all its pleasures in return for the price that is not available in cash today from one's Lord and Master Allah, but the price that has been promised to be received from Him in the next life after death. Is there trust in him?
Two. According to the law of fiqh on the basis of which the Islamic society is formed in the world, Iman is only the name of recognition of certain beliefs. And after recognition, no judge of Sharia can declare someone as a believer or out of the Islamic Millat until he finds clear evidence of falsehood in his recognition and acceptance. But the meaning and form of faith acceptable to Allah are that the servant will sell his freedom and independent power of both thought and action to Allah and completely withdraw his claim of ownership in favor of Him. So if a person accepts the word of Islam and observes the rules of prayer, fasting, etc., but considers himself the owner of his own body and soul, of his mind, brain and physical strength, of his wealth, means, means, etc., and of all things under his right and control, and If he reserves for himself the freedom to use his will, then he may be considered a believer in the world, but in the sight of Allah he will be considered a non-believer. Because in the eyes of the Qur'an, the matter of buying and selling has been identified as the true meaning and form of faith. But he did not do any business with Allah. Not assigning wealth where Allah wills, and assigning and using wealth where He does not wish, are conclusive judgments that the professing believer has not sold his wealth to Allah, or even after entering into an agreement to sell, he considers the thing sold as his own as usual.
Three. This significance and form of faith completely separate the Islamic way of life from the Kafir way of life. A Muslim who truly believes in God acts in obedience to God's will in all areas of life. Nowhere in his behavior can an independent and arbitrary vision be revealed. However, he may be temporarily negligent and forget his bargain with God and adopt an independent and arbitrary role. It's definitely a different matter. Similarly, no group or society composed of believers collectively can adopt any political system, state policy, cultural and cultural system and any economic, social and international behavior free from the will of Allah and the restrictions of His Shariah law. If the victim of a temporary lapse has resorted to it, as soon as he becomes aware of it, he will abandon the independent and autocratic behavior and resume the servile behavior. Acting out of obedience to Allah and deciding what to do about yourself and those around you, is surely nothing but disbelief. It does not matter whether those who lead such a way of life are called "Muslims" or "non-Muslims".
Four. In the context of this transaction, obedience to the will of Allah is essential for man, not suggested or invented by man himself, but as expressed by Allah Himself. To assume that something is the will of God and to obey it is essential to obey one's own will, not God's will. This is completely contrary to this trade agreement. Only those individuals and groups who have taken their entire life program from the Book of Allah and the guidance of His Prophet will be considered to have established their bargain with Allah.
This is the essence of this purchase. After understanding this, you will also understand why it is said that the price [i.e. Paradise] will be given after the end of the present worldly life in this transaction. "The seller will sell his life and wealth in the hands of Allah" is not the only promise that Paradise can be obtained. Rather, "the seller will withdraw his right to exercise his independent power over the thing sold in his worldly life, and the attainment of Paradise can be guaranteed only in exchange for the activity given by Allah." Therefore, after the end of the seller's earthly life, when it is proved that after making the contract of sale, he has fully complied with the terms of the contract till the end of his earthly life, then the sale will be complete only then. Until then he cannot be entitled to the value in the eyes of justice.
3. Deen and God's law
“Give each adulterous man and woman a hundred lashes. Let there be no compassion in your hearts in enforcing the law of Allah upon them if you believe in Allah and the Hereafter.” [Surah Nur: 2]
The first significant thing in this verse is that criminal law is called "the religion of Allah". From this it is known that not only prayer, fasting, Hajj and Zakat are deen, but also the laws of the country are deen. Establishing Deen means not only establishing prayer but also establishing the law of Allah and the Sharia system. Where these are not established where prayer is established but incomplete deen will be considered to have been established. Where any law other than this is adopted, nothing else but the religion of Allah has been rejected.
4. Necessity and importance of state
"And pray O Prophet: My God! Take me truthfully wherever you take me and take me out truthfully wherever you take me. And make from Your side an authoritative mighty power as my helper.” [Surah Bani Israel: 80]
That is, in this verse, Allah is teaching the Prophet to pray in this way that you say, O Allah! You yourself have given me authority and power so that I can change the world's corrupt way of life, stand up against immorality and sin, and be able to issue laws just like you. Hasan Basri and Qatadah explained this verse. Great commentators like Ibn Jarir and Ibn Kasir also accepted this interpretation. This is also supported by the following hadith of the Prophet, peace be upon him:
"Allah abrogates those things called state power through the Qur'an which He does not abrogate."
From this, it is known that the correction that Islam wants in the world cannot be done only through preaching, but political power is also needed to implement it. Then when Allah himself taught this supplication to His Prophet, it is also proved that it is not only permissible but also desirable and praiseworthy to expect and strive for state power to establish religion and introduce Sharia law and issue penal laws given by Allah. They are in error by terming efforts and expectations as worship of material interests and worldliness. If a person wants to gain state power for himself then it can be called worship of material interest. But if someone wants to gain state power for the religion of Allah, what he wants is not a worship of material interests but a direct demand of obedience to Allah.
This is what we see in the biography of Hazrat Yusuf Alaihis Salam. Authority was essential to the moral and reformist revolution he convened. When the environment became favorable, he took the opportunity to establish the Islamic state. This matter is depicted in the Quran like this:
"Bring him to me," said the king, "and I will set him apart for myself." When Yusuf spoke to him, he said, "Now you are honored and respected by us here and we have complete trust in your trusteeship." Yusuf said, "Hand over the wealth of the country to me." I am also conservative and knowledgeable.” [Surah Yusuf: 54-55]
If we review the discussion in light of the previous discussions, it will be clearly understood that it was not a job application as soon as a person seeking a position applied for a position as soon as he got the king's signal. In fact, it was the final blow to open the door to a revolution. By virtue of the moral power of Hazrat Yusuf Alaihis Salam, during the last twelve years, the revolution had grown and was ready to make its debut, and now only a light stroke was needed to open its doors. Hazrat Yusuf Alaihis Salam was passing through a long series of trials. This exam was not held in any unknown place. Rather, from the king to the old women of Egypt, everyone was aware of this. Through these tests, he proved that he was unrivaled at least among his contemporaries in terms of faithfulness, honesty, patience, moderation, generosity, intelligence, prudence and foresight. His personality and qualities were developed in such a way that no one could deny them. The countrymen testified in their favor. Their hearts were won by these. The king himself surrendered to them. Now his being a "saver" and "wise" was not merely a claim but a proven fact. Everyone believed it. Now only the consent of Hazrat Yusuf Alaihis Salam was left to accept the responsibility of managing the state power authority. The king, his council of ministers and state officials knew very well that there was no other worthy person to carry out this state duty. So, with the help of this statement, he only expressed his consent. The way in which the king and his royal council accepted the demand as soon as it was uttered in his voice proved that the fruit was fully ripe and was only waiting for a signal to fall. [According to the Talmud, the decision to grant the state authority to Hazrat Yusuf (peace be upon him) was not made by the king alone. Rather, the entire royal council unanimously ruled in his favor.
5. Concept of sovereignty and caliphate
The concept of sovereignty in Islam is very clear. Allah is the Creator of this universe and He is the Supreme Ruler. He alone has supreme authority. The dignity of man is that he is the representative of the Supreme Ruler and his political system will follow the laws of the Supreme Ruler. The function of the representative is to carry out the laws of the supreme ruler according to his true aims and to direct the political system in the way he directs. See the commentary of the Qur'an:
A. "O prison mates! Think for yourselves, is it better to have many different lords or one God who is victorious over all. Those whom you enslave besides Him are nothing but names, names which you and your forefathers have named, for which Allah has not sent any evidence. There is no authority but Allah. His commandment is that you shall not serve anyone but Him. This is the simple right way of life, but most people don't know." [Surah Yusuf: 39-40]
This is a part of Yusuf's speech. This is one of the best discourses on the sovereignty of Allah and monotheism. In this, Hazrat Yusuf Alaihis Salam presented to the audience such a tipping point of religion from which the paths of the truthful and the liars diverged from each other. That is, he has highlighted the difference between Tawheed and Shirk. Again, he has made this distinction clear in such a logical manner that any person of common sense cannot fail to feel it. Especially those to whom he was addressing at that time will have it embedded in their minds like an arrow. Because he was a working slave. Deep in their hearts, they felt well that it is better to be a slave of one master, or to be a slave of more than one master? And who is the only master of the whole world, Is it better to serve him, or to serve his servants? Then he does not even say leave your religion and accept my religion. Rather, it is an excellent strategy saying, God is so kind, He has not created us as slaves to anyone but Him, while most people do not show gratitude to Him, instead they worship and enslave them in vain by making their own imaginary masters. Then he also criticizes the religion followed by the audience, but very logically and without any kind of offensiveness. He is so tired of saying that these Gods whom you call some the giver of food, some the bestower of grace and mercy, some the master of the land and some the owner of the wealth or the sole master and director of health and disease, etc. - these are nothing but empty names. Behind these names, there is a true giver of food, a benefactor, you also acknowledge that you are the creator and sustainer of the universe. He did not give permission to any of these owners and lords to be owners, masters and gods. He has assigned to Himself all the rights and powers of sovereignty and ruling authority, and His commandment is that you shall serve none but Him.
b. And Pharaoh said, O assembly! I do not know that you have any other gods besides Me." [Surah Al-Qasas: 38]
The meaning of Pharaoh's statement through this statement was not and could not be that I am the creator of you and the earth and the sky. Because only a madman could say such a thing. Similarly, it does not and cannot mean that you have no god but Me. The Egyptians worshiped many gods, and the only deification of Pharaoh himself was that he was recognized as an incarnation of the sun god. The greatest witness is the Qur'an itself. It is said in the Quran that Pharaoh himself was a worshiper of many gods.
If you think about it from this point of view, the states which refused to submit to the law given by the Prophet of God and claimed their so-called political and legal sovereignty, the position of Pharaoh was not different from theirs. Whether they accept another king as the source of law and authority or obey the will of the people, as long as they continue to adopt the principle that our command will prevail in the country and not that of Allah and His Messenger, there will be no fundamental difference between their policy and the role of the Pharaoh. . It is a different matter that on the one hand ignorant people continue to curse the pharaoh, while on the other hand, the pharaoh gives a license of legitimacy to these rulers who follow the customs of the pharaoh. A person who knows the real truth will see meaning and vitality, not words and terminology. Pharaoh used the word Ilah for himself and they are using the term "sovereignty" in the same sense.
“He is the One who owns the kingdom of heaven and earth. He made no one a son. He has no partner in His kingdom. Everything He has created and determined a Taqdi of His.” [Surah Al Furqan: 2]
The word mulak' is used in the original. In Arabic, this word means Kingship, Kingdom, and Sovereignty. This means that Almighty Allah is the owner of all the authority of this world and no one has the slightest share in His ruling power. The natural and inevitable consequence of this is that there is no god but Him. For, whoever man makes God, he does so thinking that he has some power, by which he can benefit us or harm us, and influence our fortunes for good or evil. Not even the most stupid person can agree to shelter powerless and powerless beings. Now if it is known that there is no power in this world except Allah Almighty, then no head will bow to anyone except Him in humility and humility, no hand will move forward in submission to anyone except Him, and no voice will move forward. One will not sing praises to, or pray to, or ask for alms from anyone but Him, and no truly foolish and ignorant person in the world will ever be so foolish as to obey and enslave anyone other than his own true God or accept the sovereignty of anyone. This theme gains even more force from the phrase above, "His and his are the kingdoms of the heavens and the earth."
d. "All that is in the heavens and the earth belongs to Allah. Whatever is in your hearts, whether you reveal it to anyone or keep it secret, Allah will take it as it is. Then He forgives whom He wills, and punishes whom He wills, He is Able to do all things.” [Surah Al Baqarah: 284]
This is the first foundation of Deen. Allah is the owner of this earth and the heavens and all that is in the heavens and the earth belongs to Him alone, in fact, on the basis of this basic truth, no other course of action can be valid and correct for people except bowing their heads in obedience to Allah.
Two more things are said in this sentence. One, every person will be solely responsible to Allah and will be solely accountable to Him. Second, the One Lord of the heavens and the earth to whom a man is accountable has knowledge of the unseen and the manifest. Even the secret resolutions of men and the thoughts that arise in the secret of their minds are not secret to Him.
It is a description of the absolute power of Allah. There is no law binding on him. He is not bound to take action under any particular law. Rather, He is omnipotent and omnipotent. He has full power to punish and pardon.
In the Qur'an the statement of Isa Alaihis Salam is mentioned as follows:
e. “I have come to declare the truth of the teachings and guidance that are in the Torah at my age. And I have come to make lawful for you some of the things that were forbidden. Behold, I have brought you a sign from your Lord. So fear Allah and obey me. Allah is my Lord and your Lord too. So serve him. This is the straight path.” [Surah Al-Imran: 50-51]
From this it is known that like all other prophets, the invitation of Hazrat Isa alaihis salam also had three basic contents:
One, the sovereign authority, to whom servitude and servitude are to be performed, and upon whose obedience the moral and civil order is to be established, must be recognized as vested in Allah alone.
Second, as a representative of that sovereign authority, the Prophet's instructions must be obeyed.
Third, the laws and regulations that bind human life to the limits of halal and haram and legality and illegitimacy will be given only by Allah. All laws and restrictions imposed by others must be abolished.
Therefore, there is not even the slightest difference between the mission of Hazrat Isa alaihis salam, Hazrat Musa alaihis salam, Hazrat Muhammad sallallaahu alaihi wasallam and other prophets. Those who consider the missions of different prophets to be different and distinguish between the purpose and nature of their missions are gravely mistaken. Whosoever is appointed by the Sovereign of the universe for his subjects, the purpose of his coming can be nothing other than that he should bring the subjects from disobedience, arbitrariness and shirk [i.e., as the possessor of sovereign dominion and power, to associate none with Allah, the sole owner and Lord of the universe. do and refrain from dividing one's allegiance and worship between them] and call for pure obedience, servitude, worship, adoration and worship of the real and true master.
Regrettably, the mission of Hazrat Isa Alaihis Salam, as clearly described above in the Qur'an, is not carried out in the current Bible. Yet the three basic themes described above can be found in the Bible today, albeit sporadically in the form of allusions. For example, Hazrat Jesus (peace be upon him) invited only the servants of Allah, this is clear from the following text of the Bible:
Bow down [sijda] to the Lord your God and worship Him alone. [Matthew 4:10]
He not only invited Ari but intended all his endeavors, as absolute obedience to the Almighty God is established in the heavens, so on earth obedience to Him alone must be established.
Thy kingdom come. May your will be fulfilled on earth as it is in heaven. [Matthew 6:10]
Moreover, Hazrat Isa (peace be upon him) used to present himself as a prophet and a representative of the heavenly kingdom and as such he used to invite people to obey him. His balanced statements show that when he launched his Da'wa in his native land of 'Nasera' [Nazareth], his relatives and townspeople were opposed to him. Regarding this, Matthew, Mark and Luke simultaneously describe that "A prophet is not popular in his own country." Then in Jerusalem when his murderous plot began and the people advised him to go elsewhere, he replied: "It is not possible for a prophet to die outside Jerusalem" [Luke 13:33] As he entered Jerusalem for the last time, his disciples began to say loudly: "Blessed is the king who comes in the name of the Lord." The Jewish scholars were displeased with this and they said to Prophet Jesus: "Shut up your disciples." Hazrat Isa alaihis salam said: "If they shut their mouths, the stones will cry out." [Luke 19:38-40]
And once he said:
O workers! O people crushed in bearing! come to me I will give you rest. Take my yoke upon your shoulders.——– My yoke is easy to bear and my burden is light. [Matthew 11:18-30]
In addition, Hazrat Isa Alaihis Salam wanted to obey the law given by God instead of the law made by man, it is also clearly revealed from the narration of Matthew and Mark. The gist of their narrative is: The Jewish scholars complained, why do your disciples eat without washing their hands contrary to the traditions of the previous honorable elders? Hazrat Isa (peace be upon him) said: The condition of the hypocrites like you is the same as the voice of Hazrat Yarayah the Prophet: "This Ummah utters words of honor to me with their mouths, but their hearts are far from me. Because they teach man-made laws.” You reject the commandment of Allah and uphold your own fabricated laws. Allah commanded you in the Torah to honor your parents and kill the one who does not honor his parents. But you say that the person who says to his parents, "I have dedicated my service to Allah that may be of use to you," it is perfectly permissible for him not to serve his parents. [Matthew 15:3-9, Mark 7:5-13]
f. "Verily Allah is your Lord, Who created the heavens and the earth in six days. Then he is seated in his seat of authority. He covers the day with night, then the day runs after the night. He created the sun and the moon and the constellations. All are obedient to his instructions. Know that He is the creation and He is the guidance. Allah is very blessed. He is the Lord and Sustainer of the entire universe.” [Surah A'raf: 54]
It is difficult for us to grasp the details of God's "sitting in the seat of authority." It is very likely that after the creation of the entire universe, the Almighty God determined a place as the center of his infinite empire and concentrated the dispersion of his light rays there and named it "Arsh" [the seat of authority]. Diffusion is occurring. At the same time, the administration and management of the world of creation also continue. It may also be possible that Arsh means ruling authority and being seated on the Arsh means that Allah has taken over the governance of the universe after creating it. In short, whatever the detailed meaning of sitting on the Throne may be, the real purpose of its mention in the Qur'an is to impress upon the heart that Almighty Allah is not only the creator of the universe but also its director and manager. After he brought this world into existence, he did not sit anywhere, severing his relationship with it. Rather, he is actually ruling over every small and big thing in the entire universe. All the powers of administration and governing authority are practically concentrated in his hands. Everything is subject to His command. Even the tiniest sub-atom obeys his command. The fate of every object and creature is eternally linked to His direction. The fundamental confusion which has sometimes led man to fall into the misguidance of shirk, and sometimes to take the wrong step of declaring himself independent, is what the Qur'an seeks to dispel. There are two inevitable consequences of considering Allah practically unrelated to the management and management of the universe. Either man will consider his destiny in the hands of others and bow down to him, or he will consider himself the master of his own destiny and will continue to act as if he were an independent being with all authority.
One more thing is worth mentioning here. In order to clarify the relationship between the Creator and creation, in the Qur'an, most of the words, terms, similes and descriptions have been adopted from human language, which is related to the kingdom and rule. This description is so clear in the Qur'an that any person who reads the Qur'an with an understanding of the meaning cannot fail to feel it. Some of the Arbachan critics, due to their distorted thinking and mentality, and from the wording, have understood that the influence of the monarchical system on the mind of the people was widespread in the era in which this book was 'written'. So the author of this book [the author of this book according to the mindless cynics is Hazrat Muhammad sallallahu alayhi wasallam] presented Allah as a king and a king. But the Qur'an is presenting the eternal and eternal truth completely opposite to this. The truth is that only Allah has established the kingdom of the heavens and the earth. Sovereignty means the exclusive right and property of being alone. And this management of the universe is a complete centralized system, where that single entity has all the power and authority. Therefore, in this system, the person or group who claims partial or full authority for himself or someone else has bound himself in a net of mere deception. Moreover, standing in this system, there can be no other correct view and policy for people except to accept that single entity as the only God in the religious sense and as the only ruler [Sovereign] in the political and socio-cultural sense at the same time.
What is summed up by the phrase "seated upon the throne" is here somewhat over-explained. That is, Allah is not only the creator but also the ruler and ruler. After creating, He did not hand over His creations to the authority of others or leave the whole creation or any part of it free to move as it will. Rather, the management of virtually the entire universe is centered on God's own interests. The cycle of day and night is not yours. Rather, it is being done by the command of Allah. He stops the day and night whenever He wants and He changes this arrangement whenever He wants. The sun, moon, and stars have no power of their own. Rather, they are all completely under the authority of Allah. They are doing the work that God has appointed them to do like loyal servants.
G. "Surely Allah commands whatever He wills." [Surah al-Maida: 1]
That is, Allah is the sole ruler with sovereign authority. He has full authority to issue any order he wants. People have no right to raise objections or raise objections to His orders and provisions. Although all his laws are established on the basis of knowledge, wisdom, reason, justice and goodness, the believing Muslim does not obey him because he is reasonable, just and benevolent, but he obeys him only because of the command of the Almighty God. The thing which he made haram is considered haram only because he made it haram. And likewise, the thing which He has made lawful has no other reason for its being lawful than because Almighty Allah, the Owner of these things, has permitted the use of this thing for His servants. Therefore, the Qur'an has firmly established the principle that there is no need for any other basis for the halal or haram of anything other than the will of Almighty God. Similarly, what God has deemed lawful is lawful and what He has deemed unlawful is unlawful, besides there is no second criterion for the lawful and unlawfulness of an act for a man.
h. "And your voices uttering false commands, saying this is lawful and that is unlawful, do not ascribe falsehood to Allah in this way. Those who lie to Allah will never succeed. [Surah Annah: 116]
This verse makes it clear that no one but Allah has the right to make Halal or Haram. Or in other words, Allah alone is the lawmaker. Anyone else who dares to decide what is legal and illegal is transgressing himself. But if he accepts Allah's law as a license and gathers evidence from His decrees, saying that such and such thing or action is lawful and such and such is unlawful then it may be. In this way, the reason for calling one's own free power to make lawful and forbidden a lie to Allah is that the person who makes such a law cannot go beyond two conditions. Either he is claiming that Allah has made lawful or unlawful that which he calls lawful or unlawful without the approval of the Book of Allah. Or his claim is that Allah has withdrawn His power to make Halal and Haram, leaving a man to freely create his own law of life. Whichever of these two claims he makes will surely be nothing but a lie and a lie against Allah.
Jh. "O Prophet, say to them, have you ever thought that out of the sustenance which Allah has sent down to you, you yourselves have taken some of them as haram and some of them as lawful? Or are you lying to Allah?” [Surah Yunus: 59]
Rizq means only food items in our language. Because of this, people think that only the laws that people have enacted on the smaller scale of food items based on religious reforms and rituals have been criticized here. Not only the ignorant, uneducated and common people are suffering from this confusion, but the educated society and scholars are also victims of it. However, the word rizq in the Arabic language is not limited to the meaning of food but also includes various gifts and donations. All that God has given to man in the world is His sustenance. Even children are sustenance. In Asmaur Rizal i.e. biographies of rabbis, there are numerous rabbis named Rizq, Ruzaik and Rizkullah. In our country, the names Allah Bakhsh and Khoda Bakhsh are used in almost the same meaning, that is, given by God. A common prayer language is:
"O, God! Make the truth clear to us and enable us to follow it.
In the traditional Arabic proverb, it is said that ie رزق علما i.e. such a person has been given theoretical knowledge. It is said in the hadith, Allah sends an angel into the womb of every pregnant woman. He prescribes the sustenance of the child and his life and deeds. Here sustenance means not only food, which the child will receive after birth. Rather, everything that will be given to him in this world is included in the provision.
J. "And those who do not judge according to the law revealed by Allah are the infidels……..the oppressors……….the transgressors…….." [Surah al-Maida: 44-47]
Here Allah has given three decrees regarding those who do not judge according to the law revealed by Allah. One, they are infidels. Two, they are cruel. Three, they are wicked. This clearly means that a person who abandons the commands of Allah and His revealed laws and makes decisions based on his own or other people's fabricated laws is actually committing a major crime. First of all, this act of his includes denying Allah's order. So it is Kufr. Secondly, his act is against justice and balance. Because Allah gave orders according to justice and fairness. So when he deviated from God's order, he actually committed oppression. Thirdly, in spite of being a slave, whenever he disobeys the laws of his master and introduces laws of his own or others' invention, he actually steps outside the bounds of servitude and obedience. And this is disobedience or transgression. This blasphemy, oppression and wickedness in its own form and nature is inevitably a real form of complete disobedience of Allah's order. When Allah's order is disobeyed, these three things will not be there, it is not possible at all. However, just as there are stages of disobeying Allah's orders, there are also stages of these three things. A person who considers Allah's command to be wrong and his own or another person's command to be right and makes a decision against God's command is a complete disbeliever, oppressor and transgressor. And the person who believes in the truth of God's order, but in practice goes against it, even if he is not outside the Islamic nation, he is mixing his faith with kufr, oppression and wickedness. A person who disobeys Allah's order in all matters without exception is a kafir, transgressor and oppressor in all matters. And that person who is obedient in some respects and disobedient in some respects is a mixture of faith and Islam and disbelief, oppression and wickedness in his life at the same rate that he mixes obedience and disobedience together. Some commentators have tried to treat these verses as specifically related to the Ahli Kitab. But there is no room for such an interpretation in the words of Allah's Word. The statement of Hazrat Huzaifa Radiyallahu Tayala Anhu is the correct and best answer to such an explanation. Someone told him that these three verses were revealed about Bani Israel. He meant that the person from among the Jews who disobey the revealed commandment of Allah is a disbeliever, an oppressor and a transgressor. Hearing this, Hazrat Huzaifa said:
"This Bani Isra'il clan is your wonderful brother, all the bitter things are for them and all the sweet things are for you. Never, by God, you will walk in their footsteps."
This is the very beginning of God's sovereignty. The Qur'an has spoken about this in various places. Whoever is considered to have independent power other than Allah is Taghut in Quranic terms. And this is the complete opposite of Allah's servitude.
T. “Now whoever rejects the Taghut and believes in Allah, he holds fast to a firm foundation that never breaks. And Allah [to whom he clings] is All-Hearing and All-Knowing.” [Surah Al Baqarah: 256]
Literally, every person who transgresses the bounds of his legitimate rights is called a “taghut”. In the Qur'anic terms, Taghut is a slave who transcends the limits of slavery and pretends to be Lord and God and enslaves the servants of Allah. There are three stages to the punishment and rebellion of the slave's claimant to the Lord against Allah. In the first stage servant accepts God's ruling authority as true in principle but in practice defies His decrees. This is called Faseki. In the second stage, he declares his independence without accepting God's ruling authority in principle or begins to serve and enslave someone other than God. This is called kufr. In the third stage, he declares against the owner and lord in his kingdom and his subjects are called “tagut.” No one can truly be a true believer of Allah until he rejects this Taghut.
Another verse says:
"O Prophet! Have you not seen those who claim that they believe in the Book that has been revealed to you and the Books that were revealed before you; But they want to turn to Tagute to settle their affairs, while they were commanded to deny Tagute." [Surah An-Nisa: 60]
Here, 'Taghut' clearly means a ruler who makes decisions according to any law other than the law of Allah and a judicial system that does not obey the sovereign power of Allah and does not recognize the Book of Allah as the final authority. Therefore, the statement of this verse is very clear and unambiguous about the fact that the court is playing the role of Taghut, it is an act against faith to appear before it for the decision on various matters. And it is the duty of every believer to refuse to accept such a court as a valid court as per the essential requirement of believing in Allah and His Book. In the eyes of the Qur'an, believing in God and rejecting Taghut are inextricably linked and the inevitable consequences of one another. Bowing before both Allah and Taghut at the same time is obvious hypocrisy.
The above discussion leads to the idea of the sovereignty of the Qur'an. According to this concept, people can have no share in sovereignty. Therefore, the Qur'an declares man to be the representative of Allah on earth. And the true mission of the representative states that he will act according to the instructions of his master on earth. The following verses indicate this:
"When your Lord said to the angels, I will appoint representatives in this world". [Surah Al-Baqarah: 30]
A person who exercises the authority delegated to him by someone under his authority is called a caliph. The Caliph is not the owner himself but the representative of the real owner. He uses to power himself. He has no right to act as he pleases. Instead, his job is to fulfill the wishes of the owner. If he considers himself to be the master and uses the power vested in him as he pleases, or acknowledges that he is the master of someone other than the original master, and fulfills his wishes and obeys his orders, then these will be regarded as rebellion and treason.
6. Principles of Loyalty
The natural and logical claim of sovereignty and representation described above is that obedience must also be done to the Creator and the instructions of the Creator. All other allegiances will follow this original allegiance. This principle is described in the Qur'an as follows:
“O you who believe, obey Allah and obey the Messenger and those who are in charge and authority among you. After that, if a dispute arises between you about anything, then refer it to Allah and the Messenger, if you truly believe in Allah and the Hereafter. This is the right course of action and the best in terms of results.” [Surah An-Nisa: 59]
This verse is the basis of the entire religious, social, cultural and political life of Islam. This is the first article of the constitution of an Islamic state. Here the following principles are permanently established:
One, in the Islamic way of life, the real obedience is to Allah. The first identity of a Muslim is that he is a servant of Allah. Then he is something else. The center and goal of both the personal life of a Muslim and the social order of Muslims are to obey Allah and faithfully obey His commands. Other obedience and obedience will be accepted only when it is not contrary to the obedience and obedience of Allah, but subordinate to and favorable to it. Otherwise, every chain of loyalty opposed to this original and fundamental loyalty will be thrown away. This is what the Prophet (peace and blessings of Allah be upon him) presented in his following statement:
"No creature can be obeyed without obeying the Creator."
Second, the second foundation of the Islamic way of life is obedience to the Messenger. It is not independent and self-sufficient obedience. Rather, it is the only practical and effective method of obedience to Allah. The Messenger must be obeyed because he is the only reliable and irrefutable medium through which God's decrees and instructions reach us. We can obey Allah only by obeying the Messenger. No obedience to Allah can be accepted without the Messenger's certificate and certificate. And to turn away from obedience to the Messenger is to rebel against Allah. This statement is made clear in the following hadith:
"Whoever obeys me obeys Allah and whoever disobeys me disobeys Allah."
Three, after the above two obediences, the third obedience under them is obligatory upon the Muslims under the Islamic system of life. That is the obedience of 'ulil amr' i.e. those who have responsibility and power from among the Muslims. Only those responsible and leading in the social and collective activities of Muslims are included in 'Ulil Amr'. They may be the ulama-e-kiram or political leaders who lead Muslims mentally, intellectually and intellectually. They can be the administrators who run the governance of the country or the judges who deliver judgments in the courts or the Sheikh Sardar who leads the tribe, mohallas and settlements in social and cultural matters. In short, whoever leads the Muslims at any stage is bound to command obedience. By creating conflict with him, obstacles and disorder cannot be created in the social life of Muslims. But in this case, the condition is that he must belong to the Muslim group and must be loyal to Allah and the Messenger. These two conditions for this obedience are indispensable and obligatory. Not only is this clear condition related in the middle of the mentioned verse but also in the hadith the Prophet sallallahu alayhi wasallam has unequivocally described it with complete comprehensiveness. As can be seen in the following hadiths:
“It is imperative for a Muslim to listen to and obey his leaders, whether he likes it or not until he is commanded to disobey Allah. And when he is commanded to disobey Allah, he should not listen and obey.” [Bukhari and Muslim]
"There is no obedience to be disobeyed to Allah and the Messenger, obedience is to be done only in "Ma'roof" or legitimate and righteous deeds." [Bukhari and Muslim]
The Prophet (peace and blessings of Allah be upon him) said: “There will be people ruling over you, many of whose words you will find ‘maruf’ [lawful] and many of them ‘munkar’ [unlawful]. In this case, the person who expresses displeasure against their munkar will be exempted from liability. And whoever dislikes it, he will also be saved. But whoever is satisfied with it and follows it will be caught.” The Companions asked, "Then during the rule of such rulers, shall we not fight them?" The Prophet (peace and blessings of Allah be upon him) replied: “No.” As long as they remain in prayer [they cannot fight them.” [Muslim]
That is, abandoning the prayer will be considered as a sign from which it will be clearly known that they have gone out of obedience to Allah and the Messenger. In this situation, it would be justifiable to struggle against them. The Prophet, may God bless him and grant him peace, said:
“Your worst leaders are those who hate you and you hate them, you curse them and they curse you. Companions request, O Messenger of God! When this situation arises, will we not stand up to face them? Answered: No, as long as they continue to establish prayer among you! No, as long as they continue to establish prayer among you!” [Muslim]
This hadith makes the above condition clear. From the above hadith it was natural to assume that as long as they continued to pray in their private lives, they could not be rebelled against. But from this hadith, it is known that praying actually means establishing the system of prayer in the social life of Muslims. In other words, it will not be enough for them to pray regularly, but at the same time, it will be considered important to have at least 'Ikamte Salat' or the establishment of prayer in the state system under their control. Tadar polity is a sign that it will be an Islamic polity in its original nature. Otherwise, if not even that much, it would mean that they have turned away from Islamic governance. In this case, it will become legitimate for Muslims to strive and struggle to overthrow their regime. This story is described in another hadith as follows:
The Prophet (peace and blessings of Allah be upon him) has accepted this from us along with many other matters:
"We will not quarrel with our chiefs and rulers, but when we see open blasphemy at work in my presence in whose presence we will have evidence to present to God against them." [Bukhari and Muslim]
Four, the fourth principle that is permanently and finally determined from this verse is that the command of Allah and the Sunnah of the Messenger is the basic law and final authority in the Islamic way of life. If there is a dispute between Muslims or between Muslim governments and subjects, it is necessary to return to the Qur'an and the Sunnah for its settlement. The Qur'an and the Sunnah should bow down before the decision they give in this regard. Thus accepting the Qur'an and the Prophet's Sunnah as the Sanad, the final verdict and the last word in all matters of life is a feature of the Islamic way of life that makes it completely different from the Kufir way of life. A system in which this thing is absent is actually an unIslamic system.
In this context, some express doubts and say that how can it be possible to go back to the Qur'an and Sunnah for the decision on all matters of life? Because there is no mention of any rules and regulations related to municipalities, railways, post offices, etc. But this doubt is actually caused by not understanding the principles of Deen properly. What differentiates and characterizes a Muslim from a Kafir is that the Kafir demands unfettered freedom. And after a Muslim becomes a servant and slave of Allah, he enjoys only that much freedom that his Lord Almighty Allah has given him. Kafir settles all his affairs by his own principles and laws. He does not think that these principles and laws require any divine support and recognition, and he does not consider himself to be the face of them. On the contrary, the Muslim turns to Allah and His Prophet (peace and blessings of Allah be upon him) first in all his matters. He follows any instructions from there. It is only in this situation that he gets a chance to take action independently if he receives no further instructions. In this case, the main basis of his freedom of action is established on the fact that he has provided freedom of action in this case.
Since the Qur'an is not merely a book of law but also an educational and instructive book, the second sentence describes the legal principle which is explained in the second sentence. Two things are said here. First, adherence to the above-mentioned four principles is an essential requirement of faith. Claiming to be a Muslim on the one hand and ignoring these principles, on the other hand, these two contradictory things can never come together. Second, the welfare of Muslims lies in building their own way of life-based on these principles. Only this one thing can keep them on the right path in this world and only through this they can be successful in the Hereafter. This exhortation was given right at the end of the speech which was commenting on the moral and religious condition of the Jews. Thus the Muslims have been warned in a very subtle way. They have been told, to learn from the way in which the ummah before you was thrown into the depths of decadence by breaking away from these principles of religion. When a people leave behind the Book of Allah and the guidance of His Messenger and obey leaders and chiefs who do not follow the commands of Allah and the Messenger and obey them without asking their religious leaders and state rulers for the authority and credentials of the Qur'an and Sunnah, then they Like the Bani Israelites, they indulged in dishonest and evil deeds and developed faults in them from which it was impossible to get rid of them.
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