ESTABLISHING OR UPHOLDING DEEN
Reformation of the Individual
God has ordained for you the same religion (deen)
which He enjoined on Noah, and which We have
revealed to you, and which We enjoined upon
Abraham and Moses and Jesus, so that you should
remain steadfast in religion (aqim ud deen) and not
become divided in it… ( 42: 13 )
MANY present day scholars have interpreted
this verse of the Quran in a manner that is not only incorrect
in principle but has also turned the Muslim mind towards
violence and terrorism. The bloodshed and destruction undertaken in
the name of Islam or Islamic Jihad that the world is witness to today is
a direct or indirect result of the incorrect and political interpretation.
Such an interpretation deviates from all the original and authentic
interpretations of this verse within the Islamic knowledge database.
These scholars have presented an interpretation of the verse that
implies that the goal of Islam is the establishment of the rule of God
and that it is the responsiblity of the (ummah) followers of Islam to work
towards the establishment and enforcement
of the (Shariah) law of God on land. In order
to understand the error of this interpretation,
we present here an academic analysis of the
verse in question.
The beliefs and
fundamental
principles taught
by the different
prophets was
identical, but there
were considerable
differences in terms
of the laws (Shariah)
and practical
commandments
In this verse of the Quran, what is meant by
deen and what is the meaning of aqim ud
deen? Pondering about this matter, one of
the first things that comes to mind is that
the word deen—like many other words—has
several different meanings and connotations.
For example deen as ‘judgement’ as in ( 1: 4 );
deen as ‘law’ ( 12: 76 ); deen as ‘follower’ ( 4: 125 );
deen as ‘religion’ ( 109: 6 ) etc.
It would not be right to say that the meaning of aqim ud deen in this
verse is to ‘establish the deen in all its meanings’. Saying so, would be
against the rules of grammar. It is an accepted principle of grammar
that if a word that has several different meanings is used in a sentence,
then only that singular meaning of the word is implied as is inferred from the context. Additionally, taking aqim ud deen as ‘to establish the
deen in all its meanings’ would be unreasonable as with all the other
meanings, ‘to establish the day of judgement’ would also be implied;
whereas establishing the day of judgement is a matter solely in the
domain of God, with man having absolutely nothing to do with it.
Now, consider the context of this verse of the Quran and the implied
meaning of the word deen as evident from the context. An obvious
inference from this verse is that it is a commandment about the
establishment of the very same deen that was revealed not only to the
Prophet of Islam but also to the other prophets before him. The verse
commands us to follow and practise this same singular and unique deen.
Now, as far as the beliefs and fundamental
principles taught by the different prophets are
concerned, their deen was identical, but there
were considerable differences in terms of
the details of the laws (Shariah) and practical
commandments that they taught.
Religion will not
be corrupted if the
right commandment
is taken from the
Quranic verses
relevant to it.
Hence, this Quranic verse can only indicate
that portion of deen that was common to the
teachings of all the prophets. It cannot include
all the laws (Shariah) that were revealed to the
Prophet of Islam. The Quran has clearly stated
that the laws (Shariah) revealed to the various prophets were different
from each other ( 5: 48 ). Thus, only those aspects of the deen revealed to
the different prophets can be followed, which excludes their Shariah
and methodology and in which there is no disparity.
All the commentators and interpreters of the Quran have explained
this verse as noted above without exception. There is no Quranic
scholar who has interpreted this verse of aqim ud deen to mean
‘establish the Shariah together with all its religious laws’. Instead, all
the commentators agree that it means to uphold—excluding their
Shariah—all those fundamental and universal aspects of deen that is
common to all the prophets.
As an example, here is presented an extract from the Arabic commentary
Al-Jami li Ahkam al-Quran by Imam Abu Abdullah Al-Qurtubi (died 1273
CE):
It [aqim ud deen] means the oneness of God and obedience to
Him, and faith in His prophets, His books and the Last Day, and
all those things on the basis of which one becomes a Muslim.
Here is not meant the Shariahs that are given in accordance with the conditions and interests of [different] followers or
ummahs, because these have always remained different. God
has proclaimed a different Shariah and method for each one.
Thus, this verse says, O Muhammad, We have given you and
Noah the same religion. Those principles of the religion in
which there is no difference of Shariah laws. And those are, the
oneness of God, and salaath (prayer), Zakath, fasting, seeking the
nearness of God through good deeds; honesty the honouring of
promises, fulfilling your commitments, kindness, compassion;
to know that associating others with God and killing of human
beings, adultery are prohibited; hurting or harming others, ill
treating animals, indulging in evil and corruption are forbidden.
All of these principles are what is meant by the common deen.
There is no disparity amongst these principles between the
prophets, how many ever they may be.
It is thus understood by the context of the Quranic verse and from
the interpretation of all the commentators and interpreters, that aqim
ud deen does not mean the ‘establishment on earth of the complete
religion together with its Shariah and laws’,
but it means that it is desired of every Muslim
to steadfastly remain on those principles of
deen that can be held onto in an individual
capacity. In reality, this verse of the Quran
is addressed to the individual and not to the
system or society. The establishment of a
society is an organisational matter and the
commands and injunctions relating to this
have been mentioned in other verses of the
Quran and in the Hadith, and it is from these
sources that we should seek guidance. As regards the verse in question
quoted in the beginning of this article, it seeks the devotion of the
individual and only this is the understanding to be gleaned from it.
If a commandment is
derived from a verse
that does not clearly
and completely
present it, there will
only be delusion and
degeneration.
This issue is also related to the matter of identifying which
commandment is to be inferred from which verse. For instance, from
the verses of salath, the commandments of salath is to be inferred and
not those regarding Haj or Jihad. Similarly, from the verses related to
the personal responsibilities of the individual, it would not be proper
to construe the commandments related to the societal responsibilities
of the ummah.
Religion will not be corrupted if the right commandment is taken from
the Quranic verses relevant to it. All the requirements and guidelines
for its followers will be clear and practical. On the other hand if a
commandment is derived from a verse that does not clearly and
completely present it, there will only be delusion and degeneration.
As an example, consider the verse, ‘Believers, be strict in upholding
justice…’( 4: 135 ). This verse is a directive that shows the personal
responsibility of a Muslim. It means, ‘O Muslims, in your personal lives
remain firm on the path of justice, however
much it may affect you.’ Now if the societal
and political commandment to establish a
judicial system is taken from this verse then
its message will be completely reversed. A
Muslim, instead of taking personal guidance
from the verse will direct his efforts towards
the political rulers and administrators. He will
have no personal concern or consideration
to be just and conscientious in his dealings;
instead he will take to the streets rallying towards the establishment
of the Islamic flag of justice in the whole world. His resolve will be to
fight against all those political forces that will be an obstacle in the
establishment of the system of Islamic justice in the world. Personal
introspection will not move him, instead he will launch a culture of
violence against others.
God’s law is based
on the principle
of ‘responsibility
according to
capacity’.
In this way, there will begin an irreligious movement in the name of
religion with loud and powerful campaigns, but the very essence on
the basis of which it began will be missing—that is a religion that is
desirable to God.
There is another important aspect of this matter. The verse in question
regarding aqim ud deen is from Chapter 42, Al-Shura of the Quran. It
is a fact that this Chapter was revealed in Makkah at a time when a
large portion of the Quran had not yet been revealed to the Prophet
Muhammad. Besides those parts of the Quran that were related to the
Shariah and the laws had not yet been given to the believers.
The period of revelation of this verse of aqim ud deen establishes without
any doubt that the word deen in the verse cannot be taken to mean
‘the complete deen’, as at this time, it had not yet been fully revealed.
It is obvious that one cannot be asked to establish a commandment
that has not been revealed. For instance, there is a commandment in
the Makkan chapters of the Quran to ‘establish prayer’. This verse at the time of its revelation cannot be taken to mean the ‘establishment
of the congregational prayers five times a day’, as at that time the
commandment of five daily prayers had not been given to the believers.
Similarly, in the verse of aqim ud deen, we cannot derive a meaning for
political or societal injunctions as this verse is a Makkan verse and such
commands had not yet been revealed in Makkah.
A believer speaks
the truth in every
situation; whether
it be in his favour or
against him. He lives
amongst others as
one who fears the
punishment of hell
and longs for entry
into Paradise.
This verse of Chapter Al-Shura mentions other prophets relating that
they were also given this injunction of ‘establishing the deen’. But it
is a fact that besides Prophet Moses, the other prophets were not
given any political or constitutional commandments; not even in their
later years. In such a situation a commandment to these prophets to
‘establish and enforce the complete deen’ on earth is even more so
incomprehensible. God’s law is based on the principle of ‘responsibility
according to capacity’. For the believers in the Makkan period and for
the majority of the prophets, the establishment of the ‘complete deen’
was beyond their capacity. Hence it was not possible that at such a
time they should be charged with such a responsibility.
Deliberating on this verse, we can understand that aqim ud deen in
reality is the command to uphold a personal deen or religion. Such a
religion that any individual can abide by it at
every place and under any circumstance. This
injunction that appears in the plural form in
the Chapter Al-Shura also appears at another
place in the singular form as: ‘Devote yourself
single-mindedly to the deen’. ( 30: 30 )
This verse implies that you should imbibe in
mind and heart, the truth that has been made
manifest through revelations from God. That
such a person’s thoughts now turn toward
this truth so that it becomes a focus of all his
endeavours.
With this discovery, his complete personality
will now submit to God, the Lord of the universe. He becomes devoted
to God, worshipping Him alone. He becomes immersed in the praise
and glory of God. All his emotions of fear and love will be focussed on
God.
This verse means that the one who imbibes it will have a relationship
with God that becomes so strong that his character and conduct
are moulded in accordance with God's will. His speech glorifies the
Almighty. His behaviour takes on the colour of a true worshipper. He begins to live amongst people as one in whom God-consciousness and
the accountability of the Hereafter is ever present.
Such a person’s life is free of all hypocrisy. His character is shaped by
higher principles rather than personal gain or considerations. He deals
justly with others. His heart is completely free of malice, jealousy and
vengeance. He speaks the truth in every situation; whether it be in his
favour or against him. He lives amongst others as one who fears the
punishment of Hell and longs for entry into Paradise.
He is one who acknowledges others and does not wrong them. His
heart is full of modesty, not pride. He desires goodness towards all and
bears no ill feelings toward others. He upholds his commitments to
others and fulfils his promises. He does not slander or pick faults and
always speaks in a just and truthful manner.
His acceptance of the truth lifts him above all material considerations
taking him into a spiritual world. He is always conscious of God. He
desires only the mercy of the Almighty. He longs for Paradise. He
associates with others only to seek their help in the path towards God.
He develops a vision that is capable of discerning the hidden realities
in the apparent and obvious. In the scenes of nature and creation, he
comprehends the power and majesty of the Creator. Everything in
the world and the universe becomes an exposition of the awesome
attributes of the Almighty. His insight and
judgement are so refined that the entire
universe becomes a canvas of God realization.
He finds an increase in faith and Godconsciousness
in everything.
The truth is
that making the
reformation of the
individual as the
goal results in the
reformation of
society as a whole.
The soul of all
reformation is the
reformation of the
individual soul.
To summarize, this verse does not ask for
the establishment of deen on earth, but for
the establishment of deen on oneself. It
calls for personal introspection and not the
introspection of others. It requires a personal
submission to the injunctions of God; not
using violence to force others in the name of
making them submit to God. It desires that
man shed his own tears in the remembrance
of God, not the blood of others. Aqim ud deen means to fill our lives with
the discovery of God; not fill the world with hatred and violence in the
name of establishing the law of God on land. Aqim ud deen requires the
development of a divine personality in our own selves; not filling the world with conflict and enmity in the name of establishing the order of
God’s law.
This verse demands the observance of deen or adherence to deen, not
the enforcement of deen or the establishment of deen. Its goal is the
introspection of the individual not the scrutiny of others. It is a struggle
to be undertaken in the mind and personality of a believer, not a public
demonstration in the fields of politics and governance.
The target of the Islamic mission is the individual, not the society. This
does not mean that Islam does not have any commands or guidance
for society. The truth is that making the reformation of the individual
as the goal results in the reformation of society as a whole. The soul
of all reformation is the reformation of the individual soul. Instead,
if society is targeted whilst ignoring the individual then there will be
neither a reformation of society nor a reformation of the individual.
....God does not change the condition of a people's lot, unless they
change what is in their hearts...(THE QURAN 13: 11)
Learning Spirit
Opportunities for learning are abundant in every
circumstance. But a person has to have an open mind to
benefit from this. The world is virtually a global university
for learning, and requires no formal admission. The only
qualification required to benefit from this university is the
willingness or readiness to receive impressions or ideas.
People tend to accept anything that goes in their favour and
get offended if something is said against them. This is the
greatest obstacle to learning. A person having the learning
spirit is free from prejudice and receptive to new arguments
and ideas making it possible to learn from anyone. The
learning spirit is the greatest source of intellectual and
personality development. But the condition for making use of
it for oneself is that whenever a person tells something one
should always give a positive response.