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.