Aulia Allah and Non-Muslims

                   

The basic qualification of Aulia Allah is to be ‘saleheen’. Both Muslims and non-Muslims may do pious/ ‘saleh’ deeds but non-Muslims cannot be elevated to the spiritual level of ‘saleheen’. In other words, non-Muslims cannot become Aulia Allah.

We have seen in the article ‘Aulia Allah’ that ‘Aulia Allah’ are those blessed people who succeed in attaining certain levels of spiritual elevations; some of them are given responsibility to manage world affairs. The minimum qualification of a ‘wali’ is to be ‘saleh’/pious. Various virtues have been mentioned in Quran and sunnah; some virtues are  apparent e.g. virtues developed by ‘aabid’, ‘zahid’, ‘aalim’, ‘zakir’, ‘munfiq’, ‘muttaqi’, ‘khasheh’; some virtues are hidden e.g. virtues pertaining to ‘mumin’, ‘sabir’, ‘mutahhir’, ‘muhsin’, ‘mutawakkil’. When a person has attained certain degrees of apparent and hidden virtues, he is graced with spiritual level of ‘saleheen’.

We have also seen in the article ‘Concept of Pious Deeds/ ‘Aamal-e- Saliha’ that both Muslims and non-Muslims do pious deeds. Al-baqra-62 and al-maidah-69 state about non-Muslims' pious deeds and their reward. 

"Indeed, those who believed (in Muhammad (saw)) and those who are Jews or Christians or Sabeans, those [among them] who believed in Allah and the Last Day and did righteousness (pious deeds) - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve" (al-baqra-62).

"Indeed, those who have believed [in Prophet Muúammad (saw)] and those who are Jews or Sabeans or Christians – those [among them] who believed in Allah and the Last Day and did righteousness (pious deeds) – no fear will there be concerning them, nor will they grieve"(al-maidah-69).

Though non-Muslims may do pious/ ‘saleh’ deeds,and they are also rewarded for their pious deeds in this world and 'uqba' but not in 'ukhra' (for details plz see my article 'Non-Muslims' Paradise') but non-Muslims cannot be elevated to the spiritual level of ‘saleheen’. In fact, if a person conducting pious/ ‘saleh’ deeds is not automatically elevated to the spirirtual level of ‘saleheen’.

Quran says:

“And those who believe and work righteous/ ‘saleh’ deeds,- them shall We admit among the Righteous/ ‘Saleheen’’ (al-ankbut-9).

From this verse, it is clear that people doing ‘saleh’ deeds are not automatically categorized as ‘saleheen’; rather this verse is saying that those people who have faith and do ‘saleh’ deeds will be admitted by Allah to the group of ‘saleheen’. In other words, ‘Eman’ / faith is essential to be raised to the spiritual level of ‘saleheen’. Without 'Eman'/faith a person cannot do 'saleh' deeds to such an extent and in such forms that are minimum requirements to be elevated to the level of 'saleheen'.

Quran further states:

 "And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers" (al-maidah-5).

“Indeed, the ‘Deen’ in the sight of Allah is Islam….” (al-Imran-19).

“And whoever desires other than Islam as ‘Deen’- never will it be accepted from him, and he, in the Hereafter, will be among the losers” (al-Imran-85).

These above mentioned verses make it clear that non-Muslims cannot be rewarded in ‘ukhra’ life; all their pious/ ‘saleh’ deeds will be wasted in ‘ukhra’ life. The people having wasted pious deeds cannot be elevated to level of ‘saleheen’ who are essentially to be admitted to paradise in ‘ukhra’ life. Quran says:

“……but whoever does righteous/ ‘saleh’ deeds, whether male or female, while he is a believer/ ‘mumin’ - those will enter Paradise, being given provision therein without account” (ghafir-40).

This above verse shows that a person doing ‘saleh’/ pious deeds will be admitted to paradise, if he/she is ‘mumin’. In other words a non-Muslim doing ‘saleh’/ pious deed will not be consigned to paradise.

W e may conclude that elevation to the spiritual level of ‘saleheen’ is not an automatic result of doing ‘saleh’/pious deeds.  Grant of spiritual level of ‘saleheen’ is conditional one; and the condition is that the person must be having ‘eman’/Islam. In other words, only a Muslim may be elevated to the spiritual level of ‘saleheen’. Because to be a ‘saleh’ is the basic/minimum qualification to become a ‘wali’, it means non-Muslims cannot become ‘Aulia Allah’; only Muslims may become ‘aulia Allah’.

Concept of 'Bidat' in Islam

                       

The literal meaning of ‘bidat’ is something new. Every ‘bidat’ in deen/Islam is forbidden; but we find severe differences among various groups of Muslims as to what is ‘bidat’ and what is not. One group narrowly defining ‘bidat’ considers everything not specifically found in the Sunnah as ‘bidat’ whereas another group liberally defining ‘bidat’ considers every ‘bidat’ as pious deed. Let us peep into the concept of ‘bidat’  in Islam.

From the outset it may be clarified that ‘bidat’ is something relating to the structure of a pious deed.

All structures of pious deeds cannot be specifically found in the Sunnah. For instance, stopping the vehicle on red traffic signal; donating an ambulance to a hospital; air travel for a noble cause etc. are such pious deeds whose structures are not found specifically in Sunnah but still cannot be considered as ‘bidat’ . In fact, our Nabi’s (saw) Sunnah is based on Quran, and our Nabi (saw) has directed mankind to follow Quran. It means if a pious deed is based on Quran, it cannot be considered as ‘bidat’; even if its structure is not specifically found in the Sunnah, it will be considered as in line with Sunnah because our Nabi (saw) has directed mankind to follow the Quran. For instance Quran has stated many times about remembering Allah; to remember Allah is a pious deed. If some people sit together in a circle (halqa) and remember Allah in a specific form, it cannot be considered as ‘bidat’  because this pious deed is based on Quran even though this structure/form of this pious deed may not be found in the Sunnah. However, if any structure/form of a (pious) deed has been forbidden in the Sunnah, such deed in that structure will be considered as forbidden.

In fact, ‘biddat’ is lessening or enhancing or changing the structure/form of a Sunnah/ deed of our Nabi’s (saw). For instance, our Nabi (saw) used to offer four ‘rakaat’ in ‘zuhr’ prayer; if someone starts offering three or five ‘rakaat’ instead of four, it will be considered as ‘bidat’.  Similarly if any person increases or decreases number of obligatory prayers (i.e. five) it will be bid-ah. Similarly if a person makes 'sajda' without putting his forehead directly or indirectly to the ground, it will be 'biddah'/biddat', because putting forehead on the ground directly or indirectly is our Nabi's (saw) sunnah. In other words, 'biddat' is changing the shape of our Nabi's (saw) deed/sunnah.

We may conclude that ‘bidat’ is not new form/structure of a pious deed, if such pious deed is based on Quran and such structure is not prohibited by Sunnah though it may not be found in the Sunnah. ‘Bidat’  is actually lessening or enhancing or changing the form/ structure of a Sunnah/deed of our Nabi (saw); ‘bidat’  is changing the shape of our Nabi’s (saw) deed/Sunnah.

Tahir ul qadri and Electoral Reforms

            

Tahir ul qadri has presented his electoral reform agenda which he wants to be in place before next general election. He wants the care taker government to implement this agenda and has given a deadline of three weeks to the present government (and political parties) to announce their intention to implement the agenda. In other words, Tahir ul qadri has taken the reform agenda as one time exercise which would set everything right later on. Let us analyze whether the proposed reform agenda can be implemented keeping within constitutional ambits, and even if the agenda is implemented as one time exercise whether it would be enough to put our political system running smoothly and addressing the peoples’ grievances and needs properly. 

Tahir ul qadri has mentioned in his speech many a constitutional responsibilities assigned to state of Pakistan. All these responsibilities are supposed to be disposed of by the government which under the constitution has to be established through elections. But Tahir ul qadri is opposing elections without dispensing with first some of those responsibilities relating to electoral reforms. He wants care taker government to put in place such electoral reforms before holding general elections. These electoral reforms if implemented would eliminate all corrupt and immoral elements from the ranks of political parties. As a result, political parties would be left with no eligible  and required number of candidates to contest the next general elections which are to be held after a short period of six months. The result would be that political parties would reject implementation of proposed electoral reforms before the general elections. Consequently, political power would slip into hands of non-political elements and violation of the constitution would be a must. In other words, Tahir ul qadri’s stated intentions to implement the reformed agenda keeping within the constitutional ambits are non-practicable.

Secondly, even if the stated electoral reform agenda is implemented, it would not be enough to establish an Islamic political system in Pakistan, if the intention behind these electoral reforms is to install an Islamic political system in Pakistan. These electoral reforms may ensure that honest persons would become members of the parliament, but it would not ensure that such members would be capable to install an Islamic political system in Pakistan. In fact, Islamic political system is not one time dispensation; it provides for a regular/continuous apparatus to deal with day to day governance issues according to Islamic injunctions. Tahir ul qadri’s electoral reform agenda is a one-time dispensation which cannot provide for such a capable apparatus/parliament to lead Pakistan towards the goal of an Islamic welfare state. Any parliament constituted on the basis of peoples’ majority votes is bound to be marred with so many deficiencies in terms of virtue, expertise, experience required to install an Islamic state. There has to be an institution parallel to the parliament, which should be able to make good and compensate for the deficiencies found in the parliament and which should be capable of running state matters according to Islamic injunctions. Such parallel institution (may be called ‘shura’) should be empowered to oversee the working of the parliament and ratify all the decisions taken by the parliament; shura may reject parliament’s decision only on the basis of Islamic injunctions. In this way state decision-making would be, on the one hand, reflective of public opinion, and, on the other hand, in accordance with Islamic injunctions (plz see for details my article “ Islamic Political System- its main contuours (3).

In other words, an Islamic political system in Pakistan may not be installed without making vital amendments in the present constitution. 

Now the question arises what course of action we may adopt to have a good governance and fair political system based on Islamic injunctions. For that purpose, the coming general elections may be allowed to be held according to the schedule and present system so that any possible anarchy and illegal rule may be avoided.  But political parties may be bound to establish Islamic political system in Pakistan. For that purpose, political parties may be given enough time to re-organize their ranks so that they may be able to contest future elections along with qualified candidates in terms of Islam; they may also be bound to establish ‘shura’ as a parallel institution to the parliament later on.  All these arrangements may be put in place before the second coming general elections.In any case, if qadri's march becomes a reality all islamic forces should participate in qadri's march to have due share in the coming care taker set up so that concerted efforts may be made through care taker set up to install islamic system later on. In this way effective measures may also be taken by islamic forces to keep army away from taking over the state, even if qadri turns out to be helping the army to take over the government. Now, military's rule will be proved to be fatal not only for Pakistan but also for military itself. In future, only positive role for military in Pakistan is to act as a pressure group to safeguard Pakistan's ideological boundaries, and to defend militarily Pakistan's geographical boundaries. Islamic forces' participation in the Long March would enable them to foil Qadri's negative intentions, if any.

Concept of 'Meezan' and Essentiality of Sunnah

         

The term ‘Meezan’ mentioned in Quran is associated with justice. ‘Meezan’/justice includes both ‘adl’ and ‘qist’. Let us see how these two concepts i.e. ‘adl’ and ‘qist’, emphasize essentiality of Sunnah as a source of Islam.

First it would be pertinent to describe briefly the concepts of ‘qist’ and ‘adl’ which jointly formulate the concept of justice/ ‘meezan’ in islam.  ‘Qist’ is mentioned in Quran in situations which involve crimes/disputes, or which lead or may lead to crimes/disputes. ‘Qist’ is relating to dispensation of justice through legal process/laws relating to crimes/disputes.  (Compensation for deeds in 'ukhra' will also be according to divine laws; that is why word 'qist' has been used for compensation of deeds in 'ukhra' also). In other words, ‘qist’ is relating to adjudication/compensation of crimes/disputes . This is what has been mentioned in Quran as following:

 “And for every nation is a messenger/ ‘rasool’. So when their messenger/ ‘rasool’ came, it (matter) was judged (quziah) between them with qist/justice, and they are not wronged” (yunus-47).

We know every ‘rasool’/ messenger comes with his shriah/laws according to which he decides between the people. Laws are what are applied to crimes/ disputes and events/situations other than crimes/disputes. In this above mentioned verse, the matters under adjudication are crimes/disputes and the word ‘qist’ has been used to describe a situation in which crimes/disputes are decided upon under the laws; the word ‘quziya’/adjudication, used in this verse, is only used for such matters which involve crimes/disputes.   Briefly speaking, ‘qist’ is that component of system of justice which is relating to dispensation of justice through legal process/ laws.

The second concept regarding justice/ ‘meezan’ mentioned in Quran is ‘adl’. This concept is wider in its application than ‘qist’; ‘qist’ only relates to legal justice, but ‘adl’ may include both legal and non- legal justice. The sources of non-legal justice may include social behaviour and conduct, customs, values, way of living, professional ethics, business practices etc.  There are dozens of Quranic verses containing word ‘adl’ which states about legal and non-legal justice. Examples are sura al-anam-150; al-baqra-282; al-talaq-2; al-araaf-159; al-shura-15, and many others. Briefly speaking, justice revolves around two concepts i.e. ‘adl’ in which social justice is established not necessarily through legal tools; the second concept is ‘qist’ in which social justice is established essentially through legal means. 'Qist' involves crimes and penalty whereas 'adl' does not essentially involve crimes and  penalty.

It may be noted that both ‘adl’ and ‘qist’ reinforce each other; ‘qist’ helps in establishing ‘adl’ and ‘adl’ helps in establishing ‘qist’. Now we turn to the point how ‘adl’ and ‘qist’ emphasize essentiality of Sunnah as a source of Islamic ‘Shariah’. Quran says:

“We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance/ ‘meezan’ that the people may maintain [their all affairs] in justice….” (al-hadid-25).

This verse states that Allah has revealed to His Messengers the Book and “meezan”/balance/justice so that people may establish justice (legal). It may be noted that the Book and ‘Meezan’ have been used side by side in this verse. Allah has revealed both things i.e. the Book and the ‘Meezan’. It means ‘Meezan’/justice revealed is not essentially confined to the Book [scripture/Book means written words; whole guidance is not confined to apparent/written words of Quran, though whole guidance may be adduced from Quran through written words and unwritten words/inferences/hidden meanings of Quran; Sunnah is actually hidden meanings of Quran revealed to our Nabi (saww)]. 'Meezan' is contained in the Book and in a source other than the Book. That other source is our beloved Nabi’s (saw) Sunnah.  
 We have seen above ‘adl’ and ‘qist’ constitute whole edifice of system of justice; ‘qist’ is legal dispensation of justice and ‘adl’ is legal and  other than legal dispensation of justice. It means justice/'Meezan' is to be maintained in all spheres (legal plus non-legal) of society. As 'Meezan'/Justice is contained in the Sunnah, it means Sunnah is not only source of Islamic Laws but also source of other than legal systems in Islam.

We may conclude that system of justice/ ‘meezan’ as conceived by Quran is to be established at all tiers of human society. This system has two components i.e. system of ‘qist’ (legal dispensation of justice) and system of ‘adl’ (legal and non-legal dispensation of justice). Our Nabi’s(saw) Sunnah is source of both these components of justice/ ‘meezan’. This fact underlines essentiality of Sunnah as a source of Islamic laws and Islamic systems.