Secularism and Enforcement of Islam

             

 Some people opine that Islamic political system is secular in its nature. By secularism they mean Islam is not to be imposed upon non-Muslim subjects in an Islamic state. Drifted with zeal and eagerness to bring Islam in line with western political systems, they try to oversimplify the points under consideration by presenting some examples from Islamic history and life of our Nabi (ﷺ). Actually such people in declaring Islamic political system as secular one are misled due to the fact that Islam gives certain rights and duties to non-Muslim subjects living in an Islamic state; these rights granted to non-Muslims are relating to their religious, social, economic and political systems. Secularism means non-intervention of religion in political system. In Islamic political system, it is Islam which gives rights and duties to non-Muslim subjects. We cannot say Islamic political system is secular because secularism means non-intervention of religion; but in Islam it is religion which gives rights and duties to non-Muslim subjects.

Secondly what is to be appreciated that non-Muslim subjects in an Islamic state are not given complete freedom to adopt their social, economic and political practices, though they are given complete freedom to exercise their religious practices (e.g. religious prayers; customs; rituals etc). The non-Muslim subjects in an Islamic state are under obligation to forego such social, economic and political practices which are declared as illegal in an Islamic state, unless non-Muslim subjects are exempted from the operation of such laws.  For instance, when liquor drinking and ‘riba’ became haram in Islamic state, non-Muslims were also forbidden from those practices. It means non-Muslims are to forego such practices which are declared illegal in Islamic state (unless they are exempted specifically from operation of such law) though such practices are not forbidden in their religion. In other words, in Islamic state, Islam is enforced; enforcement of Islam means non-Islamic systems are eliminated to the extent they are declared as illegal in an Islamic state (for details plz see https://secondriseofislam.blogspot.com/2015/12/enforcement-of-islam-through-muslims.html .

  It need not be emphasized that non-Islamic systems would be declared as illegal in an Islamic state only when they happen to be contradictory to Islamic systems; but it does not mean that all non-Islamic systems contradictory to Islamic ones are essentially to be declared as illegal in an Islamic state. For instance, non-Muslims' religious creeds, rituals and customs- though they are contradictory to Islamic ones- are not declared as illegal in an Islamic state. Actually decision in this regard is to be taken in the light of Quran,  our Nabi's (s.a.w.w) Sunnah and requirements of the time; requirement of the time is to be made a basis of such decision only if the resultant decision/law is not contradictory to the Quran and if our Nabi's (s.a.w.w) Sunnah happens to be time and people specific in this regard ( for details about time and people specific Sunnah plz see https://secondriseofislam.blogspot.com/2016/05/interpretation-of-deen-and-human_25.html). 

Posted by Arif Mian at 22:27

Emotions – existence in pair

                       

We have already seen in the article  https://secondriseofislam.blogspot.com/2014/10/reality-of-human-heart-religious.html    that on ‘youm e alast’- Allah made all human beings acknowledge that HE is their ‘Rab’/ the Sustainer and Lord. When Allah made souls/ bodies of all human beings acknowledge His Lordship, all souls/ bodies of human beings made acknowledgement to that effect. Souls/ bodies of all human beings accepted/ submitted that Allah is their Lord, but such submissions by all souls/ bodies of human beings to Allah were not uniform; the level of submission to Allah’s Lordship by more pious people was greater than that of lesser pious people.  Not only that but also for every individual event he/she was to face in his/her life after taking birth in this world, soul/body of every human being submitted to Allah’s Lordship in various degrees. The objective behind Allah’s question was to know how much every soul/ human being would submit to Allah in his life matters after taking birth in this world; the reply by each soul showed how much he/she would submit to Allah in various incidents in his/her life after taking birth in this world. These various levels of submission shown by soul/body of individual(s) to Allah’s Lordship in various incidents of future worldly life are called individual’s intentions/ ‘neyyat’. These intentions/ ‘neyyat’ are actually developed when baby has fully developed into body of flesh and bones but is still within mother’s womb; ‘youm e alast’ happens when baby is still within mother’s womb. In psychological terms, these intentions are called unconscious level of human mind.  These levels of submission/ intentions shown by soul of an individual on ‘youm-e-alst’ to Allah’s Lordship about his/her future life incidents are made apparent to him in his life after he/she takes birth in this world.  That is why every individual is liable to get punishment or reward for only such deeds which are based on his/her intentions, as our Nabi (saw) states that “deeds are based on intentions/ ‘neyyat’. These neyyat/ intentions shown by soul/body of an individual on ‘youm e alast’ are actually the emotions granted to that human body/soul; these emotions are to be made basis of deeds of that soul/ body after his/her taking birth in this world.

In the article https://secondriseofislam.blogspot.com/2016/09/intellect-senses-ideas-existence-in-pair.html that We have also seen that an individual’s Conscious is the AWARENESS of all that he has in his life. In addition to AWARENESS, Conscious/ ‘ME’ has another quality; it has ‘WILL’ to adopt the good or the bad knowingly that they are good or bad.  All other factors like intellect, knowledge, information, ideas, skills, observations, experiences, feelings, and perceptions impact our Emotions which further impact our soul/conscious/ ‘ME’, but decision making is the job of Conscious/Soul/ ‘ME’. 

Because our Conscious has ‘Will to make good or bad decision’, and because the final decision making is to be made by our Conscious, it means our Conscious has its own intellectual faculty.  Actually there are two separate intellectual faculties. The first Intellectual faculty functions through physical senses whereas the second Intellectual faculty operates through extra sensory senses. Both these Intellectual faculties may generate different Ideas OR may generate the same Idea. In other words, human intellect, senses and Ideas all exist in pairs, like every other thing existing in nature.  Physical Intellect is paired with extra sensory Intellect; physical senses are paired with extra sensory senses; physical Ideas are paired with extra sensory Ideas. Both Physical Intellectual faculty and extra sensory Intellectual faculty give their inputs to human Conscious which, on the basis of inputs given, uses its ‘Will to adopt the good or the bad deed’. 

Actually physical Intellect and extra sensory Intellect do not directly impact our Conscious; they impact our Conscious through our Emotions/Intentions. Human Emotions also exist in pair. One type of Emotions are those which are driven by physical Intellect; and the second kind of Emotions are those which are driven by extra sensory Intellect. Both kinds of Emotions may result in the good or the bad deeds; if Emotions are in line with acknowledgement of Allah’s Lordship, they lead to good deeds; otherwise they may result in bad deeds. Our Conscious exercises his ‘Will to adopt the good or the bad, by choosing/adopting between the Emotions leading to good deeds or leading to bad deeds.
 We have already seen in the article https://secondriseofislam.blogspot.com/2012/04/accountability-of-emotions-shaakilah.html that "these human emotions/traits are neither good nor bad in their essence; it is the human choice of the situations, and kind and magnitude of these emotions/traits to manifest in those situations, which makes a human deed good or bad. In fact both kinds of Intellectual faculties impact their respective kind of emotion- physical faculty impact physical emotions and extra sensory faculty impact extra sensory emotions. At the same time, physical faculty may impact extra sensory emotions and extra sensory faculty may impact physical emotions; it means though physical emotions are BASICALLY driven by physical Intellectual faculty but such emotions may also be impacted by extra sensory Intellectual faculty/emotions. Similarly though extra sensory emotions are BASICALLY driven by extra sensory Intellectual faculty, such emotions may also be impacted by physical faculty/emotions.  Ultimately it is job of human Conscious to decide as to what kind of emotions are to be adopted and to what degree two kinds of emotions are allowed to impact each other; human Conscious' selection of emotions and pattern of their configuration determines whether human deed is good  or bad. In other words, there are two parallel streams of emotions which are feeding human Conscious. One stream of emotions is the outcome of functioning of physical Intellectual faculty; this physical faculty gives pattern to physical emotions on the basis of the data received through physical senses. The second stream of emotions is the outcome of functioning of extra sensory Intellectual faculty; this Intellectual faculty gives pattern to extra sensory emotions on the basis of the data received through extra sensory senses. It is the human Conscious which decides as to what stream of emotions is to be adopted by the human being, and as to what degree/extent these two streams are allowed to impact each other. It means the dyarchy of Physical Being and Extra Sensory Being within human being is merged into a Single Being in human Conscious/ human being.  It may  be appreciated that -like senses and intellectual faculties- stimuli to stimulate senses also exist in pair; one kind of stimuli is physical and the other one is non-physical. Physical stimuli  impact both physical senses and extra sensory senses; similarly non-physical stimuli also impact both physical senses and extra sensory senses. It means the same stimuli e.g. knowledge, information, Ideas, experiences, observations, capabilities, feelings, perceptions etc stimulate physical and extra sensory senses which cause respective Intellectual faculties work and produce respective Ideas which impact respective Emotions which are used by human Conscious for final decision-making (good or bad). It means thinking process in human being starts from single set of stimuli, passes through dyarchy of Intellectual faculty (which is divided into physical and extra sensory Intellectual faculties), and ends into single decision through single Conscious.  

 Human emotions are neither good nor bad in their essence; it is the human Conscious' choice of the situations, and kind and magnitude of these emotions to manifest in those situations, which makes a human deed good or bad. It means human intentions are actually human Conscious' selection of Emotions (physical or extra sensory or a mix of the two due to accepting impact of each other) to display with certain magnitude in certain situations. Human intentions are certain configurations of human Emotions in certain situations.

We may conclude that human emotions are in fact human intentions which are developed by the human being on the ‘youm e alast’. Human emotions -like Intellect, senses and Ideas-  also exist in pair. One kind of Emotions is that which is driven by physical Intellect and the second type is that which is driven by extra sensory Intellect. Both kinds of Intellectual faculties i.e. physical Intellectual faculty and extra sensory Intellectual faculty impact their respective Emotions which further impact our Conscious, and the Conscious adopts for the good decision or the bad decision by choosing between the two kinds of Emotions, and by allowing these two kinds of Emotions to impact each other- if the Emotions chosen by the Conscious are in line with acknowledgement of Allah’s Lordship, they produce good deeds; otherwise bad deeds are produced by the human being  . In this way, the intentions developed in an individual on ‘youm e alast’ are made apparent  to him/her.