[Hassan Ilyas] My dear friends and respected elders.
the topic on which I have been invited to give a speech
it is this
that Riyasat-e-Madina (state of Madina)
by keeping its model before us
in today's era
what are those commands
what are those illuminating, brilliant and guiding aspects
by adopting which, our lives
our society
our environment
and our state
could be made to adopt those principles
could be bound to those ideals and perspectives
which we were invited to
on the face of earth
by the messengers of God
we know this
that the instructions of Deen
have essentially been made a part of man's nature
when a human being comes into this world
so he brings along with him the sense of good and bad
Allah ta'la has given man
free will and choice
so on this very basis
he decides between wrong and right
all of us know that man
is an aggregate of three things
Allah ta'la has placed a sense of morality within man
it is this very sense of morality
on the basis of which
he determines the good and right things in the entire world
and distinguishes them from the evil and illegitimate things
the second distinctive aspect of man
is his aesthetic sense
a person comes into this world
he adorns things
he beautifies them
betters them
he shapes societies
societies transform into state
the governments of states lead to international relations
this is the beautification of those very things present within man
it is the quality of beautifying those things
which then get cast into organization
and the third distinction of man
is his rational existence
a man traverses from the known to the unknown
the facts that are before him
he draws inferences from them
he shares the external or internal knowledge apprehended by his senses
and the result of his rational inferences with people
due to which
a knowledge is acquired
it is this very knowledge
on the basis of which man moves forward
and looks for the paths to progress in the world
this is a human being
when he came into this world
so there were many such matters
in which he did not require any guidance whatsoever
but there were also some matters
in which the human being needed hand-holding
in order to determine what is right and what is wrong
this was also needed to be told
that Allah ta'la has to do his reckoning tomorrow
that is, if this trial was not there
so perhaps man after reaching the right or wrong answers
could have left this world
but Allah ta'la has to do the reckoning
settle his accounts
so Allah ta'la did this favour
that he bestowed this thing upon us as a blessing
that he started the succession of prophets and messengers
when these messengers come into this world
what do they do?
when these messengers come into this world
then they do two things on a fundamental level
first thing
if you analyze all the constituents of Allah's Deen
so they are based on al hikmah (wisdom)
that is, those things related to beliefs and morality
which are present in the nature of man
by setting them in the right direction
if he is forgetting
then by drawing attention to his error
he should be made to understand
and second thing
is al Kitab (the book)
that is, those commands of the Sharii'at
that in those matters
where man could not have reached a decisive place
there Allah's messenger
in the form of law
give us some guidance
when the messengers come into this world
here this thing should also be understood
that they come as a sign of Allah
Allah by making them a symbol till the Judgement day
tells the people that
on the face of earth
the rule of God is established
Deen has told us about the messenger
that there are some special laws
which are applicable to their state or governance
When the messengers come into the world
then those who do not believe in them
Allah's wrath descends upon them
Quran-e-Majeed describes it in Surah Yunus in the form of a principle
that
Wali kulli ummatir Rasool
fa izaa jaaa'a Rasooluhum
quziya bainahum bilqisti wa hum laa yuzlamoon
and then at a different place
it says
li alla yakoona linaasi allalahi hujjatam baada rusul
and then it says that
wa ma kunna mua'zabeena hatta nabata rasula
our wrath does not descend upon those people
till the time we have not sent them a messenger
so it is the official status of the messenger
which also manifests in his state
but the laws that the messengers give
the Sharii'at that they give
it remains till the world exists
in the light of that law
we have to see
that in today's social milieu
in today's society
what are those commands
by acting upon which
the instructions that the messenger gave
that which was the will of God
that which we will be accountable for
that which was the wish of God
which will be sought
we have to act on that
so the very first thing about the state
that comes to us
in the form of instructions
it is this that
the collective organization of Muslims
will be formed on the basis of mutual consultation
amruhum shura baynahum
whatever state is formed
whatever be its nature
man due to the evolution of his civilization
depending on the cultural dynamics
he keeps forming different kinds of organizations
today we see that
it is the time period of nation-states
tomorrow it could be that all of these things
can change into a world government
today as well
a kind of quasi world order
is present in the form of United Nations
whatever state is formed
the collective order of Muslims
in whatever form comes into existence
an administrative principle that it contains
it is this that
it will come into existence through people's opinions and consultations
when we say that
through people's opinions and consultations
so in this every one is equal
in this there is no distinction between any individuals
he may be a commoner
he may be an expert
he may be a sage
he may be an intellectual
he may be a scholar
or a philosopher
whoever he may be
he is the one who is going to elect his rulers in the state
and this election
or consultation will not take place after the state comes into existence
rather it will originate from this
everyone is an equal participant in this state
this is that fundamental principle
in fact it is a founding norm in the formation of the state
after which we
in any society
bring a well organized government into existence
in this
if at any place
there is even a slight deviation
then according to the instructions of Allah ta'la
the social milieu
and the society
which is supposed to come into existence as a collective order
its structure comes undone
it cannot move forward
we see in present times
that this is also that principle of the Quran
which for those people who did not believe in the Quran
they too practically faced this consequence
it is a very long journey
the modern democracy that we know
that which began with the initial concept of senate in Athens and Greece
and which with the reformation of social sciences in West
and after revolution
today in the form of modern states
western democracies give us
but this principle
fourteen hundred years ago from today
in the words of Prophet Muhammad (pbuh)
Quran-e-Majeed had described
in the words amruhum shura baynahum
this is the fundamental principle
and because Prophet Muhammad (pbuh)
did not bring any new Deen with him
it is the same Islam which the messengers brought before him
so even if you study the biography of the past messengers
so there as we do not have any definite source
it is also in accordance with the same principle
if their governance
if with the state there is any additional aspect
that there need be a rule of God
there
of criminals
of non-believers
those people who are denying Prophet Muhammad (pbuh) in spite of knowing
the decision is made in this world
that this is the matter there
but in spite of this
the principle that is there
the same principle has authority there as well
when Prophet Muhammad (pbuh) was passing away from this world
keeping this very priciple before him
he elected Syedna Abu Bakr
When Syedna Abu Bakr was passing away
so by keeping the same principle before him
he elected Syedna Umar
and when Syedna Umar was passing away
so his own time period
his own social milieu
keeping the demands of his own society before him
the manner in which
(amruhum shura baynahum)
the opinions of Muslims could be taken
he took their opinions
and in this manner
a democratic social milieu
the foundation for a democratic society were laid down
the moment when we say
that it is democracy
that foundational model of the state of Madina
that fundamental command
which for the ends of times
is an example and a model
so then its necessary demand is this
that whatever happens in a democracy
will happen in a Muslim society as well
in a democracy
all citizens are equal
no citizen is a second grade citizen
whether they are Muslim citizens of the state
or non-Muslim citizens of the state
all of them
in the eyes of the state
will be equal citizens
there will be no disparity in their rights
there will not be any division
any superiority
any such kind of step will be taken
due to which their rights are violated
in our society
we usually see that
when the religion of Islam is talked about
when the state of Madina is talked about
so some of those examples
which were related to that divine rule
by bringing them down to earth
people make models for themselves
that was the matter strictly for the Prophet
the Prophet was made a symbol for the remaining world
but today whatever state that we will build
in that
all of the citizens hold equal rights
here this point should also be understood
that whatever commands the Sharii'at has given us
they are of two kinds
one is that command
which is related to the individual
I have to act on that
if I do not fulfill it or neglect it
then I would be answerable
Allah would ask me
whatever is your concept of Deen
if you think donning Hijab is necessary
if you think that this restraint is necessary in the matters of women
you will tell this concept of Deen to me
but you cannot impose it on me
this is my personal decision
because this command is addressed to me
as a result all those commands
which are related to the individual
nobody can interfere in it
no state can interfere in it
any kind of institution cannot interfere in it
the jurisidiction of state only starts against the violation of rights
or against the abuse of life, wealth and dignity
if any individual stands up and says
that my right has been violated here
now the state will step forward
and by stepping forward
it will provide justice to that individual
it will restore that individual's rights
these are the first kind of commands of Sharii'at
Sharii'at has given some commands
to the collective organization of Muslim society
these are those few commands
upon which when any new state comes into existence
and there is a Muslim majority
then it is the responsibility of the Muslim ruler
that he should act upon those
what are those commands?
they are a few commands
I will read them in short for you
and if you would like to know their reasoning
so different scholars and ulema have
the thought system that is behind them
their epistemology
their reasoning and arguments
have been clarified
the first and foremost thing
Muslims are not inferior subjects of the rulers
but they are equal citizens
second thing,
their life, wealth and dignity will be protected
third thing
their individual matters would be resolved in accordance with Deen
they will be given help with respect to their religious obligations.
you observe fasts
you go on Haj
there are issues in traveling there
there are administrative reliefs
the organizations that have been formed
in them
the Muslim society has been commanded
that whichever state is formed
it will help the citizens
those people who have been left behind in the race for livelihood
they will carry them forward
the foundation of Muslim society
will be amruhum shura baynahum
in the same way
the sermon of Jum'ah
have been made essential for the rulers
it is the rulers
who will come to the pulpit
and tell the nation
that what are the commands of Allah
generally people say
that these kind of rulers
about whom we know
that they are oblivious to even the basic teachings of Deen
so in this command of Allah
there is great wisdom
great vision
and there is great foresight
that when you will tell them
that Allah has kept this pulpit for you
then they will also prepare before coming
they have to keep their sensibility of Deen and spirit of Deen awake
and this very thing
their commitment to Deen
will become the reason for our alliance with them
in the same way
any citizen of the state
in spite of his knowledge
in spite of being Muslim
at the last level
if he commits any crime
those crimes which are the subject of Sharii'at
that criminal is not deserving of any sympathy
that crime has been committed in its highest degree
so according to Sharii'at
the punishments that have been described
those punishments will be imposed on them
and in the same way
the invitation of Islam
to carry it to the entire world
for its promotion at a global level
the Muslim government will make efforts
and in this effort
if there is any impediment anywhere
then it is the moral principle
on the basis of which
it also has the right to take action
as it were
against oppression
against force
against tyranny
if any state is established somewhere
and is carrying out persecution
and in this matter too
there is no condition to be a Muslim
if we know that at a place
force is being used against people of a different religion
so it is our right
and it is our religious obligation
that if we have the ability
the power and the capability
so by stepping forward
you will help those fellow human beings
and will rid them of this tyranny and force
this is that fundamental concept
it is that fundamental perspective
by putting forth in front of us
by taking a step ahead
the commands of Deen that are related to collective organization and state
we can understand them
in this short time
I could have given a primary introduction of these things
there are many such divine commands
which if you want to read in detail
then they are present in the books of our ulema
I would like to end my conversation here
aqulu qawli haza
wa astaghfirullaha li wa lakum
Wa lisaairil muslimin
if any of you would like to ask any questions
I'm here to answer
[Audience] So my question is this
that in a Muslim society
what is the reason for skepticism about democracy?
[Hassan] See you have asked a very good question
these societies in actual are societies of human beings
and we see that
for a long period of time
the most safest way for the transfer of power
that the world adopted
it was of monarchy
within democracy
you have to put restrictions on a lot of things
that is, the first restriction is
that on the force of guns
on the force of sword
on the force of tyranny
or on any kind of authoritarianism
no person can establish a government
there can only be three ways of establishing a government
either someone will step forward
and establish a government with the force of gun
or Allah will appoint someone
and the third way is
that people themselves will elect
so for a long time in the world
this was the prevailing attitude
that people established governments with the force of sword and gun
and in those governments
the method for continuation and perpetuation
was adopted in the form of monarchy
that is, a person has become the king
he is continuing his line through his children
within this very concept
religion has given a new description
what is that description?
that people must decide this
so when Muslims too are citizens of this very world
they are a part of this very society
then they cannot get rid of this concept easily
as a result
it took a certain time
that when Western nations
made it a social discourse
then we see that in Muslim countries as well
this plant of democracy was cultivated
but in spite of this
it is still very nascent
it needs a lot of time to become a tall and strong tree
[Audience] My question to you is this
that crime and sin
both are different things
please give a little clarification on this
[Hassan] See everything that
becomes the reason for violation of rights
or abuse of someone's life, wealth and dignity
it is a crime
the matter of sin is that
many such things
which are commands and restrictions by Allah ta'la
that is, Allah ta'la wants that
it should be present in a person who has brought belief in him
so that when he appears before his Creator
then he should appear before him having acted upon these commands
so those commands and restrictions of Deen
there are certain things in them
which can also reach the status of crime
when we engage in backbiting of anyone
so a violation of other person's rights is taking place there
when we abuse someone's life, wealth or dignity
other person's rights are being violated
so there are many crimes
but there are such sins as well
which are only related to an individual
in that perhaps
another person's rights are not being violated
for example
Allah ta'la has given me a lot of commands
take the matter of believing in God's existence and God himself
if I commit idolatory
then in that case
I'm committing a mistake
on its own
this is also a moral sin
but here some another member
does not stand with me in the world
so usually this definition that is stated of a crime
so as a result of the criminal action
there is another individual
who is being affected
but as soon as Deen's concept of sin and crime is discussed
so it does not remain confined merely to the violation of rights
of another individual
in fact in this
violation of Allah ta'la's commands and restrictions in sharii'at is also included
[Audience] My question is this
that is it not the responsibility of the state
that it should make the citizens follow the Islamic mandate of purdah
[Hassan] See the ettiquete for interaction between men and women
that have been described in the Quran-e-Majeed
they are being addressed to Muslim women
we know that
what those commands are
they are two commands in total
which have been given to both men and women
and there is one command
which has been given additionally to women
both will mind their gaze
both will conceal their private parts
but if the women would have adorned themselves
then apart from their hands, feet and face
they will not render those embellishments and ornaments visible to people
this instruction is related to the individual
if any person believes that
in this
it is necessary to cover one's face
or to cover one's hands
or to cover one's hair
it is necessary to wear Hijab
if any person understand that it is necessary to hide only embellishments
then it is the personal decision of that individual
[Audience] My only question is that
a state and especially when that state declares itself an Islamic state
if it is fails to provide justice to the oppressed
then what path should be taken to provide justice?
is it appropriate to take law into one's hands?
[Hassan] See Allah ta'la has given every person
a circle of authority
within which he is bound to fulfill any responsibility
if I'm being oppressed, tyrannized
if I'm not getting justice
so I will try to amend it while remaning within my circle of authority
going out of my way to lay the foundation for discord in any society
laying the foundation for agitation
laying the foundation for nuisance
religion does not allow us to do this
the biggest medium for change in the world
is that
you must revive people's spirit for education
so if we are not getting justice in any matter
and especially in that country
where Muslim majority people or population are present
we see that its justice system is lacking
so what needs to be done?
what needs to be done is that we ourselves
on our level
should make arrangement for education and learning
we must arrange for moral training of people
this state does not descend from the heavens
instead a few people among us step forward
become the rulers of the state
so when we will develop this spirit
so it is that very spirit
which takes shape into the collective vision
and which will also reflect in the matters of the state
[Audience] My question is that
in an Islamic state
what will be the nature of the use of the arts
[Hassan] Most of the art forms
in actual are lawful
if you read the many texts of Quran-e-Majeed
then Allah ta'la says that
these are those things of adornment
which in this world have actually been made for the believers
and no person can declare them to be forbidden
Allah ta'la has stated it very clearly that
qul man harrama zeenatallah illati akhraja li ibadi
who is the one that forbids these adornments in the world
there are certain standards of art
there are certain uses
which sometimes makes it lawful
and sometimes unlawful
what are those moral limits
Surah Al-A'raf in Quran-e-Majeed have described them very clearly
There are five things
first thing
any such thing which is related to obscenity
second, any thing which violates someone's rights
third, if it is an abuse of someone's life, wealth and dignity
fourth
if any trace of idolatry is found in it
and fifth
if it has bid'at (innovation)
that is presenting something new in the name of God
[Audience] If we look in the light of Quran and Sunnat
then we have all the laws
if after talking about Sharii'at
if we come towards ijtihad (creative independent juristic reasoning)
then there as well
our scholars have made such laws
that through which
we can easily benefit in our knowledge
but in spite of this
the deliverance of justice is not ensured
we have everything before us
but in spite of this
why cannot we deliver justice
and when it comes to the safeguarding of Deen
then Muslims are afflicted with factionalism
due to discrimination among themselves
there are many disagreements between them
so when there are so many disagreements among ourselves
then
when it comes to minorities
we are not even able to do them justice
we discriminate against them as well
so what is the basic reason for this?
why are we not able to provide justice to our citizens
[Hassan] See there is only one purpose of Sharii'at
and it is purification
the purification of people
the purpose of Sharii'at that is usually stated
this is not the purpose of Sharii'at
this is the purpose of the state
when a state is formed
then it stops the violation of people's rights
and abuse against people's lives, wealth and honor
the preservation of life
people do not start after reading the kalima of Islam
people in the entire world
whosoever it may be
is preserving life
he is also preserving his lineage
he is also preserving reason
Sharii'at is for
your moral existence
your body
and your food and drink
for its cleansing
tazkiya
purification
and for sanctification
the question is that
if this is the object of Sharii'at
then the rest of the elements of the state
that justice should be given
and people should
in time
and on their doorstep
and as soon as possible
there conflict redressal and decisions should be made
this is not the purpose of Sharii'at
this is the purpose of the state and the society
and when something becomes the purpose
of the state and the society
then for it
there are certain rules
there are some laws
as long as we do not adopt them
till then we cannot provide justice on time
I'm thankful to all the participants
and I also thank all the students
who asked such thoughtful and knowledgeable questions
this also indicates that
in our young generation
there is an understanding and inclination towards Deen
and how there is a spirit of wanting to purify our intellectual being
with this prayer
that all of us need this
that we must do a scholarly study of Allah's Deen
and have an in-depth understanding of how it relates to us
aqulu qauli haza
wa astaghfirullaha li wa lakum walisairil muslimin