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Riyasat-e-Madina - Muhammad Hassan Ilyas

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    [Hassan Ilyas] My dear friends
    and respected elders.
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    the topic on which I have
    been invited to give a speech
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    it is this
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    that Riyasat-e-Madina
    (state of Madina)
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    by keeping its model before us
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    in today's era
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    what are those commands
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    what are those illuminating,
    brilliant and guiding aspects
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    by adopting which, our lives
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    our society
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    our environment
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    and our state
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    could be made to adopt those principles
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    could be bound to those
    ideals and perspectives
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    which we were invited to
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    on the face of earth
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    by the messengers of God
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    we know this
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    that the instructions of Deen
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    have essentially been made
    a part of man's nature
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    when a human being
    comes into this world
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    so he brings along with him
    the sense of good and bad
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    Allah ta'la has given man
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    free will and choice
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    so on this very basis
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    he decides between wrong and right
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    all of us know that man
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    is an aggregate of three things
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    Allah ta'la has placed a
    sense of morality within man
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    it is this very sense of morality
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    on the basis of which
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    he determines the good and
    right things in the entire world
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    and distinguishes them from the
    evil and illegitimate things
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    the second distinctive aspect of man
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    is his aesthetic sense
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    a person comes into this world
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    he adorns things
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    he beautifies them
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    betters them
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    he shapes societies
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    societies transform into state
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    the governments of states lead to
    international relations
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    this is the beautification of those
    very things present within man
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    it is the quality of
    beautifying those things
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    which then get cast into organization
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    and the third distinction of man
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    is his rational existence
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    a man traverses from the
    known to the unknown
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    the facts that are before him
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    he draws inferences from them
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    he shares the external or internal
    knowledge apprehended by his senses
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    and the result of his rational
    inferences with people
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    due to which
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    a knowledge is acquired
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    it is this very knowledge
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    on the basis of which
    man moves forward
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    and looks for the paths to
    progress in the world
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    this is a human being
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    when he came into this world
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    so there were many such matters
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    in which he did not require
    any guidance whatsoever
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    but there were also some matters
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    in which the human being
    needed hand-holding
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    in order to determine what is right
    and what is wrong
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    this was also needed to be told
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    that Allah ta'la has to do
    his reckoning tomorrow
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    that is, if this trial was not there
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    so perhaps man after reaching
    the right or wrong answers
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    could have left this world
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    but Allah ta'la has to do the reckoning
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    settle his accounts
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    so Allah ta'la did this favour
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    that he bestowed this thing
    upon us as a blessing
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    that he started the succession
    of prophets and messengers
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    when these messengers
    come into this world
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    what do they do?
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    when these messengers come into this world
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    then they do two things
    on a fundamental level
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    first thing
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    if you analyze all the
    constituents of Allah's Deen
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    so they are based on al hikmah (wisdom)
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    that is, those things related to
    beliefs and morality
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    which are present in the nature of man
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    by setting them in the right direction
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    if he is forgetting
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    then by drawing attention to his error
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    he should be made to understand
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    and second thing
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    is al Kitab (the book)
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    that is, those commands of the Sharii'at
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    that in those matters
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    where man could not
    have reached a decisive place
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    there Allah's messenger
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    in the form of law
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    give us some guidance
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    when the messengers come into this world
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    here this thing should also be understood
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    that they come as a sign of Allah
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    Allah by making them a symbol
    till the Judgement day
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    tells the people that
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    on the face of earth
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    the rule of God is established
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    Deen has told us about
    the messenger
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    that there are some special laws
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    which are applicable to
    their state or governance
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    When the messengers come into the world
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    then those who do
    not believe in them
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    Allah's wrath descends upon them
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    Quran-e-Majeed describes it in
    Surah Yunus in the form of a principle
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    that
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    Wali kulli ummatir Rasool
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    fa izaa jaaa'a Rasooluhum
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    quziya bainahum bilqisti
    wa hum laa yuzlamoon
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    and then at a different place
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    it says
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    li alla yakoona linaasi allalahi
    hujjatam baada rusul
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    and then it says that
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    wa ma kunna mua'zabeena hatta
    nabata rasula
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    our wrath does not descend
    upon those people
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    till the time we have not
    sent them a messenger
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    so it is the official status of
    the messenger
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    which also manifests in his state
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    but the laws that the messengers give
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    the Sharii'at that they give
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    it remains till the world exists
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    in the light of that law
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    we have to see
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    that in today's social milieu
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    in today's society
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    what are those commands
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    by acting upon which
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    the instructions that the messenger gave
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    that which was the will of God
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    that which we will be accountable
    for
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    that which was the wish of God
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    which will be sought
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    we have to act on that
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    so the very first thing about the state
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    that comes to us
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    in the form of instructions
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    it is this that
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    the collective organization of Muslims
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    will be formed on the basis of
    mutual consultation
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    amruhum shura baynahum
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    whatever state is formed
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    whatever be its nature
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    man due to the evolution
    of his civilization
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    depending on the cultural dynamics
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    he keeps forming different
    kinds of organizations
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    today we see that
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    it is the time period of nation-states
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    tomorrow it could be that
    all of these things
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    can change into a world government
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    today as well
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    a kind of quasi world order
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    is present in the form of United Nations
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    whatever state is formed
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    the collective order of Muslims
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    in whatever form comes into existence
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    an administrative principle
    that it contains
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    it is this that
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    it will come into existence through
    people's opinions and consultations
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    when we say that
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    through people's opinions
    and consultations
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    so in this every one is equal
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    in this there is no distinction
    between any individuals
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    he may be a commoner
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    he may be an expert
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    he may be a sage
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    he may be an intellectual
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    he may be a scholar
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    or a philosopher
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    whoever he may be
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    he is the one who is going
    to elect his rulers in the state
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    and this election
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    or consultation will not take place
    after the state comes into existence
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    rather it will originate from this
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    everyone is an equal
    participant in this state
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    this is that fundamental principle
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    in fact it is a founding norm
    in the formation of the state
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    after which we
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    in any society
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    bring a well organized
    government into existence
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    in this
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    if at any place
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    there is even a slight deviation
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    then according to the
    instructions of Allah ta'la
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    the social milieu
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    and the society
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    which is supposed to come into
    existence as a collective order
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    its structure comes undone
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    it cannot move forward
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    we see in present times
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    that this is also that
    principle of the Quran
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    which for those people who
    did not believe in the Quran
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    they too practically faced
    this consequence
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    it is a very long journey
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    the modern democracy that we know
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    that which began with the initial
    concept of senate in Athens and Greece
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    and which with the reformation
    of social sciences in West
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    and after revolution
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    today in the form of modern states
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    western democracies give us
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    but this principle
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    fourteen hundred years ago from today
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    in the words of Prophet Muhammad (pbuh)
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    Quran-e-Majeed had described
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    in the words
    amruhum shura baynahum
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    this is the fundamental principle
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    and because Prophet Muhammad (pbuh)
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    did not bring any new Deen with him
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    it is the same Islam which the
    messengers brought before him
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    so even if you study the biography
    of the past messengers
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    so there as we do not
    have any definite source
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    it is also in accordance
    with the same principle
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    if their governance
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    if with the state there is
    any additional aspect
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    that there need be a rule of God
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    there
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    of criminals
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    of non-believers
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    those people who are denying Prophet
    Muhammad (pbuh) in spite of knowing
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    the decision is made in this world
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    that this is the matter there
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    but in spite of this
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    the principle that is there
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    the same principle has
    authority there as well
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    when Prophet Muhammad (pbuh)
    was passing away from this world
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    keeping this very priciple before him
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    he elected Syedna Abu Bakr
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    When Syedna Abu Bakr
    was passing away
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    so by keeping the
    same principle before him
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    he elected Syedna Umar
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    and when Syedna Umar was passing away
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    so his own time period
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    his own social milieu
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    keeping the demands of his
    own society before him
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    the manner in which
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    (amruhum shura baynahum)
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    the opinions of Muslims could be taken
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    he took their opinions
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    and in this manner
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    a democratic social milieu
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    the foundation for a democratic
    society were laid down
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    the moment when we say
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    that it is democracy
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    that foundational model of
    the state of Madina
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    that fundamental command
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    which for the ends of times
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    is an example and a model
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    so then its necessary demand is this
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    that whatever happens in a democracy
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    will happen in a Muslim society as well
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    in a democracy
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    all citizens are equal
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    no citizen is a second grade citizen
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    whether they are Muslim
    citizens of the state
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    or non-Muslim citizens of the state
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    all of them
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    in the eyes of the state
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    will be equal citizens
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    there will be no disparity
    in their rights
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    there will not be any division
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    any superiority
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    any such kind of step will be taken
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    due to which their rights are violated
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    in our society
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    we usually see that
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    when the religion of Islam is talked about
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    when the state of Madina is talked about
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    so some of those examples
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    which were related to that divine rule
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    by bringing them down to earth
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    people make models for themselves
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    that was the matter strictly
    for the Prophet
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    the Prophet was made a symbol
    for the remaining world
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    but today whatever state
    that we will build
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    in that
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    all of the citizens hold equal rights
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    here this point should also be understood
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    that whatever commands the
    Sharii'at has given us
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    they are of two kinds
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    one is that command
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    which is related to the individual
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    I have to act on that
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    if I do not fulfill it or neglect it
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    then I would be answerable
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    Allah would ask me
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    whatever is your concept of Deen
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    if you think donning Hijab is necessary
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    if you think that this restraint
    is necessary in the matters of women
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    you will tell this concept of Deen to me
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    but you cannot impose it on me
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    this is my personal decision
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    because this command is
    addressed to me
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    as a result all those commands
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    which are related to the individual
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    nobody can interfere in it
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    no state can interfere in it
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    any kind of institution
    cannot interfere in it
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    the jurisidiction of state only starts
    against the violation of rights
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    or against the abuse of life,
    wealth and dignity
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    if any individual stands up and says
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    that my right has been violated here
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    now the state will step forward
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    and by stepping forward
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    it will provide justice to that individual
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    it will restore that individual's rights
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    these are the first kind of
    commands of Sharii'at
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    Sharii'at has given some commands
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    to the collective organization
    of Muslim society
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    these are those few commands
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    upon which when any new
    state comes into existence
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    and there is a Muslim majority
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    then it is the responsibility
    of the Muslim ruler
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    that he should act upon those
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    what are those commands?
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    they are a few commands
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    I will read them in short for you
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    and if you would like to
    know their reasoning
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    so different scholars and ulema have
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    the thought system that is behind them
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    their epistemology
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    their reasoning and arguments
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    have been clarified
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    the first and foremost thing
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    Muslims are not inferior
    subjects of the rulers
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    but they are equal citizens
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    second thing,
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    their life, wealth and
    dignity will be protected
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    third thing
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    their individual matters would
    be resolved in accordance with Deen
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    they will be given help with
    respect to their religious obligations.
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    you observe fasts
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    you go on Haj
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    there are issues in traveling there
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    there are administrative reliefs
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    the organizations that have been formed
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    in them
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    the Muslim society has been commanded
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    that whichever state is formed
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    it will help the citizens
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    those people who have been
    left behind in the race for livelihood
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    they will carry them forward
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    the foundation of Muslim society
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    will be amruhum shura baynahum
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    in the same way
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    the sermon of Jum'ah
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    have been made essential for the rulers
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    it is the rulers
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    who will come to the pulpit
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    and tell the nation
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    that what are the commands of Allah
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    generally people say
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    that these kind of rulers
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    about whom we know
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    that they are oblivious to even
    the basic teachings of Deen
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    so in this command of Allah
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    there is great wisdom
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    great vision
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    and there is great foresight
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    that when you will tell them
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    that Allah has kept this pulpit
    for you
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    then they will also prepare before coming
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    they have to keep their sensibility of
    Deen and spirit of Deen awake
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    and this very thing
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    their commitment to Deen
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    will become the reason
    for our alliance with them
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    in the same way
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    any citizen of the state
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    in spite of his knowledge
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    in spite of being Muslim
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    at the last level
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    if he commits any crime
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    those crimes which are
    the subject of Sharii'at
  • 12:31 - 12:32
    that criminal is not
    deserving of any sympathy
  • 12:33 - 12:35
    that crime has been committed
    in its highest degree
  • 12:35 - 12:37
    so according to Sharii'at
  • 12:37 - 12:38
    the punishments that have been described
  • 12:39 - 12:40
    those punishments will be imposed on them
  • 12:40 - 12:42
    and in the same way
  • 12:42 - 12:43
    the invitation of Islam
  • 12:43 - 12:45
    to carry it to the entire world
  • 12:45 - 12:47
    for its promotion at a global level
  • 12:47 - 12:50
    the Muslim government will make efforts
  • 12:50 - 12:51
    and in this effort
  • 12:51 - 12:53
    if there is any impediment anywhere
  • 12:53 - 12:55
    then it is the moral principle
  • 12:55 - 12:57
    on the basis of which
  • 12:57 - 12:59
    it also has the right to take action
  • 12:59 - 12:59
    as it were
  • 12:59 - 13:00
    against oppression
  • 13:00 - 13:01
    against force
  • 13:01 - 13:02
    against tyranny
  • 13:03 - 13:05
    if any state is established somewhere
  • 13:05 - 13:06
    and is carrying out persecution
  • 13:07 - 13:08
    and in this matter too
  • 13:08 - 13:10
    there is no condition to be a Muslim
  • 13:10 - 13:12
    if we know that at a place
  • 13:12 - 13:16
    force is being used against people
    of a different religion
  • 13:16 - 13:17
    so it is our right
  • 13:17 - 13:19
    and it is our religious obligation
  • 13:19 - 13:20
    that if we have the ability
  • 13:20 - 13:22
    the power and the capability
  • 13:22 - 13:24
    so by stepping forward
  • 13:24 - 13:27
    you will help those fellow human beings
  • 13:27 - 13:29
    and will rid them of
    this tyranny and force
  • 13:29 - 13:31
    this is that fundamental concept
  • 13:31 - 13:33
    it is that fundamental perspective
  • 13:33 - 13:35
    by putting forth in front of us
  • 13:35 - 13:36
    by taking a step ahead
  • 13:36 - 13:40
    the commands of Deen that are related
    to collective organization and state
  • 13:40 - 13:42
    we can understand them
  • 13:42 - 13:43
    in this short time
  • 13:43 - 13:46
    I could have given a primary
    introduction of these things
  • 13:46 - 13:47
    there are many such divine commands
  • 13:47 - 13:49
    which if you want to read in detail
  • 13:49 - 13:51
    then they are present in
    the books of our ulema
  • 13:51 - 13:54
    I would like to end my conversation here
  • 13:54 - 13:55
    aqulu qawli haza
  • 13:55 - 13:57
    wa astaghfirullaha li wa lakum
  • 13:57 - 13:58
    Wa lisaairil muslimin
  • 13:58 - 14:01
    if any of you would like
    to ask any questions
  • 14:01 - 14:02
    I'm here to answer
  • 14:02 - 14:03
    [Audience] So my question is this
  • 14:03 - 14:04
    that in a Muslim society
  • 14:05 - 14:07
    what is the reason for skepticism
    about democracy?
  • 14:07 - 14:09
    [Hassan] See you have asked
    a very good question
  • 14:11 - 14:14
    these societies in actual are
    societies of human beings
  • 14:14 - 14:15
    and we see that
  • 14:15 - 14:17
    for a long period of time
  • 14:17 - 14:21
    the most safest way for
    the transfer of power
  • 14:21 - 14:22
    that the world adopted
  • 14:22 - 14:23
    it was of monarchy
  • 14:24 - 14:25
    within democracy
  • 14:26 - 14:29
    you have to put restrictions
    on a lot of things
  • 14:29 - 14:31
    that is, the first restriction is
  • 14:31 - 14:33
    that on the force of guns
  • 14:33 - 14:34
    on the force of sword
  • 14:34 - 14:36
    on the force of tyranny
  • 14:36 - 14:38
    or on any kind of authoritarianism
  • 14:39 - 14:40
    no person can establish a government
  • 14:40 - 14:43
    there can only be three ways of
    establishing a government
  • 14:43 - 14:44
    either someone will step forward
  • 14:45 - 14:46
    and establish a government
    with the force of gun
  • 14:47 - 14:49
    or Allah will appoint someone
  • 14:49 - 14:50
    and the third way is
  • 14:50 - 14:53
    that people themselves will elect
  • 14:53 - 14:55
    so for a long time in the world
  • 14:55 - 14:56
    this was the prevailing attitude
  • 14:56 - 14:59
    that people established governments with
    the force of sword and gun
  • 15:00 - 15:01
    and in those governments
  • 15:01 - 15:03
    the method for continuation
    and perpetuation
  • 15:03 - 15:04
    was adopted in the form of monarchy
  • 15:04 - 15:06
    that is, a person has become the king
  • 15:06 - 15:08
    he is continuing his
    line through his children
  • 15:08 - 15:09
    within this very concept
  • 15:09 - 15:12
    religion has given a new description
  • 15:12 - 15:13
    what is that description?
  • 15:13 - 15:15
    that people must decide this
  • 15:15 - 15:18
    so when Muslims too are citizens
    of this very world
  • 15:18 - 15:20
    they are a part of this very society
  • 15:20 - 15:23
    then they cannot get rid
    of this concept easily
  • 15:23 - 15:24
    as a result
  • 15:24 - 15:25
    it took a certain time
  • 15:25 - 15:27
    it took a certain time
  • 15:27 - 15:29
    that when Western nations
  • 15:29 - 15:30
    made it a social discourse
  • 15:30 - 15:32
    then we see that in Muslim
    countries as well
  • 15:32 - 15:35
    this plant of democracy was cultivated
  • 15:35 - 15:37
    but in spite of this
  • 15:37 - 15:38
    it is still very nascent
  • 15:38 - 15:41
    it needs a lot of time to
    become a tall and strong tree
  • 15:41 - 15:43
    [Audience] My question to you is this
  • 15:43 - 15:44
    that crime and sin
  • 15:44 - 15:46
    both are different things
  • 15:46 - 15:48
    please give a little
    clarification on this
  • 15:49 - 15:51
    [Hassan] See everything that
  • 15:51 - 15:53
    becomes the reason for violation of rights
  • 15:53 - 15:55
    or abuse of someone's life,
    wealth and dignity
  • 15:55 - 15:57
    it is a crime
  • 15:57 - 15:58
    the matter of sin is that
  • 15:58 - 16:00
    many such things
  • 16:00 - 16:03
    which are commands and
    restrictions by Allah ta'la
  • 16:03 - 16:05
    that is, Allah ta'la wants that
  • 16:05 - 16:09
    it should be present in a person
    who has brought belief in him
  • 16:09 - 16:11
    so that when he appears before his Creator
  • 16:11 - 16:14
    then he should appear before him
    having acted upon these commands
  • 16:14 - 16:16
    so those commands and restrictions of Deen
  • 16:17 - 16:19
    there are certain things in them
  • 16:19 - 16:21
    which can also reach the status of crime
  • 16:21 - 16:22
    when we engage in backbiting of anyone
  • 16:22 - 16:25
    so a violation of other person's
    rights is taking place there
  • 16:25 - 16:27
    when we abuse someone's
    life, wealth or dignity
  • 16:28 - 16:30
    other person's rights are being violated
  • 16:30 - 16:31
    so there are many crimes
  • 16:32 - 16:34
    but there are such sins as well
  • 16:34 - 16:35
    which are only related to an individual
  • 16:35 - 16:36
    in that perhaps
  • 16:36 - 16:38
    another person's rights
    are not being violated
  • 16:38 - 16:39
    for example
  • 16:39 - 16:41
    Allah ta'la has given me a lot of commands
  • 16:41 - 16:44
    take the matter of believing in God's
    existence and God himself
  • 16:44 - 16:45
    if I commit idolatory
  • 16:45 - 16:46
    then in that case
  • 16:47 - 16:48
    I'm committing a mistake
  • 16:48 - 16:49
    on its own
  • 16:49 - 16:51
    this is also a moral sin
  • 16:51 - 16:52
    but here some another member
  • 16:52 - 16:54
    does not stand with me in the world
  • 16:54 - 16:57
    so usually this definition that
    is stated of a crime
  • 16:57 - 16:59
    so as a result of the criminal action
  • 16:59 - 17:00
    there is another individual
  • 17:00 - 17:02
    who is being affected
  • 17:02 - 17:05
    but as soon as Deen's concept of
    sin and crime is discussed
  • 17:05 - 17:08
    so it does not remain confined merely to
    the violation of rights
  • 17:08 - 17:09
    of another individual
  • 17:09 - 17:10
    in fact in this
  • 17:10 - 17:14
    violation of Allah ta'la's commands and
    restrictions in sharii'at is also included
  • 17:15 - 17:16
    [Audience] My question is this
  • 17:16 - 17:18
    that is it not the responsibility
    of the state
  • 17:18 - 17:21
    that it should make the citizens
    follow the Islamic mandate of purdah
  • 17:21 - 17:24
    [Hassan] See the ettiquete for interaction
    between men and women
  • 17:24 - 17:26
    that have been described in
    the Quran-e-Majeed
  • 17:26 - 17:29
    they are being addressed to Muslim women
  • 17:29 - 17:30
    we know that
  • 17:30 - 17:32
    what those commands are
  • 17:32 - 17:34
    they are two commands in total
  • 17:34 - 17:36
    which have been given to
    both men and women
  • 17:36 - 17:37
    and there is one command
  • 17:38 - 17:39
    which has been given
    additionally to women
  • 17:39 - 17:41
    both will mind their gaze
  • 17:41 - 17:43
    both will conceal their private parts
  • 17:43 - 17:45
    but if the women would have
    adorned themselves
  • 17:45 - 17:47
    then apart from their
    hands, feet and face
  • 17:47 - 17:51
    they will not render those embellishments
    and ornaments visible to people
  • 17:51 - 17:53
    this instruction is related
    to the individual
  • 17:54 - 17:56
    if any person believes that
  • 17:56 - 17:56
    in this
  • 17:56 - 17:57
    it is necessary to cover one's face
  • 17:57 - 17:59
    or to cover one's hands
  • 17:59 - 18:00
    or to cover one's hair
  • 18:00 - 18:02
    it is necessary to wear Hijab
  • 18:03 - 18:06
    if any person understand that it is
    necessary to hide only embellishments
  • 18:06 - 18:09
    then it is the personal
    decision of that individual
  • 18:09 - 18:11
    [Audience] My only question is that
  • 18:12 - 18:16
    a state and especially when that
    state declares itself an Islamic state
  • 18:16 - 18:19
    if it is fails to provide
    justice to the oppressed
  • 18:20 - 18:23
    then what path should be
    taken to provide justice?
  • 18:23 - 18:26
    is it appropriate to take
    law into one's hands?
  • 18:26 - 18:29
    [Hassan] See Allah ta'la has
    given every person
  • 18:29 - 18:30
    a circle of authority
  • 18:31 - 18:33
    within which he is bound to
    fulfill any responsibility
  • 18:34 - 18:37
    if I'm being oppressed, tyrannized
  • 18:37 - 18:38
    if I'm not getting justice
  • 18:39 - 18:43
    so I will try to amend it while remaning
    within my circle of authority
  • 18:43 - 18:46
    going out of my way to lay the
    foundation for discord in any society
  • 18:46 - 18:48
    laying the foundation for agitation
  • 18:48 - 18:50
    laying the foundation for nuisance
  • 18:50 - 18:52
    religion does not allow us to do this
  • 18:52 - 18:55
    the biggest medium for change in the world
  • 18:55 - 18:56
    is that
  • 18:56 - 18:59
    you must revive people's
    spirit for education
  • 18:59 - 19:02
    so if we are not getting
    justice in any matter
  • 19:02 - 19:03
    and especially in that country
  • 19:03 - 19:06
    where Muslim majority people
    or population are present
  • 19:06 - 19:08
    we see that its justice
    system is lacking
  • 19:09 - 19:10
    so what needs to be done?
  • 19:10 - 19:11
    what needs to be done is that we ourselves
  • 19:11 - 19:13
    on our level
  • 19:13 - 19:15
    should make arrangement for
    education and learning
  • 19:15 - 19:17
    we must arrange for moral
    training of people
  • 19:17 - 19:20
    this state does not descend
    from the heavens
  • 19:21 - 19:23
    instead a few people among us step forward
  • 19:23 - 19:25
    become the rulers of the state
  • 19:25 - 19:27
    so when we will develop this spirit
  • 19:28 - 19:29
    so it is that very spirit
  • 19:29 - 19:31
    which takes shape into
    the collective vision
  • 19:31 - 19:33
    and which will also reflect
    in the matters of the state
  • 19:34 - 19:35
    [Audience] My question is that
  • 19:35 - 19:36
    in an Islamic state
  • 19:36 - 19:38
    what will be the nature
    of the use of the arts
  • 19:38 - 19:39
    [Hassan] Most of the art forms
  • 19:39 - 19:41
    in actual are lawful
  • 19:41 - 19:43
    if you read the many texts
    of Quran-e-Majeed
  • 19:43 - 19:44
    then Allah ta'la says that
  • 19:44 - 19:46
    these are those things of adornment
  • 19:46 - 19:48
    which in this world have
    actually been made for the believers
  • 19:49 - 19:51
    and no person can declare
    them to be forbidden
  • 19:52 - 19:54
    Allah ta'la has stated
    it very clearly that
  • 19:54 - 19:57
    qul man harrama zeenatallah
    illati akhraja li ibadi
  • 19:58 - 20:01
    who is the one that forbids
    these adornments in the world
  • 20:01 - 20:04
    there are certain standards of art
  • 20:04 - 20:05
    there are certain uses
  • 20:06 - 20:07
    which sometimes makes it lawful
  • 20:07 - 20:08
    and sometimes unlawful
  • 20:08 - 20:10
    what are those moral limits
  • 20:10 - 20:13
    Surah Al-A'raf in Quran-e-Majeed
    have described them very clearly
  • 20:13 - 20:14
    There are five things
  • 20:14 - 20:15
    first thing
  • 20:15 - 20:17
    any such thing which
    is related to obscenity
  • 20:18 - 20:20
    second, any thing which
    violates someone's rights
  • 20:20 - 20:23
    third, if it is an abuse of someone's
    life, wealth and dignity
  • 20:23 - 20:23
    fourth
  • 20:23 - 20:26
    if any trace of idolatry is found in it
  • 20:26 - 20:27
    and fifth
  • 20:27 - 20:28
    if it has bid'at (innovation)
  • 20:28 - 20:30
    that is presenting something
    new in the name of God
  • 20:31 - 20:33
    [Audience] If we look in the
    light of Quran and Sunnat
  • 20:34 - 20:35
    then we have all the laws
  • 20:36 - 20:38
    if after talking about Sharii'at
  • 20:38 - 20:40
    if we come towards ijtihad (creative
    independent juristic reasoning)
  • 20:40 - 20:41
    then there as well
  • 20:41 - 20:44
    our scholars have made such laws
  • 20:44 - 20:45
    that through which
  • 20:45 - 20:47
    we can easily benefit in our
    knowledge
  • 20:47 - 20:48
    but in spite of this
  • 20:49 - 20:52
    the deliverance of justice
    is not ensured
  • 20:53 - 20:54
    we have everything before us
  • 20:54 - 20:55
    but in spite of this
  • 20:55 - 20:57
    why cannot we deliver justice
  • 20:57 - 20:59
    and when it comes to the
    safeguarding of Deen
  • 20:59 - 21:02
    then Muslims are afflicted
    with factionalism
  • 21:03 - 21:06
    due to discrimination among themselves
  • 21:06 - 21:09
    there are many disagreements between them
  • 21:09 - 21:11
    so when there are so many
    disagreements among ourselves
  • 21:11 - 21:11
    then
  • 21:11 - 21:13
    when it comes to minorities
  • 21:13 - 21:14
    we are not even able to do them justice
  • 21:15 - 21:16
    we discriminate against them as well
  • 21:17 - 21:19
    so what is the basic reason for this?
  • 21:19 - 21:21
    why are we not able to provide
    justice to our citizens
  • 21:21 - 21:23
    [Hassan] See there is only
    one purpose of Sharii'at
  • 21:23 - 21:24
    and it is purification
  • 21:24 - 21:26
    the purification of people
  • 21:26 - 21:29
    the purpose of Sharii'at
    that is usually stated
  • 21:30 - 21:32
    this is not the purpose of Sharii'at
  • 21:32 - 21:33
    this is the purpose of the state
  • 21:34 - 21:35
    when a state is formed
  • 21:35 - 21:37
    then it stops the violation
    of people's rights
  • 21:37 - 21:39
    and abuse against people's
    lives, wealth and honor
  • 21:39 - 21:40
    the preservation of life
  • 21:41 - 21:43
    people do not start after
    reading the kalima of Islam
  • 21:44 - 21:45
    people in the entire world
  • 21:45 - 21:46
    whosoever it may be
  • 21:46 - 21:47
    is preserving life
  • 21:47 - 21:49
    he is also preserving his lineage
  • 21:49 - 21:50
    he is also preserving reason
  • 21:51 - 21:51
    Sharii'at is for
  • 21:51 - 21:53
    your moral existence
  • 21:53 - 21:55
    your body
  • 21:55 - 21:57
    and your food and drink
  • 21:57 - 21:58
    for its cleansing
  • 21:58 - 21:59
    tazkiya
  • 21:59 - 21:59
    purification
  • 21:59 - 22:01
    and for sanctification
  • 22:01 - 22:02
    the question is that
  • 22:02 - 22:04
    if this is the object of Sharii'at
  • 22:04 - 22:07
    then the rest of the elements of the state
  • 22:07 - 22:08
    that justice should be given
  • 22:08 - 22:09
    and people should
  • 22:09 - 22:10
    in time
  • 22:10 - 22:11
    and on their doorstep
  • 22:11 - 22:13
    and as soon as possible
  • 22:13 - 22:15
    there conflict redressal and decisions
    should be made
  • 22:15 - 22:17
    this is not the purpose of Sharii'at
  • 22:17 - 22:19
    this is the purpose of the
    state and the society
  • 22:19 - 22:20
    and when something becomes the purpose
  • 22:20 - 22:22
    of the state and the society
  • 22:22 - 22:23
    then for it
  • 22:23 - 22:24
    there are certain rules
  • 22:24 - 22:25
    there are some laws
  • 22:25 - 22:27
    as long as we do not adopt them
  • 22:27 - 22:30
    till then we cannot
    provide justice on time
  • 22:31 - 22:32
    I'm thankful to all the participants
  • 22:33 - 22:35
    and I also thank all the students
  • 22:35 - 22:38
    who asked such thoughtful
    and knowledgeable questions
  • 22:38 - 22:39
    this also indicates that
  • 22:39 - 22:41
    in our young generation
  • 22:41 - 22:43
    there is an understanding and
    inclination towards Deen
  • 22:43 - 22:47
    and how there is a spirit of wanting
    to purify our intellectual being
  • 22:48 - 22:49
    with this prayer
  • 22:49 - 22:51
    that all of us need this
  • 22:51 - 22:54
    that we must do a scholarly
    study of Allah's Deen
  • 22:54 - 22:56
    and have an in-depth understanding
    of how it relates to us
  • 22:57 - 22:58
    aqulu qauli haza
  • 22:58 - 23:01
    wa astaghfirullaha li wa lakum
    walisairil muslimin
Title:
Riyasat-e-Madina - Muhammad Hassan Ilyas
Description:

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Video Language:
Urdu
Duration:
23:11

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