Riyasat-e-Madina - Muhammad Hassan Ilyas

[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

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