By Ghulam Ghaus Siddiqi, New Age Islam
26 November 2019
It might shock you if I request you to judge the actions of those in leadership who happily want to come into limelight by pouncing upon a ‘golden’ opportunity of appearing as “heroes” or “representatives” of Indian Muslims, or to say nominally, of ‘Islam’. Prominently this is the case of recent judgment on Babrimasjid and Ramjanambhoomi, which is taken as an opportunity as if it were a gift granted to the publicity-seeking religious “representatives”. You may be shocked at my request for judging their actions, which might not have a direct connection with their next-step demand for the review petition, yet indirectly there is indeed a connection. That connection is highly inspired by a wish for publicity-seeking which has weakened their mental faculty to decide what may become good for the Muslims, Hindus and India.
Clearly speaking, today’s “religious representatives” seeking an opportunity to appear in limelight have a role to play for the benefit of their personal wishes; - a role which in view of Tariqat (meant here ‘a corpus of mystical experiences and observations (mushahidat), is not a part of actual teachings of Islamic religion. Islamic teachings never inspire one to do any deed for other than achieving pleasure of God Almighty.
It must be decoded here that a person should not be given the title of ‘representative of Islam’ or ‘Muslims’ representative’, if his attitudes are not Islamic. It is not more important to find him be attired in Kurta, Pyjama and turban than to see shades of Taqwa which are recognised by the attitudes of humbleness, sincerity, respect of humanity, thinking of welfare of the society, community and country— each with the sole purpose of attaining pleasure of Allah Almighty. It is embarrassing to express that we do not find such shades of Taqwa in the attitudes of those who, in voices of several means of media, are called “Muslim representatives”. Try please to find out such attitudes or shades of Taqwa within them. Such attitudes of Islam are missing from such “religious representatives” who could thereby win the hearts of human beings including non-Muslims, the way the Sufis did through their humane deeds based on sincerity, truthfulness and honesty towards Islamic religion.
Hardly did a compiler of Ahadith in book-forms miss a hadith which reads, “Actions are [judged] by intentions”. In all actions of worship, what works well in their pursuit is such an intention which purely looks for the pleasure of Allah Almighty. But present-day “Muslims’ representatives” want to earn publicity and self-respect rather than the pleasure of Allah Almighty which actually comes through one’s making good intentions and not the intention of publicity.
I would not blame any names but say that they must feel that God knows them best about what they want to seek through calling for review petition on the Babjri-Masjid issue; publicity or pleasure of God Almighty. The question remains unsolved unless we understand how we can please God Almighty in such an issue as a bone of contention between two larger communities of human beings, Muslims and Hindus. Meanwhile let this idea strike our mind that the pleasure of God Almighty is attained by knowing what is actually Maqasid Sharia (objectives of Islamic Sharia).
Before delving into Maqasid Sharia, it is better to observe that the review petition against the Supreme Court’s Ayodhya judgment will be both futile and imprudent. It is highly unlikely that any Muslim organization will succeed in getting the Supreme Court to make any changes to its judgment which granted the disputed land to Hindus for the construction of a Ram Mandir. Another thing to worry about is that the Muslim parties, who had agreed to accept whatever the SC’s judgment may be, favourable or unfavourable, are now planning to do just the opposite.
I would not criticize any religious sentiment attached to a mosque or a temple, which can be sensed respectively as a natural attitude in both Muslims and Hindus. Some Muslims have expressed both acceptance and dissatisfaction over the SC’s judgment. Some have even planned to file a review petition. The same reaction would have come from some Hindus if the judgment had not been in their favour. All this is their right provided it does not go against law and order. What is laudable and commendable so far is that no riots or clashes between the two communities have occurred so far after the SC’s judgment and thereby law and order is still maintained. This credit definitely goes to all Indians, especially Muslims.
Indian Muslims must accept the SC’s Judgment without going to file any review petition. They should close the chapter of contention between the two communities by accepting whatever the Supreme Court has issued. Now they must stick to other opportunities to express their servant-hood towards God Almighty. This can be done if they build mosques in their hearts, spend time in acts of worship, meditations in any of the mosques located in India, act upon teachings of Taqwa and educate them with special focus on those of sincerity, love, respect, humbleness and all other parts of goodness enshrined in Islam. This is what the Maqasid Sharia demands today in its vast objectives including the welfare of the society. It is time for Muslims to act upon universal teachings of tolerance, patience, harmony and peace and thereby winning the hearts of other fellow human beings including those who have great antipathy and prejudice against Muslims, as any reaction to hate increases nothing but hate.
To understand Maqasid-e-Sharia briefly, it is worth mentioning that numerous rulings of Islamic Sharia are changed or concessions in Islamic laws are granted according to changing circumstances of the time and thereby the door of easiness and concession is always open for Muslim Ummah of every age. The basis of changes in such rulings, according to majority of Muslim jurists, revolves around the seven fundamental principles of Islamic Jurisprudence. They are 1) zaruriyaat (absolute necessities), 2) hajat (necessity), 3) daf’e haraj (removing difficulty), 4) ‘Urf (recurring practices of a large number of Muslims), 5) Maslahah (interest/benefit), 6) izala al-fasad (elimination of corruption), 7) umum-e-balwa.
Absolute necessities (zaruriyat) are classified in what preserves one’s faith (din), soul (nafs), wealth (maal), mind (aql) and offspring (nasl). Some jurists add the preservation of honour to these five popular necessities. Preservation of these necessities is the objective of Islamic Sharia. So in the context of SC’s judgment on Babri Masjid-Ram Janam Bhoomi, even if we believe that a land once a masjid is always a masjid, we will still have to take into consideration the objective of Islamic Sharia which preserves one’s life, removes difficulty, eliminates corruption and ensures social interest. This will be in line with the fiqhi maxim “Necessities cause the prohibited things to be permissible”, (الضرورات تبيح المحظورات)”. That means we must accept SC judgment which, as per some opinions, is a resolution and in conformity with the objective of Islam in preserving lives of Indian civilians. If this resolution is not accepted, there might occur corruption and loss of lives and thereby a violation of objectives of Islam.
A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B.A (Hons.) in Arabic, M.A. in Arabic and M.A in English from JMI, New Delhi. He is Interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf).
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