Other Works by Muhammad Asad: ‘THE MESSAGE OF THE QUR'AN ‘THE ROAD TO MECCA ISLAM AT THE CROSSROADS SAHIH AL-BUKHARI: THE EARLY YEARS ‘OF ISLAM ‘THE PRINCIPLES OF STATE AND GOVERNMENT IN ISLAM THIS LAW OF OURS And Other Essays By Muhammad Asad Isaac BOoK Trust KUALA LUMPUR. 200CONTENTS FOREWORD ty Pola Hamidn Asad ‘THIS LAW OF OURS 1. PROLEGOMENA I, ATIME OF CHANGE IIL, TALKING OF MUSLIM REVIVAL IV, WHOSE ISTHE FAULT? WV. ANEW APPROACH ‘iL THE BASIS OF OUR CIVILISATION Vil ISLAMIC CIVILISATION AND ISLAMICLAW IIL DISCUSSING A PROPOSITION WHAT DO WE MEAN BY PAKISTAN? ‘LOOKING AT OURSELVES ‘THE UNIOUENESS OF PAKISTAN [EVASION AND SELP-DECEPTION ‘THE CHOICE BEFORE Us (OUR MORAL STATURE (CALLING ALL MUSLIMS ‘THE ENCOUNTER OF ISLAM AND THE WEST ISLAM AND THE SPIRIT OF OUR TIMES. ‘THE ANSWERS OF ISLAM 1, THE ATTTTUDE OF RELIGIONS TOWARDS. ONE ANOTHER IIL, RELIGION AND HUMANITARIANISM IN; RELIGION AND SOCIETY JERUSALEM: The Open Cisy {A VISION OF JERUSALEM ‘THE MEANING AND SIGNIFICANCE OF "THE HURAH ‘THE MESSAGE OF THE QUR'AN sandFOREWORD ‘Wen onthe ist day of November 1952, I moved into my hus ‘band's apartment n New York and began my new ie with that ‘entaoeéinary man, earned, almost immediatly, of his primary ‘aul, which he ha atid with him from is cradle ad wl prob- ably cary tothe pave: otal ack of ant. Now, vanity icon. sidered abe afau™and whes taken tothe exreme, even 35 {in our Muslim eligi a well ain most ofthe lhe great reiions ‘ofthe world: and You may well ask, “How can yu cise the ‘man you married, and with whom you have collaborated is his ‘work throughout the hir)-thee years of yourife with him, and ‘whose relgon and points of view you share bth intellectually and ‘motional: how can you etc him fr possessing a quaity in ‘nich you should ake pide?” And my welktboupt-ot answers {hi albeit en enconveniona! one: T am consined through my ‘experiences of people and of ie self tht one lost arab {en at one's own valuation, so to speak, and thus the man of ‘vanity is wvaly taken much mor seriou than the man without it simply because normal, unthinking people do take a person at his face value, And in a writer, in parla, this vite might be & fat My very fst experience inthis reparé was this, Only a week alter our marrage, my new husband, Muhammad ABad, was requested by Dr Schuyler Wallace, Difctor, I believe, of sone thing clled “The School of Oriental Affair (1 donot remember ‘the exc tite) in New York, t give along talk about Islam andthe ‘then curent problems ofthe Middle East and the Musi word in ‘ener, and afterwards to answer the avid (or 50 he hoped) questions of the audience, comprised mostly of post-graduate ‘laent of iteration stairs.This Law of Ours and Other Esse “The day before, I shyly broached the queton of my husbands text, ort lest ab outline of hi fext, aad my strange new ie ‘at's response was, "Italo ready.” Tapent the whole dy in {i—my fit witnessing of «public adress by my hisband— ‘nervously evating some "news" Five minates before lsvng 0" {partment he suddenly jotted Jowa afew handwiten notes on 8 Salling card and tld me that that was i "And sowe arrived at the packed audenc all and took my set in the trot row, ot out of slFimportance but because but brand insisted tha he alway ked to have aig face before hi to whom he could rcv address word, andmine aris wie tnd companion—seemed 1o him to be the most appropriate one Dr. Wallace opened the meting and then turned ove 10 Muhammad fad, who forbwith spoke enthusisially and ‘cogently to his very sophisticated audience, and even forgot Feler to hi socalled “notes The talk was fesived with ovation nd, even more importantly. flowed by series of ver) nteiget ‘Gestion; and many pleasant and wmblating hours pase sy. “Tis notin Wel an important anecdote, but only my expla: ‘ation of why 1 personaly consider my husbands total lack of ‘vanity fault Natrally be leftnaweten “sept no even atape- Tecording of this and so many other talks made before lve, rao tnd tlevsion aeiences. This was the habit of hin ie ‘An almost dene! station ooxared in 1959 or 190, when my Inusband vas davted to adress The Royal Insute of Inter ‘atonal Aas ia London, chaiedby Sir Arold Toynbee, onthe ‘Principles undecying the idea ofa Ila Sate, And unfrte ‘atl, this ime Twas notable to accompany him from Genes, there we were then ving, to London and ao {havens notion of ‘what he ab, lthough [ai recive echoes of fom the peat Sit ‘Arnold's swell othe appreciation oft. And soon ad ifn Fortunately, eventually weat though some of hit old papers and uncarthed what I baie to be tluale contribution to ‘Mastin eigios and polical thought, but he ester par of hem ‘ad simply been discarded by him. What Thave managed io salvage Tam presenting herewith in book form. Tor the record”, a kind of sample of the conssteny of this mass! Mashm' ows down {he yeas. Andi would request the reader to ake nate—before and after reading each of thee esayy-of the date nd year when bey Foreword sere written or spoken—and then to cousder them against the ime in which they ae now being published eieve that he and She wil be struck, as Ihave been not only bythe extraordinary ‘inlies and timelessness of these thoughts and predictions, but ‘dbo by ther great conistency. In fat, they constitute something Tea “proof the intleetal "face of Muhammad Asad over ‘ore than fort) years of his long life. And woud like to share it tity Masia brethren wherever they ma) be Lisbon 1986, Poa Hains Asan NOTE; Ate panages ofthe Hoty Garin quted i his book are ake from Maar Asis wok, The Mee of he Quon, pbb > Dural Anda, GbratarTHIS LAW OF OURS AUTHOR'S NOTE ‘Tux rnsts propounded on these pagesis based on several esas ‘community arto the scope andthe practical inplcations of amie Taw “The fist impetus towards such a, “monologue” came 10 me ducing the Second World War, whendeesuse of my then ‘Austrian ctizenship—1 found myself an involuntary “gust of the Goverment of India fom September 1, 1939, 0 August 14,145, ‘Throughout those years {was the oly Musi in an internment ‘camp peopled by some thee thousand Germans, Auslans and Taiaor-both Nazis apd ant-Nazi a wel as Fasc and ante Fscote—al of them coed baker eler fom a over Asta fat tk or sily ak. We Masha, i ssems, ze pea att at Siting ow donot mean oy hat li wish ermine he writen ord wes, oterwite I woul not be wi tae nes, Ta and dscns ate abs cesta oer © ‘Say the exiting Sntson of our thot andi eban a coe tscnnent of he poems wih nich we ae confronted. Aad they are partculrynceasry a or common, nich cana be try Ilan nis cect thi cara, Quan charcee {on ofthe uma: "Ther ral nl ates of sommon som ern conlation (hi) among themslves" (rah 235) ‘But consultation alone stone cannot lead anywhere: might eed us somewhere that toa pew rey of amie {Colca ri ap thew fam, he sah 3 ‘ely sro proposition. fr ony very few Masia to take this Law of ous senousy: namely, x praca scheme ‘hicconfers an ogtion on so abandon ou soil mays and {o work fora thorogh reconstruction a our commona i _temtiayreenin it amore hap tual pine lone for anes he ve counterpart pe Eales of conduct, pital pics lend themselves t ost conten interpetaons, and tart arty ft or Seti) eondions. A types example of thc Be found in {Christan which coment ull wth preschng belts and ‘moral without bothering about heir anomie into a de tte socal scheme: anda tfemsing conten with beng a 8 Companinent to vxoeconome state of fa that ha nt the remotes connec with Christan thc, Bet, une Che tani Iam doc no conten elt with merely demanding acer thn pinta ade tht could beste toa mamner of cult fly soca and economic setings, Dut ln te teers ‘ceping tom cheme of practi wel. Whi the frame ‘ork of ths scheme, which isle sarah, Inaba ts ove ‘Newson poyes n definition of sca good ands ov Pattern of socal reltions. nthe means, therefore, that concep rowed from another cilaaon ad snotier sallook one tecome dominate shaping of Msn soe they dpeve 16 Talking of Mastin Revive [slam ofits funtion at society shaping power; andi the measure tnt which we willingly submit to such ouside infunces, we imply “hat sim has no el cant that unetion, "And thsi he Herel four problem. Inthe conscious and sub- conscious rendnesofso many four brothers and sisters always to State the socal politcal and econome forms of the West—even ‘thin the context of endeavours aiming at the reestablishment of realy Islamic polity lies set, involuntary implication tht Islam has no real imo being a socety-shaping power Nataly So: forfour views a to ow man shoal arrange his fae re ‘erve fom sourees other than Im, we imply deny to Islam finy ight to dictate oor scheme oflif, The most one does concede {Olam in such cve (ad the most tha, act, being conceded {oitin many contemporary Muslim communities) is to provide & {tof spinal muse which may secompany our practical ende ‘Suchan aude evidently ass with the fundamental oneepts of lim, which is nothing short of defiite programe of ie ‘Reduced tothe sate ofa mete spiritual backdrop, deprived of ts primary function to determine oar behaviour andthe practical Forms ou society Becomes s meaingess word: Somuch ‘foul be cleat to tayone who haste ghtst acquaintance with principles, Ids aot, however, scem tobe cleat tomaty of our “Nateligentsia” who, bocanse of thes more upo-date edison, ‘re mos influential or most ocd in present-day Muslin soit. ‘They do mot seem to realise that, i the human cootext, Iam Stands and fle wth te abit 0 shape ou society and direct our civ Owing tothe unwilingnes on the pat of mot of ur ‘ender to admit thi obious toh, lami esation (meaning the cvsation in which the vharTch wa once the fundamental, {fiding clement as become entre sory, 90 matter how this ‘thet Masi country progressing inthe curent sense ofthe ‘for or how tach emtioal tachment o slam there til exis {mong the Muslim muse. For, of al the people who love to bask ithe fan hope ofan inipending revival of Islam, hardly any. ‘ody looks upon Tami Law, the shar'ah, with al far-eaching npletions, as 2 serous socio-political proposition for today {nt tomorrow (gute apart fom the Tac thatthe views 38 (0 What the shah atally and aims at are excemely onfsed). Many among us talk gibly of “Mustim core” ”This Law of Ours ‘meaning, probably, the cltire ofthe “Abbasid period, oF of Misti Spain, oof Mapa! India—and nope wo comer the soci ealog ofthe shea, on whch then varus expressions ‘tour culture wer, in he lat exo, sed. Ando oveook ts ‘sential basso samc ciilntion snd at the same te fo rete {he pact erietaton of Mulins towards Westen conc ve itn the conte ofr mig an Tsamisaion sa Sen ofthe cata revival amounts, whether we ie itor moto Intietel dabonesy, ‘As Ihave already meaioned there sn denying the fat hat the Masi hae ely acquied many eduestion od tesa faces which hey not posse yesterday ut fo speak inthis context of an "same swakenng i set premerae,For ‘ether we re contemplating the spel soil change or ne Base ptt! asovaton in simon sl Makin count, find that even inthe few ones where the shrfah i tor once ‘senin~fomaly ecogased arth lw fhe ad many an nin iin nd coon vce uf el rap) len invanay { comespondingsaepad of te genuine fonmsof iam eae oe is irelvan inthis connection to consider whether the tr tues an in many posto onic ta sn pnt a ble to present them dey othe conten msn sys "pest can reinterpret sod harmon them ach a cote, impose most faker ation to, an Soper Inpostio on, he ogi! Law ‘And 0 for the common man, the shar'sh becomes « remote fs. The lement of consoines he eet retenee by ver Matin, of what the Law fam pliers suplsiedy thera formulas, Sea eooperatonsdeaitaed nee coy ‘ent. The este "mora ab ses at ai sa tratsformed into an aumaton of cao and eeoney notions Asa esl al eeatine impulses wan te sy dee % Islamic Citation and Islamic Law oe nt SE as vem stot ata re steel on meee tm eos sister era naa i eh anna Eitan pereeanes ty dierent ies cea hefty SS ee metiecionenattae eat sin Sab ty etn a Seger cana ae as such is ready for dissolution. myer ay oat hp qed emer amrasa seen eget pec cere Siieeonguan ete aaa ctl Lvs ali tha slost ently se a the oie hve ben ut =D thine fact ht for centres atk one toe pemrs of amic Lam. hes mo ca es ame practic tate for nea a towed Yur i a oan bn een pes rom bowing OU ‘Bastiat he Law o slam elVIII. DISCUSSING A PROPOSITION Ar sis stage somebody i bound to protest against my eon slusons, He might say "You are over‘hasy in your penta ins, Admiting that the present day‘lama have not done ch to bring the averape Musi into direct contact wth the penne ‘teachings of sam, these teaching ar sill pen to everyone who ‘may be interested, We have the Qur'an snd the autbeae Tr tions of our Prophet, and besides, voluminous books have been ‘ten on the shart'ah and on gh But this, peel. isthe point which I wish o make, Too many books hive been writen onthe shar ah ad on fighso many fact that the real, genuine sharfah propounded by the Ourtn and exempiedby the Apostle of God har been ete obscured, !nd the conept of fgh has beens twisted tha it snow regard {38 ar of the shah isl. How often have you decided fr yours Sell onthe simple evidence ofthe Qurin and the Sunnah whet the Law of Iam says on this or that problem? Did you not rather, 10. secondary soure, oa pon mom You to bein the know”, to dei that pon for you And diet tat Person refer in his answer to another secondary souree—-namel. {0 the writings of a fagih who lived and wrote emi ag8 and who, ins turn, ied onthe verdicts (or what he regarded verdicts) given by one of the grea imams of the Weary severations"? “That,” my interlocutor wil sy, “is unwvoidable. You cannot expect the average Masi know the Law o lam through po. sonal insight nd you cannot demand ohm, ithe, that he sould ‘xeric his Own jd inthe formulation of shar laws for this ‘would lead only to onfuson and toa dstupton of the unt fl ‘mic Law. Some sor of reliance onthe had of the pres, 1d 8 Discasng a Poposiion nen st op sy ey a roe a Sa ee ah ait dane eer Shetwerhs rman. pine Das ane Vine og neat Se.B8 Sever ine nope comentonaly ated oh Peas ieee oe ot creme anlar see mgr cog cea amit Se Serna aes ene sae otras me arenes eae sees s il) fc ws ia na tl gm it ‘tetany ae nos of tytn ee, tng o Sex, pombe timo etertee ee crea eau cmock tere age feb eepie inre germertrmaies eeeenssrcane tere ie Robs oe enenrrecieeet eee ache eels Peron cece eevee Seems smpeette ee Se et alee eee eat a coeeipanincietomess feces ir cee gt fie ates ateeni rete ‘with ened nan wc nfs te er Koy seen cae eee en reece iene beer Seen ere Se herein eee rthenat certo ere tay Taree mire ech hneemia ei fat een rh ce cis keno et + Li, the most ignorant of rests” (tl aria) 8This Law of Owe ‘ans ved but, one theese shu ‘another [learned man).”* a ee hel, a scholar regarded as wastwor se ion ot anning i rey sated by 2 poet sit in this manner (hiadha) that God and Hi ted this partie tget™ Nat Oo and His Abs Mabammad ‘Ai os 8 i Hem, AL Mabel, Cairo 1347 AHL, Vo. « IX, THE COMPANIONS AND THE LAW {sutat1 ow aa the reader to follow me trough a short historical seview of the concept ofthe shar'ah—which erally meas, “the ‘way 10 watering-place” (rom which men and animals derive the ‘lemeat indispensable to ie), In religous terminology it denotes ‘the Right Way marked out in the commandments of God and His ‘Apostle: the Law of Ilan. The term shirt ("Law-Giver") i ‘Sppled to God and, after Him, othe rophet— fry because it ‘wus through the Prophet that God revesied to us the urn, ‘which she founaiabead of allavs and, secondly, because asthe ‘bearer of divin revelation the Prophet was best ited, and there- fore divinely authorised, to explain the Quan laws td to how ‘show they are tobe applied to problems of practical if, There- {ore the Oursn commands the Prophet ol hi followers “Say {0 Muammad): If you love God, flow me, {and] God wil love you and forgive you yout sis: for God ls mache Torgsing, + dispenser of race (sarah 331. ‘But spart fom ioterpeting matters expresly laid down in the ‘Qur'n,the Prophet was ordained to supplement them by furter fnjunctios whic, i piven in terms of command or probibiion and authenteted beyond any posi of doubt, areas binding ‘Ona Muslim asthe laws enunciated inthe Qur'an: and so we aie ata definition of the Prophets Sunnah as the Second Source of te ‘hasta ‘Te might be useful at this stage to sate early what we mean by ‘eter Sunnah nthe context of shar lepton “Although i goes without saying that everything which the Apostle of God dd, commanded or consented 1 comes unde the general heading of “Sunnah” int wider tense--namely, is ay aThis Low of Owe tife—we must neve los sight ofthe fc hat may of hi actons {nd sayings were prmped by specie season or cumstances, nd woe intended by his bag on flower at time and inal tations. moog auch epei acos aya ‘may dcr (0) purely persona maloaos aig om te Frophcrs inddesl~abet mos cutsuning snd exe ‘umannes and (command or prohibition meant by him fe {at on for sparta group of people or para amet In toy, Hone, when I spsk he tnd ae fog of the Frophers Suns in conaeion wt chr tn, 1 plo © injncos whch werunmistaal convey hin ss alo ‘times anata ager ofthe community scl and curl de ‘elopnent “The Companions, ving they dn the isp shadow of the Propet, were naturally sware ofthe intentions ofthe Law Gives ey not only ow the he hr ah wa ly dws the Two Sources of lm—the Qurtn an the Suna s, tha eying tat oad rope indo ah Continent unequivocal expres, led na (ma), ett Tw Source Suh njuncton rey Scio ad et ‘erynunre ot able to mote tas one lepreaion’ar a ater Of fa the do aot requ ay interpretation, being bot ‘cievdent en itcomtaied a te eanag For ihe mao the Quran andthe Sunah dente te nencton (pes) Contained in the pin (0h) wording f these wares” (Lain Siara, a, nat) Eta Wiliam Lae, wwe pon Are Engi teary iin eatrey bed on he cal Masi letcographer, summarises and dacs the erm nat inl (0 the Gurdn andthe Sunnah we statemem pain expt, Alte ot made manifest by God and His Aponte) an Preston, ora pase, ora sentence, ndcting parla mes. {ig oot abating eny neta «eat or enorme Indated by the mans. or pli, meaning of word ofthe ‘Guctn and ofthe Sunnah (Las Leon, Vol. Vlp. 298. "Te reader soul note the pibiogs eversecuring ss coceoncch ofthe na being condone y “pn (A) freon whch haves parse meaning, 00 aig “ter tan tat njncons the Quran orth Seah sch ar 0 uneqpvocal ta a vergece of pions Decne Ingo ‘The Companions andthe Law Thus, whenever the Companions were in ned o egal ling, thay fst looked for a chresponding nat inuneton 0 (he Borer tnd they sold fad no ea ference 10 he pt car tat in queton, they sured for enighenment 10 he Tee note af them auogsed to hime the eh 19 EN ahr shoes pine deton, La Sed jective though proves mst neces lead gsc ears be Compenions mere evermindil ofthe Qu? anc IBjnaton,ityou donee om ay mater, fer 0 God ad the sa ouah 18), othe uth and te Suna One eerie mater nat peed i the nay of eiter the Qa erg Propet’ Sunnah were considered tobe only dre re tiie te Law, and wre therfore repded as te eiimate a el Gnu independent essing), Te vals prt dul eabnng con oo he Companions vie ‘Shltte pss shor authority that 10 t,he gated uch Sr gos morally binding only onthe person expose for ‘Simon atmemonton hoe who weresubert tobe ath Sth no uly sar law could Be derived by means a Soor ws there sy awd to erie avs insach way fr dae tat ha bee mean tobe shar aw wat enmtak- Shiva! dowm an uch in then fhe Quin ro he Sa JP tad ofthe Companion and th Probe neaivocalP sees cit a tex itatd in the famous, wellatbesicated cia ot rach bn aba on hr appintment a Governor of the Yemen “he Prophet ested him: “How wit thou dee the aes bat “te bough before the for odgment)™ Mari repli TR See scoring othe Book of Goa—And if ho id eke conning iat para mater] inthe Book of Tare Scars eect sccordng othe Suash of Gods eerie an thou fa pothing (bout nthe Sanaa of Ae patch tne rped hid, hall exerebe Ge est (ahi ro) witout tbe lest hesitation” Fe ates Prophet slapped hi chest nd ui "raed be Tee fs end te pesenger of Gods Mesenger © ‘eae te tater?" (Abo aed, Timid. Ins, of course, obvious thatthe Prope’ approval of his Come pnia’s commonsense id no imply his sanction of Mo'adh's s eee eee eae‘This Law of Ours tucure, a8 " ture, a8 yet non-eristent legal judgments aftr of “adtion {othe laws already stipulated such nthe naz ofthe Our and the Sunnah. Asa matter of fat threo the lightest evidence fhe Prophets eer vig tte that he eh uments of ‘ny of his Companions would or ould be lay nding on people ‘outside that Companion’s governmental jurisdiction (as was the ‘ase with Muti ba Jabal) As the Prophet wel knew, his Com [anions wotld nota al imes be of ne apd the tne option ou ‘mates: indeed, being bot human. they were bound to hold ‘arious, sometimes quite contradictory views on problems not id Gown in terms of law inthe clear wording of ether ofthe Two Sour, Bat since none of them ever arogated to the els of his om ‘opinions any legal weight i the shar sense, thei dilerenecs of ‘pinion didnot reste any confusion they were i fat ested 3s Something apart fom the body ofthe shar a such X. ANEW DEVELOPMENT “TuernoerEx pence of hough payed bythe Companions of the Prope mth regard to problems ot ad own in hema of “ihe ofthe Two Sourssbeyan fo appear o later generations 38 fn eal beyond their each To some extent his may have Deen ‘cto the exraordinary venetaton in which the Companions had tien held. “What was good enough for the Friends of the Prophet” reasoned ome ofthe later sholts, "is Yoo mach for ‘Oo Butts was ao the ony reason The ter generations knew perfetly well thatthe Companion had believed it tobe the righ nd dy of every Mim to at according to the dates of is feason alonin ater ot explicitly reputed by alas: 9 he {indenting of eure, tat one had tobe aude In his reason Ing bythe spit ofthe Two Sources. But whereas the Companions Jha ie ife-cvampl ofthe Propet and therofore the direct rin- tivet solution of most oftheir problems—before their eyes. for ‘hove wh followed them the suaton was becoming more and ‘ore dite. Not only was the distance from the ropes ime ‘ead ioteasing, bot nko the sal suture ofthe Maslin ‘Nord was apa rowing wider and more complicated id not pres simple any more to confine ar Jrsditon vo the md ltbe Two Sources and to relegate all matters not exp dealt ‘th therein othe detetion of india Jadgment fr, Wit the ‘api politcal nd economic expansion ofthe amc Common- ‘el sock outstanding mates had grown immensely in nomber nd mportance, and were constantly growiag. 1a adiion to this, Imuny curl influence om the new conquered territories het as Neo Paton plsophy, Graeco-Roman conceptions of ate and government, Christan and probaly aso Indian myst ‘Sam, Byzantine and iran methods of administration, and 50PES eee pe Pee Ee eee rere eee This Law of Ours forth—werebeponing to make themselves felt throughout Mim society: A sul corruption was repiag nt the eel system ad {he ideology as a whole. Jurccal had no longer topped bere ‘he unshakable nat of the Quran and the Sunnah bts fostered 6) lunserapalous rulers and a varity of vested interests, began to undermine the Two Soures by means of elaborate enusty, by ‘wising shar injunction ot of thir context, and by giving wb tray interpretation even tolaws hich by virtue ofthe dea and cpict wording, had "particular mening, not admiting any ‘ther than Fearing lest the fe of the Mastin be estranged from tu Isa and lowe its homogeneous quality ina sea of nultform, contac ‘ory legal opinions, most of the great lama ofthe fist wo cen {ures AHL. begun to feel the need fra legal system which would cover alaspets of private and soil fea horoughly as possble ‘nd would atthe same time closely fllow the sprit sam, Now the nays statutes ofthe Two Sources te, st me tnow,stely luted in aumber and do not provide for al lps contingencies. (Inthe couse of out investigation it wil be shown that the Law Giver never tended those states 1. provide forall con Iingencies) Faced wath tbe very actual dager to the unity of Mosim thought, the great solr of the Peiod began to eae the cleatystpuated (ns) orinances ofthe Lam, by analogy and ‘deduction. to cases and contingencies not originaly covered by i In other words, they set thecmselves othe ts of soppementing ‘he ordianees ofthe Divine Law by a adn corsa sore Sting of rulings desved from the Quin und the Suansh by means of deduction. In sl, thi was an admirable endeavour ‘nd, tlsinga they dd all avenses of contemporary thowgh nd Keeping athe sme time as close a wat humanly pole tothe spint ofthe Two Sourees, thse grea land’ sucteded in tem ‘ing the food of non-tsamic infuses which mee heat 0 tndermine the unanimity ofthe Muslin outlook. for, by means of ‘hose jihad deductions the Muslim community was enabled 10 finds way in egal matters not ncded inthe body of the ara 1 such, and became thus largely independent of foreign, now amiciegal concep The tentative rulings obcined by deductive methods wer in he ‘begining ew in umber, and were confined othe most portant problems of law. But gradually, ith the ndvent of new eigencis “ (A New Development area ee ania ite ere ee eae eee eee te eer ase cea pao mien nro errr mete as ae a tera ae Prelate ter one on eee pica! Belews career wartteneey ric: theese meet ee ok pope peeenttrrernr| soe ie arse oma Sani ners adres Sh eee eee satura Geemmeneatets Sayin Ub ahs cit yeh Sabet rca ence ae sates eer eee ees see rece eas ie aie sume cane ent ne Sovcena acer eeaaereeiees aericmeniee antennae So See arenenrenieees crite ee re ae ae Sao paanaeenicnatans Neaneseeeae inner Se ea nies apenas ter cagem iets sete ciate ea tatae Seberang eee eee eae Seana eer ee Sepa oenretceen neameiress see eae eis areas mamas ”a This Law of Ours tas with repr tls Wich are nor al down in nat terms nd, veppnedy, tive tobe "eb by meses of Shag From el timer Masi rte aware of tenses of nd dng dele rules acorn to which their deducve rezoning ‘ould proceed sn tain olga valuc- Obi, the itl to ‘be applied in deciding any pata case not sovered y mga ‘ould ber aalogy, formal or subtail, with 8 poi of aw ‘ear sate nth nao eter ofthe To Sore and 0, eden by analogy—termed gps came tobe commonly ‘Spted aa eptinate method of ensbshing lve ees where ‘ouch analogy was orteoming, some of he eps tok recourse {operon option (ry) at wh ey sted ater econ shpat team he Grn ane uh Now the Gur an the afd tere are naumeabe pas expesion the mesning of which no ak lea nd ea ‘cel mttaer ntenent tnt dcr Inthe leg net onthe pat of Godan is Propet, xh fomunkant pages ovcey rogue an intepreooat {Posy the exeron of subjective reasoning. But since every human being, howeserIerod and however pis, ible 12 omit msi, sme of he set schol mane ht mim Sid! roy {on opinion not backed by the selevem tot of ‘iter oth Two Source cold ever be renuded hava eat fore, The tame ergumcn apr abo the poi of giar (ic, aneal, bata reariged oem ofa or ace when {he opinion of one shar srs tint pins of analogy wth + {Si lutte inthe na fon bbe he Two Soares may ‘ot essary appr ar alogois in anoter cola ed ‘oer Thon the opponents fhe png of ry among he {ty echotratbutd lyfe, nthe et ance, ony to st odiances sn, rth, othe oboe of lenderto0d" (afham)tndstins,aparent Inthe Prophet's Sum, st Now these mu ar ob applied to acl cses. Consequently ‘many ofthe cry hous came to rely on ahaha te limite mater om whch dee pom oft at expt formal totes inthe nto the Te Source Suwa the poston, {or cramp of im Abad ibe Hana: node to roi he ‘wot forall legal quetons be compile shag compen iio hadi the famous Murad Geduce to wring, fr hs Issue, by his som "Abs Alli) bot the very extent this “6 (A New Development cotlesioncomprsing, together with is sapplemens, seal So em aakes i andestandale that many of he ahdoh wastes tain are history weak. Afar more impora— ees temely tical -complnion the immortal Sahih of MCSbunhae another great opponent ofthe ra)prnile, fo eeP Ry th amst equal vauale Sotho hs conterporay ees bai Hojjaj and other ealectons of eer mest Never- Mia Ere wih the enormous amon of material tthe ds Tita the aha alhedh-as they are called n diction Om ‘a ar’. who amted theepl vay of rest eis et opintan cold not entirely dpe with deductions Perri ar (hich, a already mend sbut specie orm rr ae in therendeavour dew alla opinions within the Sib Othe shart they mere ten ompelied o const ie Sica analopes between some ofthe actual ces Before them Sad te occasional direction (often expres in ery general ‘Stns gen bythe Propet to his Companions. “ot riiant exponent ote ayaool mas undoubtedly Tonos Abt Halt. I the ral schoot of thought which goes TRUE name (ond which drives, often mistakenly alt auth 1 tthe mame) egal opinions arerequety suborina- aPhovme pancleof tan (vocal or moral preference) ia ‘ihe test condone and usages prevalent heme mec of ee mponance, Ver sar pts concep he price of duh ooking for whats most beneBaa', the ind situa andthe communi) adopted with special isaence bythe dls scot oftmought whet serving the interests ofthe Uromah ay visaived the tine in queston. "ha the upd fhe ra pinpeknefly wll that annual may oeaonaly er whe endeavouring 1 aaa tand eo merpet he Lav-Giverssuppoedintentons ado ey sede gute loa, tat the psn of sich eros Bde ready reduced if age number of eraed men speed “Bom parculr interpretation or deducon. Tay he consensus Petascale temed nt=eae 9 be ecg ss 8 Jer mens of “easing doubt pins of a: "In ral fate ths metiod asim Malic ibn Ans, the fount af the Bij scoot offi Resting onthe supposition (Gate wes end wages prevalent at Medina inhi time (he Seen conury AL) efeed the itude of the Companions »Pree eee eee ee os eee eee This Law of Ours ‘ote faihly than could have been pose anywhere elie, he made the md (comers of opinion) ofthe lened an pos men ofthat ly the corestone at his legal eds. With the apd ‘extension ofthis principle tall oher eee of learning, nem ca of figh wae asere in ‘Now the ind ofthe Companions, whenever historical estab lished, had always ben regarded bythe Musins s lepally binding in the fl seme of these words. But sometimes it happened hat several of the Companions had interpreted one andthe same mater it in the domin af lw or of thesigy-in diferent trays: andthe scholars of later ceases, aiming they did 3 conclusive and unversally-binding structure of lw in all mater. Tei obliged to "rmonie” such confcing views by diverse ‘ental processes an stempt which, by el fen led to new ‘Confit opinon: forthe partic proces of "harmonisation ‘Suggested by one schol did oti every ence recommend iso ‘other scholars, In order to overcame ths ificy, the pine of ‘main earlier times implying the conseasus of al scholare-ws ‘radually limited to the contensus of He scholars of a paral period: fay arbitrary procedure. But even this was not enough {overcome the siffclies alluded to: simpy because ve hap pened, and never could happen, tha al earned men of any one Desod were agreed upon athe pints under consideration, Cons: ‘queiy a further Iatitude was given fo the concept of maby Sefning it asthe consensus of the maior af the lerned men of 2 particular period. Some lepsts went even beyond thi and ‘ecard that nt only the consensus of schol, but abo the con Sensis, over sullen Tong span of time, of linge groupe of ‘commen people coasitates leali-binding Gnd” A. laring example ofthis peculiar concept of vox popu adopted by Inter Muslims is the jstiieation, on the grounds ofa So-called pops {arma of the worship of sans andthe tombs in many Masti ‘counties. Although thi practic iin conic wit llth ue con ‘eps of lslam, it fen maintained tht i cannot possibly be ‘fon since most ofthe Masime accept "This absurd development was theresa of» complete minindr standing ofthe Prophet's saying, "Never wil God make all my Community agree ona wrong course” (Trmidh) Many scholae ‘onclded fom ths hadith that whatever the community—or at least majoiy within it—agrecs upon mut be the sigh ous * A New Development However it does ot ei ny spect rion tse ta is tonsa sentry unas The Propbe's ying nate, Su ot ponte He meanest what ei, mel hat no Ine nol fess prac wrong ous: ay tee wuld ‘Sinaia or rope uong them sho woud dare wih he {ringenes an wold nt onan te ah couse, maj so msjonty Ife bedr a mind tha ia ts proper conto, does stand aed ntouch pon probly aid down In une {cal tems iter othe Two Sources bt rele ol 10 omnis ear ne tach uneglocl rings orcomig. we fd that yond te pero ofthe Compan the bata fm does ot ‘mh singe stance fs eal fr iter the sense fan {scemertaong a ri slr rcven among those of Plrtclar prods Apart fom the stmoxphre of hts ute Ty in which tis concep peseveres sme of he mos cusand ins lane stare, He Abra fon Hani, Ded on Kha Ite acm, an Tc hn Tapmyyah a Tb 3-Oayyin (0 name nly some ofthe greatest of them) holy contested the har va ‘Giyorany Yn thtsowver ty in tony s mulation of Inada yonjny sancsed merely beaut was (or ould te backed by sher mmbers But pits of ths opposition — which aid not case for gle moment throughout the lst thie tree comune principle of as amie by the Imai of Main eit a having lea ore “us rom the tr fourt etary AHL onwars, the oi int dno between te ne orianes ofthe Sarah on the ne hand, andthe want rns of lesmed Gbad (of every ‘renpton). one oer tanto oe hse ay or he ‘rin tov of Masia “lyn wel ssh onary ron of ‘ugh ca soy. th Law was enetordh concete by them {somes combination of the na rdnances pu 9 elation Etched though duction. Ort putt more prevelinstend the ongnal Two Sores or rots (a) tthe Law—the {Gurin and te Somahctbe Mains were peta ih four ‘Sos: Quan, Snnab fn nd gp and onl 2 sal ie ‘iy of scholars contac oppose th arr aden Bot netsstndng he msn of hs nor oppstion wand bacon sty sound peal pounds Acrding © propel cans rand ae neces sub stThis baw of Ours tne, and cana rsa in aayhig bat pinion, No. human piston whatever mental process obtained-can lim 10 bjt vay, snus aifiren minds requendy ave te. {erent conclisions about oe and he same meter Not eey op tom rguded ss concave by one scolar need appear ealy ‘onvicingto another baa, or even oa dest layman So ta the ine ofthe Companions and so ths remuied vet Ste: with he oe dierent atthe Composing in he inet simulating presence ofthe Ago of Cod, were fly aware of the relay of human hoop proses, meters ‘mon fhe Maslin scholar after the sono trcentary Al ‘vrlooked this pout complete, They weston and on, “el Ing" ew, supposedly shar! ins by meame of eye. re, Sin hf. iy ad seve the metho thao that out of he ompratnly al, compas by of the Law ai ad presented ial ote Companion re ose hat tate fh hua a sonoma se. inbretthe labore fhe ery est eae ran smayided ioe of legal conepo~s0 ping sd so many Sided inded, that m he course ne Became impo or {he average Mi to find hs way Brough the labo those omplicted mental procoscs and fo obtains fschand trap ofthe sarah, oe what now covesionaliy goes by tis tame The fey became il peters soon a ono pure) lel prosems, qin elf etered the oram ne ‘Shape ofthe theologea!penophy cle kalam: for hs em ‘lepine so abstr rd comps puterned on Neo Psonic ‘Philsphy, became ery frat! eld af convey. We ee a best erty of opis ctging vera peat ats of polens for ance, whether the Quran wos etenaly coauen th God and, therlore, “created wheter ma atl by {Godatte moment ois reveaton tothe Prophet wether allen Iyessins im the Ouran Grelaing those whch omen se ‘eos tale shuld be ken nthe eal soe ‘hater hey are accesible to erpeston aes sane Stoo of thought claimed th ight of monary imlespeaon is tem dent he aay att fui ceo Pe" at mid ch be Or ey ‘mpm futher“ yeas ft. t 2 ‘A New Development ve in mates which—at non sense aks ovi—cut S00 Satpedla heerlen tag vost otal ‘Riise man tes ference of pinion wee ote ough an aot int comprehensible titers, an ed'0 a i eo ras se cosincting one anther saeear and Moin soy offers many age moet of reat penceton, reating fom ferences in the Bld of Tite pine tp lth eal power oe es a ein none we te oa mhconcemed 1 eto fh our atenion mater. We hase sr nese in huge anon of abject ening Om see Sot devlomest of gh and when subj ements ar ec tele cn psy remain none Peer, vets he tars eenty A the ‘noi hr often depreing spectae f gel andthe Sa dacon rena, bows, ice of in. co ee mare and tore eysalied, and tn, 1B sutined schoo of hough, eld. madhah (a6, aR) came int pominene. Apart om te fateahng rattan si between Suan nd Sri Ming 8 2 Sate gyno means confined oso laymen” 0 ‘ime a thee fad nae Den ony ow sol ough in Siu diner inatero ac here have ben many moe sane ar know dy only the istrin spy st eetNgs of cen slr omehow appealed fo a westr i soso cople wrest ews ofthe slat ho 90t dsr ape werent course fine lene © Sean eepae, the rennnng.fow (ian, MAIR, Rese Hamat) sol, he erences were tp Dy ep Sen dou an agement ob he eal poe) oreo rate ea eon. we ein noun re eed nega (rt). Tis wo 28 ‘Sn tat ine tend lies cn te 2 Suny to stein te carl wo a Me sa uy vis onaind, and mata, at vt Day he uopre of a ving twp a mato elo and oe sXI. IMITATION OF THOUGHT ‘Wamaresen thon tsi omnon al mdi wi Saeed pel eeingsemrecbomshemes Stoe Sire comeing ae ars meant emt ee itn af ay Somme ie fen is'nt of mon me ean dw mona cesangoercnancey Sasa ‘Siveculaacte fect cpavanind carrera Soleaas sical sass emeiemnee areas tilSetm oeated eyo user Corea as Sica ptm eto he Lace ae Sinton ore serene ree te ence se Soper magic cone pte Ont pope ices uid we mace fase nay Paeenetn see tbo racy one lak ‘al opons of hot of he pat who ae repted lo poses Serpe pec! mathe haere eno ee Sin hear wre po ped Bectoineria terry ytemehes ‘This is how it has come about that fa o ee pre mn of Muslims have been pacing aghd (Mealy, "yarlaning™, ‘eye in ery ter han Mites apron’ oupig race shut Soe imverei int [pee ie a non 8) es ‘Witting and electing whichsso unanbiuoua seed nthe Ouran Reverie pt ty of ap ano s Imation of Thought ‘woman to form opinions on the basis of mountain of tet Tama atta grown fa 10 lrg fo layman's comprebension dane pa penta acceptance of gid 52 Kind of “clips ob ae aa is nocwstanding te vehement rejection o 8, ess sore of the most bilan minds ins Fe oa he hor of am, many scholars have vO on al he pile andthe pace of lind tal ond aan rey anther confmabon o that prophetic uterane. Hei we God make all my community agree 08 8 WORE New pete east es doen to our own day, some of HE Sees scolr of slam have denounced the procteof ald w Pee Sppoed tothe spit ofthe Own andthe Suna sold nk OPP fr this connecton ames Uke AF-Hasan aba Mpunhda, Dad. iow "Al aah Too tazm. AbSuwaye ‘Bun sein or Riz, Tbe Taya, ton Onyim af swan, Faeae ie recent times, Shah Wall Ath of Delhi, Mubammad RAD a Wahl of Najd, Mubarmad in “AR ash Shawkin Nhownad ibn "AR aeSanox, Ismail Shabd, and thei Masa sccesors of later days, Jamal a-Din aFAfghinl and SidhsmmnadAbduh. Alot these men, ari many lesser luminases TERME them. strove apsns! gland forthe re-sabishment of Moja wes apa poston. Thei view as been defined Paes joka tanner by Yon a-Oayyim, and I can do no beter Thad cqute hs words, He bens his argument withthe Qu ra Sibenever God and His Apostle have decided a mote, iis ree eevingman or woman to fll another cous of sf rare uneh sae): ts, every clear ordnance of the te and the Sunnah i etemaly binding on every Musim, But beyond tha: ‘soothe is eedom of hoe regarding the views of anybody he’ atten where the Law-Givers command not se cad therefore tis permissible, bu not obligatOf0 Choe’ ayy ebe's conchsions.-.. Whoever refuses to (suc ndvidvalconelsion cannot be said 0 Be guy of ‘esbedlence o God and His Apost... Nobody hos the ht ‘eerake aris ide BY side wth the Law of the Prophet. mad any pemon aver at conclusions Or establishes cea, ‘ict neg ot his own understanding and iaterpetation (of sThis Law of Out ‘the Two Sources), the community nt bound o flow him." None is en, he endenours of hs inependen thinkers met ith onyimited sczess. Toncine towards eae of oo ihe courses but human and gid is etal ease than i ‘hd, for it comfortably evades individ responsibility for one's ‘on dongs and places it burden onthe ouders of one ot ‘Shother af the Great Old Meno he pst. “The Masi communty cannot pty be Hamed for his deve pment for, ia the face ofthe extrorcina) mutase and som ety th ns and problens owsays supposed tobe involved {nthe sarah, the "common many be eeued I he shins Baek fm the ask of forming his om Sason m vey case that sues To know thatthe Gur a the Suna ae together, onsite the mingprigat al Isamiresoning one tung —bal tobe able to cmsrct independent, ut ofthese souees om ‘lee legalsptem covering alae ies quite another. Aga {nd agi, te average Most whoiseagero deve sown, pat ttl eoncisons fom the Two Source tumbler over the vy immensity ofthe scope aeibed othe shar a nd snc he hi sits ota sehoar of high ant he oie wy ly oly on ‘hat the scholars el im, without being abi to vei thelr Ro ingsin cach and every case. Thus, wheter he acops he pice tind orn heory—rejecs he vital forced depend ‘nsome sor of ald prs" ht in he oe obged to ace ‘ome learned mans sy The kared mann queston alwys theintermediat teacher nd fora rcp fay inclevan whether that intermediary cms to profound the views ‘fy say, Imm AbG Hana, orto base his oncson dee ‘nthe Two Souree: nite abe the yan as le unable {Ovens teachers aim. Comequent the diference betneen the layman who “accep” and one who “je” the prince af ing becomes ver sale-so sabe that tan hardy be eed ‘irene ara Inthe purely intclectul Sl, he principle andthe practice of ‘agin wich the Mos corauty har ben ven oped ‘he way toa mos deplorable evelopment amey, that ling wo ship of suthores whch has cveruinceperaded Matin oe) Abu "Abd Alb sMahammad ibn Osim ‘Meta, Co 160 ABE NOI p Imitation of Thought tnd was dened to have such paralysing eet on Msi cal ‘ent pat centres, Siar the “Father of he Ch {an Cre, we have in Msi itory that ge i nso cleat) ‘utned) group ofeamed men known a ancl alte “Cary pour geeravon’"whom he Maine have Ben aught to egal aimon fll. By ging them common desig: tason the son hs bee res tha heiriews mee moe or Tee sdntea ut nothing cul be farther rom he rath. Among ‘how great and louse, who cen have rendered mont al 2 svc te ou ofa Karan, th exe the deepen aierencs of oon nsmoxt al esos of ipo fice For every oe of eect scan ofa ed ree, inthe ight of sown understanding, concusione a othe Law ‘Givers tins with opt tothe mora nd practi behav of thease Those oacusons were often contradictory for, ve repeat sesedthey were conditioned by the advil orn ef tow dv nels ad bythe soe esvonmeat {odin piso noon ofthe ow mer. But mont Oe ‘Solar late eestor amos drowned in te oceanic wih {orth igh otal bad ined nthe couse of afew {anes reste refed tose the ie Dound gait iberent a tmune thought, They set thmcier to the tsk ofa ail "rmonaton” of the ideas exprewed by the at asa {aif and made unguesioningrlaneson the utborty into ‘osteo acl, Sins the, he overnelg majors cf Matis have bee racing, sa belving nh oxi of ‘ngs an even cholr oho by vite ofthe ang ae na ‘tonto fach independent opinion i he domain fhe Lam, Towadays death rrr for themes he ght o had ony ‘r suction of minor Stal thin the famenork‘f oe Se ‘Stotor fhe eased madhah. Locks in baba ogi, Mos ite and socal ie fl tom the fourth century Ar onwa no comple sta “ation, Religious concepts Zmed fo be soncened they were Simpy isken over na erconyped form fom generation 9 Ene. oe, Whatever evr of thought onc or another ofthe al rst raul might have committed was ungoesoningy ncoror Stein th strstr of sonvensonl fh and arly 4 door as Ie ope for tr comecons To thesis of common pce ths musthavebeen ery convent Butt slmotinompehen sThis Law of Ours slew any ‘ancl aveindle i i ony fd Inti doer otcem hte Sounds heme ones feat hve “arty gonrton” of Main slas ip hoe Bec, nr tne apt bn oth los ef equ ose ch wold hve at th nos nt oly al er an ‘Resch spear wad been lee ge rant wel Bae nn, ee mont of Sn Si pytloga anda experint po ech sete ‘Unde te ipa fh pio gl ct ote arb of veoeaon fst sy he tng ami eases fray ite otha etna he ite ores Ih a the jae rpc wih erty Mose ot thse gata ahteow men ofthe px nt ade ee of and on xe fo cll es pre of egy todnw nny oer clinton tas woul rey ae ist inperune oregon ferme ging cement oso We: bt miami cnton, which td oe bul on rane ceo denne of cen be racton a lous ough ae bond We Seen te Yo ‘spirit of life, ai er XII. A VOICE FROM NINE HUNDRED YEARS AGO "Tunnranex should not suppose tat the views propounded by me {ean unheardofimovatin in Musim legal thought. As me Bave Slready sen, they were had by the Prophe's Companions them ‘dives ts wales by their immediate wucessors and, ter them, by ‘Some of the greatest scholars of lrh—and pariury by the man ‘who is justly rpatded ae one ofthe tte or four most riliant Thies which the Malin word as ever produced: Aba Muba- ‘had ibn Hazm of Condon (36-456 AHL). To the word at age Me ‘Pimown asthe founder ofthe sence of Comparative Religion, ‘which he expounded in his fundamental work called Ki aed! [itMiel war Na) (°On the Dicrminaion between Relies ‘Commute and Set) 9 work that ushered in an entirely ne rain the study of religions. But here we are concerned with other spect is erestive ntl, namely, with is merous ‘rings on ih and the sr hn which he atacked the conven ‘ont eat pevaing i is tme and endeavoured fre the con Ceptof the Divine Law from the subjective elements that had {nuded ino ao tha might Be rstred to the purity and com pociness which ital ponerse tthe time ofthe Companions. thing coud be more istrative with regard to the problem that tre are dscssng than the flowing passages from the Ttrodue- To toi grt work, A-Muhal {snot pemisible, in matters of eligous law dl), to resort to deductons by soalogy (ga) of 10 personal opinions (Geofor there m0 doubt that God has commanded us fo {ete al probes to His Divine We and tothe Sunzah of His ‘Apostle whenever disagreement aes [an also to sarah 2‘This Law of Ours 459} and whoever teers such 2 problem to gator tt ra'y offends against God's command, ..- [For] God has sid, ‘No single thing have We neglected in Ou decree [strah 6:38), and ‘so that thou (0 Muammad] might make leat uno ‘mankind alsa han ever been thus bestowed upon hem from on ih’ rah 16:4 and [finaly] He said, "Today vel per {ed your religious aw for you’ sarah 3 and ll this imps an ‘ter rejection of giv and ray. For, even the upholdes of ‘ghas and ray do not deny that snot permissible to resort to ‘hve methods in caes where there exit + nat injncton. On {the other hand, God Himself ha testified tha nothing hasbeen comited ia the nature, that the Apostle of God has ler ‘Shown to men what has bees made nag o them: and, aly, that the religious law had indeed been completed [in the Prophet's litetme): and thus its establshed thatthe nat ord ‘ances comprise the religious Iw in its entirety ftir #0, {heres 0 eed for anybody to reso to dedscton by analogy ‘orto personal opinions, be they his own or somebody eh’ “And ow let us as those who favour gis [i har mat ters ‘Do you maintain that each and every deduction arved a by means of gis corrector ate there corect as Wella ‘wrong dedoctons” Its obviously impossible to answer, "Each fd every giv corect'—for we know that those whe resort. {to ginas fequently contract and efte each othe: ad itis posible tat in a question sto what harm (probed) and ‘what 16 Aula! (allowed) « Yes and No could be equally Valid... "But if te answer i, "No—some of the aia ‘editions are corret an some of them wrong.” I shoul ke them to et us know by what citron a sound gjds could be ‘cerned from an unsound one: But they have nothing 1 SHOW byway ofsuchaerteion Now, there eno citerion whereby ‘could be once and forall exabshed what sort of gins vould be Fegarded as sound and what as uasound, the whole of this method sands selcondemned a being based on an untenable ‘aim. How could God have demanded of that we should resort to deductions by analogy—and have omited to show us eherzn wo apply analogy, aad how to apply, and what sn. dards shoul be? Sich demand would be nconcehale for, God doesnot burden any human being with ore than hes ble to bea" [oirah 2:26) o A Voie rom Nine Hundred Years Ago veers oct re a es oop eter ae cieceepilea tne tea nines: Se neatsttt eaten tite aime Spe cheiret attire dances Serra ele al enor seh cis ea ah wat gears sare reagan aerate bea ae Picante mecaeaneae {iran isuterty wrong? away which God has not permitted uso ecu poco cee eo ey eer aie ence icastareianenie See peered Saeco se ee eee ace tens eee mae el Soran geo meena eee Cree cai eee sealer haa ee pet ererperenrs + Tho Ham, op, ol spp 6 a aXIII, CREATIVE ACCEPTANCE Ix oxDER to make llam’s “soci! contact” practicable in our times aswell, we must—ike the ero ollower ofthe Prophet fives ourcives emily ofthe thoupht habe of our decadent past tnd lear, once mote, 10 ook upoa the orginal shar oh he ‘samples conceptial bass of a programme offered tous by God Himself for acceptance or rejection ‘But no aceptance ofthe shar ah can be truly sound ules itis a omsious, creative acceptance. There can be a0 question of “social contract” unless we understand, resi and in etl what ‘th lauses ofthat contact are: thats unless the whol contacting community undersandeit “The Quin propounded an chica teaching and a Law: and the Prophet, acing under Divine inspiration, exemplified both and give them a concrete aspect and othe complet shah slam ‘ras ushered into existence with the words "Toy T have perfec” {ed your religious lw fr you..." (urah $3). “Thus the work the Law Giver was completed, But the concep- tions which we—the commanity--form of the material ofeed ‘ein the legal aod moral teaching of Ilan, andthe practical we thick we make of those conceptions ate ou” contibulion towars Islamictife Wihout such a comtabution rom ws, the "samc pro: ‘yamie” most remain asllbor proposition. In short, we need ow guia, ‘We irequenty heat the objection that hddsataryasitmay ‘be intimes of vigorous cra fei dangerous in ines of Sec ‘because it might give nie Yo further diferencee of though an {even 10 a breaking-up ofthe remnants of Musi sid: but | ‘must cones that I cansot conceive of ler objection. It be ‘eveand is tre—that the opposite of jin, namely tld, a . Creative Acceptance tas been responsible for th petsfaction of Mustim thought and, ‘consequently forthe drying-ap ofall on cultral wait, then tis ‘obvious that nothing buts reestablishment of lepimate Jihad fan eure our les To objet toon the grounds of out present ‘decay is ke objecting tothe administration of amin toa person fufferng from seurvy ot becrbet or anyother disease cxued by luck of vitamins. Any medical man wil ll you that sucha patient ‘an be saved only hes given the vitamins in which his bodys de ‘cent; but our profesional sermonier seem tobe sayg, "Lets ‘wat ual he recovers from sere, and then we shall consider an [Miminstation of vitamins.” This sheer aonsense and we should tot be ari of exposing 38 Sich. Our patent—the world of Tolam-argeny aed the vitamin of hdd we ese to hep him alive, we must give ttohim: but athe same time we must take ‘are not tive him an overdre—which meas, in pain words, that we must apply oo had wabin the bounds eaty demarca- tediby the Two Soares of Islam and, urthe, that me must not ‘sppy it 0 the sarah proper, which i Divine i is origin and therefore beyond any moras hdd ery strange,” you wil ay. "You want ws wo exercise ou it ad ti the sae breath you silt that should ao be exee- ‘Ged in the sphere ofthe sha’ ah such! Where, the, shall we ner t?™ "And now it my tur to ask: “Would it not be advisable fst 0 make vp our minds, once and forall, 0 hat the shar ah realy ‘Weannot be doubted that the Companions ofthe Prophet ooked ‘upon the obserance of the shar'ah as the indviste, guiding principe ins Most’ fe. We have already seen that whenever ‘ey ould not finda naserdinance laminating a partic point of law in ether the Qur'an or the Seana, they exered thelr Common sense in order o reach eal decison which would con- {orm the spt ofthe Law; but they never commited the misake ‘of rogatdng their own shad as being valid for everybody and for sles. On the understanding that the Law isl was precise ‘Sbvious, they denied figh witha person's ability wo ete is Imtligence sa matters where n0 shar! provsion was avaable In admit the poss of legitimate diferences of opinion—a posabilty amply arated even inthe east history of Slam— the Companions made acer distinction between the Eternal Law 6This Law of Owe of sam, the sarah, andl ime-boand legislation bated on nd Vidal deductions fom the Two Sources. they sve sonsered {iin ts context, the id so ony inthe eno sn apcenent ‘n't ptr cure of acon, ad mo ine seme a wo mht ‘ould be a fort them the Lm, beng sed on nase, msl ‘iden sad unutocl nd therefore eqared no mtertatons ‘0nd no iano rym hor, no had fy ad. "Now it would be'a mba to Reeves many nom Min cxsentatsn mould lite ur f0 blew ths sph of the CCompasion® conception an Jfon ofthe sarah mas dc to Some supposed "navet" in ther oun stn an eal ome ofthe patina simply of thes decom fe oti from the more sophia counts stand them Norther clert tude in jarical mater was bse onthe Fe: Shatin hatte ass and orn silat inthe mus of the Two Sores had never eta none te cove al posible oe Selaon and completes of hums ie, and that, aero, he Sharfah as such conc, ort an open fo every maar, ‘anemind Incontast ow sel-appointed susan of aml 1 nowas they have een fling efor cenuiertat the {har ch fa to compen tobe secemble 0 4 aya unde Sanding On th oter han, however, thre abundant evidence {hat the Law-Grer mended ito be sxe to eey belners iret understanding iasrch si epost the Peony 09 thin the btiever ie mont be conscuyband Phere he ompleiy now, abd for enor pasty iotent conven tonal consp fhe shark mat smo be esl into an Play. This my Propotion Nmber One Bul such simple obviously ipowsble a long as the sarah suposed to compre, bss the net ednanes of {he Two Sources, reat numberof ter regains dered by ‘aroun shou trough hod hough in which ters come Brsed yas (deduction by anloy) ry (sbjesne opinion), Eraan (mort or social preteens), sl (nirenc a (Consens of opinion), and several ber methods of dedutve reasoning Therefore the ret of jhad though, even of the {Beats Muslim scholars, ceaot be nites ss ng Somponents {the shar cde: which sy Proposition Naber foo. ‘However, an anplieaton ofthe may onioances hough de ‘adi hough oravoidable log swe sme thatthe Law o Creative Acceptance Giver meant the shar'ah to cover every imaginable action and ‘contingency, and not merely the specific actions and contingencies ‘early oulined inthe gay ofthe Two Sources. Therefore, we ‘rebound to conclude that the above sumption seroneous, and thatthe sharah was never meant to ever anything beyond what hasbeen spulted i the seta, clear-cut nay ornances ofthe (urn and the Sonaah- Reduced ro plan fem, this amounts to the statement that the sope commonly ascribed tothe sarah 5 {arin exces ofthe spe imtendedforitby the Lav-Giver and his 'Simy Proposition Number Thre. ‘Arevolutionay opinion, yu willsay? In asense its. TM isrevol onary ino far st rand Counter tthe wee f cence ut ‘ther tt revolutionary tall Ison the contrary, a ery ‘rthodor and anclentopnion-so ancient indeed, ha amps [ckwards ove the st thovtad years or 0, beyond he conserve tm of the self-appointed "guaran of ou ath, beyond even ‘he ently generation f Islami chlars—back tthe time which swe reir atthe mos lvious, most uly Islamic the time ofthe Prophets Companions the une ofthe Prophet himsl Titan opinion dictated by humility an opinion which fuses to believe thatthe Law-Giver could have omitted to tate deaty and ‘ambiguous of lam, whatever He tended to be ly “in opinion which refuses to Debeve that God Almighty and Fis [pore intended th sara slam tobe ast of pul, tbe Inborously solved by means of a variety of deductions and inferences: an opinion, in short, based on the concept thatthe ‘har, intended a twa oe the tera “Muslim if, could not have buen made dependent on exertions of {he fale human intellect: and that, therefore, the nat od ances of the Ouria and the Suanah--compastivly fw 2 hey [fe—constitue the sum-otl of the sharan ts tve aod eternalEg EES eggs EEE EEE XIV. SUMMING UP ‘Berons WE comier he fl impication of this digi, as have repeatedly shown, 0 new nding at allt wane ie question that must have troubled the reader since began fad these ages: Tit iste that the shart consis ony ofthe ne ordinances ofthe Quran the Sanna, bow di happen that any of he ‘eat scholars ofthe “eal generations most of whom posesed Telly st as intellect-encnded is ene fr beyond ihe is ich we now can fo i ad potted had in ts varus forms sa leptimate means of extslshing shel? It woul be rdclous o sppose that thxe “ery generations vere less aware f the intetons of the Law-Giver than we [Butwas Ihave said before most Beat ln mind the peal times in which they ve: the mer when Aristotelian metaphysis, Goosicom, Manichacam, este Neo Patni and God Koows hatter phlosophies cred thi fll impact on the you ‘ori of fam and contended for supremacy over the Muslet Inind; when Byzantno-Roman Law, encountered in Syria and ‘North Afnca,thretened to ifuene sod snermine the thought ‘t Mosin fugoh’s when dew noors and ew findings thy ates, piss and astonamy were pening unenpectedsvenucs ‘metaphysical speculation wih, nm, essay went pint the metaphysical statements of the Qurta and ofthe Aposte of God, when Chrisian mystic, ntelectually enriched y seu Sion fom Iran and Inca, imperceptibly crcred the al of Masi thought and began to trow thy veil over the esa lear teachings of he Arabian Prophet, What wonder. then hat ‘thse great scholars of Ts endeavoured to abs legal system which would embrace Muslin Hein is eniety and thes ca Summing Up safer it gin al thowe undesirable ifvnses? They knew ha. the mas ordinances ofthe Two Soutees are med in ther pur pov nsuraly so, becuse they were ever ftended to provide Mote than te base La of elam--pertung. and demanding. he fncrese of our thd as % means of establishing, ondet the Shadow of this Eternal Law, 3 emporal law whieh could grow ‘hangs an develop in accordance wit he neods of he time and the Bowth of mans experience. Thus. the had ofthe great ‘cholare of ur past wat m0 only lepimate ut sry. They fought forthe rlgiows and ealtral eontnaity of am: and 10 = lange exten, they succeeded If hey commuted mistake, 1 was ‘only in belcing and only ey ew of them believed) hatte Softer ed could remain ai foal ies wo ome and. a. Thave pointed ut before, even hat mistake was exible onthe ‘ound of teu knowledge of human peeoly atthe ies fm question, Hi our fall, aot this, tat we have remained ‘iti wth thei inns fe uly thousand years; dat we have ‘Topped inking fr ourstves and that we have come orepardthe igh scat evolve in the pata being art of he shar ah se ‘Now such an atte conics with he already-mentiond fn mental statement in the Qu "Tday have {perfected your felgious law for you" (drah 5:3)—for the statement cleat “Shoe that whatever as meant oe a sharlaw had been made ‘hvious as such inthe Quen andthe Prophet's Sunnah inhi Ieime, Consguety, whatever aid downs aw neither ofthe “Two Sources no pen to odidualdsretion; and, correspond: ingly, ahateverieopen to one's discretion cannot be regarded ‘har lew. On the bess ofthis princi, we mst conclde thatthe independent reasoning any person bow the Prophet may pit Inatlrefer only to something which ot expt pers, ad ‘down a terms of Divine Law that sa ten Ten to no more than the evolution of temporal, amendabe Maslin Law subord- Inated to the shar'ah and open tothe community's section —to ‘be asepted or reece asthe ese maybe. A long. as we rein ‘Conscious of the fact that fh can provide ony a temporal ‘hangesble egslation i addon to the unchangeable Law of Islam, the shartah our endeavours i this respect ae not only legitimate butstonpy recommended by the Prope imsell, Tey Sevinbrie, the pe” which believer's own sprit and wil mst 140 te guidance fered to usin the Two Sours. aThis Law of Ours In questions of bli, this hdd “plas” to the shart Law must be regarded ns 8 mater of personal conscience. Tn ote ‘ocd, while Musi vst, ihe wishes to bea Most ip more {han name accep the shar ah as binding. he may—ife sable {do so—supplement ths fundamental mininur by conclusions and ‘Sedgciione of is own, of follow another persons deductions in so fara they apart him coneincing. The same spies tothe ‘of learned men, shih nothing but groups and, thereto open to question and change. In matters fleting out Social ations and our communal ep lations on the aher hand, “personal consence ceases tobe 3 Je- ‘Seve factor of acceptance. For its guite pombl to conte of fnsances where a roup-desison for example. legal desion rived a bythe community's choen representatives becomes binding on every member of the communty ifespective of ‘nother he wholeheartedly appcoves of or not simply because ‘he umiy of communal decision and action a paramount demand fof islam But even then sucha decision can be binding only inthe ‘Seo of being temporal and therefore smendable) ls abd aot i any shor sence The shor factor enters ou acceptance of ‘Somnunal decisions only i far as we ate obliged, bythe com tmand of God and Hs Aposle. 10 respect the will of the ommniyprovided of couse, that it does not go against the {aw o sm ssh "Ae ave pointed oat eewnere, there exists a overriding need fora codienton of he rue Islamic Laws and I have suggested 3 ‘method by which his objective might be achieved." Without sch Cdifextion, the. Msims must forever remain confused. and ‘eeply dived in thir views ato how the spiro am ould be traulated ito the practi terms of soto poitieal Me. Bet once Itsondinances recoded the sher'ah wlemerge 2 vey sll ‘code of laws; an Beene of the clearness apd enesenss of their + See Muhammad Awl The Princip of Se and Government i am {ur sbAnta, ibaa pp. Ho lshold Sbornik the reevanprsge were wen the cote of ease oe ‘Shun akin, sd fave, heros bee ested o mateo pune concern and mans socal Behaviour Howes. the ‘hod sgzeed by me may, Uber. eal wel De apie 1 8 ‘cing sha Flaws Deatngom nda tes ad beat vel Summing Up language, these awa will not regi for their understanding any extansous gidance-so that every itligent Msi, be he 2 Scholar ora layman, wl be i position to nd ut for hmselt ‘what the Law of nam says about this that problem. reed fom ‘the many ayers ofall hough whihhave utero obscured is Juminoos clarity, te sarah lope agin assume He hal poston as the unchangeable. eternal constitution of Islam, the Sedrock on which to bald oar communal exstence. Angin spite of the unchangeable character of epulaton. Ht will te con deve vo gdity in ou Socal and imtaictual We: fori mendes tote no more than a framework of belt aod behavoue, leaving the greatest posite sope forthe unfolding of man's God-given ens ‘Thee iso other way octal and spiritual recovery ofthe Maslin aah. Samp talking about the need for eth” of faith i not mach beter than bragging about or glosous pas and ‘tolling the greatness of our predecesors. Ou faith cannot be oem unless we understand what imps abd 19 what practi foals it wl ed still ot dou the least good i we re pity Sure hat the socio-economic programme of Iam bette hat {hat of socialism, communi, apts, com, and God knows ‘what otter sm” wish the West has proce for ito god oF 4s ova undoing. We ought rather tobe shown, in unmistakable ‘erm, wht allenative proposals the sarah makes frou sat Ite, what its re conepe of soca), what views pus forward ith regard to individual property and the communal goo, labour 8nd production, capital and prof, employer and employee, the Stteand the inva; what ts practical measiresar forthe pe ‘ention of man's explataton by man: fora abolion of ignorance tnd poverty; for obtaining ood, clothing and sheer for every ‘man, woman and chil, ‘Now I do not meant sy that these material tings of le ae ‘aan’ sole concer; certainly the ate nt For tiselon of ours oul not be God's Menage 1 man ft foremort goal were not ‘man's romth towards God: but our hoes and oe sul are 0 n= {ertwined that we cannot achieve the ultimate well-being the one ‘without aking the other Tully into aecount. Specowssermoniing Shout "ith" and "sserice” and "surcnder to God's Will ‘annot lead tothe exablshment of tre Ils on earth unless we fe shown how to gain faith through a Better insight ito God's LeThis Law of Ours plan, how wo elevate our spit by ing a phteous le, and howto Surrender ouseves to God by doing His Will individuals and ‘Scommaniy, so that we miht realy become "the bes community that hat ever been rough forth othe goo of mankind (srah vio (Our way to that exalted sata hasbeen shown to a inthe sharFakbat, ss we now seas, the wha can never become ‘leatveulessit becomes an open book for every nea us. less ‘and un our leaders andthe scholars wo suppoeely adie them-—can clarify the difrence between the real shar oh and ‘what nowadays erroneously goes by that mame, po truly Islamic Polity can come into being, a all ur efots at achieving it, and Sit the peatap longings within the hears of so many mone of Muslne ate doomed to frstation and biter delusonmet WHAT DO WE MEAN BY PAKISTAN? (Ped in Arafat, aoe, May 1987) Looking at Ourselves Sowe rie ago—in the February iso of Arafat posed the ‘question, Do we really wast Islam?” It wasnt jut a tetorical ‘Question meant or my eades'ecaton, but one which we must ‘Ehually ask ourselves andthe time has come when everyone of us Imus facet squarely, examine al tmplistons wih egardt0 our prevent and our future, and summon the moral courage to answer frthan honest Yes or an equaly honest No. As thogs stad present innumerable Musi sy Yes with hei lps and No with {heir actions: that the frequently talk of la and ast, ith tll the mars of deep set comsicion, that tithe best possible way ‘of lie—the only way of Me, inded, which could sve mankind {om ts mad rush towards sel anniation-~and that, therefore, it isthe only goa worth striving for whiten thet personal concerns land inthe aocal behavowr they drift farther and farther away from Islam. At no time in or moder history was thete 50 much {alk of Islam asin contemporary Inia: and at po tie was there les effort onthe part ofthe Mushns to shape their individual ives thd their communal far in accordance withthe pe of slam, ‘Some of you wil ethap, a this unctre, be moved to protest sqainst ny aertion and wil pont othe peat enthusiasm which the Pakistan tea hae created among the Muslims ofthis sub ‘content. You wil sy-—and ight so—that the Muslims of Inia Ihave a st awakened from thei politcal torpor and have achieved ‘restr unanimity of purpose than ever before; that they have ‘become fly cons of having separate cra ident based fn tel being Mua; tht the foremost stogan of the Pakistan ‘movement is lt aha i Allah; that they are imbued with the nee ee What do we mean by Pakistan? ‘este a etait political forms in which the Mali world-iew, Maslin eis and Muslim socal concepts ould fin thi fl x pression: and you wil ak me, ina somewhat aggrieved oie, ‘whether I count all this fr nothing fom the lami ot of view? ‘Asa matter of ft, do not "count al his for nth” Tenant it for very muchinded. Ido belive (and have Deleved for sbout outcen years) that there no fut or lm in Ini tl Pak stan Becomes reali: and tht if becomes reality here, it might ring about apiritual evolution nthe whole Muslim work) by proving tha itis posible to establish an ideologies, Islamic polty in er times no les than it was possible thiten hundred Sears ago. But ask yourslver: Are all leaders of the Pakistan ‘movement, and the iteligentsia which forms ie speathead, quite Seriousin thei avowals that slam, and nothing bu Islam, provides {he ukimat inspiration oftheir staple? Ave he really aware of what implies when they say “The objective of Pakistan if {kai Alok? Do we all mean the same when we tlk and dream of Pakistan?” “These re big questions—o big that they stand ot far shove te present turmoil ar even above the nda suterings wich 50 ‘many Muslim men and women inthis country are now undergoing foran anser to these questions wll decide whether those sulle. ings heralds new vito of the fture—a complete vindeaton [alam at a "practi propastion”-or merely ammproverent, 0) meats ofa naonal Masim state, of oar commons econo Tope the reader wil forgive me s 1 quote myself. Inthe February 1947 number of Arfar(p 166) [rote “The Pkitn movement. cam Become the starting pinto 8 ‘no namic development ihe Mois resine and cominue Tealsag when Pian acheved—that eal Mo a ‘ican of tha suovement does mot const in our dressing {aig oslaming dfn fom the ober abba fe oun, or inthe gevanes which we may have apis the ommanitis, or even nthe Jente fo provide mate enor tics sn mor elboweroom "pple whey ser {ie ornare hemsee Mains att oh fecation sto be found only nthe Moni’ Snte wo cosh a ly Iams pity nother word, Yo tasatethe tenets of n Looking ourselves Islam into terms of practical ite.” “This, n shor my conception of Pakistan; and o not thik that Tam far wrong in asiing that tthe conception of many oer Mostns aswel, Of many! but not ofa; and hot even of most of them. For by far he larger prt of ou inteligentsia do nts to ‘Sauder Pakistan in thi ight To them, means no more and 10 les than a way to freeing the Muslin of Tela fom Hind dom ration, andthe exabishment ofa policalstractre in which the “Musi community Would fing is “place inthe sun inthe eco ‘om sese Iam comesinto the picture only insofar asithsppens to be the religion of the people concered—jst as Cathobeism fame ito the piste in the Irkh stupa for independence [Because it hppened to be the religion of most Iishmen. And jest ‘rsh Cathoicnn was, inthe last analyse, merely an adtonal fRature—an emotional accompaniment, at it were—of Tesh ‘atonal, so the Iam slogans of the Pakistan movement ae in danger of Becoming, to many Moslns, merely an emotional ‘companinent to their" stuggle for" communal "sel ‘eterminton” “Top t bunt, many ofour bothers and sisters donot seem to cae forthe spntaa, lla objectives of Pakistan, and permit ‘themselves to be cared way by sentiments not far emoved from rationals: sd ths expecially tue of many Muslims edvested ‘on Western lines. Ther Indifference to Iam as religion has lprown considerably in the pas decades: the duis which the ‘harFah imposes on many have mosly become some to them, thoy are unable fo think otherwise tha in Wester patterts of though, ands they do not belive i their hears that the word's ‘Sei andpoieal problems ae capable of beng subordinated 0 purely religious considerations Hence, their approach to Iam foverned by contention rather than ideology ad amounts, at testo fatly “clara” ntret in tet communis storia ons. To sich a mentality, he cy fr Pakistani ust another ‘ational ey on he ines of “Epp fr the Eayptans” or "Czecho- Slovakia forthe Cuechoslovaks" namely, # demand for self ‘determination onthe part ofa group of people who have certain ‘conoml interest and certain clara tats common one of ‘hose cultural tite being inthis cate, our community's sominal ference to Tam, Jost that, No more, and no kes. Ba , e What do we mean by Poison? ‘Now this, you wil admit i very poor view of Pakistan view, ‘moreover, which doesnot 3 justice to the Islamic enthusiasm at ‘present so markedly if ehaoiallydplayed by the overwhelm fg mates of our common people. While many of our socalled Inteligensia are intersted in sla only ins a as ts nto tele ‘rag for pol selt determination, the common people most ‘obviously desire self-determination forthe sake of Islam a such bt, being inarticulate in thei desire, and, asa rue ignorant ofthe seat achievement, they nateralydependon the lige for leadership. The spetuat quality ofthat leadership wl, ul ‘mately, desde the quality ofthe Musi’ struggle for Pakistan fh form which Pakistan el wil sume ‘The Uniqueness of Pakistan ‘As ta the Men wt Sond ib Pin tone ‘tenis ootedin ther tnt sing Ua thy ae a og {St community and have a sich every sgh on aonomens politcal exstenc. In ther wore they fel and Know that ther lmmanal existence nota with ter communi based on ‘acl afiies or onthe consciousness ocala raion Bld n Seunon, bat calyexchanelyon the fect of thei common ‘Serene tobe ology lan and erfore they must jst) thei commanlextene by erecting asoco pic sue {ure in which that Sology—the sarah would Become the Ieee of ter atonood a andnta notte nda pbm o Mai mio. el historic purpose ofthe Pakistan movement In 20 {erat here wl alway sels son Malin noice a Pitan $5 welas Musou minorities in the resol Ind Palit canot be {Sito she the minors problem ins emey. Bu ths pre ‘ely «pnt which we~and our opponets—woul Go wel Yo Snidertand the pobiem of mines, however importants all Considerations of ad's pol tre fal tendon {ly respon forthe Faistan move bt ater a in deat atcompaniment othe moneren sas objective te éstabishment of an amie pty which ot eon) ould Come to practical ution. Only ths an we understand wy the ‘sin fs, Bombay or Madr course cana expect ‘hat he provinces wold become pat of Pakistan are mach ™ The Uniqueness of Poison intrested nits easton ae ae the Maslims ofthe Punjab o of Bengal. They are interested i Pakistan ot because they hope to ome within ts orbit in ertoral sense bt Because they fel a8 lntenaly a ther betiven inthe so-aled "Musi major’ provinces, hat the bith of an lame poly in Pakistan Would vin {feae the cai that Islam a prota propostion, and that the “Moslns--Decaue oftheir being Masms™are ation unto them ‘elves, leapecng of ther geographical location And i non ‘Muslin objec o thi clam on the pounds that aowhere ele in ‘he world—not even inthe vest ofthe Muslim work-—does any _roupof people nowadays sspieto separate nationhood by vitue ‘ti velgious bet lone, we are ented to newer them: "In ‘hat cave, we ate unigue, So what? So what? Should we concede to others the right fo decide what should and what should nt const our atlonbod? Should we beashamed ofthe fet that oor pots seas are entirely diferent from the preent-day ideals of the Tutks, the Egyptians, the ‘Afghans, the Syrians or the Iranians? Should we nt athe, derive pe from te thought that we slo among al the Msi peoples re now ding the way back othe concept ofthe ual enane ‘ed by the Greatest Man? Tor, in ths eapect, the Pakistan movement & tly unique among all he polite! mass movements now evident anywhere in ‘he Mus word. No doubt inthe vas territories tht goby this ‘nie there are any other lovers of Islam besides ws: im almost {hery Mosim country there are seless people who endeavoa? 10 [ropngate the Prope’ teachings and frase the moral evel of the community: but Bower i the mosern worl except inthe Pakistan movement, har a-hole ‘Musi nation set out on ‘he march twats iam, No mass moverent anywhere else nthe Maslin word owes its rai to asm, slamie inspiration onthe part ofthe peoples nor has any of he exiting Muslim states simi- Ler objctive in iw Some of thse states, ike Turkey and Iran, fe explicit ant Islami a theie governmental ams, and openly ‘esa that Iam shouldbe eliminated from politics and rom the people's soci. But even thse Musi states in wb eigion sl being elued—in varying depress «spa ueasue, ‘Se "Tsai only ino fara ia the religion pofesed bythe Imajoiy of thei inbabitante wile thee polieal alms are not tealy governed by Islami consderaons but, rather, by what the 8‘What do me mean by Paks? rulers or ruling cases conceive as “national intrest in exactly the sense in whic national interests are conceived inthe West It is, therefore, impossible to expect of such politcal organisations ‘whether they be autocrat Kingdoms like Saud Arabior Afghani san, republics tke Syria, or consttotona monatehies ike Esypt land 1rg—any clear impetus in the econ of Islam. This does ‘ot, ofcourse, mean thal the people or eve the rulers of thse ‘outs ae iniferen to Islam such: meant 0 more and no es than that thei attachment to Islam —genuine in any cates ‘as, fr various historical estos, 9 direst relation tothe forms of ‘heir stats andthe ams of thelr overnments. 1 the Pakistan movereat on the oter ang, there undoubt- ‘ly enss such det coanetion between the people's atach- ‘ment to Islam and their political aims. Rather move than that! te pratcal sucess of this movement is excusvely due to. oot people's passionate, ax yet inarticulate, dese to have a tate ‘which the forms and objectives of government would be deter” ‘ined bythe ideological mporaves of lama sae, tat ‘hich slam woul note just eligious an etal be of be people concerned, but the very goal and purpoue of tte: formation. And it goes witout saying that un achievement of sch Ime stte~the rt inthe modern work! oad revohatonse ‘Maslin politcal hough everywhere, and would probably inspite ‘other Mislim peopesto strive toward sna nd ast might teams apres ap ami eon n many par of he wrt Tis, hus, quite legitimate to say thatthe Pakistan movement contains rest pombe fran Islamic revival ad a far as Tan See, ters almost the ony hope of uch arene word thats ‘ply sipping away trom the Wels of lar, But the hope ast fed only olong ar ur leader, nd the masses with them, Leep the tue objective of Pakistan in view, sid do ot viel 0 the temp {ation to regard theit movemeat as just another of the many natona” movements so fashionable ta the present day Misti worda danger which, I betive every mine. do ot mean 2 uionalism based on acl ines, ar we seit elsewhere (or such 1 tendency Is impossible amoag indian Msims who, a8 com ‘munity, are composed of mas averse acl elements): butther ie ‘nacute danger of the Pakistan movement beng deco fom ‘ideological course by laying too much stress on "cultaral™ ‘ationalism-—ona community of interests asing aot so much from % Evasion and Self Deception 1 sommon ideology a from the desire to preserve certain cultural tats, soil Mabie and custo and, st but not east, a safeguard the economic development of proup of people who hapen to be “huts” only by vue ofthe bth, Nobody an dub tha he tural tations andthe immediate economic roqiements Of the Muslin community are extremely important in ov planting the Maslin fture on Ist lins, But thi juste pon: they should never be viewed independently of our desloge goal—he balding of or fore on Ile nes. It sppear, however, thatthe majority of ou intelligentsia are stout comant jut thie mistake. When hey talk of Pakistan, they ‘often convey the inprsson thatthe "actual interests of the “Maslin world could be viewed independently of what i deseribed asthe “purely ideological” interests of slam; other words that 15 posible to be a good Pakistani without being primary itereste in Ista asthe basi realty in one's own andi the com> ‘munity’ ie hope tht my readers wil agree with me that such an abirary ‘division betwoen “Muslin” and “samo” Interests sheer non Sense [lam sna just one among several characteristics of Mastin ‘communal existence, but is only historical cause and jstieaton nto consider Mun interests a something apart rom falar Tike considering a lvig Being a vorsthing apart from theft of itelife Dut however nonserseal uch an ate may appea 0 thinking perio, there no going round theft hat most people (Got excluding most of our nein) ae inthe habit of never thinking tal Evasion and Self-Deception How many of ou leader, and ournteligenti in general ave nla polity in view when they appeal to the Muslims t0 close {hel ranks and 10 vcsfice their all, necessary, forthe achieve tment of Pakistan? Is it oot, rather, tue tata ale they are far tore concered with the movement's negntve sspect—the im possibility, for the Mesims, to attain oa "plac ia the sun” under ‘on:Msi domination than wih its positive aspect out dete to build our socio polical existence items of ala ad for the SSke of slam? Ist mot te hat to many educated Muslims, and to Some of out leaders s well, Islam means no more than 2 accaWhar do we mean by Pakistan? \weaponin thei community's struggle wth now: Muslims: no goal for ts own sake, but an argument: nota genuine hope, Dut 3 Hogan rit sor not re that may our protagonist ae fa ‘more concerned with obtaining more polical power and mote ‘onomic amenities or oily Masi commun than wth on- ‘erg tht oily Masi oes into an Ii omy? do not wah obelitle what out leaders have done for, In some respects their achievement reat and deserves the highest ‘rise. They have suceeded in rousing the dormant strength ofthe ‘Community and in ringing abou sense of unt never before wit ‘nemed inthe modern Musi world. This mich every sensible ‘pessoa will ead admit. But what] blame some of ou leaders for [Ethoicapparent nal to riz tothe spinal greatness payed ‘bythe Mim masts in this decive hour of hte destiny, and de- ‘erate to gue tone mass towards the ideal which i fond ‘mentally responsible for ther present upheaval. To put it into mpl word our leaders do otaeem fo make arrows attempt © ‘how tat slam the paramount objxtive ofthe stvgge. They ‘4, no dob, alk about slam whenever they ie a sttement ot ‘arose a public gathering bt thei relerente oi at always the fare tense, and hardly ever an atemp is made to bring the ‘community's present mode of ie and thought into grate oree- tment with the peinpls of Islam. This, Believe, fa ery grest fmision. We should not forget that the ature iy invariably, 2 hid ofthe present: that to say, the manner of our if oda i bound to influence the quality of our tomorrow Ifthe meaning of rstrogale for Pakistani tu) tobe found i he words la daha {alah oar present behaviour must be atestimony of our coming ‘eater and neater fo this eal tha i, of bosoming better Mie ims not ony in our word, but nour ations as wel TE shouldbe our leader duty t tel thee followers that they mit Become beter Muslims oday i ode to be wort of Pak ‘an tomorrow: osead of which hey mel assute us that we shall ‘besome etter Musine “ar son a Pakistan i acheved "This cay aesrance wil got do. Tt i seledeeeptive inthe extreme. If we do not som te seed of Itami now, when ot fnthusinam inate Aging pth, there no earthly reason to expec hat we wil suddenly be eansormed ito beter Musins ‘then the stg over and our plial autonomy secued Team almost ear some fou eters say: "Brother, you ae f09 ® Evasion and Sel Deception esimistio—orpethaps lite it too apprehensive, Almost every ‘ne of ws desires a rl Islamic if Oy it would be impolti to Innit on thi delight now. In our rank here ae many people ‘who ender the most valuable ervies to our political use but ~ ‘wing oa wrong upbiaging—do ao cate too much fr religion land if we sees the seis side of our struggle from the very ‘begining, those valuable workers might cool down in thei ca, Jndsobe los tooarcaure. We donot wan tole them: we cannot “Mord tolose them: andso we are Obie to poxtpone our work or the people's religious uli until attr me have won sate of out ‘own At present we mst concentrate all ou energies on the shor. {erm objective before use fceing ofthe Muslins fom non. ‘Muslim demination—and not disipate them on purely religious ‘considerations. Ive ins, a his Stage, too loudly on ou ong {erm objectie—the deepening of Isarie conscoustes in the ‘Maslis andthe creation ofa rly Islamic polty—we might not ‘nly estange many of our Westernied Brothers apd inter from ‘ur cause, bat also sprease the apprehensions of the on Masi ‘ores who ve inthe ares of Pakistan. "Now I personaly belive thatthe above reasoning sexeemely fallacious apd intellectually dishonest. Let us consider the two ‘Points mentioned therein oe by one, beginning with he second 'As forthe apprehensions which our nsstence om a samc fe sight casi among the non-Muslim minorities, I should ike you 19 St yourelven: What that makes non Muslin 0 tery an {agonistic othe Mea of Pakistan? Obviously, fear of what they have derived the least bene othe ey font of out et ‘ce: the achingsf slam. And how ca we ope tobe wary of ‘tly namic Pasian, how en we hope to ahave such Pak ‘end we'd ot mat hee ent oe fo a mora hs? How can we hope toate at equal sei rte lone a te oly sore of ite equty"the love and far of Got “iat hm ar bet? Ta Lam reno nme 1 these auesons. Unless the Malis radial prove alr m tnd ml sonar and tne 1 fou the arms of rah as ee phy mat, hc of Paton nd ols ts spt porpot days nau poi a ‘he moder toy ot lm Tae “At have aren sai, the Masi sates itnctvely reac the Islamic purport of Pakistan, and geninly dese aa of Mis in whch laa Ala weld become the Sarg polt ‘tthe communis developmen. But they are iarbaat and Sethe ou Te tn wy nai Irndenipandof tea” one kt essen of sce ome tha the supreme text of the present day Maslin Jeadenip wilt is blty-ornabiy—o ea he emmy so ony he purely pic! and economic but a athe or sphere! the ablity—or inabity—io convince he Masins that Gos dest change he conditon fs pope unles ty cunse thc iner selves (ira 311): wich ears more and as tian that «comment pola and enone sats canoe fe Testing improved sles fe commit asa bok proven moral CALLING ALL MUSLIMS AUTHOR'S NOTE Tr rortowina sien a onda we nee by me we Laka ie Fest ofthe Goverment of Paks in the [ood 17 eet er te separation ofa ‘Sow Teter every a oe wok {Sot now tows acompues y countess lings ook onl (amoung to fos, on th tc, of aout «ion BRE oat as mae mation of Moin om His aa weet se ander te moet apaling coon: maine Sn he journey tom Eat Pasay Deth and ther pro nd, 20 tings othe Mui ftopecs-compringhunieds of {hocanis ef men, women tnd ebieen—eere almost inde ‘he They anv by tam, utes backers and on ot th ely much of th longings they cou cry by bend and wear nabeencrny wound andi every wa ule {Sion the ght fo Pia, T msl have wt of ‘Ship received whee tancad of Masi women aig a GRY (et Porat) all of thom stripped of her ating Decl aaked Tra ime wap oes arora Fo clothing nd medal vapor are commodity nthe Pokus of hose sonny aye—had Yo be upc by dy or by ip te mary thousands toner pes, ih safe man radii to the neces of coping with ood of dette selec: ine Gaeroment of Pasta, ose called pont ‘Shae pone, dil nots yet pone he neces) experience io “SSnimron; Moreover, soy bef th ctl pron, te sex Seaton’ Goverumeat of nda (Sade by Pant awe Nek) fad moved amon a Mas ayant tom Not »Coling ot Musing oe er ™ ‘eft with no more than ope battalion of the Baluch. Regincat Siuarenmnigae wes romig a troopenncations nn See es ere ‘pzeily a West Pune Lavlewes tecae the aero ths Seem eateanetae ‘omly-borm sat of Paan a lpitmat nes ocean ae ‘ewtedoement sl mane fora nd evping st ies. But over ubove everything there was fear—someth = previously unknow: ation = ee : lw become West Pan ear es font iv aoe ey superior Indian forces. es Soares eee Seraierne eee pert eines ‘aus nic went aah fo the here one nan sie Seem reno ee ene i a aaince offer a further forthe ie fe fre docmestaon eid tier thea ieorec tary mae Musuiv wen and women: You though whote scrifes and su aie i hsin tof Pais bs ben eevedsyOu whose {ernest dared a the tebe calamity which has befallen eu nese dys; you whoxe Reais weep in SOHTON, 30 OU sare with anger, brothers and sister in slam all of you Nn et oud sume of Mesias: permit metospeak10 yous {his hoor of your supreme tal ie ot fy my name andthe nature ofthe work Lam snap tetra, but many thousands of you who are now stein WC kave probaly never heard of my existence, not speak of omega fed ne porape asking themslis in| wonderment re mcnh bar hs an oars, with te intenton seems, Boeing aamcet" To such of my Boteen Thou! 587 Tey Ak ot adeosing you by vi of any pei “ight” a (cation am speaking to you sone of he many milion who SeRmee nae me mors fa Who AA ate te greatest trate TeeerEd co mankind, and that everyone who believes in these ‘vets joy bound to eontibate hs er best vowards the wel Taree ie others who share tis belief and, through them, (aot ste welfare ofall anking, In other word, iy voice 0 rarer roe of amb servant of Iam wh et dat in i sect gurexience noone ha the ight to ep aot rom soc Sr isin response to thical fami ty that have take a, yee Topeak to you on some ofthe tremendous mora 1p ems nich wil eid he futre ofthe allah ad of Pakistan, te must not deceive oureves, Every one of ws should size a he utr of the mil and of Pakistan hangs now nthe Peace! We have watered a grevous political defeat in the fest z.—UlUmUtCUCUre Cling ot Musine hours of our existence as an independent sate; we have sufered a {temendou los of ie and propery; our economic sructure hes ‘ben thrown out of gear; we have to cope wth refugee problem ‘on ascale never before witesed by the word. Al ths, bowever, should not make ws despondent. Other nations and communities have, in the inital sages of their existence, sulfeed sly lihment ofthe Muslim Sate of Pakistan could not and did not ‘mean oppression of non Muslin, and tha, onthe conta ever) ‘ne of our eizeas, whether Moslim or nor-Mslim, could always ‘count onthe protection which acivlsed stat isbound to accord Sloya cizens, and which, i paris, Ini hax enjoined ono ‘th unmistahable intense, ‘Nevertheless, the non-Muslim world did not take Lindl 1 our sms and endeavours. Thoogh nobody in hs senses would have freamt of denying the right of freedom and slf-determiation To, ‘ay the Ir, o the Poles, or the Chinese that very ight Was ap 9sCling al Mustins eat deemed too good fr ws Mins, Ishl tg aw into {te esos of tis sina; ut alfa know hatin oe al ine af out existe there ma 0 sympathy for women the ‘ot Muslim nations. Our desperate struggle for ndependence wa Uvanded by mos of eu eras “vencuomay" and sce underabi. Frcgn newoapers ss wel ay on Mies oa pein this country described ou oa of aks an “pobea sem 4 Srping sberage ing at 20 mote ten te Schicvement ofmore goverment fost andre economia tas oh Musi communiy inns haa aaa cept ouives ely bevel that Palisa ws oteamale ‘oral good propostion, or that we meuldbe able towaie, Tey Wei nth end, win twas nat oan support om te ee ‘So ror et owen oft se _and now that we have won Pakistan and embarked on the great ad- Vee fun an Mar Ste a oes ef rina ave eniet le on used a deroy wat wean aches Fox, aas lend been pointed out byour lenders hc oe level here shard any oom for doubt that he eg saton hich Pakistan now esl ot thereat an ceenal ou break of communal pesions. The sce commited ey as ‘ople aco the borer, he sor of eran tt hs co ested the Manim population of Eas Punjab and ot Dele art and patel of lever deve nd rts exec pan Ec pea ht oar ope he ofl eo he vs For one hing they wiht shitinae once ad foal Nui lent i he wen fe Pa wh tne en hee lot athe time of prin; and secondly they ngs fo teaterch cles forthe ne ato Paiste boa ie ‘impose or usto spend ny ofourenrpeson canst deavour. Quite abo. nese bo oe permed o sory sce and order forthe achievement of our dream, Our opponee ‘iho down usin weer af ontuson they wis eee ae owes on oor pr imposible by deying hunts fies ‘Sn of Masts beyond ourbrdey by upruing hee whe ‘te, by foding ws with mulins of deste telecine ‘reaing up the econome oundations of our exstenee scan ‘by making it utterly impossible for us to look beyond the immedi si dando nen ge prsentand 0 sparc ade a ams Sate tits ey a 9% Calling ol Maine “These are te fste—and one of you cold have remained wn suction fie uthonmiinnt eens ‘That cvery one of ou must ow perfec wel Butt sk you, Sto vor nto mand ouphou, the whol milah 4y Important, avery rave question. Ae we, the Yrs and dangers ‘thu, going tow bears snp boca th dds agant sare SO reat Ate, he hope afte generations of Msn, ping to Reta the rs wih Alig God bas laced upon ou shot ‘Gun Are neato ply the peo ou adversaries by eesing the confusion or mila ering ur uf shreds by Ting the work four cone leaders throuph exci res, Al of muna cooperation, lave a pet personal reds} "hit our extern eats are mont ihou atl in oder ies adhe Sanger which we ae fae are certains ‘Peso han anything we bad thowght posible. But shold nou his ‘ey tc aspen the fing that God has elected sf 3 Sestny whch s witout paral i modem times, and at, pet Sper means wo oar someting fret than We had though pose? story teaches ws thatthe way o reins, 0 happines and to sito, aha and rocky way, nha the hand whch hammers ihe oted dot sf teedom bound teed before thse dors inp ope Indeed, in natn en achievement realy Wor inp tan ever te obaned wahoo sulferng, sa bod, and tea i mas becuse of that Mubsrimado rab (eae and {iting be opon im) and the tle band of tis fal Com anions wore called upon to ser esl persecution at Msc, ‘fn betas this ht they were bund from the coun af Tbe br; bat was not their suring rowned nthe end bythe Iho glorios of acvement the wordy ever een? THs we ‘ould vay remember For, though or endesvous and all hat ‘Tein chev cso be any comperson ith thet endes Yours nd th ashevement ty feral, the example at has Tne hsm fous to sive, cary foueon cents ter {he jah owas simi enh estabsment of a8 amie Sein which he word lhe UPAIh would rig supreme ‘Andis perags oly ecase ofthe pene ofr goal tat we ‘Genow ated a beat preset of lod abd safecing hao thy oer sation had to Ser in ou ine, s hat we abt be Stenthend ad pure forthe ftre hes befor ”Salas SECS aling at Satins Let us, therefore, draw ew courage, new hope andmeost sane determina om al ho ee gr tatee no ‘appening tua lt stm ur yes fons te dant izon on which God's Quran promi oslo writen a Iter fp and poy: "You sre Dod to fe hgh iyo ae fst (rah 3:13). you are faiths, ay. Mas ‘othersand sisters, ithe key your future. nN ‘Axvsoov witotres to analyte the prevailing mood of our peonle In'hese days ruck bythe deup note of pessimism, not 42 ‘despondeacy, which init expression ea complet ack of socal ‘operation among the people themselves, and in thee bit, ‘limos vicious erica of the actbies oftheir poverament. That ‘ur situation is feu beyond words, nobody can deny; but, at the same time, nobody can deny tat salvation can come only ‘through a grin, purposeful coordination ofall our effortsin the ser ‘ee of our commen cause. Cris ofthe government by the ‘eople iinet a healthy expensin of democracy, onthe ‘ther hand, obstructive crc thing bt a dena of demo acy; and isin bstacive cro that ros of out people ae row indulging They sum to have forgotten a what extoordinary ‘reomstances th fst Masiim Government has come into Being they seem to hae forgtten thatthe en who ae now at the hel. ‘of our aus have never had any breathing space sce they as- ‘uaed power, but have had fom the very Bening to cope with ‘iteales of mapntide seldom encountered thoughout the Fistor of nations Even afar more expenenced povernment hap furs would have found a similar tak almost beyond human ‘Srengh an there eno denying the fact tat our government has fever had an opportunity to gai administrative experience. How ould have been otherwise? For several generations the Maslin. tlle has bev deed any effective say ne national fats. The ‘Government of the county was an aien goverment the makers ‘tits plcy weteslwaye Denton Keping sl veal sources of power {in ther own hands, and slowly prevented our own people fom ‘Shy sharing in that power A moments ool election wll el you that the ert of government can be leert ony through actual eer *Se Caling at Mastins ing the anton of government ve satiety og spn of Ane, andino other vay and canbe kart aly teehee of tit and errs and tbmequent improvements eve eek

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