The Islamic Government can also be Separate from the Religious System of Islam — Seal of the Prophets Vol. 3

Introduction

In this discourse from The Life & Character of the Seal of the Prophets (Volume 3), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding The Islamic Government can also be Separate from the Religious System of Islam.

Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: IV – The Treaty of Hudaibiyyah & its Magnificent Outcomes
Pages: Book pp. 162–165 (PDF pp. 180–183)
Navigation: Book Table of Contents | « Previous: [Two Allegations Levelled by Christian Historians Relevant to the Treaty of Hudaibiyyah] | Next: [V – A Comparison between Islam’s Power of Peace and War] »

Historical Account

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as is under their control. This is because, either way, a nation which accepts Islām is obligated to conform their religious and worldly lives to the teachings of Islām. Therefore, my purport is not that a certain group of Muslims has the right to forsake religious principles in its government. Rather, the intent is that if two or more Muslims reside in different countries, or if their organisation is separate from one another, whilst residing in the same country in terms of geography, they may establish separate governments under the spiritual leadership of a single and common Imām or leader. In this case, if one party in addition to spiritually following their Imām is also a part of its government on account of their living with him, even still, the other party can maintain its separate system of government despite being in the religious and spiritual following of the Imām. In this case, where one party shall be with their Imām both in terms of religion and government, the other party shall be with the Imām in terms of religion, but shall maintain a separate system of government. This deduction is made from the account of Abū Baṣīr, because the Holy Prophetsa accepted the term of the Quraish of Makkah that if a Muslim from Makkah came to Madīnah, the Holy Prophetsa would not keep him in Madīnah and include him as part of his government, rather, he would send him back. Then, in accordance with this condition, practically, the Holy Prophetsa also kept Abū Baṣīr and his party excluded from his government, despite their being Muslim. Hence, the acceptance of this condition of the treaty by the Holy Prophetsa and then, his acting in accordance with it, proves that the Holy Prophetsa deemed it permissible for Muslims of difference regions to maintain their own separate government, while remaining of the same religion, rather, while following a single Imām. This is very significant evidence, which is furnished by the account of Abū Baṣīr and the action of the Holy Prophetsa. In actuality, it is in light of such circumstances that the following verse of the Holy Qur’ān was revealed:

وَ اِن طَ ائِفَتَ انِ مِنَ الْمُؤْ مِنِينَ اقْتَتَ لُوا فَاَصْ لِحُوا بَيْنَهُمَ ا فَاِن بَغَ تْ اِحْدَ اهُمَ ا عَ لَى

ِالْاُخْرَ ىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَ ت َّىٰ تَفِيءَ اِلَىٰ اَمْرِ اهللِ فَاِن فَاءَتْ فَاَصْ لِحُوا بَيْنَهُمَ ا بِالْعَ دْ ل

َوَ اَقْسِطُ وا اِنَّ اهللَ يُحِبُّ الْمُقْسِطِين

“If two parties from among the believers fight each other, make peace between them; then if after that one of them transgresses and uses force against the

other (and breaks the conditions) everyone should collectively fight the party that transgresses until that party returns to the command of Allāh. Then if it returns, make peace between the two parties with equity and justice; And ensure that the scales of justice are maintained in every case. For Allāh loves those who are just.”

[Al-Ḥujurāt (49:10)]

The words of this verse show that the conflict of individuals or the mutual conflict of parties within a single system of government are not intended here. Rather, such parties are intended who despite being Muslim and unified in terms of religion, maintain a separate system of government. As a matter of fact, this golden rule is such as is not specific to Islāmic parties alone, rather, it is applicable to all nations and all parties of the world. In reality, it is this very principle which can become the means of establishing true peace between nations who are at war.

V A Comparison between Islām’s

Power of Peace and War

Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Section: IV – The Treaty of Hudaibiyyah & its Magnificent Outcomes | Navigation: « Previous: [Two Allegations Levelled by Christian Historians Relevant to the Treaty of Hudaibiyyah] | Next: [V – A Comparison between Islam’s Power of Peace and War] »