Jurisprudence For Minority Communities Is Pastime

Developing Just Leadership

Imran Khan

Ramadan 22, 1445 2024-04-01

Islamic Movement

by Imran Khan (Islamic Movement, Crescent International Vol. 54, No. 2, Ramadan, 1445)

The intention, will, purpose and ambition of struggling for social justice are found in the Qur’an according to their unadulterated meanings and implications.

The Muslims’ article of faith begins with a denial.

The word ‘laa’ indicates a clean break from the prevailing un-Islamic condition and circumstances. It is not a theoretical vote of no-confidence.

The word follows the attitude and intention to break from the un-Islamic condition and circumstances.

It is a determination to abolish the material manifestation of the un-Islamic status quo that sows injustice through its political, economic, military, cultural, social, psychological etc. forms.

Today, an interference—fiqh al aqalliyaat or jurisprudence for “minority” Muslim communities—is displacing the Qur’anic meanings which encompass struggle for social justice, realistic rejection of unjust powers, practical objection and defiance thereof as well as the constructive alternative, i.e., Islam, that cannot co-exist with its opposite.

In Prophetic times there was a serious difference between (for e.g.) Musa’s message and the social conditions within which he lived.

If Musa (as) insisted on pursuing a divinely ordained line of thought and methodology, he and his followers could not escape the inevitable encounter with the established power of the day. This generalization is applicable to all the Prophets.

Musa (as) was not on the Pharoah’s wanted list because he had an alternative set of tenets. He was wanted because he was pursuing the only system sanctioned by Allah.

Ibrahim (as) was not a transcendental guru hopping from one land to another to win over spiritual weaklings. He wasn’t thrown into the execution chamber of the day because he wanted people to be “pious and righteous citizens” of the powers that be! He was to be incinerated because he was a threat to the national security of Nimrud.

The Prophets of Allah carried with them the unyielding determination to topple unjust conditions and circumstances. Here we avoid such general media implications as chaos, anarchy, pandemonium, lawlessness, terrorism, etc.

Their rejection of the unjust establishment was all-out, hardcore and confident. It did not break down into negotiations or accommodations half way through the struggle. Their commitment forced them into execution chambers, exile, political refuge, poverty, excommunication, banishment, alienation, prison, ridicule, assassination attempts, a crucifixion bid, etc.

In today’s political and intelligence climate, do we find Qadhis, Mullahs, Muftis, Shaykhs, Dervishes, etc. on wanted lists of their governments? You will not! Simply because they do not have the revolutionary impetus of Allah’s Prophets to replace the unjust status quo.

The clashes led by the un-Islamic status quo against Islamic political emergence was natural because Allah’s Prophets were intent on popularizing the divine system and for all practical purposes, they were declaring war against the prevailing unjust system.

As the vanguard of the oppressed people, the ideological warfare initiated by the Prophets was a revolt against the value, economic and legal system simultaneously. They did not spare royalty and majesty! The revolutionary language of the Qur’an is unmistakable. It frankly, as a revolutionary guide is, assails the custodians of the oppressive system: “Indeed, you and what you conformed to that was inferior to Allah shall become the fuel of Hell: that is what you will all approach” (The Ascendant Qur’an, Surah Al Anbiya verse 98).

The revolutionary spirit of the Qur’an fiercely assails usury, the oppressive money generating mechanism of the power structure: “And [know that] whatever usury you transact with people for an increase in your wealth, [be advised that] it does not increase in the sight of Allah…” (The Ascendant Qur’an, Surah Al Rum verse 39)

The revolutionary spirit of Qur’anic justice threatens the mercantile elements: “Woe to those who [in their market transactions] mis-measure [and miscalculate]: Those who demand from other people a full measure when they are recipients, but when they do the measuring they scant [and skimp] people their due” (The Ascendant Qur’an, Al Mutaffifin, verse 1-3).

Was it prudent for the Divine script to antagonize the financial tycoons, the multi-national merchants and the religious establishment within the power structure all at once?

The consequence of these divine revolutionary guidelines was an increase in persecution of the revolutionary students of the Prophets but they did not leave their torture chambers convinced that the only way to power is by joining the power structure and changing it piecemeal from within.

They did not depart their torture sessions and incarceration cells convinced that they had to align with the devil to undermine the system.

Instead, they graduated from their torture chambers with a fervent revolutionary conviction that Allah will deliver them either to worldly power or heavenly peace.

This is precisely the issue. The revolutionary example of the Prophets has faded away! Their struggling nature does not exist in the minds and hearts of the bulk of those who purport to follow them.

The task of rehabilitating the revolutionary character of our supreme guide and teacher lies ahead. The Prophets’ lifelong struggle to destroy the custodians of the oppressive system and power of the day in the sphere of reality has to be resuscitated.

A review of 23 years of liberation struggle and revolution led by Muhammad (pbuh) bolsters the fact that this revolutionary was inspired by revelation. Virtually alone and unsupported by any secular power, he radically changed the spiritual, social, economic, military, political and cultural activities of man.

Ironically, today there are heated debates in Islamic circles pertaining to the Islamic legality of revolutionary change.

Present day ‘Islamists’ claiming “they are the true Muslims” and thus causing a spurious commotion in the Muslim rank and file are attacking other Muslims for following these revolutionary policies.

Menacingly these establishmentarian sponsored Islamists don’t favor a rupture with the unjust system. As a matter of Qur’anic revolutionary discipline, we do not have a choice in taking issue with unjust power structures that are soaked in affluence while humanity is subjected to a general condition of denial, oppression and injustice.

Many ayaat and ahadith demand and suggest organization and mobilization against the unjust status quo. There is no excuse nor alibi for Muslims to ignore or neglect this effort that belongs to the Muslim ummah and the oppressed peoples.

It is obvious, even to non-Muslims, that the status quo is, directly and indirectly, against any attempt at Islamic revolution to change the unjust status quo. Islamic Movements must guard against siding with any preservational agents of the unjust status quo as some moderates would like to see.

Islam and struggle are synonymous and inseparable.

The Qur’anic strugglers for social justice are with Shuaib (as) against mercantilism, financial exploitation and money monopoly. They are with Musa (as) against political corruption and super-power arrogance. They are with Lut (as) against moral degeneration and ethical degradation.

These are the most chronic problems nowadays. The leaders of Islamic associations, parties, organizations and movements must join the historic revolutionary procession into the future as outlined in the Qur’an, implemented by the Prophet (pbuh) and preserved by the Mujahideen.

Prioritizing and protecting Muslim “minority” rights within a system of injustice is a distraction if not a deviation. Fiqh al aqalliyaat can only be legitimate when aligned to transform society commencing with the power structure.