Continuing my critique of Iqbal’s Islam and Ahmadism,
this being the ninth entry of the series, we come to Iqbal’s praise and
identification with the modernist movement. This is evident in his mentioning
of the major figures of Muslim modernism in the early 20th century;
Sir Syed Ahmad Khan, Jamal-ud-Din al-Afghani and Muhammad Abduh. Iqbal
describes Jamal-ud-Din as “One of the most advanced Muslims of our time, both
in religious thought and action” [p. 38]. Jamal-ud-Din was a well-known
freemason, and much of his history and motives for his various activities are
shrouded in mystery. Iqbal goes on to explain the “three main forces” which
modernist reformers like al-Afghani, Abduh and others created a “revolt”
against: 1. Mullaism, 2. Mysticism and 3. Corrupt dynastic rulers
[p. 40–41]. With respect to Mullaism, Iqbal states that the Wahhabi movement was
the first real revolt against the conservative rigidity of the Ulama. But Regarding
the last of the three forces, Iqbal says that it was Jamal-ud-Din al-Afghani’s
“special mission” to prepare the Muslim masses for a “revolt” against. In other
words, al-Afghani was laying the intellectual foundation for the later
political revolts in various parts of the Muslim world against corrupt and
unenlightened dynastic rule. Among the individuals whom Iqbal hails as being
under the influence of this thought introduced by the likes of al-Afghani are
Zaghlul Pasha in Egypt, Mustafa Kamal in Turkey and Raza Shah in Iran [p. 41].
These were the so-called great political reformers of the Muslim world in the
warped mind of Iqbal. Undoubtedly, the worst of these three individuals was
Mustafa Kamal, the so-called ‘Atatürk’. Among his ‘reforms’ was the dismantling
of Islamic courts and laws and its replacement with a secular, civil code. His
reforms encouraged the visual, fine arts like sculpting and statues, Western
classical music, opera, ballet, theatre, and also the ‘liberation’ of women
from veiling and segregation. Iqbal claims that none of this constitutes
apostasy from Islam, quite the contrary, he defends such ‘reforms’. As part of
his argument, Iqbal writes: “As long as a person is loyal to the two basic
principles of Islam, i.e. the Unity of God and Finality of the Holy Prophet,
not even the strictest Mulla can turn him outside the pale of Islam” [p. 43]. Of
course, Iqbal has no basis for saying that belief in the ‘Finality’ of the
Prophet Muhammad ﷺ is the second of the most basic principles of Islam. The Shahadatayn
doesn’t mention ‘Finality’ at all, only bearing witness that Prophet Muhammad ﷺ is the Apostle
of God. This is not to say that belief in the ‘Finality’ of Prophethood isn’t
part of Islamic belief, it certainly is, just not the second of the two most
basic principles of Islam as Iqbal falsely claims. Iqbal’s motive is obviously
to exclude the ‘Ahmadis’ from the pale of Islam while conveniently repudiating
a similar exclusion of Mustafa Kamal ‘Atatürk’. Furthermore, Iqbal’s claim that
“loyalty” to the two basic principles of Islam preclude any possibility of Kufr
is technically incorrect. A person may claim to believe in the Oneness of God
and in the Prophethood of Muhammad ﷺ, but if he denies belief in any other
Article of Faith, denial of a Prophet or Apostle of God like Abraham, Moses or
Jesus, or denies belief in the Angels, in the Quran or any other
divinely-revealed Scripture such as the Torah, or in the Resurrection, he is
certainly excluded from the “pale of Islam”. Nevertheless, Iqbal flatly lies by
claiming that not even the “strictest Mulla can turn him outside the pale of
Islam”. The truth is that many of the Ulama made Takfir of ‘Atatürk’ and
others like him who totally abolished the Shari’a and replaced it with a
manmade legal system. The essence of ‘Finality of Prophecy’ is that the Shari’a
brought by Prophet Muhammad ﷺ is final and authoritative until Judgment Day. Anyone who
claims to be a prophet and brings a new law replacing it is not only a liar but
an infidel too. Then how much greater is the infidelity of one who abolishes
the Shari’a and replaces it with his own law even though he doesn’t claim to be a
prophet or have divine sanction for doing so? Iqbal goes on to praise the materialism
of secularist Turkey. Iqbal
justifies the “recitation” of the Quran in Turkish by claiming it has some
precedent in Muslim history. Perhaps even more serious is his baseless idea
that “according to the Law of Islam, the Amir of a Muslim State has the power
to revoke the ‘permissions’ of the law if he is convinced that they tend to
cause social corruption” [p. 45] implying that it is possible for the Law of
Islam to permit something that can cause “social corruption” (God forbid). This
is in the context of Iqbal’s justification of secular Turkey revoking the
explicit permission and even encouragement of polygyny granted in the Holy
Quran and exemplified in the Sunna of the Prophet ﷺ and his illustrious companions. Abolishing the
Shari’a is not restricted to declaring Halal
what Allah has made Haram, but also making Haram what Allah has declared Halal. Allah Most High says:
اتَّخَذُوا
أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّـهِ
They
took their Rabbis and their Monks as Lords besides Allah
[Sura
9:31]
In explanation of this Ayah,
the Prophet ﷺ said:
كانُوا
يُحِلُّونَ لَهُمْ ما حَرَّمَ اللَّهُ فَيَسْتَحِلُّونَهُ، ويُحَرِّمُونَ ما
أحَلَّ اللَّهُ لَهُمْ فَيُحَرّمُونَهُ
“They would
make permissible upon them what Allah had made forbidden, and they would
forbid what Allah had made permissible for them.”
فَتِلكَ عِبادَتُهُمْ
“So that was their
worship of them”
Hence it is disbelief in
Islam to legislate a prohibition of something which Allah Most High has made
permissible, such as polygyny.
To be continued ان
شاء الله عز وجل
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