Abul Kalam Azad (1888–1958) was a towering figure in the Indian independence movement, often regarded as a “beacon of unity” amidst turbulent communal waters. Unlike other prominent Muslim leaders of his time, Azad vehemently opposed the idea of a divided India, believing that Muslims would be stronger and more influential within a united, pluralistic India rather than in a separate Muslim state. His commitment to this vision was a torch he held high, illuminating a path toward an inclusive nation.
In 1912, he established Al-Hilal, an Urdu weekly newspaper that pulled no punches in its criticism of British colonial policies. Through its pages, Azad urged young Muslims to join the fray against British rule and promoted the cause of Hindu-Muslim unity. His message spread like wildfire and kindled a bond between Hindus and Muslims in Bengal, where trust had been eroded by the British partition and the contentious issue of separate communal electorates.
Azad’s bold activism eventually landed him behind bars until 1920. Far from silencing him, imprisonment only strengthened his resolve. After his release, he became a prominent leader of the Khilafat Movement, a cause that took wing through its alliance with Mahatma Gandhi. Supporting Gandhi’s philosophy of nonviolent civil disobedience and small-scale indigenous production, Azad’s leadership was a clarion call for unity and defiance against colonial rule. In 1923, at the young age of 35, he became the president of the Indian National Congress, firmly advocating for Hindu-Muslim unity, secularism, and socialism. Serving again as Congress president from 1940 to 1945, Azad faced prison once more alongside other Congress leaders for participating in the Quit India Movement. Yet he remained undeterred, seeing freedom as the light at the end of the tunnel, one that could only be reached through perseverance and collective action. After independence, he took the helm as India’s first education minister, leading a massive expansion of literacy and access to higher education—a legacy that would touch generations to come.
Azad and the Deen Sharia Differentiation
Maulana Abul Kalam Azad offered a unique interpretation of Islam’s perspective on religion. His concept, rooted in his deep understanding of Quranic teachings and Sufism, suggests that deen—the essence of religion or the core spiritual message—is universal, shared among all religions. Meanwhile, sharia—the law or social ordinances—differs across religious communities. Here’s how this theme can be explored:
Azad argued that deen represents the inner, timeless spiritual truths common to all religions. This includes principles such as monotheism, justice, compassion, and accountability. He saw deen as a universal path to divine reality, transcending religious boundaries. For Azad, these essential truths remain unaltered across time and cultures. This view aligns with the Quranic verse that states, “For each of you, We have prescribed a law and a path. Had God willed, He would have made you one nation.” (Q.5:48) Azad interpreted this as God’s acknowledgment that while there may be diverse paths, the underlying divine connection remains the same.
Sharia, in Azad’s view, is the practical expression of deen in the socio-cultural context of each religious community. Sharia addresses specific legal and moral frameworks, customs, and societal rules, which naturally differ according to the needs and historical backgrounds of distinct communities. For Azad, these differences in sharia are not contradictions but manifestations of divine wisdom that allow religion to remain relevant and accessible to each community. Thus, he emphasized that the variations in sharia laws should not be grounds for division but rather understood as necessary accommodations that maintain the essence of deen within diverse social fabrics.
Azad’s distinction offers a foundation for interfaith harmony and religious pluralism. By recognizing the universality of deen and respecting the diversity of sharia, Azad’s thought allows for a pluralistic understanding where religions can coexist without losing their unique cultural identities. This framework can inspire modern interfaith dialogues and create a bridge between different faith communities by focusing on shared values rather than divisive legal differences.
Azad’s approach also encourages the use of ijtihad (independent reasoning) to continually assess and adapt religious practices in changing social contexts. Through ijtihad, the immutable principles of deen can be applied meaningfully in diverse cultural and historical contexts without rigid adherence to traditional sharia forms that may no longer be suitable. Azad saw this as a way to keep religion alive and vibrant, adapting to modern realities while preserving its spiritual core.
Azad’s views are deeply rooted in Quranic verses that emphasize divine wisdom in diversity. The Quran frequently refers to the prophets as bringing the same fundamental message but with different practices suitable to their peoples and times. Verses like Quran 5:48, 2:148, 22:40, 29:46, 5:69 underscore the unity of divine purpose behind religious plurality. Azad interpreted this as an inherent aspect of God’s design, where diversity in sharia does not negate the universality of deen.
Maulana Azad’s perspective provides a profound theological basis for religious pluralism. By distinguishing between the universal truths of deen and the context-specific nature of sharia, he allows for a vision of harmonious coexistence, with mutual respect for religious laws as different expressions of the same divine message. This theme is not only significant for Islamic studies but also provides a valuable framework for modern interfaith dialogue and a pluralistic worldview.
Sharia is subject to interpretation (Ijtihad) by Islamic scholars and jurists, and its application can vary depending on specific historical and cultural contexts. This interpretative nature of Sharia means that while its core principles remain constant, its implementation can adapt to the changing needs of society. Azad recognized that the application of Sharia must be flexible and responsive to contemporary challenges, ensuring that it remains relevant and effective.
Maulana Azad emphasized the importance of balancing Deen and Sharia. While Sharia provides a practical guide for daily life, it should always be rooted in the spiritual principles of Deen. This balance ensures that the legalistic aspects of Islam do not overshadow its spiritual core. Azad argued that a rigid and unyielding application of Sharia without consideration of Deen could lead to an overly legalistic and dogmatic practice of Islam.
He believed that the principles of Deen should serve as a foundation for the interpretation and implementation of Sharia. This approach allows for a more compassionate and just application of Islamic law, reflecting the ethical and moral values that Deen promotes. By understanding this distinction, Muslims can better appreciate the richness and diversity of Islamic thought, while also recognizing the need for a nuanced and contextual approach to Islamic law.
Azad’s perspective highlights the importance of context in the application of Islamic principles. He stressed that Islamic law should not be seen as a static and inflexible set of rules but rather as a dynamic and evolving framework that can respond to the needs of society. This requires a deep understanding of both the historical context in which Islamic laws were developed and the contemporary context in which they are applied.
Islamic scholars like Ibn Taymiya have long underscored Sharia’s emphasis on moral obligations: honouring family ties, respecting neighbours, and maintaining moral integrity. The maqasid (objectives) approach to interpreting Sharia encourages an integrated reading of the Quran, identifying higher objectives and applying these principles with a keen eye on the social and contextual impact of actions. As Azad once eloquently noted, “Our life and moral values must reflect the eternal principles of Islam…a faith which transcends boundaries and speaks to all of humankind.” (Azad, p.152).
The debates surrounding Sharia and nationalism sparked ideological battles among prominent thinkers of the era, particularly on the topic of identity. Maulana Husain Ahmad Madani of the Deoband Seminary, a staunch Congress supporter, argued for composite nationalism, where Hindus and Muslims could unite under a single banner to throw off the colonial yoke. Drawing from the Prophet Muhammad’s alliance with Jewish tribes in Medina, Madani saw this historical precedent as a shining example of Hindu-Muslim unity. His vision, known as Muttahida Qaumiyat (composite nationalism), was a rallying cry for a shared Indian identity.
Allama Iqbal, however, did not share this perspective, arguing that Islam’s universal reach made it unbound by territorial borders. To Iqbal, nationalism in the European sense was a double-edged sword that could cut asunder the unity of the Muslim ummah (community). While Iqbal championed Islam’s global and universal ideals, Madani remained a pragmatist, calling for an inclusive, territorially-bound concept of nationality. This tension, much like fire and water, highlights the broader questions about community and the role of Islam in a multi-religious society.
Rabindranath Tagore, the iconic Bengali poet, also viewed nationalism with suspicion. He believed humanity to be a tapestry woven without regard for narrow divisions. Similarly, Azad’s nationalism transcended communal identity; for him, Muslims had as much right to call India their home as Hindus, as both communities had shared a “thousand years of joint life,” which he believed had moulded them into a single nation. Azad’s vision remains a bold reminder of the blindness of those who peddled sectarian nationalism, whether Hindu or Muslim. As he famously observed, “these thousand years of our joint life have moulded us into a common nationality.” (Azad, p.78)
This ideological landscape also brings into question certain interpretations of Islam that portray it as a system enforcing piety through coercion. Those who hold this view are not entirely without basis, as they rely on traditional interpretations of Sharia that emphasize strict enforcement. However, if Islam is to coexist harmoniously with modern liberty, these interpretations must undergo open dialogue and thoughtful re-evaluation. Only then can the compass of Sharia guide society with both justice and compassion.
Maqasid Sharia Approach as a Solution to the Muslim Predicament
Maqasid al-Sharia, or the Objectives of Islamic Law, and the concept of pluralism are deeply interconnected in promoting harmony, understanding, and inclusivity within society. Much like threads in a rich tapestry, these principles are woven together, each reinforcing the other to create a fabric of justice and compassion. The Maqasid framework outlines essential values that serve as guiding stars for both personal conduct and societal governance, aiming for a just, compassionate, and balanced society. Islam boasts a rich scholarly legacy examining the underlying intentions of Sharia law, known as maqasid (objectives). This tradition is indebted to visionary Muslim jurists, notably Abu Ishaq al-Shatibi (d. 1388), a renowned scholar from Granada, Muslim Spain. Breaking with prevailing trends, al-Shatibi shifted focus from Sharia’s commandments to their underlying purposes, pioneering a nuanced understanding of Islamic jurisprudence. “Every legal ruling in Islam has a function which it performs,” he argued, regardless of whether or not this function is explicitly stated in the ruling itself. He also tied all these functions to an overarching aim: “to realize benefit to human beings, or to ward off harm or corruption.” (Alwani, p. xi.)
At the heart of Maqasid al-Sharia lie five primary objectives, each as vital as water to a parched land:
1. Protection of life (hifz al-nafs): This objective emphasizes the preservation of human life and dignity as sacred, much like a delicate flower that needs constant care.
2. Protection of faith (hifz al-din): Safeguarding freedom of belief ensures that individuals can pursue their faith like rivers running freely, without hindrance or interference.
3. Protection of intellect (hifz al-‘aql): Promoting knowledge and wisdom encourages minds to bloom, enriching society as sunlight brings life to a garden.
4. Protection of family (hifz al-nasl): Supporting familial bonds fortifies the social fabric, holding families together like the strong roots of a mighty tree.
5. Protection of wealth (hifz al-mal): Ensuring economic security is akin to laying a strong foundation, creating stability and prosperity for the entire community.
6. Tunisian scholar Ibn Ashur, who tried to revive the much-forgotten wisdom of al-Shatibi, added a sixth objective: freedom (hurriyyat). (Ibn Ashur, p.155)
In an Islamic context, pluralism reflects the values of Maqasid al-Sharia by fostering a community where diversity is not only acknowledged but celebrated. The Quran, like an ancient mirror, reflects humanity’s diversity as an intentional, beautiful design (49:13, 11:118), encouraging all to embrace this richness. Prophet Muhammad’s teachings further encourage us to respect differences, and interfaith dialogue acts as the bridge that connects us to understanding. Islamic law supports peaceful coexistence, where people of diverse faiths and cultures can live side by side, embodying the idea that pluralism is as natural to Islam as the air we breathe.
The interplay between Maqasid al-Sharia and pluralism strengthens core values that align with social harmony:
1. Preserving human dignity: By honouring diverse backgrounds and beliefs, Maqasid promotes the respect essential to peaceful coexistence, treating each individual as a precious gem.
2. Promoting social justice: Ensuring equality for all reflects Islam’s commitment to fairness, like a balanced scale.
3. Fostering intellectual freedom: Encouraging diverse perspectives supports a culture of inquiry and growth, much like planting seeds that blossom into varied and vibrant flowers.
4. Protecting minority rights: By safeguarding vulnerable groups, Maqasid seeks to ensure that no one is left out in the cold.
Historically, influential scholars have championed these principles. Imam Al-Ghazali emphasized the role of Maqasid in Islamic law, seeing it as a guiding light for society. Ibn Rushd (Averroes) advocated for intellectual freedom and engagement with different cultures, much like a bridge connecting distant lands. In today’s world, the application of these principles is seen in various initiatives:
1. Interfaith dialogue: Programs that build bridges between communities help “mend fences,” fostering empathy and understanding across cultures and beliefs.
2. Inclusive governance: Ensuring representation for diverse groups in decision-making reinforces social harmony, creating a government that is “a house of many rooms.”
3. Education and awareness: Teaching about Islamic values of inclusivity and justice combats stereotypes and fosters understanding, spreading “seeds of peace” in a divided world.
Yet, certain challenges persist. Extremist interpretations sometimes overshadow Islam’s pluralistic foundations, like clouds hiding the sun. Limited perspectives, rooted in specific cultural or historical contexts, can also create misunderstandings. Moreover, global conflicts and geopolitical tensions often “muddy the waters” and complicate efforts for peaceful coexistence.
The way forward lies in renewed commitment to education, fostering inclusive leadership, and encouraging interfaith engagement. By understanding and embracing the shared values of Maqasid Sharia and pluralism, societies can cultivate mutual respect, promote peaceful coexistence, and create a world where diversity enriches rather than divides. This convergence of Maqasid and pluralism stands as a testament to Islam’s inherent call for harmony, compassion, and inclusivity, like two rivers flowing into the same sea.
Bibliography
Alwani, Taha Jabir, Imam al-Shatibi’s Theory of the Higher Objectives and Intents of Islamic Law, trans: Ahmad al-Raysuni, Herndon, VA: International Institute of Islamic Thought, 2005
Azad, Abul Kalam, India Wins Freedom: The Complete Version, New Delhi: Orient Longman, 1988
Ibn Ashur, Muhammad al-Tahir, Treatise on Maqasid al-Sharia, trans: Mohamed El-Tahir El-Mesawi, Herndon, VA: International Institute of Islamic Thought, 2006
V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. He receives his mail at [email protected]
