Obsession with Identities Part-1

‘Obsession with Identities’  Part-1 (This series will discuss myths of all religious\caste identities)

Let’s start with - Who is a non-Muslim?

[To cause no offence to believers; the question will be discussed purely from an insider’s viewpoint. Doubts on existence of God are kept for another time]

A Muslim is someone who:

1. Believes in the oneness of God.

“Say: He is Allah, One.”
(Qur’an 112:1)

[Allah term was used for Arabia, Universal term in Quran was Rabb or Rabb ul Almiin. Before Islam, Allah was one of the chief deities of Quraish – the tribe of Muhammad]

2. Believes that Muhammad is the messenger of God.
   This is the basic shahādah:
   “There is no god but Allah, and Muhammad is the Messenger of Allah.”

[There could be ‘n’ number of Prophets before Muhammad and whether Muhammad was the last, had been a point of debate even within Muslims, however, majority and strongly held view is – He was the last in this series of Semitic prophets]

Anyhow, the question of Identity here is very much similar to any other religion i.e. Depends on the criteria based on Us v. Other.

But the problem is how to tag this ‘Other’ in Islam.

This refers to a well-known incident of Ali, mentioned in Sahih Muslim 96: Narration has been a foundational proof that no human may judge the inner belief of another.

Sahih Bukhari 6104 - forbids takfīr i.e. Ordinary people should not make judgments about someone’s faith. If a person declares the shahādah, they are Muslim. Their internal sincerity is judged only by Allah.

Sahih al-Bukhari, Hadith 1385 and Sahih Muslim, Hadith 2658 mentions, The Prophet said: "Every child is born upon the fitrah (Innate moral-spiritual belief in One God before environment shapes a child), then his parents make him a Jew, a Christian, or a Magian."

During the Prophet’s time: People declared the shahādah in front of him, but he did not “initiate” them or give certificates. He simply acknowledged their declaration.

After the Prophet, there is no successor who replaces his role as the one who accepts people into Islam. Islam is not like a monastic order where one needs a “sheikh,” “guru,” or “priest” to admit someone. There is no clergy, no ordained authority, no initial ritual and no certificate required.

“Allah knows best what is in your hearts.” (Qur’an 33:51)

“Actions are judged by intentions.” (Sahih Bukhari 1)

Still, why it is recommended to say it out loud, is probably because fellow Muslims know you are part of the community and provide the external validation. None from the Community will consider you one of them if they don’t know your identity which is supposed to be formally adopted with some external action and not merely becoming a believer by heart - which might suffice Allah but will not please the Muslim community in this world. They won’t treat you one among them even if your intentions are pure. One must publicly behave and act likewise to prove one's faith to the community for acceptance. 

'zamaana ajeeb shaey hai, imaan ki zamaanatein maangata hai momin se'

Anyhow, if Mansur’s loud claim of ‘Anal Haq’ and Sarmad’s fearless voice of ‘La-illah” have been ways to declare a belief though they were advised by fellow mystics to keep quite and not revealing the secrets of heart; publicly flaunting one’s act of becoming a believer could not be a sin even if not required by sharia. And today, as it’s a game of numbers also, an external act of conversion/reversion is required to receive a certificate for the administrative purposes also.

Well, coming back to our question ‘Who is a Non-Muslim’ !

External act of adopting a religion or leaving one might be required for bureaucratic purposes while also as a passport for entry into the community for all social and cultural reasons, but it is certainly not a religious obligation under sharia.

This outwardly practice has no basis in Qur’an or Sunnah. There is no requirement; To accept Islam in front of an Imam, To go to a mosque, To be witnessed or approved by anybody. And therefore, as a natural extension of this principle, to exclude a person or tag someone as non-Muslim would be un-Islamic as it amounts to takfir ofcourse unless the person in question voluntarily claims so about self.

A popular quote attributed to Imām Ahmad Sirhindī (Mujaddid Alf-e-Sānī) is worth mentioning here – “Whoever calls a person - kāfir (non-muslim) is claiming to be Allah, and whoever calls a person - fāsiq (bad Muslim) is claiming to be Prophet.” And by this principle, the one tagging others as such - would become so - oneself.

Notes: Interpretations of Khātam an-Nabiyyīn and awliyā’ Allāh – Quranic terms.

The word in Qur’an 33:40 is written as: khātam al-nabiyyīn

In Qirā’āt canonical readings of the Qur’an: Some read it as khātam (with fatḥa) while Others read it as khātim (with kasra).

Classical scholars unanimously stated: Both readings indicate the same meaning: the last prophet.

As early Arabic lexicons e.g. Lisān al-ʿArab (Ibn Manzur), Tāj al-‘Arūs, Al-Qāmūs al-Muḥīṭ (all from the era closest to Qur’anic Arabic) define khātam/khātim as: “The one who ends a series; the last of them.”

No classical dictionary ever says khātam means ‘one who authenticates only’ or ‘seal of excellence only’ without the meaning of ‘last.’

Moreover, multiple authentic hadiths mention clearly that there will no prophet after this.

Also, consensus (Ijmaʿ) of all early Muslim generations agree that Prophethood fully ends with Muhammad.

However, Ahmadiyya (Qadiani) understand khatam as “seal, certifier, best” rather than strictly “last”. Accept possibility of non-law-bearing prophets after Muhammad and believe Mirza Ghulam Ahmad was such a prophet though strongly affirm no new Shariah will come after Muhammad.

Shia’s though have Imams after the prophet but clearly distinguish both as Prophets receive revelation ‘wahy’ whereas Imams only interprets revelation as they are divinely guided successors unlike the politically chosen ones among Sunnis.

Ghulāt Shia Sects (radical offshoots) in early Islamic history (e.g., certain branches of early Nusayri, Mughiriyya, Kaysanites) believed in: Divinely guided figures after Muhammad and some used the term “prophet” in unconventional or esoteric senses, but these groups are considered heretical by both Sunni and mainstream Twelver Shia.

Bahá’í Faith which is not considered a Muslim sect by Muslims, but historically emerged from Islam - accept Muhammad as “Seal of the Prophets” and interpret it spiritually or cyclically, not as the absolute end, thereby believing divine messengers appear in new eras (e.g., Bahá’u’lláh).

Some Historical Sufi Movements used metaphorical language such as: “Prophets of the heart” or “Spiritual prophet” (not legislative). These groups did not claim actual prophets after Muhammad but used symbolic language for saints (awliyā’).

Yes! Qur’an does speak about “awliyā’ Allāh” (friends/close ones of Allah) and it also describes righteous, knowledgeable people who guide others.
However, the Qur’an never gives any human absolute authority or a system where people must go to a specific individual for salvation and the Guidance is from Allah alone.

Surah Yunus 10:62–63: Indeed, the awliyā’ of Allah — there will be no fear upon them, nor will they grieve. Those who believed and were conscious of Allah (muttaqūn).

Therefore, the Qur’an defines a wali of Allah as: a believer, a person of taqwa (God-consciousness). Qur’an does not define a wali as someone with supernatural powers or as an intermediary.

The Qur’an says guidance comes from Allah alone:

“Indeed, guidance is only Allah’s guidance.” (2:120, 6:71)

Even Prophet does not guide but only gives a message.

“You (O Prophet) do not guide whom you wish; rather Allah guides whom He wills.”
(28:56)

This does not deny the role of teachers, scholars, or righteous people as the Qur’an does mention seeking knowledge and consulting the righteous.

“Ask the people of knowledge (ahl al-dhikr) if you do not know.” (16:43, 21:7)

But this was about scholars not miracle-saints. Later Sufism used wali to mean a spiritually elevated saint, sometimes with special powers or authority. But, Qur’an’s wali is ethical, not mystical. Though, sharia does respect spirituality and piety but affirms that no human - controls divine guidance.

Meanwhile, Qur’an does mention intercession (shafā‘ah) which again is never automatic but occurs only by Allah’s permission.

“Intercession will not benefit them except after Allah gives permission to whom He wills.” (Qur’an 10:3, 34:23)

Some verses also suggest righteous people may intercede:

“Those whom the angels bring to Allah saying, ‘Your servants have spoken the truth’ may intercede for others by Allah’s permission.” (Qur’an 43:86)

“Indeed, intercession is only for those whom Allah permits.” (Qur’an 21:28)

Hence, Saints, Imams, or angels cannot intercede on their own authority. Muhammad was the most honoured intercessor, but still subordinate to Allah.

Nevertheless, when Islam gives every human - a direct access to Allah without being dependant on any guide (Al-Maruf), a believer is free to interpret Quran as per own understanding\research and none other than Allah will have authority to judge. By this rule, it can be said that everyone has own philosophy of religion and everyone has a different version of Islam. One common practical example could be multiple Hijab designs used by Muslim women (half-head cover, full-head cover, half-face cover, full-face cover, half-body cover, full body cover). Ask any muslim women and she will tell you her own interpretation of Hijab and no fellow muslim has authority to dictate her as per Islam.