❖ The Dangerous Consequences of Treating Religion as a Private Matter ❖
If religion is treated merely as a personal affair, then faith (īmān) and piety (taqwā) will hold no relevance in social, political, or institutional matters.
This would imply that:
"Indeed, the most honorable among you in the sight of Allah is the most righteous of you."
(Surah Al-Ḥujurāt: 13)
In an Islamic state, there are minimum moral conditions even for basic positions of responsibility.
One who does not pray (ṣalāh) is not eligible for leadership—not even to be a janitor, let alone a president.
The Prophet ﷺ stated:
“The best among you is he who learns the Qur’an and teaches it.” (Bukhari)
But if religion is a personal preference, then religious excellence has no value in the social hierarchy, which is inherently in conflict with democratic ideals of absolute equality and individual liberty.
When religion is privatized:
Yet, the Qur’an commands:
“Say: Indeed, my prayer, my sacrifice, my life, and my death are for Allah, the Lord of the Worlds.”
(Surah Al-An‘ām: 161–162)
And the Prophet ﷺ emphasized that love and enmity must be based on faith and righteousness. (Bukhari)
In a secular-democratic society, acts of worship and morality become private preferences, much like choosing a sport or hobby.
But the Qur’an clearly rejects this notion:
“Is the reward for good anything but good?” (Surah Fuṣṣilat: 34)
In such a framework:
In liberal societies:
However, the Prophet ﷺ stated:
“Whoever sees evil must stop it with his hand; if not, then with his tongue; if not, then at least hate it in his heart—and this is the weakest level of faith.” (Muslim)
Tolerance in this sense becomes:
If religion has no place in societal structure, then the core Islamic concern—heaven or hell—loses its relevance.
According to Islam:
Treating religion as private inevitably leads to neglecting many core Islamic rulings, such as:
The Qur’an states:
“Those who do not judge by what Allah has revealed—they are disbelievers / wrongdoers / transgressors.”
(Surah Al-Mā'idah: 43–46)
Treating religion as a private matter results in:
Taqwā no longer being the standard of honor
Good and evil losing their objective meaning
Shari‘ah becoming inapplicable in public life
This is a clear rebellion against Islamic principles, paving the way for secularism, irreligion, and ultimately social atheism in both society and governance.
◈ Denial of Faith and Piety in Social Relations
If religion is treated merely as a personal affair, then faith (īmān) and piety (taqwā) will hold no relevance in social, political, or institutional matters.
This would imply that:
- A person who drinks alcohol, commits adultery, or engages in immoral behavior may still be deemed fit to become a bureaucrat, military general, or university dean.
- This stands in direct contradiction to the Qur'anic principle:
"Indeed, the most honorable among you in the sight of Allah is the most righteous of you."
(Surah Al-Ḥujurāt: 13)
In an Islamic state, there are minimum moral conditions even for basic positions of responsibility.
One who does not pray (ṣalāh) is not eligible for leadership—not even to be a janitor, let alone a president.➤ Contradiction Between Religious Ranking and Democratic Ideals
The Prophet ﷺ stated:
“The best among you is he who learns the Qur’an and teaches it.” (Bukhari)
But if religion is a personal preference, then religious excellence has no value in the social hierarchy, which is inherently in conflict with democratic ideals of absolute equality and individual liberty.
◉ Eliminating Religion’s Role in Human Relations
When religion is privatized:
- Faith and character will no longer be criteria for friendship, partnership, or trust.
- It will become irrelevant whether a person is a believer or a sinner, honest or corrupt.
Yet, the Qur’an commands:
“Say: Indeed, my prayer, my sacrifice, my life, and my death are for Allah, the Lord of the Worlds.”
(Surah Al-An‘ām: 161–162)
And the Prophet ﷺ emphasized that love and enmity must be based on faith and righteousness. (Bukhari)
✖ Equating Virtue and Sin
In a secular-democratic society, acts of worship and morality become private preferences, much like choosing a sport or hobby.
But the Qur’an clearly rejects this notion:
“Is the reward for good anything but good?” (Surah Fuṣṣilat: 34)
In such a framework:
- A person’s prayer or lack thereof would have no bearing on leadership or public trust, which defies Islamic values.
⚠ Tolerance (Tolerance) vs. Islamic Duty to Enjoin Good
In liberal societies:
- Every individual’s private choices are respected.
- Criticizing another’s immoral act is seen as socially unacceptable.
However, the Prophet ﷺ stated:
“Whoever sees evil must stop it with his hand; if not, then with his tongue; if not, then at least hate it in his heart—and this is the weakest level of faith.” (Muslim)
Tolerance in this sense becomes:
- A passive acceptance of evil,
- Which is a direct contradiction to the obligation of forbidding evil, a pillar of Islamic society.
Rendering the Concept of Afterlife Meaningless
If religion has no place in societal structure, then the core Islamic concern—heaven or hell—loses its relevance.
According to Islam:
- Society must prioritize those who strive for virtue.
- The true status of a person is based on piety, not material success or secular recognition.
Rejection of Numerous Islamic Rulings
Treating religion as private inevitably leads to neglecting many core Islamic rulings, such as:
- Ḥijāb and modesty
- Islamic finance and business ethics
- Criminal punishments and justice
- Khilāfah and Jihād
The Qur’an states:
“Those who do not judge by what Allah has revealed—they are disbelievers / wrongdoers / transgressors.”
(Surah Al-Mā'idah: 43–46)
Conclusion: Privatizing Religion is a Path to Misguidance
Treating religion as a private matter results in:
Taqwā no longer being the standard of honor Good and evil losing their objective meaning Shari‘ah becoming inapplicable in public lifeThis is a clear rebellion against Islamic principles, paving the way for secularism, irreligion, and ultimately social atheism in both society and governance.
