Secular Concept of Religion as a Private Matter and Its Islamic Refutation
The secular and modernist class upholds the belief that religion is merely a private affair of the individual. According to this view, religion should remain confined to one’s personal life and have no role in social relations or affairs of the state. This claim has various dimensions, outlined below:
① Exclusion of Religion from Social Relations:
Religion should not interfere in interpersonal relationships or societal life.
② Religious Values and Social Structuring:
Religious principles should hold no value in societal classifications and decisions.
The secular theory divides human life into two distinct spheres:
Islam firmly rejects this concept.
Maulana Sayyid Abul A‘la Maududi strongly criticized secularism, stating:
"To confine God merely to private life is an absurd and illogical proposition.
If God is the Creator, Owner, and Ruler of this universe, then His authority cannot be restricted to only private life.
Denying God’s guidance in public affairs amounts to open rebellion."
(Reference: Monthly Tarjuman al-Qur’an, January 2008)
The foundation of the secular theory is that an individual is accountable only to themselves for their actions.
However, this concept is false in Islam, as per Islamic teachings, every action of a human being is answerable before their Lord.
❖ Secular and Modernist Perspective: Religion as a Private Matter
The secular and modernist class upholds the belief that religion is merely a private affair of the individual. According to this view, religion should remain confined to one’s personal life and have no role in social relations or affairs of the state. This claim has various dimensions, outlined below:
◈ Key Points of the Secular Claim
① Exclusion of Religion from Social Relations:
Religion should not interfere in interpersonal relationships or societal life.
② Religious Values and Social Structuring:
Religious principles should hold no value in societal classifications and decisions.
✦ Division Between Private and Public Life
The secular theory divides human life into two distinct spheres:
✔ Private Life:
- An individual is free to do whatever they wish in their personal life—be it joining a gymnastics club, visiting a bar, or attending a place of worship.
- Every lifestyle is considered equal, and interference in another’s private matters is deemed impermissible.
✔ Public Life:
- In the realm of society and the state, formed through interpersonal relations, religion is rendered irrelevant.
- Decisions are made based on human desires and material interests.
❖ The Islamic Perspective
Islam firmly rejects this concept.
- According to Islam, both private and public life of an individual must operate under the commandments of Allah.
- The democratic notion, which views the individual as autonomous, directly contradicts the Islamic concept of ʿubūdiyyah (servitude to Allah). This is why, in a secular state, religion is restricted solely to private life.
✦ Critique by Maulana Maududi
Maulana Sayyid Abul A‘la Maududi strongly criticized secularism, stating:
"To confine God merely to private life is an absurd and illogical proposition.
If God is the Creator, Owner, and Ruler of this universe, then His authority cannot be restricted to only private life.
Denying God’s guidance in public affairs amounts to open rebellion."
(Reference: Monthly Tarjuman al-Qur’an, January 2008)
❖ Refutation of the Division Between Private and Public Life
The foundation of the secular theory is that an individual is accountable only to themselves for their actions.
However, this concept is false in Islam, as per Islamic teachings, every action of a human being is answerable before their Lord.
✦ Conclusion
- The division between private and public life is based on the concept of freedom, which is in direct conflict with Islamic principles.
- For a Muslim, there exists no sphere of life in which they are free from the command of their Lord.
- Therefore, the ideology that regards religion as a private matter is entirely false in the view of Islam.
