An introduction to the public and private debate in Islam - Part I: public/private: the distinction

Social Research, Fall, 2003 by Mohsen Kadivar

According to this analysis, matters relating to the individual are only that individual's prerogative, and any investigation or interference in such matters is not allowed without the individual's consent. Any inquiry into such matters should be based on legitimate reasoning in accordance with religious law. Similarly, no individual has the right to impose his or her will on matters of interest to other individuals (i.e., the public domain) unless divine permission is given. Now we should examine the following: in what cases, by virtue of legal argument, can we proceed to investigate into and interfere with an individual's affairs without his or her consent? Which matters are entrusted exclusively to the individual, irrespective of everybody else's opinion? Deliberation in this regard shows that this debate rests on the grounds of human reason, and any deviation asserting priority over reason requires legitimate religious argument (and proof).

3. The Requirement of Piety in Religious Private and Public Spheres:

A pious individual is devoted to God. He or she has freely chosen to align his or her life's work with his or her religious devotion. Islam is the name of all religions descending from Abraham (3:19; 22:78), and the essence of it is surrendering to the will of God. A faithful individual orients all dimensions of his life according to the principles of his faith. On this basis, there is no difference between his private and public spheres of thought and action. The life of the faithful is one of which two entities are aware, the individual and God. Life is conducted according to divine command, and the believer has freely chosen to pursue God's satisfaction alone. A non-believer thinks that no one witnesses his or her deeds. The faithful is aware of divine supervision, which he or she heartily welcomes. The faithful is not forced into abiding by divine revelations. He may, on occasion, overlook this or that requirement and as such commit a sin. Committing a sin of course goes against the requirements of the faith, and subjects the sinner to punishment. The believer stands to be punished if he or she does not repent. If he or she repents, however, he or she will be absolved. Not every sin is necessarily punished in the temporal world: punishment may be handed out on Judgment Day A faithful individual is not required to confess the sins that he has committed to someone else if proving what he has done carries a worldly punishment (except when another person's rights have been compromised); it is enough for the sinner simply to repent before God. In other words, a sin against God committed in private carries no obligation for the sinner to confess: it would be in the best interest of the religion for the sinner not to publicize his or her sin (Montazeri, 1408-1411, Vol.9: 544). Islam regards the relationship between the individual and God a direct relationship, and no intermediary, including the clergy, is required in an individual's act of repentance. No one has the right to impose piety on the people, or to force individuals to perform religious duties and obligations. Should an individual fail to perform a religious requirement or should commit an act that prohibited by religion, for whatever reason, that is the individual's choice and responsibility alone (i.e., the individual's private sphere).