Those who truly fear Allah are the Ulema...
"…Those truly fear Allah among His servants are those who have knowledge (Ulema). For Allah is Exalted in Might and is Forgiving." [Al-Fatir: 28]
Regarding "…Those truly fear Allah among His servants are those who have knowledge…"
Ibn Kathir stated that, "The more the knowledge of Allah and His (swt) power is complete, the more He (swt) will be feared by those who have the complete knowledge."
Imam Al-Qurtubi said that, "The scholars are those who know the power of Allah (swt). They are in no doubt of his (swt) punishment no mater what the sin is."
It was narrated by Ali ibn abi Talha that Ibn Abbas (ra) said, "The scholars are those who know that Allah is capable of anything."
Al-Rabee narrated that Ibn Abbas (ra) said, "He who dos not fear Allah (and His punishment) is not a scholar."
Ali ibn abi Talib (ra) said, "The true faqih is the one who will not make the people give up or lose hope in Allah’s mercy; an does not belittle disobedience to Allah; and does not make the people feel protected from Allah’s punishment; and does not leave the Qur’an deliberately (when judging) to judge by other than the Qur’an. A worship not based on knowledge has no value. And a knowledge with no understanding has no value. And a recitation without reflection has no value."
"For Allah is Exalted…" i.e. the One who punishes and rewards should be feared.
The amount of Islamic knowledge, however varies from individual to individual. Therefore, some will know more than others and will need to teach those whose knowledge is less. Those who have the knowledge of the Islamic rules are called ulemaa'. While they do not occupy any spiritual position in Islam, they are given more responsibility then others due to the knowledge they posses. They are the ones who teach the Ummah their Deen, help guide them through the problems of life and direct them to the Islamic priorities. Allah (swt) made it clear that His revelation is to be openly declared to all:
"And Allah took the covenant from those who had received the scripture to make it known and clear to mankind and not to hide it" (TMQ 3:187)
He (swt) has warned against hiding the knowledge, which He (swt), has entrusted us with. He
(swt), says:
"Those who hide the proofs and the guidance which We revealed, after We had made it clear in the scripture, on them shall be Allah's curse and the curse of those who are entitled to curse." (TMQ 2:15 9)
Allah's Messenger (saw) informed us of the status and importance of the scholars when he (saw) said, "Whomever Al1ah wants goodness for, he makes him understand the Deen (Islam)." [Al-Bukhari]
He (saw) also said, "The scholars on earth are like the stars in the sky. People are guided by them in the darkness of the land and the sea. If the stars are covered, people would get lost." [Ahmad]
So we are told by the Messenger (saw) himself that scholars play an important role in guiding the Ummah and championing its cause. They are most needed nowadays at a time when Islam is no longer implemented, shirk of legislation is the law of Muslims, division and fragmentation pervade the Ummah, and the Western nations dominate over us. They are desperately needed now to show the Ummah how to re-establish Islam, unite as one body and take control of the international arena. It is the scholars who must lead the Ummah in its struggle against the tyrant rulers who not only insist on implementing western laws on Muslims, enslaving them to imperialist masters, but also imprisoning, torturing and killing those who want to simply live by Islam. The Islamic scholars of the past played such a leading role. They always stood firm and favoured Islam and the well-being of the Muslim Ummah over any other interest, and sometimes even at the expense of their own lives. They feared no one but Allah (swt) and thus they spoke the truth with absolutely no compromise of Islam. This was especially the case when it came to the rulers and how they conducted their affairs.
Muhammad (saw) said, "Whoever sees an unjust ruler breaking the prohibition of Allah, breaking His covenant, disagreeing with the Sunnah of the Prophet, committing sins and creating animosity against the servants ofAI1ah, and he does not say or do anything against it, then it is the right of Allah to put him where he belongs (hell)." (reported by At Tabbai in At-Tarikh and Ibn Al-Atheer in AI-Kamel).
Muhammad (saw) also said, "There will be unjust rulers who cause hardship to their people. Whoever went along with their lies and helped them with their injustice, he is not from me nor am I from him, and he will not drink from the Al-Hawd (pond)" (Ahmad, An-Nisa'ii, At-Tirmithi).
The following accounts are examples of how the scholars remained steadfast to Islam and did not remain silent in correcting the rulers of their time. Their love of Allah was far greater than any fear of torture the ruler could administer.
1 - The scholar Imam Sufiyan At-Thawri said "when AI-Mahdi Abu Jaa'far AI-Mansoor (the Khalifah came to Hajj, he asked for me. So [his men] watched the house and took me at night. When I was before him, he sat me close to him. He said, "Why don't you stay close to us where we can consult you in our affair. Whatever you tell us to do, we will comply with it." I [Sufiyan] said to him, "How much did you spend on this trip [for Hajj] of yours." He said, "I don't know. I have trustees and appointees [to take care of these matters]. "I said, "What excuse will you have tomorrow when you stand in front of Allah (swt), and He asks you about it?" (Sufiyan then related the example of Omar Ibn Al-Khattab). Omar Ibn Al-Khattab asked his servant, when he performed Hajj, for how much did he spend on their trip? He said, "O Ameer of the believers, I spent 18 Dinars." Omar said, "We overspent from the Muslims treasury" (Sufiyan then added) You know, Ibn Mas'ood reported that the Prophet said, "A person who spends from the wealth of Allah and His Messenger [extravagantly], will be rewarded hell." One of Abu Ja'faar's aids said (to Sufiyan) "You say this to the Ameer of the believers!?" Safiyan answered him, with the dignity and strength of the believers: "Silent! It is Haman (minister of Pharaoh) who destroyed Pharaoh and Pharaoh destroyed Haman. (Meaning the one who gave advice and the one who should follow the advice destroyed one another when they did not do as they should.)."
2 - Hajeej Az-Zayyat was a scholar at the time of Hajjaj who was a tyrant governor of Iraq. Al-Hajjaj asked him, "What do you think of me?" Az-Zayyat replied, "I say you are one of the enemies of Allah. You break Allah's laws and you kill for mere doubt." Al-Hajjaj asked him, "What do you say about the Ameer of the believers Abdul Malik bin Marwan?" He said, "He is a bigger sinner than you. You are but one of his sins." Al-Hajjaj ordered him to be tortured. They split bamboo sticks and tied his flesh with it. Then they started splitting the sticks tearing his flesh with it. He died shaheed. He was only 18 years old; may Allah (swt) have mercy on him.
3 - Sulayman bin Abdul Malik stopped by Medinah on his way to Mecca. He sent for a scholar named Abu Hazem. Once Abu Hazem entered, Sulayman asked him, "Why do we hate death?" Abu Hazem replied, "Because you ruined your hereafter and took care of your life. So you hate to go from luxury to ruin. Then after giving him sincere advice, Sulayman asked him, "What do you say of me?" Abu Hazem said, "Do not push me to answer." He said, "It is advice. You must tell me." Abu Hazem said, "Your forefathers overpowered the Muslims and took over the ruling position without the Muslims consultation or approval. They also killed a great number of them. You should know their behaviour and what was thought of them. One of the people said, "How could you say this!" Abu Hazim said, "Allah took the covenant from the scholars to explain things to the people and not to hide (true knowledge)"
Imam Malik bin Anas stated: "It is a duty upon every Muslim whom Allah has given some knowledge or fiqh to confront any ruler, command him to do good, forbid him from evil. This differentiates the scholar from others when they approach a ruler. This is the status that is not surpassed."
The reader should compare the positions taken by the scholars of the past against unjust, yet legitimate Khalifahs and governors and those taken by nowadays scholars. Al-Jaahith reported in Al-Byan wat Tabiyeen that Muhammad (saw) was asked, "0 Messenger of AI1ah, who is the worst people?" He replied, "The scholars, if they become corrupt."
Imam Ali is reported to have said, "Two types of people I cannot tolerate are - a scholar who is shameless and an ignorant worshiper. The ignorant worshipper fools the people with his worship and the scholar with his shamelessness."
If these scholars were true Islamic scholars they would show the people by example, standing by the Islamic rule, even if it costs them their lives. Imam Ahmad bin Hanbal realised his role as a scholar who is to show the Ummah that the Muslim is to fear none but Allah. He stated, "If the scholar uses Tuqyah (concealment of knowledge for one's own protection) in his answers, the ignorant person does not know, when will the Truth become known!"
These scholars have misled many people, especially those who have taken them as idols without knowing it. While denouncing imitation, they keep repeating what their scholars say, rejecting the tangible. We remind our brothers and sisters of a basic part of our Aqeedah called al-walaa wal- baraa' (allegiance to the believers and its supporters and denouncing the disbelievers and their supporters).
When a ruler rules by Kufr and scholars support him, what is their Islamic verdict? And what is our position vis-à-vis them? 0 Allah, have we conveyed the Message? 0 Allah be our witness!
Imam AI-Ghazali in Ihya'a Uloom id-Deen, volume 7, page 72 said, "This was the way and tradition of the scholars: commanding good and forbidding evil. They cared less for the might of the rulers. They depended on Allah's blessing to protect them and accepted Allah's rule of giving them the Shahadah. When their intentions were pure, their words softened the hard hearts. But now, greed has tied up the scholars tongues and made them quiet. Even if they talk, their speech will help none of the affairs at hand and thus they will fail. Had they told the truth and intended to give knowledge its due right, they would have succeeded. The corruption of the people is due to the corruption of the rulers; the corrupt rulers exist due to the corruption of the scholars (for the scholars are not speaking out against these rulers); and the corruption of the scholars is due to the love of wealth and power.
Whoever is dominated by the love of this world, he is so preoccupied that he is unable to question the general public. If he cannot even question the general public of their duty, then how will he have the capacity and the courage to question the rulers and those in higher positions?"
Tuesday 6 April 2010
Tuesday 19 January 2010
work
It has today become an indisputable reality that this Ummah yearns for the return of the Islamic Khilafah. She has witnessed much that solidifies this desire. Today, we find that Allah (swt) has brought back the desire in the hearts of the Muslims and this Ummah to return to the rule of Islam. Amongst them are those who are willing to dedicate their time and effort for the service of Islam. This article seeks to explain how such people can work for Islam and work for its noble aims.
Knowledge before action
Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said: “You are in a time of many jurisprudents (fuqaha), few speakers/lecturers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”
This noble advice by the Messenger (saw) builds the principle that Islam has always placed knowledge before action. It is saddening to see that amongst some workers for Islam, action comes before knowledge. This is highly dangerous, since we saw at the beginning of the last century a plethora of patriotic movements rising up against the colonialist occupation only to find that when the colonialists left they implemented the same secular models in their lands. Also we find today, under the banner of Islam, some Muslim governments conducting “experiments” for Islamisation, even though the Qur’an and Sunnah showed in detail the Islamic system, and this has been explained in many volumes of books.
Islam has placed knowledge and thinking as a precondition for action, and this ensures that the action undertaken is the correct action and that the action is according to Islam and is the correct action to achieve the aim. But the question may be asked - what type of knowledge is required? Here are a few areas that anyone working for Islam should seek to understand:
i. To gain an understanding of Islam and its basic concepts. These concepts need to start with the Aqa’id (belief) because this is the basis of all correct actions. A Muslim must be convinced of his basis, because under all strong structures lay a strong, solid foundation. We have witnessed, with great sadness, excellent people with much energy working for the goals of Islam one day and then leaving this work the other because their foundations were weak and all they had was zeal and desire rather than sound knowledge.
ii. To understand the Shari’ah rules. Islam has made it an obligation for a Muslim to understand the Hukm Shari’ concerning his actions. So a Muslim must be aware of his obligations. It is incorrect for a Muslim to work for Islam, yet fall short of abiding by the rules of Islam in his personal life. Again we witness with sadness many who openly call out against ‘Western culture’ yet in their own lives are engrossed with its films and music, soaps and trivialities the same West gives them. In understanding the Shari’ah rules, one must make sure he or she does not limit themselves to just a specific area which they are inclined to. Rather Islam needs to be taken completely.
iii. To understand the main points of Kufr. This area is unobvious to many. The Messenger (saw) used to know the thoughts of the Quraish so that he could speak out against them. Also Allah (swt) encouraged this, so in the Qur’an He (swt) points out on many occasions the contradictions that existed with the Mushrikeen. Today the Muslim needs to be aware of the dominant ideology, capitalism, its components and its contradiction with Islam. Again this knowledge requires more than just a superficial understanding such that the call of Islam becomes a general unconvincing call. When Allah (swt) says, "Say 'This is my way: I call to Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikeen" [TMQ Yusuf: 108], he commands the knowledge to be precise. Today we need to understand globalisation, democracy, freedom, interfaith dialogue, and secularism amongst many other ideas that are invalid and cannot be adopted by the Muslims.
iv. Knowledge of the correct Islamic work. If a Muslim were to study Islam correctly he would find that Islam has placed the authority as the most essential organ to safeguard the rules of Islam and the Muslims. This necessitates that in the absence of this authority work is required to bring it back. The Khilafah is the only correct structure Islam has laid down, the Messenger (saw) said, “after me there will be no Prophet, but there will be Khulafah and they will number many”. So the correct Islamic work is to call for the Khilafah. That means to work to bring back its return. This work by definition is a political work, and thus requires an aware Islamic political party.
Apart from what has been mentioned above, a Muslim must seek knowledge continuously and must always strive to excel in his or her understanding.
Carrying Da’wa
If a Muslim was to engage in gaining knowledge he would realise quickly that knowledge without action is like a donkey with books on its back. This knowledge would be of no use to the people no matter how much he gained and how much of a faqih he became. Islam has said that the most essential component in carrying Islam and bringing back the Khilafah is to carry Da’wa. That is to invite people. Allah (swt) says, "Invite to the way of your Lord..." [TMQ An-Nahl: 125]. Also Islam has mandated that Da’wa should be carried immediately after knowledge. Never in the history of Islam has a Da’wa carrier stayed at home after being affected by Islam. The stories of the Sahabah (ra) are all an evidence for this. Also the Messenger (saw) said, “Convey from me even if it is one ayah”. The following needs to be kept in mind when carrying Da’wa.
i. Da’wa should be a focused work. The Muslims need to be told in a clear, unambiguous way that the many problems we see are due to the absence of the Khilafah and that Islam demands the Da’wa carrier to discuss this issue. Muslims must expose the plans of the West in our lands, their agents in the form of our leaders and all that stems from their corrupt ideology that distances the Muslims from uniting once again under this strong leadership such as the erroneous concepts of nationalism, pragmatism, gradualism and the like.
ii. A Muslim should not talk about what he does not know. The Messenger (saw) always sought revelation from Allah (swt) before he spoke a word. This forms a general rule that one cannot speak out of ignorance.
iii. Da’wa should be carried purely for the pleasure or Allah (swt). A Da’wa carrier must not seek benefit or position from carrying Da’wa. Rather he must do this purely for the sake of Allah (swt). This principle, that is to carry Da’wa for the pleasure of Allah (swt) if understood, will ensure the Da’wa carrier does not stray from his path and change his argument to suit the people.
iv. When carrying Da’wa nothing should interfere with the correct idea and the conveyance of it. The Messenger (saw) was the best example, and he conveyed this message without allowing egoism or personality into the discussion.
v. The call should be carried without compromise. It is not permissible to change the message in order to please the people or to win a temporary supporter. Rather this call needs to be frank, carried with wisdom, that is using the best of styles but conveying the haq (truth) completely. Furthermore the ideas that are carried must not be reconciled with the Western ideology and its standards. It must rather be derived purely from Islam.
vi. The carrier of the Da’wa must be ready to face the trials and tribulations that those who oppose it will place in his or her path. The only way to prepare for this is to have the clear knowledge of the key Islamic ideas such as al Qadaa wal Qadr, or Rizq (sustenance) being from Allah (swt), or Al-Tawakkul (reliance on Allah [swt]) amongst other ideas. Also they must equip themselves with the knowledge of the previous Prophets (as) and their companions and how they bore hardships and finally they must be close to the Qur’an as there is not any other book but this that has the ability to motivate, inspire and energise.
Working with an Islamic Party
Allah (swt) has made carrying Da’wa Fard upon every Muslim. He (swt) has also obligated upon the community to establish at least one group to call to al-Khair, that is Islam, to enjoin al-Maroof (all that is good) and forbid al-Munkar (all that is evil).
Allah (swt) says in the Qur’an,
“Let there arise from amongst you a band of people, who call to Al-Khair, enjoining al-maroof and forbidding al-munkar. And they are those who will gain success.” [TMQ Ale-Imran: 103]
This ayah obligates the establishment of a group. If one was to study the nature of the task to re-establish the Khilafah one would find that for this work to be effective, there needs to be a collective effort. Furthermore the Messenger (saw) worked with the Sahabah (ra) as a group to change the Kufr society and transform it to an Islamic one.
There are some points to consider before choosing which group or groups are correct to ensure that the action undertaken is one with full awareness. As with all actions, Allah (swt) will account us for obedience to him and so to just choose any group would be impermissible, rather the one or ones that fulfils the obligation pointed out in this noble ayah must be considered. These are the points:
i. This group must call to Islam. Allah (swt) mentions in this ayah the word ‘Al Khair’, which is Islam. So if they were a nationalistic, democratic, capitalistic, socialist group etc… then they would not fulfil the command in this ayah. In fact joining groups who are based upon these foreign ideas or who call for such ideas would be sinful, as to call for these ideas and to gather around them is haram.
ii. This group must call to the vital issue, as defined by Islam. The vital issue today is the re-establishment of the Khilafah. It is the Khilafah that will implement Islam, and without it, it would be impossible for the society to adhere to all of the laws of Islam. By definition, calling for the Khilafah is a political work, as it involves changing the society to establish an authority and removing the present authorities based upon non-Islam. So this group must be a political group or party.
iii. It must have a clear method of affiliation. It has been observed that many groups are tarnished with infighting, strands, wings and the like. This is due to the members of these groups not having a unified aim and sets of ideas. Rather the people are often chosen because they show some sort of enthusiasm to do work regardless of them carrying the same ideas and aims.
iv. The group must have a ‘culturing process’. That is they must have a way of developing newcomers to the group as well as established members. This culturing must be taken seriously and all should need to go through it. This ensures they are built and developed with the Islamic culture, purifying their intentions and thoughts, building their concepts and strengthening their resolve. So the initial zeal and enthusiasm is transferred to a sound knowledge and consistent work. It is saddening to see the many who begin to work for Islam and then stop this work; this can generally be attributed to a lack of culturing with Islam in this group.
v. This group must be clear in its language, and bold in its actions - to enjoin the Maroof and forbid the Munkar requires from the Muslim to challenge all that is wrong and uphold all that is right.
vi. The group must study the reality clearly and comprehensively. Islam mandated that the reality in which the group works must be understood. This includes the study of the thoughts and ideas that exist in society as well as the plots and plans of the Kafiroon and her agent rulers in our lands. To just have a generalised understanding of the reality would not allow the people to understand the true nature of the problem we face.
vii. The group must not look down upon the Ummah nor abuse them for not working with them or not adhering to Islam. Rather it should seek to lift up their spirits, energise them, wake them from their slumber and bring about this change. The Messenger of Allah (saw) said, “Whoever says the people are destroyed are the most destroyed of the people.” [Sahih Muslim].
viii. The group should have a strong atmosphere that gels the members together. This atmosphere must be a pure one and it should be based upon seeking the pleasure of Allah (swt). We witness many groups that exist in the West that are run like a company, where the members have to continuously be forced to undertake actions. This is contrary to the way of Islam where the strength of the idea makes a person willingly want to sacrifice his time and effort. The Messenger of Allah (saw) wrote in a letter to Abdullah Ibn Jahsh, when he sent him to lead an expedition to keep an eye on Quraysh at Nakhlah, between Makkah and Ta’if: “Do not coerce anyone of your companions to proceed with you, and go forth with my order with those who follow you.”
These three points; gaining knowledge, carrying da’wa and working with an Islamic Party would be the practical way to work for Khilafah. So after this, we would say join this work with the sincere ones who seek to achieve the highest place in Jannah. Strengthen your resolve, for the Ummah yearns for change, and this change requires work. May our deeds be multiplied in reward in the eyes of Allah (swt) and may we become the ones who will be the “beloved” to the Messenger (saw)!
The Messenger Muhammad (saw) said:
“Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers.” It was asked, "Who are those strangers, O Messenger of Allah?" He replied, “Those that correct the people when they become corrupt.” This is the narration of at-Tabaraani in his al-Kabeer.
Knowledge before action
Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (saw) who said: “You are in a time of many jurisprudents (fuqaha), few speakers/lecturers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”
This noble advice by the Messenger (saw) builds the principle that Islam has always placed knowledge before action. It is saddening to see that amongst some workers for Islam, action comes before knowledge. This is highly dangerous, since we saw at the beginning of the last century a plethora of patriotic movements rising up against the colonialist occupation only to find that when the colonialists left they implemented the same secular models in their lands. Also we find today, under the banner of Islam, some Muslim governments conducting “experiments” for Islamisation, even though the Qur’an and Sunnah showed in detail the Islamic system, and this has been explained in many volumes of books.
Islam has placed knowledge and thinking as a precondition for action, and this ensures that the action undertaken is the correct action and that the action is according to Islam and is the correct action to achieve the aim. But the question may be asked - what type of knowledge is required? Here are a few areas that anyone working for Islam should seek to understand:
i. To gain an understanding of Islam and its basic concepts. These concepts need to start with the Aqa’id (belief) because this is the basis of all correct actions. A Muslim must be convinced of his basis, because under all strong structures lay a strong, solid foundation. We have witnessed, with great sadness, excellent people with much energy working for the goals of Islam one day and then leaving this work the other because their foundations were weak and all they had was zeal and desire rather than sound knowledge.
ii. To understand the Shari’ah rules. Islam has made it an obligation for a Muslim to understand the Hukm Shari’ concerning his actions. So a Muslim must be aware of his obligations. It is incorrect for a Muslim to work for Islam, yet fall short of abiding by the rules of Islam in his personal life. Again we witness with sadness many who openly call out against ‘Western culture’ yet in their own lives are engrossed with its films and music, soaps and trivialities the same West gives them. In understanding the Shari’ah rules, one must make sure he or she does not limit themselves to just a specific area which they are inclined to. Rather Islam needs to be taken completely.
iii. To understand the main points of Kufr. This area is unobvious to many. The Messenger (saw) used to know the thoughts of the Quraish so that he could speak out against them. Also Allah (swt) encouraged this, so in the Qur’an He (swt) points out on many occasions the contradictions that existed with the Mushrikeen. Today the Muslim needs to be aware of the dominant ideology, capitalism, its components and its contradiction with Islam. Again this knowledge requires more than just a superficial understanding such that the call of Islam becomes a general unconvincing call. When Allah (swt) says, "Say 'This is my way: I call to Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikeen" [TMQ Yusuf: 108], he commands the knowledge to be precise. Today we need to understand globalisation, democracy, freedom, interfaith dialogue, and secularism amongst many other ideas that are invalid and cannot be adopted by the Muslims.
iv. Knowledge of the correct Islamic work. If a Muslim were to study Islam correctly he would find that Islam has placed the authority as the most essential organ to safeguard the rules of Islam and the Muslims. This necessitates that in the absence of this authority work is required to bring it back. The Khilafah is the only correct structure Islam has laid down, the Messenger (saw) said, “after me there will be no Prophet, but there will be Khulafah and they will number many”. So the correct Islamic work is to call for the Khilafah. That means to work to bring back its return. This work by definition is a political work, and thus requires an aware Islamic political party.
Apart from what has been mentioned above, a Muslim must seek knowledge continuously and must always strive to excel in his or her understanding.
Carrying Da’wa
If a Muslim was to engage in gaining knowledge he would realise quickly that knowledge without action is like a donkey with books on its back. This knowledge would be of no use to the people no matter how much he gained and how much of a faqih he became. Islam has said that the most essential component in carrying Islam and bringing back the Khilafah is to carry Da’wa. That is to invite people. Allah (swt) says, "Invite to the way of your Lord..." [TMQ An-Nahl: 125]. Also Islam has mandated that Da’wa should be carried immediately after knowledge. Never in the history of Islam has a Da’wa carrier stayed at home after being affected by Islam. The stories of the Sahabah (ra) are all an evidence for this. Also the Messenger (saw) said, “Convey from me even if it is one ayah”. The following needs to be kept in mind when carrying Da’wa.
i. Da’wa should be a focused work. The Muslims need to be told in a clear, unambiguous way that the many problems we see are due to the absence of the Khilafah and that Islam demands the Da’wa carrier to discuss this issue. Muslims must expose the plans of the West in our lands, their agents in the form of our leaders and all that stems from their corrupt ideology that distances the Muslims from uniting once again under this strong leadership such as the erroneous concepts of nationalism, pragmatism, gradualism and the like.
ii. A Muslim should not talk about what he does not know. The Messenger (saw) always sought revelation from Allah (swt) before he spoke a word. This forms a general rule that one cannot speak out of ignorance.
iii. Da’wa should be carried purely for the pleasure or Allah (swt). A Da’wa carrier must not seek benefit or position from carrying Da’wa. Rather he must do this purely for the sake of Allah (swt). This principle, that is to carry Da’wa for the pleasure of Allah (swt) if understood, will ensure the Da’wa carrier does not stray from his path and change his argument to suit the people.
iv. When carrying Da’wa nothing should interfere with the correct idea and the conveyance of it. The Messenger (saw) was the best example, and he conveyed this message without allowing egoism or personality into the discussion.
v. The call should be carried without compromise. It is not permissible to change the message in order to please the people or to win a temporary supporter. Rather this call needs to be frank, carried with wisdom, that is using the best of styles but conveying the haq (truth) completely. Furthermore the ideas that are carried must not be reconciled with the Western ideology and its standards. It must rather be derived purely from Islam.
vi. The carrier of the Da’wa must be ready to face the trials and tribulations that those who oppose it will place in his or her path. The only way to prepare for this is to have the clear knowledge of the key Islamic ideas such as al Qadaa wal Qadr, or Rizq (sustenance) being from Allah (swt), or Al-Tawakkul (reliance on Allah [swt]) amongst other ideas. Also they must equip themselves with the knowledge of the previous Prophets (as) and their companions and how they bore hardships and finally they must be close to the Qur’an as there is not any other book but this that has the ability to motivate, inspire and energise.
Working with an Islamic Party
Allah (swt) has made carrying Da’wa Fard upon every Muslim. He (swt) has also obligated upon the community to establish at least one group to call to al-Khair, that is Islam, to enjoin al-Maroof (all that is good) and forbid al-Munkar (all that is evil).
Allah (swt) says in the Qur’an,
“Let there arise from amongst you a band of people, who call to Al-Khair, enjoining al-maroof and forbidding al-munkar. And they are those who will gain success.” [TMQ Ale-Imran: 103]
This ayah obligates the establishment of a group. If one was to study the nature of the task to re-establish the Khilafah one would find that for this work to be effective, there needs to be a collective effort. Furthermore the Messenger (saw) worked with the Sahabah (ra) as a group to change the Kufr society and transform it to an Islamic one.
There are some points to consider before choosing which group or groups are correct to ensure that the action undertaken is one with full awareness. As with all actions, Allah (swt) will account us for obedience to him and so to just choose any group would be impermissible, rather the one or ones that fulfils the obligation pointed out in this noble ayah must be considered. These are the points:
i. This group must call to Islam. Allah (swt) mentions in this ayah the word ‘Al Khair’, which is Islam. So if they were a nationalistic, democratic, capitalistic, socialist group etc… then they would not fulfil the command in this ayah. In fact joining groups who are based upon these foreign ideas or who call for such ideas would be sinful, as to call for these ideas and to gather around them is haram.
ii. This group must call to the vital issue, as defined by Islam. The vital issue today is the re-establishment of the Khilafah. It is the Khilafah that will implement Islam, and without it, it would be impossible for the society to adhere to all of the laws of Islam. By definition, calling for the Khilafah is a political work, as it involves changing the society to establish an authority and removing the present authorities based upon non-Islam. So this group must be a political group or party.
iii. It must have a clear method of affiliation. It has been observed that many groups are tarnished with infighting, strands, wings and the like. This is due to the members of these groups not having a unified aim and sets of ideas. Rather the people are often chosen because they show some sort of enthusiasm to do work regardless of them carrying the same ideas and aims.
iv. The group must have a ‘culturing process’. That is they must have a way of developing newcomers to the group as well as established members. This culturing must be taken seriously and all should need to go through it. This ensures they are built and developed with the Islamic culture, purifying their intentions and thoughts, building their concepts and strengthening their resolve. So the initial zeal and enthusiasm is transferred to a sound knowledge and consistent work. It is saddening to see the many who begin to work for Islam and then stop this work; this can generally be attributed to a lack of culturing with Islam in this group.
v. This group must be clear in its language, and bold in its actions - to enjoin the Maroof and forbid the Munkar requires from the Muslim to challenge all that is wrong and uphold all that is right.
vi. The group must study the reality clearly and comprehensively. Islam mandated that the reality in which the group works must be understood. This includes the study of the thoughts and ideas that exist in society as well as the plots and plans of the Kafiroon and her agent rulers in our lands. To just have a generalised understanding of the reality would not allow the people to understand the true nature of the problem we face.
vii. The group must not look down upon the Ummah nor abuse them for not working with them or not adhering to Islam. Rather it should seek to lift up their spirits, energise them, wake them from their slumber and bring about this change. The Messenger of Allah (saw) said, “Whoever says the people are destroyed are the most destroyed of the people.” [Sahih Muslim].
viii. The group should have a strong atmosphere that gels the members together. This atmosphere must be a pure one and it should be based upon seeking the pleasure of Allah (swt). We witness many groups that exist in the West that are run like a company, where the members have to continuously be forced to undertake actions. This is contrary to the way of Islam where the strength of the idea makes a person willingly want to sacrifice his time and effort. The Messenger of Allah (saw) wrote in a letter to Abdullah Ibn Jahsh, when he sent him to lead an expedition to keep an eye on Quraysh at Nakhlah, between Makkah and Ta’if: “Do not coerce anyone of your companions to proceed with you, and go forth with my order with those who follow you.”
These three points; gaining knowledge, carrying da’wa and working with an Islamic Party would be the practical way to work for Khilafah. So after this, we would say join this work with the sincere ones who seek to achieve the highest place in Jannah. Strengthen your resolve, for the Ummah yearns for change, and this change requires work. May our deeds be multiplied in reward in the eyes of Allah (swt) and may we become the ones who will be the “beloved” to the Messenger (saw)!
The Messenger Muhammad (saw) said:
“Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers.” It was asked, "Who are those strangers, O Messenger of Allah?" He replied, “Those that correct the people when they become corrupt.” This is the narration of at-Tabaraani in his al-Kabeer.
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