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Sunday, December 25, 2016

The Islamic Concept of Party Organization - Bai’yah - The Basis for Organization of a Revivalist Party in Islam

The Islamic Concept of Party Organization

In order to facilitate our understanding of the nature of revivalist party’s organization in Islam,  we  should  have  before  us  an  outline  of  how  this  issue  is  being dealt with  in  the contemporary world. The modern world has all sorts of associations, institutions, institutes, corporations, leagues, social and business organizations, political parties, and special interest groups. All these are different forms of organization. In each one of them there are two items of primary significance: the memorandum, which describes the purpose, aims, and objectives of the proposed organization, and the constitution.

In view of the universal methods that are employed in this respect, we find that there are a number of features common to all such constitutions. For instance, there are provisions for membership, so that a person who accepts the memorandum and the constitution or the articles of association, and agrees to fulfill the conditions of membership, is admitted as a member. In this way, the organization grows from below. The members would then elect their president or chairman or director, whatever you may call him. Then elections are to be held for a managing committee or an advisory board or some other forum of shura. Finally, the issue of division of authority and responsibilities has to be settled and a system of checks and balances has to be evolved in order to monitor those with authority.

Thus, we see that all these provisions are found, in one form or another, whenever an attempt is made to establish some sort of an organization. All these different forms of organization are permissible and perfectly mubah in Islam. There is nothing in either the Holy Qur’an or the Sunnah of Prophet Muhammad (SAW) that can repudiate the legitimacy of all these different types of organization.

What, then, is my point? While the various forms of organizations for group activity prevalent in the world today are permissible in Islam, I would like to make it very clear that no reference about any of these can be found anywhere in the Holy Qur’an or in the life and the Sunnah of Prophet Muhammad (SAW). In spite of this, I still believe that none of these are haram or prohibited in Islam. This opinion is based upon one of the fundamental principles of Islamic jurisprudence: everything and every practice is to be considered lawful and permissible unless proved otherwise.

On the other hand, the type of organization that we come across repeatedly in the Holy Qur’an, in the life and the Sunnah of Prophet Muhammad (SAW) — as well as in the whole of the thirteen hundred year’s history of the Muslim Ummah — is based upon a pattern which is unlike that usually found in today’s world. I will discuss this pattern in a short while.


To be continued....




Sunday, December 18, 2016

Importance of Collectivity - Baiyah - The Basis for organization of a Revivalist Party in Islam



Importance of Collectivity

Before proceeding further, let me give you a glimpse of the general nature of our Deen. I have mentioned in the beginning the great importance that our Deen attaches to the institution of Salat. Please note that for men, it is necessary to perform the obligatory Salat in congregation, unless there is  a  genuine excuse. The offering of  the congregational prayers exhibits in  a symbolic form the general discipline that is required by Islam in all matters.

What happens during congregational Salat? There is one leader or Imam who is in charge, and all others follow him in a disciplined manner. No one can perform any movement ahead of the Imam. We must respond to his cautions. If someone raises his head from the ruku‘ ahead of the Imam, he’ll lose his Salat. Even if the Imam commits a mistake, all you are allowed to do is to point this out by saying Allaho Akbar or Subhan Allah. But if the Imam persists in his mistake, then it doesn’t mean that you can simply walk away from the congregation. Even if you are one hundred percent sure that the Imam has committed an error, you are still not allowed to leave the jama‘ah, the congregation. Of course, you can discuss the matter after the Salat is over, and the Imam must repeat the Salat if he has indeed committed a mistake, but the important point is that you are obliged to remain with the congregation even if you don’t fully agree with the leader.

Now consider the basic institution of the Islamic social system. What is that fundamental bond nikah and what is its essence and significance? A woman agrees to obey her husband — within the limits set by the Shari‘ah, of course, as you are not allowed to obey anyone if that obedience necessitates any transgression of the Divine law — and offers herself in marriage to him, who accepts the offer. There is no practical way of establishing a strong and healthy family system except through regimentation and discipline. That is why Islam has made it obligatory upon the wife to obey her husband. Of course she can advise, recommend, suggest, argue, and plead; but if she does not obey her husband then she is acting contrary to the teachings of Islam.

Let me give you a third example. If two people are traveling together, then, according to the teaching of Prophet Muhammad (SAW), one of them should be the ameer and he should lead and guide the other. If two people are going to offer their obligatory prayers, then one should act as the Imam and the other would be the muqtadi or follower. All this clearly demonstrates the importance of collectivity in Islam, and also sheds light on the nature of organized and collective life in our Deen, which is our next topic.


To be continued....




Sunday, December 11, 2016

Organized Party Formation as an Inescapable Prerequisite - Baiyah - The Basis for organization of a Revivalist Party in Islam

Organized Party Formation as an Inescapable Prerequisite

Now consider this question: If you were to undertake the twin obligations of Hijrah and Jihad, do you honestly feel that this can be done without a united and disciplined party? Can you fulfill these obligations alone? As an individual? Sure, you can strive against the sinful impulses of your own nafs in isolation, but can you establish the Deen of Allah (SWT) in your individual capacity?  Is  any  single  person  that  powerful  and  resourceful  as  to  be  able  to establish the Islamic System of Social Justice by working alone? The answer is definitely in the negative. A party, an organized group is essential, unavoidable, inescapable. It is the cardinal requirement for bringing about any change in the society. You have to organize as a party.

The hadith which we are discussing is very meaningful, in that the very first thing it enjoins upon the Muslims is that they should to be in the form of a party. The party, the discipline, the organization is to be seen, therefore, as a prerequisite for undertaking the last two obligations, Hijrah and Jihad. At this point I would like to quote a few more ahadith about the importance of collectivity, of jama‘ah.

According  to  Imam  Tirmidhi  (RA),  Umar  Ibn  Khattab  (RAA)  reported  that  Prophet Muhammad (SAW) said:

It is obligatory upon you to be in the form of a party, and you are forbidden from being alone. Satan becomes the companion of the person who is alone; but if there are two Muslims, he runs away.

Note how the Prophet (SAW) has warned that if you are alone, not attached to a party or group, Satan will find you an easy prey and he will be able to easily mislead you away from the straight path.

According to another hadith, reported by Abdullah Ibn Umar (RAA), Prophet Muhammad (SAW) said:

The Hand of Allah is upon the jama‘ah. Whoever cuts himself off from the group is thrown into Hell-fire.

It means that the help, the succor, the assistance, and the support of Almighty Allah (SWT) is for the collectivity of Muslims, not individuals. And if a Muslim separates and detaches himself then, according to the hadith quoted above, he becomes an easy prey for Satan who will mislead him from the straight path. And what will be the result in the Hereafter? He will be thrown in the fire of Hell.

Third hadith is actually a saying of Umar Ibn Khattab (RAA), and so, technically speaking, it is an athar (which is a saying, practice or tacit approval of a Companion of the Prophet) and not a khabar (which is defined as a saying, practice or tacit approval of the Prophet himself). Umar Ibn Khattab (RAA), the second caliph of Islam, says that, There is no Islam without jama‘ah, there is no jama‘ah without an ameer, there is no use having an ameer if he is not obeyed.

To be continued....



Sunday, December 4, 2016

The Significance of Jihad - Baiyah - The Basis for organization of a Revivalist Party in Islam



The Significance of Jihad

Now the other side of the coin. Jihad! What is the first stage of Jihad and what is its final stage? Again, we  find that  a  question was  put to  Prophet Muhammad (SAW), about the supreme kind of Jihad. What sort of Jihad is most valuable in the sight of Almighty Allah (SWT)? And the Prophet replied: the supreme kind of Jihad is that you struggle against your own baser self, your own al-nafs al-ammarah, and make it obedient to Allah (SWT). 

In another hadith, the Allah’s Messenger (SAW) has said that the real mujahid is one who strives against the baser desires of his own self. As you know, in addition to the fitrah or the spiritual soul, we also have an animal being within ourselves. What I mean is that all of us have the lower instincts and carnal desires of our animal self. And these instincts and desires are blind, as they want nothing but their own immediate gratification. It makes absolutely no difference to these urges whether this satisfaction comes from halal or from haram, i.e., from the permissible or from the unlawful. So what are we required to do? We need to control these blind instincts and subjugate them to the commands of Almighty Allah (SWT). And this, in fact, is the first level, the first rung of the ladder of Jihad.

What about the ultimate and final stage of Jihad? Again, all of us are obliged to struggle our utmost in establishing the Deen of Allah (SWT). If, during this struggle, a time comes when all those who are engaged in this endeavor are required to come out and confront the forces of kufr and shirk, and to fight and clash with these forces and to risk their lives in doing so, then this will be the final and ultimate stage of Jihad. 

Thus, Prophet Muhammad (SAW) is reported to have said that if a Muslim dies and he had neither participated in any war for the cause of Allah (SWT), nor had he a desire to take part in such a war, then he dies in the state of a certain kind of nifaq, i.e., hypocrisy, and not true Iman. If you have genuine faith in Allah (SWT), and you know that it is your inescapable duty to make His Deen supreme and to establish His Sovereignty, then you have to have a burning desire, a strong yearning to be able to participate in the war for the sake of Allah (SWT). It may be that the time for such armed clash doesn’t come in your life. As you know, many of the Companions (RAA) died before the Islamic movement entered the phases of active resistance and armed conflict. They never got the chance to participate in any of the battles. But, of course, the desire and the urge to fight in the way of Allah (SWT) was there in their hearts. If there is no such desire then it means there is no real Iman in the heart.


To be continued....




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