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Sunday, November 27, 2016

The Meaning of Hijrah - Baiyah - The Basis for organization of a Revivalist Party in Islam



The Meaning of Hijrah

Prophet Muhammad (SAW) is reported to have said:

I declare obligatory upon you five things; Allah (SWT) has commanded me to do so. They are: organization, listening, obeying, making Hijrah, and making Jihad for the cause of Allah.

Now, let us examine more closely the words of the hadith under discussion. We are going to analyze the five things ordained by Prophet Muhammad (SAW) in reverse order, and you will know the reason for this in a short while. First of all, let us consider the last two items — Hijrah and Jihad. These are actually two aspects of the same entity. As you know, we often come across the negative aspect before the positive one. For instance, we say “There is no god except Allah.” First there is a negation of all gods, followed by the affirmation of Almighty Allah (SWT) as the only being worthy of worship and absolute or unqualified obedience. Similarly, we find that Hijrah is a negative way of expressing the same obligation that is positively represented by the term Jihad. In Hijrah, you leave something; in Jihad, you strive towards something. So Hijrah and Jihad are, so to say, two sides of the same coin.

There are numerous levels and stages as far as both Hijrah and Jihad are concerned, but I will present before you only the first or the initial level and then the final or the ultimate level. I hope that you would get a fairly clear idea of the different levels of these two obligations by becoming aware of their first and last stages.

What is the first stage of Hijrah? What is its beginning? Where does the process of Hijrah start? Prophet Muhammad (SAW) was asked this question: What kind of Hijrah is supreme? Which Hijrah is most valuable in the sight of Almighty Allah (SWT)? Please note the answer that was given by the Prophet. He said, the supreme Hijrah is that you give up whatever your Lord doesn’t like, that you abandon all those things and all those practices that are abhorrent and hateful in the sight of Almighty Allah (SWT). This is the supreme kind of Hijrah.

If one is to decide today that he will live for the sake of Allah (SWT) and die for His sake too, the first thing he will have to do is to make this kind of Hijrah. If there is any element of riba or interest in his profession or his trading then he would have to purge them of it. If his social life is full of practices that amount to transgressions of the Shari‘ah, then he must give up those habits and customs, irrespective of how much chic and trendy they may be in the sight of his friends and his colleagues.

So, giving up whatever is not liked by Almighty Allah (SWT) is the first stage, the first rung of the ladder of Hijrah. But what about its climax? What is the final and ultimate stage of Hijrah? We know that the struggle to establish the Deen of Allah is obligatory upon all of us. If, during the course of that struggle, a time comes when all those who are engaged in this endeavor are required to migrate, and to assemble at a specified place in order to accumulate and concentrate all the available resources before launching the final offensive, then this is the time for the final stage of Hijrah. One will have to leave his home, and properties, and friends, and relatives, and even the much beloved and cherished homeland — not to raise the standard of living, not to enjoy life in a comfortable and secure   environment — but for the sake of Allah’s pleasure alone.

Think about the Hijrah that was made by Prophet Muhammad (SAW) and his Companions (RAA) when they migrated from Makkah to Madinah. They left their homes, and families, and their valuables. They left the city of their forefathers. They left the land where they had spent their entire lives. They left the place where their fathers and their father’s fathers were buried. They even left the most precious and revered place in the whole world, the Kaa‘bah. And they migrated to a new and unfamiliar place. They migrated to Madinah.

And what was the purpose behind this migration? Was it to raise their standard of living? Was it to prosper and flourish? Was it to increase their business prospects? You know what the reason was. They migrated for the sake of Allah (SWT), to make the Deen of Allah supreme, and for no other reason at all.


To be continued....





Sunday, November 20, 2016

How We Lost Our Way - Baiyah - The Basis for organization of a Revivalist Party in Islam



How We Lost Our Way

As you know, Islam is much more than a religion; it is, in fact, the all-encompassing Deen, based upon absolute and unconditional obedience to Almighty Allah (SWT). It includes “religious” features — that is, a set of metaphysical beliefs, modes of worship, social customs and rituals, as well as what is commonly regarded as the “secular” elements — those dealing with social, economic, and political spheres of human life. During the long period of decline of the Muslim Ummah, starting from the end of the Rightly Guided Caliphate down to the present century, what has happened is that slowly and insidiously our concept of Islam has undergone a total transformation — decay, to be more exact. As a result of this transformation, Deen has been turned into a madhab, a mere religion. The focus is now restricted to the dogmatic and ritualistic framework of Islam, while the issue of establishing and maintaining the Deen as a politico-socio-economic order has slowly lost its significance and has gone completely into oblivion.

During the era of Western Colonialism, we came across the “religion” of Christianity. As you know, this is a very peculiar religion, in that it has no law, no Shari‘ah. Christianity consists of a dogma, some ethical and moral teachings, a bit of mysticism, and that is all. Christianity does not prescribe any politico-socio-economic system. It  does not possess even any legal frame-work. So, under the impact of Western imperialism, we started to use the English word “religion” — more suited to Christianity — with reference to Islam, and began to view this God-given Deen as nothing more than a private affair. The dominant system of Muslim lands as well as the law that was enforced upon us was no longer Islam; rather, it was an entirely secular polity that was dictated by our European masters. When the collective aspects of Islam went out of our sight, they inevitably went out of our mind as well. The result is that many of the Muslims find it incredible when they are told that Islam has a complete and viable politico- socio-economic system of its own.

Thus, we find that, during the centuries of decline, the concept of Islam as a Deen vanished from our minds. Even during the Colonial rule, we were allowed to have our own beliefs; we were free to perform Salat, to pay Zakat, to fast during the month of Ramadan, and to perform Hajj; we were also free to celebrate the birth of our children with aqeeqa, to solemnize our marriages with nikah, and to bury our dead in the traditional manner prescribed by the Sunnah. That is why these aspects of Islam continue to remain under our focus. But since during the Colonial rule our social system, our economic system, and our political system were no longer in practice, these aspects of Islam gradually faded away from our collective mind.


To be continued....




Sunday, November 13, 2016

The Forgotten Truth - Baiyah - The Basis for organization of a Revivalist Party in Islam



The Forgotten Truth

The first tradition of Prophet Muhammad (SAW) that I want you to focus your attention on is the one reported by his Companion Harith Al-Ash‘ari (RAA). This hadith has been included in Mishkat Al-Masabih (Kitaab al-Imarah), Musnad of Imam Ahmad Ibn Hanbal (RA), and the Jame‘ of Imam Tirmidhi (RA). The wording of this hadith is extremely important. Prophet Muhammad (SAW) is reported to have said:

I declare obligatory upon you five things; Allah (SWT) has commanded me to do so. They are: organization, listening, obeying, making Hijrah, and making Jihad for the cause of Allah.

I assume that most of the brothers and sisters in this audience may be hearing this hadith for the first time. Please compare this hadith with the one which deals with the five pillars of Islam. According to this, Prophet Muhammad (SAW) has said:

Islam is based upon five things: the Shahadah that there is no god except Allah and that Muhammad (SAW) is His messenger, to offer the Prayers, to pay Zakat, to perform Hajj, and to fast during the month of Ramadan.

As you know, the familiar concept of the five pillars of Islam is actually based upon this tradition. And this  is  a  very well-known hadith, very often repeated, very often narrated. Although if you consider its wording carefully, you would realize that no explicit order is being given here. That Islam is based on five things is not a command; rather, it is a simple statement of fact. On the other hand, in the hadith that I have quoted, Prophet Muhammad (SAW) has very emphatically ordered us to adhere to these five things — organization, listening, obeying, Hijrah, and Jihad. Yet this hadith is not as popular as the one about the five pillars. In fact, a vast majority of Muslims is virtually oblivious of such a tradition. Let me narrate an incident here.

This happened about twenty years back. I came across this hadith through Maulana Abul Kalam Azad who first quoted it in 1912 in his magazine Al-Hilal, and also through Maulana Sayyid Abul ‘Ala Maududi who quoted it in one of his lectures delivered in 1946 in Muradpur in the Sialkot District (later published as a booklet entitled Shahadat-e-Haq). However, neither of them gave the source of this tradition. That is, they did not mention as to where from did they get this hadith? I was curious about the source, and so I approached a prominent scholar of Islamic sciences, who was in fact a Sheikh-ul-Hadith (an expert and a teacher of hadith) at an important Islamic institution in Lahore. I asked him about the source (maakhaz and sanad) of this tradition. And he said: “The wording of this hadith is rather unfamiliar. I don’t recall it.”

Now the amazing thing is that this tradition, as I mentioned earlier, is included in Mishkat, which is the primer of Ilm Al-Hadith, the very first book that is taught in this discipline. Still, an ‘alim who is considered an authority in hadith could not recall reading or hearing these words. Is it not a very serious matter indeed? There has to be a reason why a significant hadith would just vanish from the consciousness of both, the scholars and the general public.



To be continued....


  

 

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