Oath of Allegiance
I
have established Tanzeem-e-Islami on the basis of bai‘yah. The oath of
allegiance for joining Tanzeem-e-Islami is derived from an authentic tradition
which gives us the details of the pledge that was given to Prophet Muhammad
(SAW), by the visitors from Yathrib, on the occasion of the second bai‘yah of
Aqabah. My assertion is that this tradition contains the whole approach and
procedure of how to establish Hizbullah, a revolutionary party with the
exclusive purpose of making Islam dominant as a politico-socio-economic order.
If you are trying to organize a party in order to perform at social level, at
community level, or at welfare level, then you can have any type of organization.
But a revolutionary party, by its very nature, requires extraordinary
discipline and internal cohesion. This can only be achieved if the party is
organized on the basis of bai‘yah.
Let
me give you the text of this tradition. It is reported by Ubada Ibn Samit
(RAA), and both Imam Bukhari (RA) and Imam Muslim (RA) have included this
hadith in their respective collections. Please note how comprehensive, how
inclusive the wording of this bai‘yah is, how Prophet Muhammad (SAW) has closed
off and sealed all possible doors of conflict.
Ubada
Ibn Samit (RAA) reports:
We
pledged ourselves to the Messenger of Allah (SAW) that
we shall listen and obey, in favorable circumstances as well as in adversity,
irrespective of whether we feel inclined or we have to force ourselves,
and even if others are given preference over us.
We shall never quarrel with those who are assigned office or authority.
But we shall speak out the truth wherever we might be, and,
in the matter concerning the cause of Allah, we shall not be deterred
because of the admonition or disapproval from anybody.
we shall listen and obey, in favorable circumstances as well as in adversity,
irrespective of whether we feel inclined or we have to force ourselves,
and even if others are given preference over us.
We shall never quarrel with those who are assigned office or authority.
But we shall speak out the truth wherever we might be, and,
in the matter concerning the cause of Allah, we shall not be deterred
because of the admonition or disapproval from anybody.
Note
that in every collective effort, whenever there is an issue or problem to be
dealt with, almost invariably you will find that numerous opinions and
different — often contradictory — solutions are offered. But, of course, only a
single, firm decision needs to be taken by the party leader. Now the members of
the organization who agree with the decision will be happy in carrying it out.
They will be rather pleased at the acceptance of their own viewpoint, and they
would naturally be more active in the implementation of that decision. On the
other hand, those who disagree with the decision taken at the top are likely to
resent it, and they would be reluctant and disinclined to carry out the orders.
Prophet Muhammad (SAW) rooted out this source of potential conflict by making
the Companions (RAA) promise that they would obey whatever they are commanded,
irrespective of whether they feel inclined towards it or whether they have to
force themselves to do it.
Another
type of conflict that can arise is in nomination or appointment of persons on
various cadres of authority. If a newcomer, even though talented and capable,
is made in charge of the affairs at any level, this may cause resentment among
the senior ones. Prophet Muhammad (SAW) again sealed this portal of discord by
making the Companions (RAA) promise that they would not argue his right to
appoint their leaders, and that they would continue to listen and obey even if
others are preferred over them.
The
exceptional degree of discipline inherent in the pledge of “listening and
obeying” does not, however, preclude a member of the Islamic revolutionary
party from speaking out what he believes to be the truth, or from criticizing
the policies of those in authority, or from pointing out that they are
deviating from the straight path. Thus, the wording of the second pledge of
Aqabah includes the provision for the freedom of opinion and expression in the
words “we shall speak out the truth wherever we might be.” Of course, the
nature of an organization based on the institution of bai‘yah necessitates that
the final authority rests with the ameer. In other words, after all is said and
every point discussed and deliberated, the final decision will depend not on
the counting of votes but, instead, on the prerogative of the ameer.
The
oath of allegiance which has been adopted as the basis of joining
Tanzeem-e-Islami has three parts. In the first part you consciously testify
that there is no god but Allah (SWT), and that Muhammad (SAW) is His bondsman
and Messenger, and then you beg Almighty Allah’s (SWT) forgiveness for all your
past sins and make a fresh and firm pledge to obey Him in the future. In the
second part of the oath, you make a firm promise with Almighty Allah (SWT) that
you will refrain from all that He dislikes, and that you will strive in His
path to your utmost, spending your possessions as well as your abilities and
energies in establishing His Deen. Then, in the third part, you give your
pledge of allegiance to the ameer of Tanzeem-e-Islami, that you will listen and
obey all his orders and commands as long as they are compatible with the
Shari‘ah.
This last provision — that only those orders are to be obeyed which are within the limits of the Shari‘ah — is the only addition that we have made in the wording of the second pledge of Aqabah. The rest of the wording is the same as mentioned in the tradition of Ubada Ibn Samit (RAA).
This last provision — that only those orders are to be obeyed which are within the limits of the Shari‘ah — is the only addition that we have made in the wording of the second pledge of Aqabah. The rest of the wording is the same as mentioned in the tradition of Ubada Ibn Samit (RAA).
To be continued....
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