The Obligations Muslims Owe to the Qur’an - Foreword

The Obligations Muslims Owe to the Qur’an

by 
Dr. Israr Ahmad

Translated by 
 Prof. Mohammad Ibrahim, M. A.

Markazi Anjuman Khuddam-ul- 

Qur’an Lahore

2005

First Edition

1st Printing        July, 1973        2000 Copies

2nd Printing        July 1979         2000 Copies

3rd Printing         July, 1982        2200 Copies

4th Printing      Aug., 1987        3000 Copies

5th Printing         Feb., 1992       1100 Copies

Second Revised Edition

1st Printing        Aug, 1998        1100 Copies

2nd Printing       Oct, 2003         1100 Copies

3rd Printing        May, 2005        1100 Copies

Printed at: Shirkat Printing Press, Lahore

Title Designed by:

Design Unit, 16-L Mini Market, Gulberg-II, Lahore.

Published by:

Markazi Anjuman Khuddam-ul-Qur’an Lahore

36-K, Model Town, Lahore-54700

Phone: 5869501 Fax: 583400

E-Mail:  anjuman@brain.net.pk Webpage:  www.tanzeem.org

British Library Cataloguing in Publication Data

Ahmad, Israr

The Book and the Believer

1. Koran-Criticism, Interpretation, etc. I. Title

297’.1226 BP130.4

ISBN 0-907461-59-X

Price Rs: 60

The  Anjuman  does  not  reserve  to  itself  any  copyright  for  the publication  of  this  tract.  It  may  be  published  by  any  person  who happens to be inspired by the same purpose as the writer.

FOREWORD

This article, which appeared in Urdu under the title Musalmanon per Qur’an-e-Majeed Kay Huqooq, is based on two addresses delivered by Dr. Israr Ahmad to the Congregations in Jami‘ah Khazra, Samanabad (Lahore) on two consecutive Fridays in January 1968, at a time when the Muslims of Pakistan were celebrating the 1400th anniversary of the commencement of the Revelation of the Holy Qur’an to Prophet Muhammad (SAW). During the following month, speeches on similar topics were delivered by Dr. Israr Ahmad at the Ajmal Bagh College, Sadiqabad, Ta‘meer-e-Millat High School, Sukkur, and Government College, Jhang. The text of these addresses and speeches was edited and published in the monthly Meesaq in its May and June issues of the same year. In November 1969, it appeared in  the  form of a booklet under the title mentioned above, and in July 1972 its second edition of ten thousand copies was published by the Markazi Anjuman Khuddam-ul-Qur’an, Lahore.

Musalmanon per Qur’an-e-Majeed Kay Huqooq is an impassioned call to the Muslims “to return to the Qur’an,” to rededicate themselves to its study, and make it the sole guide for their lives. Considering the profound purpose behind the book, I felt that it should be rendered into English for the benefit of our English-reading public as well as for approaching the minds of the people abroad. Accordingly, I was thinking of seeking Dr. Israr Sahib’s permission for the translation of the book when, one day, to my delightful surprise he himself suggested that I should translate the Huquq — that being the brief and popular sobriquet of this book. Hence the translation now appears under the title The Obligations Muslims Owe to the Qur’an.

This translation has already been published in the form of an article by the All Pakistan Islamic Education Congress in a recent issue of their journal Islamic Education under the title: “What Does the Qur’an Demand from its Followers?” and now, through their courtesy and cooperation, it is reappearing under a new title in the form of a regular booklet. I pray that it may prove helpful in the fulfillment of the great purpose which Dr. Israr Ahmad, the author of the original book, has set before himself and which he is pursuing with a single-minded devotion, Ameen.

MUHAMMAD IBRAHIM

Source:The Obligations Muslims owe to The Quran (Book by Dr. Israr Ahmad)

Obligations to God - Conclusion

Conclusion

I have clearly laid out six salient points that bring out the comprehensive, clear concept of our duties as Muslims.  Further details may be added to this description for I have merely provided a sketch or a synopsis.  In the absence of a sound concept of these duties, we might be practicing Islam only partially, which could end up being unacceptable in the end.  It is imperative that we formulate a complete and comprehensive concept of the requirements that Islam places before us and follow it by taking appropriate and concerted action.  

If one pursues the path with his eyes set on the ultimate objective, he will not be held responsible for not fulfilling his duties even if he fails to reach his goal in this world, for the ultimate objective is not to succeed here, but to fulfill our obligations by striving towards them with the best of our abilities and earning God’s pleasure.  As mentioned in the very beginning, in Islam actions are judged by intentions.  God will recompense us with reference to our intentions.  Whoever left his home to migrate to Madinah desiring the pleasure of God and showing obedience to the Prophet (SAW), he will be reckoned as a Muhajir, whether he manages to reach Madinah or not. The Qur’an says that whoever emigrates with the intention of Hijrah and dies on the way will be rewarded in full by God:

He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah: and Allah is Oft-Forgiving, Most Merciful. (AlNisa 4:100)

 In short, whoever intends to perform Hijrah is assured for his reward.  At the stage of embarking upon this venture, it cannot be said with certainty whether one will realize the final goal.  For example, the activists in the movements launched by Syed Ahmad Shaheed and Shah Ismail Shaheed did not succeed (apparently) and instead lost their lives in the process. However, they are destined to attain success and prosperity in the Hereafter.  Had the abovementioned movement been a success, the whole Indian sub-continent or at least the present territory of Pakistan would have certainly been transformed into an abode of Islam.  You may not be aware of the role of those who sabotaged this movement.  The Sikhs alone could not have thwarted it by themselves.  There were some among the Muslims themselves who regrettably destroyed this movement by betraying their fellow brethren.

 

The ultimate objective of a true Muslim is to gain Divine pleasure and attain success on the Day of Judgment. For achieving this objective we get detailed guidance from Qur’an and Sunnah regarding our religious obligations, which may be described with reference to the following three important terms: 

(1) Personal enslavement to God,

(2) Acting as witnesses unto all of mankind, and 

(3) Establishing the system of social justice of Islam. 

We have clearly spelled out the pre-requisites of these duties at length. Of these, Jihad in God’s cause and joining a collective and organized effort (organized on the basis of Baiy`ah) under one leadership of a single Ameer in whom complete confidence can be vested (without compromising on the limits of the Shari`ah) is essential.  

May God give us the strength and the ability to make up our minds firmly to perform these duties.  May God grant us the strength to initiate steps for progressing towards this end.  All strength and ability are from Allah Almighty alone. 

I seek Allah’s forgiveness for all Muslims, males and females, and in conclusion I praise God who is the Lord of the worlds!

Source: Obligations to God (Book by Dr Israr Ahmad)

Obligations to God - The Third Pre-Requisite – Baiy’ah or Pledge of Allegiance

The Third Pre-Requisite – Baiy’ah or Pledge of Allegiance

The third pre-requisite for fulfilling our religious obligations is the method of organization that a group striving for the establishment of Islam should adopt, which is on the basis of the principle of Baiy’ah or personal allegiance to the leader.  The Qur’an and Sunnah guide us to follow this principle.  It is the only system of organization that we find mentioned in the Qur’an  and practically adopted in the Sunnah.  I have not been able to discover in the Qur’an and Sunnah any system other than that of Baiy’ah in the context of struggling to fulfill the aforementioned religious obligations, nor has anyone ever pointed one out any other system to me.  

Now let us try to understand first the meaning and implications of the Baiy’ah.  It stands for establishing a link with a man through a pledge for performing his/her Islamic duties in an organized and disciplined manner.  This Baiy’ah of Jihad signifies the pledge for performing such lofty Islamic duties as preaching Islam, spreading the message of Islam, acting as a witness unto mankind and striving for the establishment of Islam as a complete way of life backed by civil authority and government.  Included in it is the commitment to join an organization based on the principle of obedience to its leader (ameer) and the resolve to conduct Jihad and Hijrah under his leadership.

Our recent history has witnessed the movement launched by Syed Ahmad Shaheed in the Indian sub-continent – the “Tehreek-e-Shaheedain”  (The Movement of the two Martyrs).  It is named after Syed Ahmad Shaheed and Shah Ismail Shaheed, who was the grandson of Shah Waliullah.  Thousands of Muslims associated with this movement attained martyrdom (may God bless their pious souls).  In the wake of this movement there was an armed conflict in the Indian sub-continent in the cause of God.  Syed Ahmad Shaheed first took a pledge of allegiance for guidance (Baiy`ah Al-Irshad) and later he took the pledge for Jihad.  The final stage of Jihad happened as part of this pledge in that many pious souls literally fought with their swords in the battlefield and attained martyrdom while fighting against the Sikh army, and consequently won Allah’s immense pleasure and reward: 

And say not of those who are slain in the way of Allah; they are dead.  Nay, they are living, though you do not perceive it. (Al-Baqarah 2:154) 

The entire movement was based on the principle of the personal pledge taken by Syed Ahmed Shaheed.  The term Baiy’ah has been abused much today, which is why it might bring bad images to peoples minds when I use it in the context of fulfilling religious obligations.  The same holds true for the term Mureed (disciple).  Many terms that are commonly used in reference to Islamic teachings have lost their original flair and comprehensive connotation with the gradual decline of our religion over fourteen long centuries.  Yet, this should not prevent us from attempting to clarify these terms and employing them in their correct and holistic usage. Our main concern is to revive and instill the real spirit of these terms into the life and blood of the Ummah.

 Another noteworthy point is that it is generally perceived in the religious circles that if one has not pledged loyalty to a renowned religious figure, he may not satisfactorily perform his religious duties.  Let me state with all the clarity as a matter of principle that this is most true for the Baiy’ah for Jihad.  If one is not associated with someone for the purpose of Jihad for the fulfillment of the duties that I have spelled out at length with reference to the Qur’an and Hadith, then these duties cannot be discharged at all.

 

A crucial point that must be addressed at this juncture is that since no Prophet or infallible figure is amongst us, we will have to look among ourselves for a person and a group that is striving to perform these duties and is inviting others towards this end.  If one is convinced about the intentions and integrity of such a person and group and in his/their understanding and sincerity, one is bound to join him/them in the struggle.  I do not mind at all if hundreds and thousands of such organizations come into being, as long as they are sincerely working towards the same objective.  In so far as they have a sound concept of the duties and are in accordance with the Qur’an and the Sunnah, it is immaterial how many such groups are working in this field for they are on their way to the same goal.  It is not at all necessary that there be only one group in existence at any one time.  

Furthermore, it is not for the leaders of any of these groups to demand unconditional obedience, as was the case with the Messenger (SAW),  since none of them are Prophets.  Obedience to the leaders of these groups will be conditional on their remaining within the limits of the Qur’an and the Sunnah.  A practical analogy for having multiple groups is the presence of numerous caravans moving from Mina to Arafat during the Hajj.  Each group carries its own banner, yet they all head towards the same direction and are committed to the same goal.  It is, therefore, immaterial that they are many in number.  However, if it is felt that there are some groups that lack a sound concept of the duties or that they are heading in the wrong direction (or even opting for illegitimate short cuts that could possibly distract them from their goal), or even if the group members are not satisfied with the sincerity of their leader, it is imperative that they look for another leader or gather like minded people together to form their own group.

No one has a monopoly that forbids others to the right of organizing their own group and implementing their own understanding of Islam’s mission and the methodology that is to be utilized for its achievement.  There is nothing wrong in this arrangement, as long as the intention is pure and sincerity of purpose is there, there is no unnecessary wrangling with others, and there exists a distinct purpose of establishing Islam.  If this is the case, then the multiplicity of such group is besides the point.  The groups that are imbued with sincerity will eventually merge together.

 

Unfortunately, today the case is that people neither move themselves nor let others move.  However, those who have committed sincerely to the cause of Islam should join a group that they consider is the best for achieving the ultimate objective of making Islam supreme. They must, however, keep their hearts and minds open to join another organization if they happen to find one that fulfills their requirements in a better fashion.  Is it not the same that we do in our worldly dealings?  If one embarks upon a particular trade in business and fails to do well, he immediately changes his trade and tries his luck elsewhere.  This is normal human behavior that should be displayed in matters of faith as well if there is a commitment to succeed.

Source: Obligations to God (Book by Dr Israr Ahmad)