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)

Obligations to God - The Second Pre-Requisite – To Join an Organization / Party

The Second Pre-Requisite – To Join an Organization/Party

In addition to Jihad, another pre-requisite for fulfilling our Islamic duties is that one should join an organization that is working towards the establishment of Islam.  No one can dare claim that fulfilling the three duties completely is possible by individual or personal struggle alone.  It is beyond any doubt that these duties can be performed only provided there is an organized movement. Since worshipping God, obeying Him, acting as witnesses unto mankind, enjoining good and forbidding evil, enforcing Islam and making the obedience wholly for God’s sake is obligatory, the pre-requisites are equally obligatory.  Whatever is required for performing an Islamic duty is an equally important duty in itself.  

For example, offering the prayer is a duty and performing wudu is its pre-requisite, as described earlier in the beginning of this segment of our discussion.  Just like wudu becomes a duty in order to fulfill the obligation of prayer, being in an organized collective endeavor becomes a duty in order to fulfill the obligation of establishing Islam.  Another instance is of the Ihram for performing Hajj and Umrah, which is elevated into the genre of duties being the pre-requisite of religious obligations.  Thus, if we agree in the overall framework of religious duties presented in this treatise, it is obligatory on each of us to join an appropriate group for discharging them.  On the authority of Harith Al `Ashari (RAA), it is reported that the Prophet Muhammad (SAW) said: 

I declare obligatory upon you five things.  They are: organization, listening, obeying, making Hijrah, and making Jihad for the cause of Allah.

 Hijrah, in essence, is to leave everything that is not approved by God. This is mentioned in one of the Hadith of the Prophet (SAW):

Once the Prophet Muhammad (SAW) was asked as to which form of Hijrah is most excellent, to which he replied: “That you give up whatever displeases your Lord.”  

Hence, one is obliged to leave all habits and practices that are disliked by his Lord, to the point of leaving his home and country of origin, which will then represent the highest degree of Hijrah, in the same sense as fighting in Allah’s cause stands for the highest degree of Jihad.  As for Jihad, we have already taken note of the point that Jihad in God’s cause commences with the fighting against one’s self and culminates with the actual fighting in the battlefield.  According to the above Hadith, both Hijrah and Jihad are obligatory on every believer, and it is apparent from the wordings in the narration that these must be performed not only as individuals but in an organized and collective manner.  It is for every individual to assess whether he is a member of an organized collective effort working towards establishing Islam and taking its message to all of mankind.  If one is a member of an organization working for public welfare, social service, mass education or professional interests, it does not qualify as an organization in the above sense, for Islam demands that Muslims join a group working actively and specifically for the ascendancy of Islam.  As Iqbal says:

                We live so that thy name remain in the land

                  How can the cup remain without the cup-bearer?

And,

The aim of my life is the dominance of Your Religion

For this I’m a Muslim, for this I’m one who prays

 Let it also be realized that this organization should run on the Islamic principles of obedience to the leader, a point eloquently made in the above-quoted Prophetic saying.  If one is not a member of such an organization, I must say that he betrays lack of concern for fulfilling his religious duties.  Let it be pointed out that if one is not able to place his confidence in any group or leader because he finds none worthy of such a claim, it by no means absolves him of his obligations to God.  He must, then, make a call to others to join hands with him in the grand task of establishing Islam and taking its light to all peoples.  If he does not find himself worthy or qualified to make such a call, then there is no justification for him to live in society, since ultimately his obedience will be of a system that is not in obedience to the Divine.  This is a difficult point to swallow, but it is the only logical conclusion to what I have come across by way of the teachings of Islam, and it conforms to a Hadith in which the

Prophet (SAW) advises those who do not find an appropriate organization with a leader to leave civilization and live the rest of their lives without participating in the institutions of society.

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