This article, the second part of our series in carrying da’wah, adapted from the book Da’wah ilul Islam looks at the subject that many movements have confused. Is there a set method to re-establish the Islamic state or can Islamic groups proceed using improvised methods? Some argue today’s Islamic movement needs to be ‘flexible’ and others argue for a reduced adoption of the hukm shari’. This article clearly presents how the method of the Messenger (saw) must be emulated by all today.
The question that arises (in carrying da’wa) is whether what the Messenger (saw) said or did during his life in Makkah is considered a revelation from Allah (swt), and consequently it is an obligation to adhere to it. Or are there actions and sayings which are not from the revelation and do not come under the area that one is obliged to emulate?
It is from this angle that the discussion on method, means and style arises.
We say the following: Allah (swt) ordered the Muslims to follow the Messenger (saw) and emulate everything he said or did. He (swt) says: ‘Nor does he speak of (his own) desire. It is only an Inspiration that is revealed.’ [53:3-4] And He (swt) says: ‘And whatsoever (maa) the Messenger (Muhammad [saw]) gave you, take it, and whatsoever (maa) he forbade you, abstain from it.’ [59:7] The word ‘maa’ here is from the expressions of generality. Hence there is nothing that Allah’s Messenger (saw) has brought (ie conveyed to us) that is excluded from following and emulation of the Messenger (saw), unless there is a Shar’i rule that specifies this generality.
Some evidences have come which exclude from following him in certain sayings and actions of his (saw), like:
– The hadith of the Messenger (saw): “You are more knowledgeable about the matters of your dunya.” Thus, matters of the dunya such as agriculture, manufacturing, inventions and studies in medicine and engineering; none of these come under the wahy (revelation). The Messenger (saw) has shown us that, in these matters, he is a man like anyone else, and he is not distinguished in this regard; just as he (saw) clarified this in the incident of pollinating the date palm trees.
– Actions that are proven to be specific to him, and no one shares him in this. Such as the fact that only he is obliged to pray duha, permitted to continue fasting at night or marry more than four women. This is beside other such issues that have been proven to be specific to the Messenger (saw). Therefore it is not allowed to follow the Prophet (saw) in these matters.
– Actions relating to his natural disposition, which is part of the nature and disposition of human beings to do; such as standing, sitting, walking, eating, drinking etc. There is no dispute that such actions are permitted in respect to the Messenger (saw) and his Ummah.
– When the Messenger (saw) used to implement the Shar’i rule, he (saw) used to utilise various styles and use appropriate means. Thus the Shar’i rule is the rule of Allah (swt) and must be implemented. As for the manner in which the Shar’i rule is implemented, ie the style and the appropriate means to implement it, this was left to the Messenger (saw) as a human, as long as it is a good style and a means that does not lead to Haram.
For example, His (swt) saying: ‘Therefore proclaim openly that which you are commanded.’ [15:94] It is a Shar’i rule that must be implemented. The Shar’i did not define a specific manner in which it should be implemented. The Messenger (saw) proclaimed the matter in compliance with the order of Allah (swt), which he could not go against. As for the manner in which the Messenger (saw) proclaimed the Da’wah, it was not binding on him. As a consequence, it is not binding on the group that emulates his (saw) action in establishing the State. The fact that the Messenger (saw) had stood on mount of Safa, invited people for dinner, or gone out with the Muslims in two rows circumbulating the Ka’bah; all of these styles are relating to the implementation of the Shari’ah rule. ie they are subsidiary actions relating to the original rule, which is to ‘proclaim’. These styles are permitted in principle. The matter is left to the group to define the most appropriate styles, without being defined by the Shar’.
For example, His (swt) saying: ‘And make ready against them all you can of power, including the steeds of war to frighten the enemy of Allah and your enemy’ [8:60] His (swt) statement ‘prepare’ is a Shar’i rule which has to be adhered to. It is a fard (obligation) and it is forbidden to go against it. The order is the preparation which will realise the aim of the ‘illah (Shar’i reason), which is to frighten the enemy. As for the means (horses), it is not binding. Any means that leads to this aim must be utilised. The means by which Jihaad is realised are always changing. Therefore, what is required is the effective means in implementing the Shar’i rule. The means of Jihaad and for striking the fear in the hearts of the enemies of Allah and the hypocrites in our time is the use of modern warfare (within the limits the shariah has prescribed). Thus, the Shar’i rule is the rule of Allah (swt) on which the speech of Allah (swt) is directly applied, since it is the rule of the asl (original rule). The style (usloob) is a partial hukm, related to the manner of the implementation of the hukm of the asl (original rule). It is mubah (permitted) and left to us to decide the appropriate style
The means (al-waseela) is the tool through which the Shar’i rule is implemented. It is in principle permitted and it is left to us to decide the most effective means.
Accordingly, anything that ensued from the Messenger (saw); whether it was revealed in Makkah or Madinah; whether it relates to the ‘Aqeedah or systems; regarding the methodology or application of the Shar’i rules; all of this is considered revelation, which comes under the issue of ta’ssi (emulation), excluding the aforementioned exceptions and other examples like them.
The one who studies the path of the da’wah of the Messenger (saw) in Makkah will see that he (saw) undertook actions that are regarded as Shar’i rules, which cannot be contravened but rather adhered to. Likewise he (saw) undertook actions that actually come under the category of styles. He (saw) utilised means by which he implemented the Shar’i rule demanded of him. One should differentiate between matters whose rule is considered from the rules of the method, and matters that are of styles and means, so that the group knows what is specifically required of it, and what is left to its discretion.
It is not allowed to consider the whole of the method as being from the styles, which are left to the discretion of the group in accordance with the circumstances. This is because such a view will lead to the neglect of the Shar’i rules relating to the method, and to their replacement by rules from oneself. For further clarification of this we present some examples:
– He (swt) says: ‘Therefore proclaim openly that which you are commanded.’ [15:94] This order is from Allah (swt) to His Messenger (saw) to give the da’wah openly. This order reveals the presence of two Shar’i rules. The first is the absence of the open da’wah before the revelation of this ayah; and the second is the initiation of the open Da’wah in compliance with the ayah. The Messenger (saw) was not given a choice between proclaiming publicly and not proclaiming. Rather, he was obliged to obey the rule of Allah (swt) regarding the public da’wah. This is the Shar’i rule, which the Shar’ has clarified. The Messenger (saw) did not decide to do this of his own accord, so it comes under the area of emulation. His (swt) saying: ‘with what you have been commanded’ indicates that the matter is for Allah (swt).
– He (swt) says: ‘Have you not seen those who were told to hold back their hands (from fighting) and perform salah.’ [4:77]; and the saying of the Messenger (saw) to ‘Abdar-Rahman b. al-’Awf when he requested the use of weapons to confront the harsh treatment of the Kuffar: “Indeed, I have been order to forgive so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasai and al-Haakim] Then afterwards the revelation of His (swt) saying during the Hijrah from Makkah to Madinah: ‘Permission to fight is given to those (ie believers), who are fighting them, because they (believers) have been wronged, and surely Allah is Able to give them (believers) victory.’ [22:39] All of this indicates that the fighting was not permitted, and then the permission was given. The one who gave the permission is Allah (swt). It is a Shar’i rule, which must be adhered to. The Messenger (saw) did not do it or abstain from it of his own accord because the matter has been left to his discretion; rather it is revelation and it comes under the sphere of emulation. Just as the Messenger (saw) had to restrict himself to it, it is incumbent on us to restrict our self to it.
– Similarly the saying of the Messenger (saw) when he used to seek the Nusrah from the tribes: “O such and such tribe, indeed I am the Messenger of Allah sent to you. He orders that you should worship Allah, and not associate partners with Allah, and that you should discard the idols that you worship besides Him; and you should believe in me and protect me (also in one narration ‘support me’) until I can convey from Allah what He has sent me with.’ [Sira of Ibn Hisham] He (saw) clarified in this hadith that the matter is an order from Allah (swt). The Messenger (saw) used to follow the revelation in this regard. There is nothing more indicative of this than the Messenger’s insistence on seeking the Nusrah, despite the numerous rejections and the harshness and ugliness of the answer of the tribes.
These are examples of ahkam Shari’ah relating to the method. As for the means and styles with which the Shar’i rule is implemented, we are not ordered to adhere to them in a specified manner in matter of principle. We rather undertake the most appropriate style and the successful means in implementing the Shar’i rule.
Thus, the concentrated culturing the Messenger (saw) used to undertake with the believers in his da’wah in dar al-‘Arqam, in some of their houses and in the valleys. In respect to us, it is a Shar’i rule that must be adhered to, and the appropriate style is adopted for it. Thus circles or families are chosen as a style in which the thoughts are given in a concentrated manner. A certain weekly time is fixed for them, and the number of people in the halaqah or family is set down together with a certain period of time. All of this is decided in the manner that is suitable for the concentration of thoughts in the minds of the youth of the da’wah who believe in it. All of this has been left to us to decide. We set these things according to what suits the realisation of the Shar’i rule, which is to bring about the concentrated culture.
The Messenger (saw) used to offer himself and his da’wah to the people in the markets of Makkah publicly. When we ourselves do that, we adopt the fitting style, such as giving speeches, or spreading the idea in social gatherings, or on occasions such as people’s festivals and moments of grief or distress. The available means are utilised such as books, magazines, leaflets and cassettes or by live speaking. All of these are permitted means.
Likewise when the Messenger (saw) went up to Taif to seek the Nusrah, whether he went on foot or horseback or he used any other means, they are not within the sphere of emulation. The means have been left to our discretion without any specification from the Shar’.
Therefore, we are obliged to know that the method of the Messenger (saw) consists of Shar’i rules determined by the revelation, which he did not deviate from, even by a hairbreadth. We are also obliged not to deviate from them by a hairbreadth. All that changes is the means, forms and styles that the implementation of the Shar’i rule necessitates. They are left to us to decide, just as they were left to the Messenger (saw) to decide.
Indeed, establishing the dar al-Islam is a Shar’i rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his (saw) emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger (saw) publicly proclaimed the da’wah in compliance with the order of Allah (swt), we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger (saw) restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger (saw) sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah (swt) to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’.
With regards to the method we have not been given a choice. The Shar’ has defined for us the aim, as well as the method to achieve it. We have no choice in this matter other than to obey.
Thus, only the Shar’i texts (Qur’an and Sunnah) have the authority in defining the steps of the method. We do not leave to the mind, circumstances or interest (maslahah) any account in defining any of the steps.
The Shar’i text is understood according to its linguistic indications and not according to people’s whims and inclinations. Rather our inclinations follow the Shar’, and we are obliged to adhere to whatever pleases Allah (swt).
Therefore, it is incumbent on us to understand the method of the Messenger (saw) and stick to it exactly as he proceeded on it, and also to define the stages of his work and the actions carried out in every stage.
Thus, in the cultural stage, the Messenger (saw) undertook actions (such as contacting individuals, gathering those who believed in him in a secret place and persevering in their culturing). We adhere to the asl (basis) of these actions as Shar’i rules that have come from Allah (swt), and for these actions we choose the necessary means and styles ourselves.
In the stage of interaction, the Messenger (saw) undertook actions (such as proclaiming the da’wah publicly, hundreds of ayahs were revealed attacking the creeds and corrupt traditions, attacking the rulers of Quraysh by name or description, and he (saw) offered himself to the tribes). We also adhere to the asl (basis) of these actions as Shar’i rules. To the actions of the first stage -which is the cultural stage- we add the actions of the second stage; where the intellectual and political struggle, adoption of the Ummah’s interests on the basis of Islam, and exposing the plans of the Kaafir colonialists and their henchmen, the agent rulers; exactly as the Messenger (saw) used to do. Then we choose the necessary means and styles for these actions.
Indeed, the emulation (of the Shar’i method) to establish the Khilafah should be from that period in which the Messenger (saw) was in Makkah. When the Messenger (saw) started on this method and undertook actions in the process, he went through humiliation, weakness, violence and harm. Yet he worked relentlessly with firm resolve. The order of Allah (swt) would come to him and he would strive to implement it. Indeed, he is far from following the correct path, the one who hears His (swt) saying: ‘Therefore proclaim openly that which you are commanded’ [15:94], where Allah (swt) orders His Messenger to proclaim only in accordance with His command, and he sees the Messenger (saw) proclaiming due to the command of his Lord and not his own command; yet after that he says: ‘This method is not binding’. If the method is not binding then why did the Messenger (saw) have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts; and all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger (saw) complied with His command. Allah (swt) said: ‘Arise and warn!’ [74:2] He (swt) attacked the leaders, as explained previously: ‘Perish the two hands of Abu Lahab, and perish he!’ [111:1] The Qur’an defended the Messenger (saw) with His (swt) saying: ‘You (O Muhammad [saw]) are not, by the Grace of your Lord, a madman.’ [68:2] It described the condition of the Kuffar: ‘They wish that you should compromise with them, so they (too) would compromise with you’ [68:9] He (swt) ordered the Messenger (saw) to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He (swt) forbade him (saw) and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger (saw) would proceed according to it. What more proof is needed after this for the one who says that the method is not binding?
To say that it is not binding means that it is optional. That means that the Messenger (saw) could have gone against the order of Allah (swt) in everything that was revealed, or in a part. That is because in origin, he was not bound by what was being revealed. That means we also have a choice, whether to follow the method of the Messenger (saw) or any other method. This view is far from the correct understanding and (correct) emulation of the action of the Messenger (saw) and his way of change.
In the next article we discuss the confusion some have in deciphering the difference between the method and styles.