(The following article is based on a lecture delivered by Dr. Israr Ahmed in 1995,
Illinois, U. S. A.)

All of you are well aware that I am, basically and essentially, a student of the Holy Qur'an, and, in addition, since I also try to share with others whatever understanding I gain from the Holy Book, you can also call me a teacher or a tutor of the Qur'an.

The Relevance of Sunnah However, I am going to base today's lecture primarily on some traditions of Prophet Muhammad (SAW), and only secondarily on Qur'anic verses. Why so? Let me explain this by giving you an example. Every Muslim is cognizant of the importance that the Holy Qur'an attaches to the "establishment of Salah." Although we find that all the essential constituents of Salat — including Qayam, Ruku', Sajda, Wudu, and Tayummum — are mentioned in the Qur'an, a systematic scheme of performing the Salat cannot be derived from these scattered references. We have no other option but to go to the Sunnah of Prophet Muhammad (SAW) for guidance, because it is only there that we would find the various parts of Salat joined and arranged in a manner that can be described as a systematic pattern. Similarly, the subject of ORGANIZATION IN ISLAM cannot be dealt with satisfactorily without resorting to the Sunnah of Prophet Muhammad (SAW). Even though we find the different elements and constituents of this subject scattered in different places throughout the Holy Qur'an, we still need the Sunnah of the Prophet if we are to have a complete and full view of the concept of ORGANIZATION IN ISLAM.

The Forgotten Truth

The first tradition of Prophet Muhammad (SAW) that I want you to focus your attentions on is the one reported by his Companion Haris 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 fast during the month of Ramadan, and to perform Hajj if you have the means to do so.

As you know, the common 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 wordings 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 that such a tradition exists. 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 Sayyed Abul 'Ala Mawdudi 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, none 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 Isnad) 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.

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 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 happened was that, slowly and insidiously, our concept of Islam underwent a total transformation — decay, to be more exact: Deen was turned into a Madhhab, a mere religion. The focus was 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 slowly lost its significance and went 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 minds 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 Salah, 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. 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.

The Meaning of Hijrah

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 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? Where does the process of Hijrah start? Prophet Muhammad (SAW) was asked this question: 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 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 from Makkah to Medinah. 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'ba. And they migrated to a new and unfamiliar place. They migrated to Medinah.

And what was the purpose behind this migration? Was it to raise their standards 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, to make the Deen of Allah supreme, and for no other reason at all.

The Significance of Jihad

Now the other side of the coin. Jihad ! What is the first stage of Jihad and what is its final stage? Again, we find that a question was put to Prophet Muhammad (SAW), about the supreme kind of Jihad. What sort of Jihad is most valuable in the sight of Almighty Allah (SWT)? And the Prophet replied: the supreme kind of Jihad is that you struggle against your own baser self, your own nafs-e-ammarah, and make it obedient to Allah. In another hadith, the Messengr of Allah has said that the real Mujahid is one who strives against the baser desires of his own self. You know that, in addition to the fitrah or the spiritual soul, we also have an animal being within ourselves. What I mean is that all of us have the lower instincts and carnal desires of our animal self. And these instincts and desires are blind, as they want nothing but their own immediate satisfaction. It makes absolutely no difference for these urges whether this satisfaction comes from Halal or from Haram, i.e., from the permissible or from the unlawful. So what are we required to do? We need to control these blind instincts and subjugate them to the commands of Almighty Allah (SWT). And this, in fact, is the first level, the first rung of the ladder of Jihad. What about the ultimate and final stage of Jihad? Again, all of us are obliged to struggle our utmost in establishing the Deen of Allah. If, during this struggle, a time comes that all those who are engaged in this endeavor are required to come out and confront the forces of Kufr and Shirk, and to fight and clash with these forces and to risk their very lives in doing so, then this will be the final and ultimate stage of Jihad. Thus, Prophet Muhammad (SAW) is reported to have said that "if a Muslim dies and he had neither participated in any war for the cause of Allah nor had he a desire to take part in such a war, then he dies in the state of a certain kind of Nifaq," (i.e., Hypocrisy, and not true Iman). If you have genuine faith in Allah, and you know that it is your inescapable duty to make the Deen of Allah supreme and to establish His sovereignty, then you have to have a burning desire, a strong yearning to be able to participate in the war for the sake of Allah. It may be that the time for such armed clash doesn't come in your life. As you know, many of the Companions of Prophet Muhammad (SAW) died before the Islamic movement entered the phases of active resistance and armed conflict. They never got the chance to participate in any of the battles. But of course the desire and the urge to fight in the way of Allah was there in their hearts. For if there is no such desire then it means there is no real Iman in the heart.

Organization as an Inescapable Prerequisite

Now consider this question: If you were to undertake the twin obligations of Hijrah and Jihad, do you honestly feel that this can be done without a united and disciplined party? Can you fulfill these obligations alone? As an individual? Sure, you can strive against the sinful impulses of your own nafs in isolation, but can you establish the Deen of Allah in your individual capacity? Is any single person that powerful and resourceful as to be able to establish the Islamic System of Social Justice by working alone? The answer is definitely in the negative. A party, an organized group is essential, unavoidable, inescapable. It is the cardinal requirement for bringing about any change in the society. You have to organize as a party.

The hadith which we are discussing is very meaningful, in that the very first thing it enjoins upon the Muslims is that they should to be in the form of a party. The party, the discipline, the organization is to be seen, therefore, as a prerequisite for undertaking the last two obligations, Hijrah and Jihad. At this point I would like to quote a few more ahadith about the importance of collectivity, of Jama'ah. According to Imam Tirmidhi (RA), Umar Ibn Khattab (RAA) reported that Prophet Muhammad (SAW) said:

It is obligatory upon you to be in the form of a party, and you are forbidden from being alone. Satan becomes the companion of the person who is alone; but if there are two Muslims, he runs away.

Note how the Prophet has warned that if you are alone, not attached to a party or group, Satan will find you an easy prey and he will be able to easily mislead you away from the straight path. According to another hadith, reported by Abdullah Ibn Umar (RAA), Prophet Muhammad (SAW) said:

The Hand of Allah is upon the Jama'ah. Whoever cuts himself off from the group is thrown into Hell-fire.

It means that the help, the succor, the assistance, and the support of Almighty Allah (SWT) is for the collectivity of Muslims, not individuals. And if a Muslim separates and detaches himself then, according to the hadith quoted above, he becomes an easy prey for Satan who will mislead him from the straight path. And what will be the result in the Hereafter? He will be thrown in the fire of Hell.

Third hadith is actually a saying of Umar Ibn Khattab (RAA), and so, technically speaking, it is an asar (which is a saying, practice or tacit approval of a Companion of the Prophet) and not a khabar (which is defined as a saying, practice or tacit approval of the Prophet himself). Umar Ibn Khattab (RAA), the second caliph of Islam, says that:

There is no Islam without Jama'ah, there is no Jama'ah without an ameer, there is no use having an ameer if he is not obeyed.

Importance of Collectivity

Before proceeding further, let me give you a glimpse of the general nature of our Deen. I have mentioned in the beginning the great importance that our Deen attaches to the institution of Salat. Please note that for men, it is necessary to perform the obligatory Salat in congregation, unless there is a genuine excuse. The offering of the congregational prayers exhibits in a symbolic form the general discipline that is required by Islam in all matters.

What happens during congregational Salah? There is one leader or Imam who is in charge, and all others follow him in a disciplined manner. No one can perform any movement ahead of the Imam. We must respond to his cautions. If someone raises his head from the Ruku ahead of the Imam, he'll lose his Salah. Even if the Imam commits a mistake, all you are allowed to do is to point this out by saying Subhan Allah. But if the Imam persists in his mistake, then it doesn't mean that you can simply walk away from the congregation. You are one hundred percent sure that the Imam has committed an error, but still you are not allowed to leave the Jama'ah. Of course, you can discuss the matter after the Salah is over, and the Imam must repeat the Salah if he has indeed committed a mistake, but the important point is that you are obliged to remain with the congregation even if you don't fully agree with the leader.

Now consider the basic institution of the Islamic social system. What is that fundamental bond Nikah and its essence and significance? A woman agrees to obey her husband — within the limits set by the Shari'ah, of course, as you are not allowed to obey anyone if that obedience necessitates any transgression of the Divine law — and offers herself in marriage to him, who accepts the offer. There is no practical way of establishing a strong and healthy family system except through regimentation and discipline. That is why Islam has made it obligatory upon the wife to obey her husband. Of course she can advise, recommend, suggest, argue, and plead; but if she does not obey her husband then she is acting contrary to the teachings of Islam. Let me give you a third example. If two people are traveling together, then, according to the teaching of Prophet Muhammad (SAW), one of them should be the ameer and he should lead and guide the other. If two people are going to offer their obligatory prayers, then one should act as the Imam and the other would be the muqtadi or follower. All this clearly demonstrates the importance of collective life in Islam, and also sheds light on the nature of organization in our Deen, which is our next topic.

The Islamic Concept of Organization

In order to facilitate our understanding of the nature of organization in Islam, we should have before us an outline of how this issue is being dealt with in the contemporary world. The modern world has all sorts of associations, institutions, institutes, corporations, leagues, social and business organizations, political parties, and special interest groups. All these are different forms of organization. In each one of them there are two items of primary significance: the memorandum, which describes the purpose, aims and objectives of the proposed organization, and the constitution.

In view of the universal methods that are employed in this respect, we find that there are a number of features common to all such constitutions. For instance there are provisions for membership, that a person who accepts the memorandum and the constitution, or the articles of association, and agrees to fulfill the conditions of membership is then admitted as a member. So, the organization grows from below. The members would then elect their president or chairman or director, whatever you may call him. Then elections are to be held for a managing committee or an advisory board or some other forum of shoora. Finally, the issue of division of authority and responsibilities has to be settled and a system of checks and balances has to be evolved in order to monitor those with authority.

Thus, we see that all these provisions are found, in one form or another, whenever an attempt is made to establish some sort of an organization. All these different forms of organization are permissible and perfectly mubah in Islam. There is nothing in either the Holy Qur'an or the Sunnah of Prophet Muhammad (SAW) that can repudiate the legitimacy of all these different types of organization.

While the various forms of organizations prevalent in the world today are permissible in Islam, I would like to make it very clear that no reference about any of these can be found anywhere in the Holy Qur'an or in the life and the Sunnah of Prophet Muhammad (SAW). In spite of this, I still believe that none of these are haram or prohibited in Islam. This opinion is based upon one of the fundamental principles of Islamic jurisprudence: Everything and every practice is to be considered lawful and permissible unless proved otherwise. On the other hand, the type of organization that we come across repeatedly in the Holy Qur'an, in the life and the Sunnah of Prophet Muhammad (SAW) — as well as in the whole of the thirteen hundred year's history of the Muslim Ummah — is based upon a pattern which is unlike those usually found in today's world. I will discuss this pattern in a while.

Basic Terminology

Before proceeding further, let me explain two key phrases or terms in relation to the Islamic concept of organization. The first term is that of ameer. What does it mean? There is a related word in Arabic, aamir, which is used in Urdu in place of the English expression "dictator." Now, as you know, the word "dictator" is used in a pejorative or derogatory sense. It is certainly not considered to be a polite or respectful thing to say about a leader that he acts in a "dictatorial" manner or that he is a "dictator." This is because we live in an era of democracy and people's rule, and therefore anything considered contrary to the high ideals of democracy is to be shunned at all cost. But please note that the word ameer is more intense than simple aamir. Anyone who is familiar with the technical nuances of Arabic language will appreciate this point: when a person is performing a certain act, he is faa'il, e.g., Qadir, Aalim, Aamir, etc., but when the capacity and the characteristic of performing that act becomes an integral and permanent part of his personality, then he will be called fa'eel, e.g., Qadeer, Aleem, and, similarly, Ameer. So, please note again that the term used in the ahadith to describe a leader is ameer, which is much stronger and more profound than aamir.

Let me quote a hadith here. Prophet Muhammad (SAW) has said that: "whoever obeys me, he actually obeys Almighty Allah (SWT), and whoever disobeys me, he is guilty of disobeying Almighty Allah (SWT); moreover, a person who obeys the ameer appointed by me actually obeys me, and he who disobeys the ameer appointed by me, disobeys me."

Of course, when the Prophet was alive, he himself was the ameer of Muslims, commander in-chief of the army, and head of the state. But even at that time there was a chain of leaders who were appointed by him, and these leaders were in charge at different levels of authority. For instance, in a battle, the chief commander was, of course, Prophet Muhammad (SAW), but there were numerous subordinates beneath him: there would be a commander of the right wing, a commander of the left wing and so on. Then each wing was composed of various smaller units, and these smaller units would have their own commanders. Thus, there was a chain of local leaders or commanders or umara, and that chain had to be kept intact and unbroken at all times. Any breach in this sequence of authority would have, inevitably, resulted in chaos and disorder. And this is exactly what happened during the battle of Uhad.

In the battle of Uhad, Prophet Muhammad (SAW) had appointed a group of fifty archers — under Abdullah Ibn Jubayr (RAA) — on a hilly pass a little to the left of his main force, and had told them not to leave that place even if they see that the rest of the Muslims have been killed. But when, during the course of the battle, the archers saw that the enemy was defeated, they did exactly what they were prohibited from doing: they left their post. The local commander, Abdullah Ibn Jubayr (RAA), warned them not to leave their place, ordering them to stay. But it seems that the archers argued, saying that the order of Prophet Muhammad (SAW) was binding in case of defeat, and now we have won. The battle is finished and the disbelievers are routed, so there is no point in staying here.

Thirty-five archers disobeyed their local commander. The enemy horsemen saw their opportunity to attack from the rear, and played havoc in the unprotected and exposed ranks of the Muslim army. Seventy Muslims were martyred due to this mistake. Almighty Allah (SWT) punished the entire Muslim force for this show of indiscipline and disobedience of the local ameer. Think about the extreme importance that our Deen attaches to discipline. Abdullah Ibn Jubayr (RAA) was directly appointed by Prophet Muhammad (SAW), and after the death of the Prophet, the Muslims elected their own Khalifah or ameer with mutual consultation. But there is a hadith, reported by Irbad Ibn Saaria (RAA) and included by Imam Nawawi (RA) in his Arba'yan, according to which Prophet Muhammad (SAW) has said that it is obligatory upon you to listen and obey even if someone establishes himself as your ameer (i.e., without your consent), provided he doesn't give any order that is contrary to the Shari'ah. This is the value of discipline and collectivity, that even if someone gets hold of the power without the approval of the Ummah, we are still required to obey him within the limits of the Shari'ah, in order to avoid unnecessary chaos and disarray. Disobedience is permissible only when there is clear and flagrant violation of the Shari'ah, and armed rebellion is advisable only if there is enough strength available to bring about a permanent and stable change.

But there is another type of self-proclaimed ameer, an ameer like myself. What kind of ameer am I? I want to launch a revolutionary struggle in Pakistan in order to establish the Islamic System of Social Justice, or, in other words, to establish the system of Khilafah. But I cannot achieve this on my own. I need associates and colleagues and comrades. So what did I do? I made my ideas known to the general public, and I made this call: Who would help me in this noble endeavor? Who would join hands with me? Who would support me in establishing the sovereignty of Almighty Allah (SWT) in the world?

Nobody has elected me an ameer. I started my mission, I gave my program, I charted a methodology. Whoever agrees with all this can come and join hands with me and become my associate. This type of organization grows from top down. Since people responded to my call, I became their ameer. No election is needed here.

So, now you can appreciate that there are four different types of umara:

First, an ameer who is appointed as a leader of a local community or unit by some higher authority, i.e., by a higher ameer. The umara nominated by Prophet Muhammad (SAW) were of this variety.

Second, an ameer who is elected or selected by the Muslims as their ruler through mutual consultation. The four Rightly Guided Caliphs belonged to this variety.

Third, an ameer who becomes ruler of the Muslims by taking control of the power with force and without their consent. Most of the kings and emperors of the Muslim history, as well as the military rulers of today belong to this variety.

And, finally, the person who wants to undertake so me mission for the cause of Islam and needs the help and assistance of other Muslims; he is initially a da'ee (one who calls or invites people) because he starts by calling people to join hands with him, and when people do join him, he becomes their natural ameer.

So far, we have been trying to understand the meaning and implications of the word ameer, as used by Prophet Muhammad (SAW). The second term that is noteworthy in this regard, and this too belongs to the Qur'an and the Sunnah, is listening and obeying. Please note that, just like "enjoining the good and forbidding the evil" is an expression of great significance made immortal by the Holy Qur'an, the words "listening and obeying" have also become a permanent part of the Qur'anic terminology and idiom. Moreover, just like "enjoining the good" cannot be separated from its mate "forbidding the evil", we see that "listening" cannot be severed from its twin "obeying."

All of you know that listening and obeying is actually the proverbial slogan or catch phrase of the military. All that an ordinary soldier is supposed to do is to listen and obey, i.e., to receive orders from his superiors and to carry them out. He is simply not allowed to argue with his commander. He cannot demand the reason or the strategy behind each and every move that is being made in the battle front. It is obvious that a soldier would be most effective if he does as he is told by the higher authority in command.

This great discipline of the military is vividly depicted in the poem Charge of the Light Brigade. What happened was that the brigade was given the order to charge and advance towards the enemy lines. But there were cannons everywhere, right, left, and front. It was obvious to every man that someone has made a blunder in issuing such a suicidal order. But nobody argued, no one demanded the explanation, no one questioned the rationality of the order. They all charged forward, just as they were told, and perished:

Theirs not to reason why

Theirs but to do and die.

Let me quote three verses of the Holy Qur'an, and I hope that they would sufficiently illustrate the importance of listening and obeying in the context of the Islamic way of life.

The Messenger believes in what has been revealed to him by his Lord, and so do the faithful. Each one believes in Allah and His angels, His Books and the messengers, and (say that) we make no distinction between the messengers. And (in addition) they say: We listen and we obey, and we seek Your forgiveness, O Lord, for to You we shall return in the end. (Al-Baqarah 2:285)

Remember the favors He bestowed on you, and the covenant He cemented you with, when you said: We (agree to) listen and obey. Heed Allah for he knows the secrets of your hearts. (Al-Ma'ida 5:7)

So heed Allah as much as you can, and listen and obey ... (Al-Taghabun 64:16)

The Basis of Organization in Islam

I have already pointed out that the type of organization that we repeatedly come across in the Holy Qur'an, and in the life and the Sunnah of Prophet Muhammad (SAW) — as well as in the entire thirteen hundred year's history of the Muslim Ummah — is based on a pattern that is distinct from those usually found in today's world. And this pattern is one of bai'yah, or "pledge of allegiance." Now, the question is: what is meant by bai'yah?

The word bai'yah comes from an Arabic verb which means to sell. And what is the basic nature of selling? Exchange! You exchange your dollars for a loaf or a cake. You exchange your rupees for a bag of onions. Before the invention of coins and currency, people would exchange one merchandise for another, and this, as you know, is called Barter system. It makes no difference whether you call the dollars the price and the loaf the merchandise, or you call the dollars the merchandise and the loaf the price. This is because whenever there is selling, buying is taking place as well. Both can be called prices as well as the commodities. I have given you this background so that you can appreciate and feel for yourself the beauty, the elegance and the splendor of the following Qur'anic verse:

Allah has verily bought the lives and possessions of the faithful in exchange for Paradise. They fight in the cause of Allah, and kill and are killed. This is a promise incumbent on Him, as in the Torah, so the Gospel and the Qur'an. And who is more true to his promise than Allah? So rejoice at the bargain you have made with Him; for this will be triumph supreme. (At-Tawbah 9:111)

This is one of the most important verses of the Holy Qur'an, but, unfortunately, it no longer occupies the pivotal position in our lives, as it did in the lives of the Companions of the Holy Prophet. This verse talks about a bargain or a transaction between the mo'min (the faithful, the believer) on the one hand and Almighty Allah (SWT) on the other. In this transaction, Almighty Allah (SWT) is the purchaser and the believer is the seller. When a person has iman (true faith) it means that he has already committed himself to devote and dedicate his life, his capabilities, his energies, his resources, his possessions, and his wealth for the sake of Almighty Allah (SWT) and, in return, he is given the promise of the rewards of the Paradise in the life to come. This is the baiy'ah between the faithful and Almighty Allah (SWT). On the basis of this baiy'ah, what are the believers doing? They are fighting in the way of Allah, they are fighting to make the Deen of Allah supreme, they are fighting to establish the system of life as given by Allah in its totality. And, during the course of this conflict, they are killing their opponents, the enemies of Allah, and they are being killed by them as well.

The transaction between the believer and Allah (SWT) mentioned above is not a cash bargain; rather, it's a credit bargain. I am required to invest all that I have, including my life and property, for the cause of Almighty Allah (SWT). And what do I get in return? A promise. A word of assurance from Allah that He will reward me in the Hereafter. Anyone can see that there is a lot of risk involved in this venture. What if I don't get anything in return? What if I am not compensated for my sacrifices? I am willing to surrender and renounce everything I have in this world, but what if I don't receive any recompense? Surely I don't want to be a double looser. So why should I make sacrifices? Isn't one in hand better than two in the bush? It is quite natural to have doubts regarding the mere promise of a future payment. This is exactly why Almighty Allah (SWT) has reassured us in a most emphatic manner that the promise is on Him. Don't let any misgivings come in your way. Don't let any doubts or suspicions stop you from striving in the way of Allah. The promise is on Him. He will most certainly fulfill His promise. He has made this promise thrice: in the Torah, in the Gospel, and then in the Qur'an. And who can be more faithful in his promise than Allah? So rejoice and celebrate, because of this bargain you have made with Almighty Allah (SWT). What you are asked to give up is so trivial and insignificant, and what you'll get is so glorious and exalted. This, indeed, is the biggesttriumph, the supreme and ultimate success. Here, we see that the verse under discussion starts with the verb ishtra and ends with the noun baiy'kum. What is the difference between the two? The first refers to simple purchasing, the second refers to the process of transaction between two parties. It was a common practice among the Arabs that, when it came to buying and selling, they would argue about the price or the quality of the merchandise, but when the deal was finally settled, they would shake hands with each other. This handshake was a symbol that the bargain has been settled, that no party can now go back on his words. This final agreement, symbolized by a handshake, is called muba'yah, and this, in fact, is the basis of bai'yah.

The important issue here is that the transaction is to take place between Almighty Allah (SWT)
and the believer, but the problem is that we cannot deal directly with the Lord and Creator of the universe. It means that we need an intermediary, a go-between, to mediate this transaction. Allah is purchasing the life and possessions of a momin, and the momin is willing to sell, but who would tell him how and when and in what manner to invest his life and possessions? For twelve long years in Makkah, the order of the day was to remain passive, non-violent, patient; in Medinah, the order was to go ahead, to fight, to confront. But who decided all this? Herein comes the role of the organization, of the ameer, and of listening and obeying him.

Indeed it is all very simple and logical. Allah is the buyer, and momin, the seller. In between these two was the hand of Muhammad. May Allah's peace and blessings be upon him. The real purchaser or the buyer is, of course, Almighty Allah (SWT), but the pledge of obedience and allegiance was given to Prophet Muhammad (SAW). Thus, the Holy Qur'an says:

Those who swear allegiance to you (O Prophet!) indeed swear allegiance to Allah; and Allah's hand is over their's. Then whosoever breaks the promise, breaks it to his own loss; but whosoever fulfills the promise made to Allah will receive a great reward from Him. (Al-Fath 48:10)

This makes it a trilateral agreement. Selling of the life and property by the believer to Almighty Allah (SWT), but the promise of obedience to Muhammad (SAW). The momin, in effect, says to the Prophet that my life and property is at your disposal, you will tell me what to do with them, you will guide me as to how and when and in what manner to sacrifice them. The ultimate purpose remains the attainment of God's pleasure and His rewards in the Hereafter. This is bai'yah, pure and simple.

Please note that the wording of the bai'yah that was given by Muslim men to Prophet Muhammad (SAW) are not mentioned anywhere in the Holy Qur'an, although they are described fully in ahadith. On the other hand, we find that the wordings of the bai'yah of women are clearly mentioned in the Holy Qur'an. Thus, we read:

O Prophet, when believing women come to you and swear on oath that they will not associate anything with Allah, nor steal, nor fornicate, nor kill their children, nor accuse others for what they have fabricated themselves, nor disobey you in any rightful thing, then you should accept their allegiance, and ask forgiveness of Allah for them. Certainly Allah is forgiving and kind. (Al-Mumtahina 60:12)

A study of the life of Prophet Muhammad (SAW) reveals that the most important bai'yah that was taken by the Prophet after Hijrah was Bai'yah al-Ridwan, which was taken just before the treaty of Hudaybiah. However, as regards the life of the Prophet before his migration to Medinah, we find two very notable oaths of allegiance, given to the Prophet by the Muslim visitors from Medinah, or Yathrib, as it was then called.

The nearest point of Mina to Makkah is the valley of Aqabahh, and it was here that, during the annual Pilgrimage, six men from Yathrib embraced Islam after meeting with Prophet Muhammad (SAW). The next year, five of them repeated their Pilgrimage and brought with them seven others. These twelve people pledged themselves to the Prophet, and this is known as the "First pledge of Aqabah." The wording of the oath taken by these twelve is identical with the wordings of the bai'yah of women, as they appear in the Qur'anic verse quoted above. The next year, seventy two men and two women came from Yathrib and they pledged their allegiance to the Prophet, and this is known as the "Second pledge of Aqabah." The wording of this bai'yah is extremely significant, but we shall discuss it later.

Please note that there are a number of different pledges taken by the Prophet from his Companions. As a matter of fact, whenever he felt the need to get a firm promise or commitment from his Companions, the Holy Prophet (SAW) would use the word bai'yah. Thus, we see that Imam Nasai, a great teacher and collector of traditions, has enumerated no less than ten different types of pledges that were taken by the Prophet from his Companions at different occasions. Let me quote them: bai'yah that we shall listen and obey, that we shall always say the truth, that we give you the prerogative to prefer anybody over us, that we won't run away from the battle field, that we promise to engage in Jihad, the bai'yah that we shall always say what is just, that we shall always be sincere to every Muslim, that we are ready to die for the sake of Allah, and finally the bai'yah that we are ready to leave our homes whenever you order us. What all this means is that bai'yah is the only form of commitment and the only basis of organization that is found in the life and the Sunnah of Prophet Muhammad (SAW). When the Companions of the Prophet were digging the trench to protect Medina in the battle of Ahzaab, they were chanting the following couplet:

We are those who have pledged ourselves to Muhammad For Jihad; and this Jihad is to continue as long as we are alive.

The Role of Bai'yah in Muslim History

So far, I have mentioned the fact twice that bai'yah formed the only basis of organization in the thirteen hundred year's history of the Muslim Ummah. It is now time to substantiate this claim with examples from our past. As all of you know, the institution of Khilafah established after the death of Prophet Muhammad (SAW) was based on bai'yah. Soon afterwards, when it was felt that the all important institution of Khilafah is slowly degenerating into monarchy and kingship of a particular clan, we see that Hussain Ibn Ali (RAA), followed by Abdullah Ibn Zubair (RAA), rose to check this trend. Both these movements, though unsuccessful, were based on bai'yah. Subsequently, we find that although monarchy established itself with brute force, the kings — still called Caliphs — continued to rule on the basis of bai'yah.

Even though there is essentially no separation of faith/religion and government/state in Islam, for all practical purposes this separation did take place during the era of kingship. Consequently, and unfortunately, the institution of bai'yah was also bisected into two kinds. The monarchs or thekings would demand a political pledge of obedience from the citizens, and, in addition, there were sufis and mystics who would receive a moral and spiritual pledge of allegiance from the same citizens for the purpose of purification of the souls. This became the basis of bai'yah al-Irshad.

What is meant by bai'yah al-Irshad? A person feels the need for a spiritual guide or mentor who would coach and instruct him so that he can become a better Muslim, and, with this purpose in mind, he attaches himself with a pious person who has already purified his own self. This attachment is symbolized by bai'yah, a pledge of allegiance on the part of the disciple, who says, in effect, that you are more knowledgeable and more experienced than I am, so you would tell me what to do and what to avoid, and you would monitor my progress and advise and instruct me at every step of the way. This is bai'yah al-Irshad, and, due to the deplorable decline of the Ummah, this is the only type of bai'yah that an ordinary Muslim is aware of. It may be noted that this institution is justifiable on the grounds of the bai'yah of women, mentioned in the Qur'an, which had a similar nature and purpose.

Please note that all freedom movements, that were launched during the previous century with the aim of liberating the Muslim lands from Colonial rule, were based on bai'yah. The Mujahideen Movement of Sayyed Ahmad Shaheed (1786-1831) in India, the Sanussi Movement of Muhammad Ibn Ali As-Sannusi (1787-1859) in Libya, and the Mahdist Movement of Muhammad Ahmad Al-Mahdi (1844-1885) in Sudan — each one of these freedom struggles was based on the institution of bai'yah. In the present century, Maulana Abul Kalam Azad formed his party, called Hizbullah, in 1913, on the basis of bai'yah. Similarly, the founding members in the Al-Ikhwan Al-Muslimun gave their pledge of allegiance to their Al-Murshid al-Aam, Hassan Al-Banna Shaheed.

Let me narrate here a very important but largely forgotten episode of the present century. The second convention of Jami'yat Ulama-e-Hind was held in November 1920. It was presided over by Sheikh-ul-Hind Maulana Mehmood Hassan of Deoband who exhorted and tried hard to convince the Ulama belonging to various sects and different schools of thought to accept Maulana Abul Kalam Azad as their leader, to give him their pledge of allegiance, and to start the struggle for freedom and establishment of Islam in the Indian subcontinent. Unfortunately, the Ulama did not show any enthusiasm and refused to commit themselves, mainly due to sectarian disagreements. Another movement of the recent past that involved bai'yah was the one launched in the 1930's in order to deal with the menace of Qadianiyat. Five hundred Ulama belonging to the Deoband school of thought chose Maulana Ata Ullah Shah Bukhari as Ameer-e-Shari'at, and they gave their pledge to him in Lahore. Although Maulana Bukhari was not a very prominent scholar, we find that people like Maulana Ahmad Ali Lahori and Maulana Anwar Shah Kashmiri were among those who gave their bai'yah to the Ameer-e-Shari'at.

Thus, we see that, throughout the thirteen hundred year's history of the Muslim Ummah, the only means and the only approach that was used to organize the masses is bai'yah. Whether the issue was that of formation of the a legitimate government, the launching of movements to re-introduce the high ideals of pristine Islam, the purification of souls, or the struggle to liberate Muslim lands from non-Muslim occupation, you will find that, invariably, people were gathered, motivated, and assembled only on the basis of bai'yah. The only exception is that when Maulana Sayyid Abul 'Ala Mawdudi decided to establish an Islamic revivalist party in 1941, he did not adopt the institution of bai'yah as the basis of his organization. I have been talking about the "thirteen-hundred year's history" of the Ummah only on account of this very exception, as I had to exclude the fourteenth century.

Oath of Allegiance for Joining Tanzeem-e-Islami

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 andprocedure 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 extra-ordinary 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 Ibada 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.

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 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 caders 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 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 include 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, 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.

The Importance of Bai'yah

Prophet Muhammad (SAW) has said that whosoever dies in a state that there is no bond of bai'yah around his neck, he dies a death of Jahiliyyah, i.e., truely speaking, he does not die as a true Muslim. This hadith is very categorical, but most of us are under the erroneous impression that if we are attached with a pious person with regard to bai'yah al-Irshad, then we are fulfilling the requirement of this hadith. Not at all ! What is meant by the term bai'yah in the hadith quoted above refers to the collective system of the Ummah, and this type of bai'yah can exist only in two forms: either there is an Islamic state or the system of Khilafah in existence, in which case we have to pledge allegiance to the Khalifah; if not, then we have to strive in an organized manner to establish such a state. For this, there must be a Hizbullah, or the Party of Almighty Allah (SWT), and we must give our pledge of allegiance or bai'yah to the Ameer of that party.

The system of Khilafah won't come about easily. It won't drop out of the heavens. It won't be offered to us on a silver platter. We would have to strive and struggle for it. We will have to exert ourselves to the utmost. We will have to sacrifice our time and recourses and energies and capabilities to make this dream a reality. There are no shortcuts.

We must also realize that nothing worthwhile and nothing substantial can ever be accomplished in this world without a collective effort. If there is no Islamic state in existence, then we have to try and establish it, and this cannot be done without a cohesive and disciplined party. Hence the need to revive the institution of bai'yah.

There is only one possibility where we are exempted from having the bond of bai'yah around our necks. This is the situation of extreme turmoil and chaos, when every one is bewildered, confused, and perplexed. No one knows what to do, where to go, whom to follow. But if you think that you are living in this condition of extreme turmoil and chaos, and therefore you are excused from having the bond of bai'yah around your neck, think again. You are not allowed to live in a civilized society if there is extreme fitna. You are not allowed to avail and enjoy the facilities and amenities of modern civic life if there is extreme fitna. Instead, you are required to give up everything and go to the wilderness. Thus, if a person is living a normal life with his family, and enjoying every facility and comfort that technology and civic life has brought to his door step, and he still claims that there is extreme fitna, then this attitude is nothing short of self-deception. If there is really unbearable chaos, then remember that you are not allowed to live a comfortable life in that condition.

May Allah give us the courage to accept the truth wherever we may find it, and enable us to live as Muslims and to die as Muslims. May Allah inspire us to do whatever pleases Him (Aameen).