[Please read The Messenger's (saw) methodology of establishing the Deen for more details]
But Many Muslims doesn't engage in intellectual and political struggle, which is necessary to change the current kufr regime/systems in the Muslim lands due to their ignorance and misconceptions regarding politics. Often political work is interpreted as greed for power and money. People developed disgust regarding politics due to the widespread corruption by those who are involved in gaining political power. As a result, many people define politics based on the reality they see. However, as Muslims we must define politics based on what is revealed in the Sharia. Islam defines Siyasah (politics) as looking after the affairs of the Ummah internally and externally. The linguistic meaning of this word in the root verb Sasa, Yasoosu, Siyasatan is to care for ones’ affairs. This definition can also be extracted from the ahadith addressing the rulers’ responsibility, the obligation of taking him to task, and the importance of caring for the interests of Muslims.
In the rest of the article we will discuss various arguments put forward by those who deny to take the political struggle for Islam and their refutations:
Proponent's argument no 1:
Muslims need to achieve perfection in their individual acts first before engaging in work to change the society.
Refutation:
Some Muslims carry the idea that we need to first perfect our individual aspects of life before engaging in work to change the society/establish Islamic state. They think of an imaginary character having perfection in all aspects of individual life affairs and make such character as an achievable goal. They imagine a character having all the best qualities of all the sahaba, forgetting that all the sahaba didn't have all the best qualities and they too were not perfect though they are the best generation ever raised in the mankind. As they find themselves far away from such an imaginary character, they become highly pessimist and confine themselves in their own personal domain in pursuing perfection in individual aspects of Islam, neglecting all the other aspects of Islam. So they keep themselves bussy in perfecting their ownselves thinking one day when they achieve perfection then they will engage in work to change the society. But the fact is they will never achieve perfection no matter how hard they try as Rasululluh (saw) said :
"All humans continually commits sins. The best of those continually commit sins are those who repent often.” (Ahmad, Tirmizi, ibn Maazah and Al Haakim)
But that doesn't mean we don't try to obey Allah in the best possible manner possible. We try to the best of our abilities to obey Allah but don't hold back some obligations for the sake of achieving imaginary perfection in some other obligations.
[for more details on this please read Is individual reformation of the majority population the way to establish the Deen (Khilafah)? ]
Proponent's argument no 2:
“Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land.” [An-Nur Verse 55]
Some interpret “ do righteous good deeds” as only individual actions like praying, fasting, personal conduct but not forbidding evil like speaking and forcing ruler to the truth and so on.
Refutation:
The objective of the life of every Muslim is to live according to the Allah's commands and prohibitions which includes every action of his life. Righteous good deeds is not just about individual worship and akhlaq. How can a Muslim said to be doing righteous good deeds when he is living under kufr systems and he doesn't expose these kufr systems to the ummah to replace it? How can a muslim said to be doing righteous good deeds when his ruler is implementing kufr laws but he keep silent about it? How can a muslim said to be doing righteous good deeds when his ruler open the land,air and sea to the enemy of Islam to kill other Muslims and he doesn't work to mobilize the ummah to stop and protect his brothers and sisters in Islam?
Interpreting righteous good deeds as only individual worship and akhlaq, is accepting part of Islam and neglecting the rest.
Proponent's argument no 3:
Allah (swt) says in the Quran, "O you who believe! Take care of your ownselves, If you follow the (right) guidance, no hurt can come to you from those who are in error. The return of you all is to Allâh, then He will inform you about (all) that which you used to do. (Chapter 5 Verse 105)
From This Ayah people make the following justification:
We only have the responsibility to change our own selves and that will save us from the corrupt society. We don't have to respond to the corruption of the society.
Refutation:
Tafsir of Ibn Kathir states the following regarding this ayah -
Allah commands His believing servants to reform themselves and to do as many righteous deeds as possible. He also informs them that whoever reforms himself, he would not be affected by the wickedness of the wicked, whether they were his relatives or otherwise. Imam Ahmad recorded that Qays said, "Abu Bakr As-Siddiq stood up, thanked Allah and praised Him and then said, `O people! You read this Ayah,(O you who believe! Take care of yourselves. If you follow the right guidance, no hurt can come to you from those who are in error.) You explain it the wrong way. I heard the Messenger of Allah say,
(If the people witness evil and do not change it, then Allah is about to send His punishment to encompass them.) I (Qays) also heard Abu Bakr say, `O people! Beware of lying, for lying contradicts faith.''' [Tafsir Ibn Kathir]
This ayah doesn't tell us to change ourselves only and not to engage in changing the evils of the society. We know that commanding right and forbidding evil is part of the commandments of Allah:
“You are the best of peoples, brought out for mankind enjoining what is right and forbidding what is wrong.” [TMQ Al-’Imran: 110]
When the society is corrupt then changing/correcting the society is also a command:
Abu Bakr ra said “I heard the Messenger of Allah (saw) say: .The people when they see the tyrant and do not restrain his hands, Allah will be about to punish them all... And I heard the Messenger of Allah (saw) say: .Any people amongst whom sins are committed, and they could change them but they did not (change), Allah will be about to bring a punishment which engulfs all.. [Abu Dawud: Book of Battles/3775]
Proponent's argument no 4:
Rasulullah (saw) has reported to be said “There is no harm or harming (in Islam)”.
Working to change the political system involves going against ruler and there will be conflict with those who are in power. So those who will work to change will face difficulties including jail,torture and even death. There will be also divisions in the society, therefore some people called for to avoid such conflict justifying there position with the Hadith “Their is no harm or harming (in Islam)”.
Refutation:
Shariah in general came to satisfy the interests of the people. But no text came to denote that it is an Illah (cause) for Ahkam Sharia. Muslim obeys and implements the rules of Sharia as obedience to Allah (swt) and not because the rulings are easy, hard, or connected with Maslaha (benefit). This hadith tells us that there is no harm in following Islam as a whole. It doesn't tell us to weigh up the benefit or loss before taking every action. Our benefit is following the Sharia as it is and our harm is disobeying Sharia. Like the Sahaba Rafih ibn Khadis said “ The prophet forbade an issue that was beneficial to us but obeying Allah and his messenger is more beneficial to us and more beneficial generally” [Sunan Abu Dawud Book 22, Number 3391 ]
We know from the seerah of Rasulullah(saw) that he didn't forbade Sahabas not to give dawah openly in Makkah after first three years even though they were being tortured. He (SAW) commanded for wars. Obviously war will inflict hurt on both sides. In the matters of establishing the Deen there was always conflict between the messengers and the rulers at all time.
Striving to establish the Deen by uprooting the Kufr is always beneficial (as it is a duty from Sharia) for Muslims whether he wins or loose the conflict. Either Allah will grant victory to the muslims and the Deen will be established or Muslims will loose the conflict (temporarily) and face hardship and some may become “Shaheed”. In both the cases muslims will be rewarded by Allah (swt). In the case of temporary defeat, the other muslims should keep on struggling in the way of Allah until He (swt) grants victory.
Proponent's argument no 5:
Al-Bukhaaree recorded in his authentic collection a long Hadeeth from Huthayfah (ra) in which he asks the Prophet (saw): “What do you instruct me to do if that (Fitnah) reaches me?” He (saw) replied: “Stick to the main group of Muslims and their leader.”I (Huthayfah) further asked, “What if there is neither a main group nor a leader?” He (saw) said:“Then stay away from all of those sects even if you have to bite onto the trunk of a tree until death comes to you while you are in that state.”[Al-Bukhaaree]
Narrated Abu Said Al-Khudri: Allah's Apostle said, "A time will come that the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions."
From the ahadith above some argues that now fitnah is widespread everywhere so we should isolate ourselves from the society as mentioned in the hadith above.
Refutation:
These ahadith indicates that it is preferable to isolate oneself from people and not mix with them in cases where a Muslim fears for his religious commitment because of widespread tribulation, where if he mixes with people he cannot be sure that his religious commitment will be safe and that he will not apostatize or deviate from the truth, or fall into shirk or abandon the basic principles and pillars of Islam.
In such case a muslim is allowed to isolate himself from the rest of the society but he is not commanded to abandon the obligations of Islam. And the situation in the muslim lands is not as such that someone cannot be sure of his fundamental religious commitments if he interacts with the society. So these ahadith can't be a justification for not working to establish the Deen (khilafah).
Proponent's argument no 6:
“A believer shall not humiliate himself. The companions asked the Prophet s.a.w. : How does he humiliate himself? The Prophet s.a.w. replied: By exposing himself to a burden he is incapable of carrying.” (Narrated by Imam Tarmizi)
From this hadith some justifies not to engage in political change as they consider this work as a burden for them.
Refutation:
This hadith clearly tells us that we shouldn't take any burden/extra/optional work for which we are not capable of. In Islam every human being (sane and mature) is capable of fulfilling the obligations prescribed by Allah. Praying, Fasitng, Zakah everything which is obligatory is not something extra or burden. Work to establish the Islamic State is Fard so it is not something burden/extra/optional on us. The above mentioned hadith is about not taking extra burden beyond a person's capability in optional matters of Islam but not Fard.
The following ahadith will make the issue of burden more clear:
Aishah (RA) reported: “ The Prophet (SAW) came in when a woman was sitting beside me. He asked me “Whos is she?” I said: “ She is the one whose performance of Salah has become the talk of the town.” Addressing her , he (SAW) said “ (what is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah doesn't with hold His mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshiper can carry out constantly. (Al-Bukhari and Muslim).
Ahmad, al-Nasa’i and Ibn Majah narrated, with the words reported by Ibn Majah, “O people. Beware of ghulou (excess) in the deen. Indeed what destroyed those before you is the ghulou (excess) in the deen.”
Context of these ahadith related to optional matters but not obligations of Islam. So one can't justify the obligation of establishing Islamic state as being burden.
Proponent's argument no 7:
“Whoever sees something from his leader which he hates, then let him be patient with it, for indeed the one who splits away from the group by even a hand-span and then dies, he does not die except the death of Jaahiliyyah (the pre-Islaamic period of ignorance).” [Al-Bukhaaree]
'Awf Ibnu Malik Al-Ashja'i said: "I heard the Messenger of Allah (SAW) say: 'The best of your Imams are those whom you love and they love you and whom you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.' We asked: 'O Messenger of Allah, shall we not then declare war on them?' He said: 'No, as long as they establish the prayer among you', [Muslim]
From the mentioned hadith and other similar ahadith some take the view that we are not allowed to dispute or revolt against the ruler.
Refutation:
The obligation of absolute obedience to the ruler regarding his authority does not mean absence of accounting of him. Allah (swt) had obliged the accounting of the amirs, whether they were rulers or otherwise, when they mistreat the rights of the people, fail to accomplish their (amirs) responsibilities, neglect any of the affairs of those under their leadership within their responsibilities, disagree with rules of Islam or judge/rule with other than the revelation of Allah. Muslim narrated from Umm Salama that the Messenger of Allah (saw) said:
“There will be amirs, where you will acknowledge (some of what they do as right) and refuse to acknowledge (some other). Whoever acknowledged (what is right) he would be cleared (of the sin), and whoever rejected (what is wrong) he would be blameless; however he whoever accepted and complied with (he would not be so)…”.
It is also narrated from Abu Said Al-Khudry, he said: The Messenger of Allah (saw) said:
“Whoever of you has seen a munkar (evil) let him change it with his hand. If he could not, then (let him change it) with his tongue. If he could not, then (let him hate it) by his heart; and this is the weakest iman”.
Again the hadith which mentions to obey the ruler as long as he “establishes prayer” doesn't mean only salah. What is meant by establishing the prayer in the hadith is to rule by Islam, that is to implement the rules of Shari'ah . This is because the whole of Islam is denoted here by naming part of it. This is common in Arabic, for instance Allah (SWT) says: "To free a neck" [4:92] which means to free the slave i.e. all of him and not just his neck. In this Hadith he (SAW) said: "As long as they establish the prayer among you." This means the establishment of all the rules not just the prayer and is a figurative form (kinayah) where basically the part is mentioned to refer to the whole. So as long as the rulers implement the rules of Sharia we are not allowed to revolt against them. But current rulers in the Muslim lands implement kufr laws (except few aspects of Sharia) within a kufr political system. The systems that they are applying are either monarchies or Capitalistic with some sort of democratic framework.
We know from the Islamic history, how the Ummah would not let any wrong pass by their eyes without correcting it even if it was the doing of a governor or the Khaleefah himself. Those in authority did not respond by imprisoning, suppressing or torturing these people rather they were quick to correct themselves as they understood the great responsibility and accountability they had before Allah (swt). For example when Umar (ra) was the Khaleefah, he received some cloth and distributed it equally amongst the Muslims by giving them one piece each. When he was on the minbar it was apparent that he was wearing 2 pieces of cloth. Immediately, Salman al-Farsi (ra) said, "By Allah, we will not hear you, because you prefer yourself to your people." At this point Abdullah ibn Umar (ra) explained that he gave his father his cloth. Salman al-Farsi (ra) responded by saying: "Now we shall hear you."
Proponent's argument no 8:
Rasulullah (saw) has been reported to have said “As you are, Rulers will be appointed over you.'
From the above hadith some take the view that if we as individuals become good then we will get good rulers. So leave the rulers as they are and focus on individual's actions only.
Refutation:
As-Sayooti said about the Hadith: It is Da’eef (weak).
However, despite its weakness, the hadith does not indicate that we should be silent over the oppression of the rulers and their suspension of Allah’s Sharia. Imaam al-Manawi said in the Fayd al-Qadeer the Sharh of al-Jami al-Kabeer volume 5:
‘If you had Taqwah of Allah and feared His punishment then rulers will be appointed over you who will fear Him and vice versa.’ So can we have Taqwa of Allah and fear His punishment if we do not enjoin the good and forbid the evil? Can there be a better enjoining of the good and forbidding of the evil then ordering the ruler to do good and forbidding him from the evil and changing him if he suspends the law of Allah? Those who cite the hadith as an evidence for not restraining the hand of the tyrant and working to resume the Islamic way of life, they do not discuss this seeking the hukm sha'rai so that they can have Taqwah of Allah and fear His punishment. Rather they say this as a justification for their abandonment of one of the greatest fards. Such people in addition to the sin of neglecting an obligation they add to this another sin, which is their insolence towards the Deen of Allah when they misinterpret the texts.
This hadith doesn't tell us to leave the corrupt ruler in it's place and focus on individuals only. There are other numerous ahadith which tells us about our responsibilities when we face tyrant rulers.
“Nay, by Allah, you have to enjoin the maruf and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth,” [Abu Dawud and Tirmizi]
“The best Jihad is the word of truth spoken to a tyrant ruler.” [Ibn Majaah and Nasa'i]
Hudhaifah (RA) reported: The Prophet (SAW) said, “ By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted.” (At-Tirmidhi)
Proponent's argument no 9:
"Allah doesn't change the situation of a people until they change what is within themselves” [Al -Anfal V53]
From This Ayah people make the following conclusion: “change will not occur in the society until all the individuals change.”
Refutation:
The meaning of this verse is not, as some use it, that change will not occur in society until all the individuals change. Rather it is that change will not occur until the society changes what is in it which includes the individuals but also includes the common thoughts, common emotions and the common system in society. That is why it is important for us, who want to change the society, to define it correctly.
Referring to the Arabic in the above verse, the object of the verb (change) is the qawm (nation/society) - not the individual. The qawm (nation/society) is different to the fard (individual) and even afrad [a collection of individuals]. Qawm, in the Arabic language, refers to a nation or people.
This comprehensive understanding of qawm is indeed important because the ayah moves on to say that the change must be of “ma bi anfusihim”, that is, “that which is within themselves”, where the “ma” is ‘aam (general) and so includes everything that comprises the qawm. Thus the rendered meaning is that Allah (swt) has decreed that He will not change the situation of any qawm until they collectively change all that is within themselves – the individuals, their thoughts and emotions, and the systems implemented in that society.
So working to bring about change in the society involves changing the individuals, their thoughts and emotions, and the systems implemented in that society.
The example of the Prophet (saw) also illustrates for us how he exerted his utmost at changing all the components of society in Makkah. After Allah (swt) revealed:
“Therefore, proclaim openly (Allah’s Message), that which you are commanded, and turn away from ‘Al-Mushrikun’: Truly! We will suffice you against the scoffers. Who set up along with Allah another god, they will come to know.” [TMQ 15:94-96]
The Prophet (saw) along with the Sahabah (ra) moved from the secret phase of dawah to an open one calling all people to Islam. They would challenge the common thoughts, common emotions and the common system of Makkan society with the ayats that were being revealed such as worshipping other than Allah (swt), the use of riba, the cheating of scales in the marketplace and the practice of female infanticide. So Dawah in Makkah wasn't confined in calling individuals to Islam only.
We also need to understand that all individuals in a society won't be guided into Islam as Allah (swt) says in the quran:
“And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evil doers), that I will fill Hell with jinn and mankind together “ [As-sajdah V13]
So there will be always some people who are guided and some other misguided. And it is the human nature that both group will strive to be in authority so that they can protect and implement their way of life. And that was the struggle every prophet/messengers faced on earth. So political struggle between Imaan and Kufr is inevitable and through this process insha Allah again Islam will be re-established.
[For more details in this issue please read Transforming Society based on the Sunnah]
Proponent's argument no 10:
Islam will be established after the arrival of Imam Mahdi
Refutation:
Some justifies their inaction by waiting for Imam Mahdi. We know from Sahih ahadith that Imam Mahdi will come sometime in future. But Sharia has not lifted the obligations from the muslims until he arrives. We as Muslims are responsible for every single obligation until we die irrespective of the presense or absense of Imam Mahdi. Presence of Imam Mahdi is not a condition for any of the ahkam Sharia. So waiting for Imam Mahdi for establishing Islam/Deen is nothing but a deception of Shaitan.
It is clear that those who justifies their inaction towards the political situation with this excuse doesn't apply the same for the other aspects of their life. They don't wait for Imam Mahdi for finding their rizq, or pretecting their life and wealth. But when it comes to changing the society (which is also an obligation) they hide behind the excuse of the absence of Imam Mahdi.
[For more details please read The Coming Of Imam Mahdi, Sayidina Isa And Ad-Dajaal ]
Proponent's argument no 11:
We don't have to work to change the society as it will happen when Allah (swt) wants it to change.
Refutation:
Muslims used to believe in the Qadr and keeping it in the realm of belief (Iman). But now, Muslims started to link their actions with the knowledge of Allah, despite the fact that they know for sure that, it is impossible for anyone to have access to Allah's knowledge. Thus, al-Qadaria al-Ghaibiya (fatalism) emerged. It became something different than believing in al-Qadr. This is because, believing in the Qadr is to believe conclusively that nothing will happen in this universe, other than what Allah has predetermined and wrote in al-Lowh al-Mahfooth. However, al-Qadariya al-Ghaibiya means to surrender to what is predetermined. There is a difference between believing in the Qadr and surrendering to the predetermined. Surrendering to this predetermined is simply the result of believing in the Qadr with the absolute surrender.
e.g. We can’t do anything to change the situation of the Ummah today as Allah will bring the change
e.g. We cannot stand against the corrupt rulers as Allah has given them power over us
e.g. Accepting the occupation of Islamic lands and butchering of Muslims
We do believe that Allah knows or predetermined everything. This, however, should not be observed in our actions. We do not have access to Allah's knowledge. No one knows that there is going to be a failure or success. No one knows whether there is going to be obedience or disobedience. We do not have access to Allah's knowledge and consequently Allah's knowledge should not be observed and linked to our actions, because we do not know it and it is impossible for us to know. Thus, we do not surrender to it. Rather, we should put a thick barrier separating it (Allah's knowledge) from our minds. It should not be thought about, imagined or speculated before carrying any action. But, we should restrict ourselves to the issue, the hukm Sharii, causes of success, the factors of failure and keep this alone in mind.
Even in those matters beyond our control which are from Allah such as Victory (nasr), Rizk (livelihood), Ajal (lifespan), etc – The Prophet (saw) and the Sahaba were not fatalistic.
The Prophet was promised victory, yet he still followed the commands of Allah and tirelessly worked to change the society and establish the Islamic state and after that to prepare the armies for Jihad. He fought in numerous battles like Badr and Uhud.
There is a difference between the matters of Iman and the matters of Shariah. Regarding actions we have to refer to the Shariah, although Iman is permanent.
Anas bin Malik, who said: “A man said: ‘O Messenger of Allah, should I tie it and make tawakkul, or let it go free and make tawakkul?’ He (saw) said: “Tie it and make tawakkul.’” [At-Tirmizi]
The Prophet showed us to look after the means to achieve the results and have tawakal in Allah.
The Sahaba worked to achieve their rizk and did not wait for Allah to send it from the sky. In fact they were strictly against that, it was narrated that Umar bin Al-Khattab (ra) passed by some people, who were known as readers of the Qur’an. He saw them sitting and bending their heads, and asked who they were. He was told: "They are those who depend (al-mutawwakiloon) upon Allah (swt)." Umar replied: "No, they are the eaters who eat the people’s properties. Do you want me to describe those who really depend upon Allah (al-mutawwakiloon) are?" He was answered in the affirmative, and then he said: "He is the person who throws the seeds in the earth and depends on His Lord The Almighty, The Exalted (‘azza wa jall)."
Therefore we need to work to fulfill all the commands and prohibitions of Allah, at the same time believing the absolute knowledge of Allah and having tawakkal in Him.
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