Zafar Bangash
Zafar Bangash
This ayat explains how the process of transformation from obscurity (or darkness, which means subservience to taghuti powers) into light (life led under divine guidance) occurs. Several steps are highlighted. First, Allah subhanahu wa ta‘ala ([swt]—glorified and elevated be His Name), reminds us that He sent Prophet Muhammad (pbuh) to corelate to us Allah’s clear demonstration of power and authority.
Then it identifies the category of people who will be extricated from obscurity and darkness into light. These are people who have fully committed themselves to Allah and abide by His laws as outlined in the noble Qur’an and exemplified by the Prophet (pbuh).
Commitment to Allah means rejection of all other powers and authorities that impinge on the domain that is the exclusive preserve of Allah. Together with commitment, they must also undertake righteous deeds. In the Qur’an, Imaan (faith-commitment to Allah’s power and authority) and ‘amaal-e salihat (righteous deeds) are often mentioned together. In other words, Imaan is underpinned by righteous deeds.
Imaan is closely related to two other words: Amanah (trust) and Amn (peace). When a person accepts the Amanah (trust) bequeathed to him by Allah, he will have peace in life. Such a person is said to have Imaan and is referred to as a mu’min.
Throughout the noble Qur’an, Islam’s injunctions are addressed to the category of people referred to as al-ladhina amanu (those who have made a faith-commitment to Allah, i.e., mu’mins). What this means is that this category of people not only accepts the injunctions of the Qur’an but also actively strive to implement them in their own lives as well as the society at large.
The expression, al-ladhina amanu, is not used in the Makkan surahs. This does not mean that those who became Muslims in Makkah did not qualify to be called mu’mins. They were highly committed and suffered immensely for their faith. Rather, the expression, “ya ayyuhal-ladhina amanu” is always followed by certain specific injunctions that could not be implemented in Makkah.
Take the example of fighting in the cause of Allah. Permission to take up arms to confront the enemies was granted in Madinah. What this indicates is that certain Islamic injunctions can only be implemented when Muslims live in an Islamic state with their own socio-political values and order. This was not the case in Makkah.
The Prophet’s mission was to transform the Jahili society of Arabia and bring it into conformity with the commands of Allah. This required, a priori, a clear understanding of the nature of society. What had to be changed and what was to be retained or modified were outlined. Not every custom in Makkah was bad, such as hospitality or the pledge to protect the weaker members of society.
We learn from both the Qur’an and Seerah literature that Makkan society was tribal/clan-based and immersed in idol worship. It was hierarchical in nature in which the powerful clan chiefs oppressed and persecuted the weak and poor.
The divine message came with self-evident truth. It should have been accepted by anyone who received it. In real life, however, people in positions of power and authority do not voluntarily relinquish their privileges. They have to be confronted and defeated through sustained struggle. This is what happened during the Prophet’s struggle for supremacy of Islam.
In the process, the strugglers for truth and justice had to offer great sacrifices. This is what we saw in the movement led by the Prophet (pbuh). His followers suffered persecution, torture, exile and even death. Yet they remained steadfast and ultimately prevailed.
For any movement to succeed, clarity of thought, understanding of the prevailing situation in society and what is to replace it and how, are all essential elements of struggle. The Prophet (pbuh) instilled in his followers a clear understanding of these issues.
Societal transformation was preceded by individual transformation. No sacrifice was too great, nor any challenge insurmountable. The early Muslims struggled not for this dunya but for the pleasure of Allah in the Akhirah. People with such commitment can never be defeated.
If they are victorious, they are called Ghazis. If they die, they are called shaheeds (martyrs). This is a great honour any Muslim can hope for.
It is also important to understand that the Prophet (pbuh) did not use any of the platforms of the Jahili system in Makkah. For instance, he never once sought permission of the Makkan elite to address them in Dar al-Nadwa, the assembly hall established by his great grandfather, Qusayy. Instead, he established an alternative platform—the Dar al-Arqam—where Muslims gathered to learn about Islam.
Similarly, the Prophet (pbuh) did not accept offers of the Makkan elite to share power with them. This would have been an easy option and spared the early Muslims much suffering. Islam does not allow compromise with taghuti powers. It is all-encompassing and self-sufficient.
Nor did the Prophet (pbuh) mobilize people on the basis of class differentiation or Arabian nationalism. In the first case, he would have got the majority of down-trodden people to join him against the elite who are always a minority in society. In the second case, he would have got all the Arabs to join him in confronting the Roman and Persian empires.
What these examples from the Prophetic sunnah and seerah show us is that Islam is capable of standing on its own because it is based on divine values. It does not wage war against those who wish to remain peacefully with Muslims, regardless of their belief-system or values. Islam calls upon its followers to fight those who initiate war against them, or oppress others, spread corruption on earth and kill innocent people.
Prophetic Sirah
No comments:
Post a Comment