THE METHOD OF ISLAMIC REVOLUTION IN THE PRESENT AGE

THE METHOD OF ISLAMIC REVOLUTION IN THE PRESENT AGE

These are the six phases  (or stages)  of the methodology  for an  Islamic   revolution   that   I  have   discussed  in  a  very concise  manner  here.  I have  understood  this revolutionary process   from  the  blessed   Seerah   of  Prophet   Muhammad (SAW) --- my only source  for such study.  Now  I would  like to draw  your  attention   to another  important fact, which  is that  the first four phases  of the revolutionary  process  will, in every  age remain  the same  as are found  in the Seerah of the Prophet (SAW).   Thus  the first phase  of the struggle for an  Islamic  revolution   would   still be  "Invitation  or call  to Faith"  and  "dissemination  of its message".   In  this  phase the Quran  will occupy  a position  of central  importance and the revolutionary  concept  (or viewpoint) underlying the message   of Islam  will  be  that  of Tauheed. In the  words   of Iqbal, poet  of the East:

There were  times when  God's  Oneness  was

A living force in the world  of time and space.

But subtle  points  by pedants raised

Have  changed  it into a theological  maze.

Now   a  days   Tauheed   has  been   reduced   to  an  issue  of argument   and   polemics   between    the   Muslim   sects   of Barelvis and  the  Ahl-e-Hadith,  A  theological tug-of-war   is taking  place  over  this  whereas   Tauheed is in fact  the very foundation of socio-political system,  a complete  system  of life and  a system  of Justice.

The next phase  is that of "Discipline or Organisation". Here also we  will have  to follow  the  Uswa or model  of Prophet Muhammad   (SAW)  exactly  as  it  is.  In my   opinion   the practical example  set for the Ummah by Prophet  Muhammad (SAW) as  regards  discipline or organisation is that of Bai'yah. Bai'yah will show  how  a party  or movement   for an Islamic revolution  is organised.  You may not necessarily agree with my  opinion.  But in my  candid  assessment there  is no other option  in  the  Seerah other  than  the  Surman of  Bai'yah   to constitute  and  organize  a movement   (a party  or  group  of people) for an Islamic revolution.

There  is  a Hadith  (tradition)   of  the  Prophet   Muhammad (SAW)  attributed  to  Hazrat  Ibada bin  Al-Samai   (RAA),    a Muttafaq  Aleh Hadith, the  authenticity  of which  is attested by  two  Iviuhaditheen   (Hadiili scholars) of  great   eminence. From  the point  of view  of genuineness no Hadiih   is more authentic  than  a Muttafaq  Aleh Hadith  (over  which  Hadith scholars-Imam     Bukhari    and     Imam    Muslim     have     a consensus of opinion   as to its authenticity). The words   of this  Hadith  are  so comprehensive  in  their  meaning  that  I am  deeply  convinced that  it embodies a complete constitutional  framework  of a movement  or party   for  an Islamic  revolution. I would  request  you  to listen  carefully and  pay  full  attention  to the Hadith and  its meaning.  The translation of the Hadith  reads:

Hazrat    Ubada   bin  Al-Samit     (RAA)    narrated  that   "We took  the  Bai'yh   (solemn   oath)   upon   the  Messenger's hand    that   we   would    listen   and   obey   whatever   he orders   us  to do,  whether  it be convenient  or  difficult for  us,  whether  we  find  it  agreeable  or  whether  we would  have  to compel  ourselves  to do  it, whether  he prefers  others  over us and  whomsoever he appoints as Ameer  we will obey him and  will not quarrel  with  him. But  at  the  same   time  we  will,  wherever   we  may  be, definitely voice  our  opinion  and  say whatever we  feel is  the  truth.   And  in  matters   of religion   and  faith  we will  never  hesitate   to speak  the  truth  out  of fear  of a critic's  rebuke."

 (Sahih  Bukhari  and Sahih Muslim)

This,  in  my  view,  is  the  Sunnah  of Prophet  Muhammad (SAW) as regards   the  phase  of discipline or organisation. The   only   difference  to  be   noted    in   this   case   is   that obedience  to  the  Prophet  (SAW) was  unconditional  and absolute, because  everything he said  fell in the category of lvui'arooh (considered to be good by moral standards).  But now when   he  is no  longer  among  us,  obedience to any  Ameer will   not   be   absolute;   it   will   instead    be   within    the limits/bounds   of Ma'aroof---parameters   set  by  the  Quran and  Sunnah.

In the phase  (or stage)  of "Training" also we  will  have  to adhere    entirely    to   the   Prophet's   method.    Of   utmost importance  in  this  regard   is  observing  the  compulsory prayers   and  doing  so with  regularity.   In addition  to  this reciting  the Holy  Quran  and  offering  the late night  (vigil) prayers  should  become  a regular  habit  as far as possible.  In the same  way  the phase  of "Passive  Resistance"  will  also be an inevitable   consequence  and  will have  to be adopted  as found  in the Seerah   (of Prophet  Muhammad SAW) during the Makkan  period:  enduring patiently   the hardships  and severities    involved    in   the   invitation    to   faith   and    the conveyance   of its message  and  in the struggle   to establish Allah's   Chosen   Faith  (Islam),  remaining    steadfast   in  its wake  and  restraining    oneself  from  retaliating.   These  are the  four  initial  phases   of an  Islamic  revolution   for  which we will have  to adopt  the Prophet's  method  in toto.

However    for  the  fifth  and  sixth  phases   of  the  struggle namely   those  of "Active  Resistance  and  Armed  Conflict", we    will   have    to   exercise    Ijtihad    and    make    a   few amendments   in   view   of   the   prevailing    contemporary circumstances.   Try  to understand  the  reason  behind   this. In   the   first   place    the   society    to   which    the   Prophet Muhammad    (SAW) belonged   was  in all respects  a purely pagan  Arab  society.  If such  a struggle  were  to take place  in any   Muslim    state    today    confrontation    will   be   with Muslims   even  if the  majority  of its rulers  and  population consist   of  morally   corrupt   and  non-practicing   Muslims. They may  possess  a secular  mindset  but  they do recite  the Kalimah  and  as such  they will be counted  as Muslims.  This is  one  way  in  which   the  current   socio-political  scenario differs  from  that  in  the past.   

Secondly  there  wasn't   much difference  among  the combatants   in arms  used  in terms  of quality:   the  same  type  of  swords   was  used  by  both   the Muslims   and   the  Mushrikeen    and  Kuffaar  (idolators   and disbelievers).   Although    disparity    did   exist  in  terms   of numbers but  essentially   the  same  type  of spears,  swords, bows,  horses  and camels were possessed  by both sides. But nowadays   whatever   type   of  exploitative    system   is  in existence,  be it a capitalist  system  or a feudal  system,  it has the   protection   of   the   Government   which    in   turn    is composed  of  individuals  belonging  to  such   exploitative classes    whose    interests   are    closely    linked    with    the prevailing  system. As  a result   the  Government  comes  in opposition (against the Islamic  revolution movement) with unlimited resources and power  at their  disposal. Therefore engaging  in  armed   conflict in  the  present    age  is  quite difficult.  

An  alternative will  have  to be  found   for it. Such alternatives    have     been     provided    to    us    by    social developments   during    the   past   few   centuries.  Holding peaceful demonstrations, staging  picketing, blockade, and open  challenge to  the  ruling   party   that  anything  that  is against   Islam  would   happen   only  over  our  dead  bodies. These are some  of the alternatives provided by the gradual development over  the years  in society.  Until  this phase  is reached  only   the   power    of  words,    both    written    and spoken, will be used  to express  condemnation  of practices that  are  against   Islam,  contrary  to  its  spirit   and   Haram (forbidden in Islam).

But   when     the    stage    is   reached   where     the    Islamic Revolutionary   Movement   feels   that    it   has    mustered enough    power    to  pressurise   the   Government   through staging   protests  it  will  openly   declare   that   anti-Islamic practices  will  not  be  tolerated  and   allowed  to  flourish. They will come  out on the streets  in protest,  hold  peaceful demonstrations,   stage   sit-ins   and   picketing.  What   will happen   in response to all this?  Baton  charges and  arrests would  be made.  Protesters would  be thrown  into  lock-ups. Taking  a further   step  the  government will  resort  to firing and  shelling. Why  would   the  people   associated with  the Islamic  Revolutionary Movement show   their  backs  when they  have  already  taken  a vow  to lay down  their  lives and are prepared  to suffer  all eventualities? An  Urdu  poet  has beautifully    portrayed    this    passion     of    revolutionary workers thus:

True Muslims  aim at martyrdom only

Neither  the rule of earth  nor its pleasures  is their goal.

Now  either  the  Government  will  surrender  because   after all how  long  the  law  enforcing agencies  can  stain  hands with   the  blood   of  their  own  people,   who  belong   to  the same  country  as the police  and  army  does.   The members of  the  Movement  who   sacrifice   their   lives   for  Allah's Cause,  on  the  other  hand,   have   a  tremendous  sense   of relief by discharging their divinely-ordained  duty.

This  has  been   demonstrated   in  the  present   era  by  the Iranians.  Although  the  required   degree  of effort  was  not made   in  the  first  four  phases   of  the  revolution  in  Iran, there  being  a lot of deficiencies left  that  I  do  not  wish  to discuss   here.   The  Iranians   nevertheless  did   manage    to prove  one thing.  They did not carry  out an armed  rebellion against   the  Shah (of Iran).  They  did  not  resort   to  armed aggression. Instead   they  themselves came  out  for protest demonstrations   on   the  streets   to  lay  down   their   lives. Thousands   were   killed   but   this   did   not   deter    them. However, the result  of these  sacrifices was  that  the police were   rendered    helpless    and   the   army   refused    to  fire anymore   upon   the  demonstrators  and  so  eventually  the Shah (of Iran) was forced  to flee from his country.

The  (so-called) Shahan-i-Shah  (Shah  of  Shahs  or  King   of Kings)  who  was  the  ally  and  chief protector   of American Interests  in that region was denied  refuge even by America. What power  was  it that  forced  the shah of Iran  to abandon his power  seat and  flee from  his country?  That power  was the resolve  and  spirit  of the masses  and  their  readiness   to sacrifice  their  lives  for  Islam  without   which  a preexisting system does not change. So with the help of Ijtihad, and after taking   into  consideration  the  current   circumstances,  we come  to  the  conclusion that  in  deciding   about   the  final action  we  will  have   to  adhere   to  the  policy  of  "passive resistance" and an" armed  conflict" is not necessary.

However  where   conditions   are  such  that  they  favour   an "Armed Conflict",  there  it will  have  to be  opted,  like  the one  that  is  taking  place  in  Afghanistan  these  days.  It  is taking  place  there  because 
(i)  people  of Afghanistan as a nation  have  for centuries existed  on  the world  map  as an independent  nation  where  Western Imperialism could  not cast its shadows. They were  never  enslaved like the people of  the  sub-continent  who   remained  under    the  yoke   of British  Raj for  two  hundred  years;   
(ii) weapons are  quite freely  available  there.  It will be a rare  household that  does not  have  a weapon.  Their  children are  from  an early  age accustomed  to  playing    with   guns   and   rifles.   Also   the terrain   of  the  country is such  that  a guerilla war  can  be fought  there whereas the terrain  in our country is such  that it is impossible   to fight a guerilla war.

Thus  where   circumstances   are  favourable  for  an  armed conflict,   then   according   to  a  Fatwa by  Imam Abu Hanifa (RA)  the  use  of force is permissible and  armed  action  can be   taken   to  put   an  end   to  the  political  system   which thwarted the  Shariah. It  is not  as if the option  of an armed revolt  against  a Muslim  ruler  who  is a rebellious sinner  (in matters   of faith)  is altogether invalid.   An  armed  revolt  is permissible but  the condition that has been  set for it by the Islamic  scholars   is  that  there  should   be  sufficient   power such  that  to the best of one's  assessment and  analysis  there is  a high   chance   of  success   in  the  revolt.   What  actually happens  depends  upon   a lot  of unforeseen factors  which make  it difficult  for us to predict   the result  with  certainty. So, even  though   this  course  of action  is conditional, it is certain  that  it is not Haram absolutely.

But the conditions  within  our country make  it impossible  to practically  carry out an armed  rebellion.  The alternatives  for it are peaceful  and  organized demonstrations and  all those measures that  I have  discussed   already.  In this way  we can at least lay down  our lives for Allah's  Cause.  We have  only but  our lives to give and  we should  always  be prepared for this.   

Let   me   narrate    to   you   two   Ahadith   of   Prophet Muhammad  (SAW) in this context.  It would  mean  fulfilling that    which    is   demanded     by    the    love    for    Prophet Muhammad   (SAW)  and  his  true  following,   if  our  inner feelings  resonate   the words  of the  Prophet's   Hadith. It has been    narrated     by   Abu    Huraira     (RAA)      that    prophet Muhammad  (SAW) said:

"By Him in Whose Hands  is my life! I would  love to be    martyred     in   Allah's    Cause    and    then    get resurrected  and then get martyred,  and then get resurrected   again  and  then  get  martyred   and  then get resurrected   again and  then get martyred."   

(Sahih Al Bukhari: Volume IV Book 52 Hadith No.54)

The presence  of such  a desire  in the heart  of every  Muslim is   testimony    to   his/her     belief   and   is   a   fundamental requirement  of true  following  of the prophet  Muhammad (SAW).   Similarly  on another   occasion  the Prophet   (SAW) said:  (Narrated  by Abu Huraira RAA),

"One  who  dies  in a state  that  he neither   fought  in Allah's  cause nor even wished  that he should  do so, he suffers  from  a sort of hypocrisy,   and  he will not die as a true believer."  

(Sahih Muslim)

In  other  words,   holding  the  desire   that,   'O  Allah!  May this  life  of  mine  be  spent,   my  blood   be  spilled   and  my body  cut to pieces  in holding high  the flag of Your chosen Faith',  is essential even  if such  an occasion  does  not arise. There  are  many   among   the  Blessed  Companions  (RAA) who  passed   away  before  the  start  of military  campaigns in the  prophet's  struggle.   It could  have  happened  that  a Companion  (RAA)    died  a natural   death  during   the  time Prophet Muhammad  (SAW) was  in Makkah, and  he may not  have  had  the  opportunity  to  get  martyred  in battle. Likewise    it  is  entirely  possible    that   in   our   lives   the occasion, may never  come  which  demands  the sacrifice  of our  lives  in Allah's   Cause.  But our  hearts  should  bear  the intent,   the  desire   and  the  longing  for  it  and  Allah  may reward   us only  for this.

Source:LOVE FOR THE MESSENGER (SA)

To Be Continued....