The Method of Changing the Society

The Sunnah is equally a source of Islam as the Qur'an. The Sunnah includes the statements, acts and approvals of Prophet Muhammad (saaw). Allah (swt) says:
 

"Nor does he speak of his own desire. It is only an Revelation that is revealed." (An-Najm 53:3-4)

The process to establish the Islamic society and the Islamic state which is detailed in the Seerah is a method from Allah (swt). The duty to follow it is binding on us as following him (saaw) in Salah and Hajj; thus, it is obligatory upon us to take the method of Prophet Muhammad (saaw) as our methodology. Allah (swt) Says:

"He who obeys the Messenger (Muhammad) has indeed obeyed Allah..." (An-Nisa'a 4:80)

"Say you (0 Muhammad): This is my way;I invite unto Allah with sure knowledge, and whosoever follows me with sure knowledge" (Yusuf 12:108)

The Method(Tareeqah)

After intensive study of the Seerah, we can categorize the method into three stages where each leads into the other. The Secret Phase was in which the Prophet (saaw) pronounced his call for Islam and secretly built his party-the Companions (raa). The Public Phase is the natural progression that followed the preparation of his Companions - the Sahabah (raa). In this phase, the ideological and political interaction with the society requires sacrifices until the public opinion is oriented for establishing Islam. Torture, propaganda and compromises were tools used to combat the ideological and political struggle of the Prophet (saaw) and his movement. When the Ummah adopts the implementation of Islam as its vital issue, entering into the third phase of implementation through the acquisition of political leadership and power, which comes naturally from the Ummah.

STAGE 1: The Private Call

In this initial stage, the Prophet (saaw) conveyed the Message to his (saaw) family and friends. Through the help of his (saaw) close friends and relatives who became Muslims, the Prophet (saaw) was able to ask them to invite people whom they thought would respond to the call of Islam. As an example, the Prophet's (saaw) close friend Abu Bakr (ra) was able to convince `Uthman ibn Affan, `Abdul-Rahman ibn Auf, Sa'ad ibn Waqqas and others to become Muslims.

During this initial stage which was to last for three years - Islam was conveyed in private place called Darul Arqam and there was no intellectual or ideological confrontation with the idolaters and their ways of ignorance (Jahilliyah). In this period, the Prophet's (saaw) aim was to develop and inculcate within the Sahabah (raa), thoughts and behavioral patterns based on the Qur'an. It was essential to develop within the Sahabah (raa) a conviction in the Aqeedah, for without a deep conviction in Allah (swt) as the basis for their thoughts, concepts, and emotions, any movement seeking change would be forced to compromise in the face of confrontation or conflict. It was for this reason that the Prophet (saaw) took such care and effort in developing strong and dynamic Islamic personalities based on the Aqeedah. This was vital for the next step in the Prophet's (saaw) methodology.

Before discussing the second stage, it should be noted that in the initial stage, the Prophet (saaw) established a Hizb (party) Comprised of himself (saaw) and his Companions (raa). The establishment of the Islamic State cannot be accomplished by individuals, it is a collective duty requiring the Muslims to act as a party. As soon as people started be coming Muslims, the Prophet (saaw) did not leave them to act as individuals. Rather, he (saaw) started to Consolidate their efforts in preparation for the next stage.

STAGE 2: Public Stage

Allah (swt) says in the Qur'an:

"Therefore, proclaim openly (Allah's Message) that which you are Commanded, and turn away from Al-Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah). Truly! We will suffice you against the scoffers, who set up along with Allah another ilah (god). They will come to know." (Al-Hijr 15:94-96)

This Ayah marks the transition from the first stage of the Prophet's (saaw) Da'wah to the second stage (public stage). In this stage, the Prophet (saaw) began to openly invite the Quraysh to acknowledge and worship no deity except Allah (swt), to abandon Jahilliyah and to embrace Islam. He (saaw) chose a number of initiatives to bring Islam into the public arena. As an example, he (saaw) invited his relatives to a banquet at his house, among whom were the leaders of Quraysh in order to tell them about the Message of Islam.

The Prophet (saaw) also presented the Muslims as an organized group that was intent on challenging and changing the society, its values, ideals, practices, emotions and the system of ruling and the organization of life's affairs. The collective effort of the group, however, had a massive effect. It created a public opinion for the Da'wah and this helped it to spread rapidly through the whole of Mecca. Those who embraced Islam were the ones whose minds and hearts understood purity, wisdom and truth, and those who raised themselves above stubbornness and the unyielding nature of humans, who dislike changes in their lives. They embraced Islam the moment they realized its correctness and the truthfulness of the one who conveyed the Message.

The success of the Da'wah enraged the leaders of the Quraysh like a fire scorching their hearts. The Messenger of Allah (swt) waged an equally unrelenting and fierce ideological war against injustice, harshness and the slavery that dominated Mecca, and he (saaw) mocked, attacked and exposed their ill-fated concepts and practices. In this task, the Prophet (saaw) met the Jahilliyah system head on without any compromise or deviation. He attacked the aristocracy and the money conscious values of the Jahilliyah society when ayat such as the folIowing were revealed:

"Woe unto every slanderer and backbiter who has gathered wealth and counted it. He thinks that his wealth will make him last forever! Nay! He will be thrown into the crushing fire." (Al-Humaza 104: 1-4)

This method of the Prophet (saaw) infuriated the heads of the Quraysh. They started to complain to the Prophet's (saaw) uncle, Abu Talib, "We cannot endure that our fathers should be reviled, our customs mocked and our gods insulted."

Al-Qur'an also started attacking and criticizing the elites of Mecca, especially those who were adamant about preventing, the propagation of Islam, like Abu JahI, Waleed ibn al Mugheerah, and Abu Lahab. An entire surah was revealed addressing the mischief of Abu Lahab and giving him the news of him and his wife being in the hellfire (Al Masad 111: 1-5).
 

These ayat attacked and criticized the Jahilliyah (ignorant) society and elite of Quraysh. The goal of this ideological and political struggle was to shift the peoples' loyalty from the existing way of life to Islam, to sever the illegitimate bonds and ties between the people and to replace them with Islam. Such an objective could only be achieved by exposing the filth of the existing way of life.

When Quraysh failed to restrain the Prophet (saaw) with their reason and arguments, they sought to confine him by reconciliation, compromise and bargaining. The chiefs of Quraysh sent a number of delegations to the Prophet (saaw) in which they offered wealth, leadership and dominion. He rejected all offers to compromise this Message and continued to openly call for Islam.

When their bargaining tactics failed, the Quraysh resorted to outright violence. They launched a policy of persecuting, imprisoning, torturing, and killing the Muslims. They also directed their attacks on the Prophet (saaw), slandering him, spreading lies and propaganda against him and seeking to inflict harm upon him.

Rather than dampening the Da'wah, these actions only motivated the Prophet (saaw). He (saaw) strove harder, guided by the Wahiy (revelation), into the second part of this stage. This part was characterized by the seeking of material support, called the Nusrah.

Seeking the Nusrah(Support)

Once the Prophet (saaw) realized that Quraysh would not permit Islam to be implemented in Mecca, the Prophet (saaw) started looking beyond the Quraysh stronghold towards other tribes for material support. The Prophet (saaw) would offer Islam to the tribes whenever the opportunity arose, particularly in the season of pilgrimage when many tribes descended upon Mecca. The Prophet (saaw) sought the support and authority from numerous tribes, including:Thaqif; Kinda; Banu Amir bin Sa'sa; Banu KaIb; and Banu Hanifah.

Rabi'ah bin Ubad (ra) narreted: "I was a youth when I was staying at Mina' with my father. The Messenger of Allah (saaw) used to visit camps of various tribes and addressed: `0 such and such tribe! I am the Messenger of Allah. I ask yo to worship Allah, don't make any partners with Him; give up all those gods whom you worship besides Him; believe in me and testify my message.. ." (Ibn Is'haque)

The Prophet (saaw) would clearly explain the nature of the Nusrah (material support) to them. This is also evident in the argument that took place between the Prophet (saaw) and the tribe of Amir bin Sa'sa: "Shall we lay down our necks to the sword of the Arabs (i.e., endangering our lives in the wars) for your cause, and then once victory is attained, the rulership goes to others?" (Ibn Hisham) This argument clearly shows that the tribe understood what they were asked to provide. They clearly comprehended that fighting was part of the package, and that battles would be waged against all other tribes. They also understood that the Prophet (saaw) was going to be a ruler, and that he (saaw) would be given the leadership. Eventually, the tribes of `Aws and Khazraj offered to support Islam in the form of a State.

In this stage persecution and propaganda are tools used to bring the Believers into a position where they are faced with an offer of compromise. The method of the Prophet (saaw) tells us that there can be no compromise nor half solution in this task. Islam can never exit coexist with jahilliyah. Islam cannot accept or agree to a situation which is 99 percent Islam and 1 percent Jahilliyah.

The Prophet (saaw) refused to accept the help of Banu Amir because they wanted the leadership after Muhammad (saaw). He also rejected the offer of support from the tribe of Sheeban b. Thaalaba when, although agreeing to protect the Prophet (saaw) from all the Arabs, they would not protect him against the Persians.

The objective is not power for the sake of power. There is no meaning for establishing the authority if we deviate from the method of Islam. Although the objective of this duty is to establish the rule of Allah and the Islamic way of life, the ultimate aim of every action must be to earn the pleasure of Allah (swt). Thus, every action is carried out purely for the sake of Allah, expecting no praise from anyone.

STAGE 3: Applying and Carrying Islam

Allah's Messenger (saaw) founded the Islamic State from the very first day he (saaw) arrived in Medinah and began to structure it by forming the society on a solid foundation as well as by gathering the appropriate forces in order to be able to protect the State and convey the Message. With this accomplished, he (saaw) could begin to remove the material obstacles that stood in the way of spreading Islam .

In this stage the Prophet (saaw) fully applied Islam on all citizens living in the State. He also used the State in Medinah as a vehicle to spread Islam to other nations. He (saaw) performed the duty of the Head of the State, the Judge, and the Commander-in-Chief of the army. He (saaw) looked after the affairs of the Muslims, settled their disputes and appointed leaders to army divisions, eventually sending them outside Medinah on military campaigns and missions.

The Help of Allah (swt)
 

It is the law of Allah that relief and victory do not come except after distress, tribulation and hardship. So that the believers must be patient and endure, and realize that answering the call of Allah must be more precious to us than ourselves, our wealth, our families and all the pleasures of this life. Allah (swt) says:

"Say: If it be that your fathers, your sons, your brothers, your wives, or your kindred, the wealth that you have gained, the commerce in which you fear a decline, or the dwellings in which you delight, are dearer to you than Allah, or His Messenger, or Jihad in His cause, then wait until Allah brings about His decision. And Allah guides not the rebellious (Al-Tawbah 9:24)

Allah (swt) says:

"0 you who believe! If you help Allah, He will help you, and make your foothold strong." (Muhammad 47: 7)

Allah (swt) has promised His victory to those who help Him and His Deen. He said:

"Indeed, Allah will help those who help Him. Truly Allah is All-Strong, All-Mighty" (AI-Hajj 22:40)

And He made this help a right upon Himself when He said:

"And the believers it was incumbent upon us to help the believers." (Ar-Rum 30:47)

Allah (swt) has kept the knowledge of the victory to Himself. But if Allah (swt) wishes the victory to occur He eases the means to achieve it and prepares the circumstances by what the believer knows and does not know. Therefore, we have to be assured that the stronger our help is to Allah (swt) and his Deen, the greater and closer will be his help to us.

Thus, in order to attain the reward and victory of Allah (swt), we must respond to the call of Allah (swt), submitting to no one but Him, believing with absolute conviction that Allah (swt) alone is the Creator, the Provider, the One who gives life and causes death, who honours and humiliates, and He alone is the One who gives victory, and He is able to do everything and that not one of us will die before he receives his provisions in full, his life term and what is destined for him. The Sahabah (raa) gained favour with Allah (swt) because they responded to the call of Allah (swt). They showed Allah (swt) their sincere intentions, and spent their wealth and their lives to make the Word of Allah (swt) supreme. Together with the Prophet (saaw), they established the first Islamic State and built its pillars on the debris of Jahilliya and the territories of shirk.


Today, the Muslim Ummah needs the believers to answer the call of Allah and work with the Ummah to restore the leadership of Islam.

"0 you who believe, answer the call of Allah and His Messenger when He calls you to that which gives you life." (Al-An fal 8:24)

Comment 1

The distinction between the da'wah to Islam and the da'wah to resume the Islamic way of life is to define the objective, which the da'awa aims at. The da'wah to Islam is carried to non-Muslims who are invited to embrace Islam and enter its domain. The practical method to invite these people is to be governed by Islam by the Islamic State, so as to see the light of Islam. They'll be invited to Islam through the manifestation of its creed and its rules so as to appreciate the greatness of Islam. Therefore, it is necessary that the call to Islam be carried by an
Islamic state.

Distinction between the da'wah carried by a group within an Islamic Ummah, and the da'wah carried by an Islamic State, is important in order to know the type of action to be undertaken by the da'wah carriers. The da'wah carried by the Islamic State is manifested in practical terms, where the State implements Islam internally and in totality, so that the Muslims will enjoy their life, and the non-Muslims who live in Dar al-Islam will perceive the light of Islam and embrace it freely and willingly and with consent and confidence. The State carries also the da'wah externally not just by way of publicity and explanation of the rules of Islam, but also by preparing the necessary forces for jihad in the way of Allah, so as to rule the neighbouring territories with Islam. Ruling them in this manner is considered the practical method of the da'wah, and it is the method used by the Messenger (SAW), and the Khulafa'a after him until the end of the Islamic State. Therefore, carrying the da'wah by the State is the practical aspect of the da'wah internally and externally.

Concerning the da'wah carried by a group or a structure, all its actions are limited to the intellectual aspect and not related to any other actions. Therefore, it takes the intellectual aspect and not the practical aspect. The group carries out what Shar'a has mandated upon it such situations, until the Islamic State is established, where then the practical aspects start in the State. Thus, da'wah is directed to the Muslims, to understand Islam in order that the Islamic way of life may be resumed and it challenges those who oppose the da'wah using the styles required by the struggle against them.

The life of the Messenger (SAW) in Makkah should be taken as a model to follow in the da'wah. Therefore, the da'wah should first start with understanding and performing all the obligations defined by Islam, as was the case in the House of Al-Arqam. Then those who have studied and understood Islam and sincerely believed in it will move to interact with the Ummah, until the Ummah understands Islam and realises the necessity of establishing the Islamic State. The party bloc should take the initiative by addressing the corruption of the people, and challenging them in their erroneous concepts and corrupt opinions. The reality of Islam and the essence of its da'wah then must be demonstrated and explained, so that public awareness about the da'wah is established. The da'wah carriers have to be part of the Ummah, and the Ummah must be with them as an indivisible whole, so that the Ummah as a whole carries the productive effort under the leadership of the party bloc carrying the da'wah, until they assume the ruling authority and bring the Islamic State into existence. Then the life of the Prophet (SAW) in Medinah should be taken as the model to follow in the implementation of Islam and in carrying the da'wah to the world. Therefore, the Islamic party bloc, which carries the da'wah has nothing to do with practical aspects of Islam, and does not occupy itself with anything other than the da'wah. It considers the involvement in any other action other than the da'wah as a distraction that could paralyse and delay the da'wah.

Accordingly the group is absolutely not allowed to engage in any of these actions. The Messenger (SAW) used to call for Islam in Makkah when it was full of vile and immorality. He did not undertake any physical actions to remove it. The tyranny and oppression, poverty and need were quite apparent, and it has been narrated he did not perform any action to ease or remove these things. He would pray in the Ka'abah, while the idols were above his head, but he didn't destroy any of them. All he did was to undermine the Makkans' gods, belittle their thinking, expose their actionsas erroneous and restrict himself to the verbal and intellectual aspects. However, when he established the State, in Medina and opened Makkah he destroyed the idols, removed fisq (viciousness) and fujoor (immorality) abolished oppression and suppression, and poverty and need.

Therefore the party bloc while it carries the da'wah, is not allowed to carryout, as a group, any other actions, and should limit itself to the Islamic thought and da'wah. The individuals within the group are not prevented from performing what they like of the charitable deeds, but the group does not perform these, since its function is to establish a state that will carry the da'wah.For example if the dawah carieer wants to build a hospital for the community,he can do it.But he should be aware that this is not the method of changing societies.Similarly fasting is not the method of prayer and Hajj is not the method of giving Zakat.Each has its own methodology.

Comment 2

The society is similar to water in a large kettle: If anything that causes the temperature to drop is placed beneath the kettle then the water freezes and transforms to ice. Similarly, if corrupted ideologies are introduced into the society then it would freeze in corruption and continue in deterioration and decline. However if a contradictory ideology were introduced into society, then contradictions would appear in it, and the society would struggle with these contradictions and instability. However if flaming heat was put under the kettle, the water would warm and then boil becoming a stirring driving vapour. Similarly, if the correct ideology was introduced into the society it would be a flame whose heat would transform the society to boiling point, and then to a dynamic force. It then applies the ideology(meaning changing the society) and carries its da'wah to other societies. Although, the transformation of society from one state to an opposite state, cannot be noticed just like the transformation of the water in the kettle is not noticed, those who are aware of societies and have confidence that the ideology which they carry is the fire and light which will burn and enlighten, know that society is in a state of transformation, and it will definitely reach boiling point and the moment of movement and dynamism: Therefore, they will take care of the societies.
 

In the Seerah Series

Seerah -Part 1

Seerah -Part 2

Seerah -Part 3

Seerah -Part 4

Seerah - Part 5