Shariah of Preaching

saif

Junior Member
Motivation

The immediate reason for this thread is the search for answers of the following question, which has been raised in a discussion on the measures of ISIS against Yazidis:

How should we understand those verses in Quran, which are about the fate of the direct addressees of the da'wah of the Prophet (SAW) -- Mushrikeen of Arabia, and Ahl-al-Kitaab of Arabia. Is it correct to derive the shariah from those verses for the mushrikeen of today?

Source
Following is an article, which I have taken from the Chapter Shariah of Preaching from Ustaaz javed Ahmed Ghamidi's book Mizan, which is also available online from

http://www.al-mawrid.org/pages/download_books.php

Footnotes of the book are inlined sometimes in between the text. I appologize, if it makes it less readable.

Prologue

An important requirement of religion is that its followers should also continue

to urge others to adopt and adhere to it. It is this requirement of religion for

which the terms da‘wah (preaching) and tabligh (propagation) are used. We

Muslims have always been aware that the radiance of faith and good deeds that

we have been blessed with entails that we must also enlighten others about it. It is

because of this importance of preaching and propagation that the Almighty has

revealed a detailed shari‘ah about it just as He has done so in spheres such as

politics, economics and worship besides some others. A study of this shari‘ah

shows that the responsibility of preaching has been imposed in distinct categories

on the believers according to their various capacities.

For convenience of understanding, the shari‘ah of preaching can be categorized

as follows:

i. Preaching Obligation of Prophets

ii. Preaching Obligation of Abraham’s Progeny

iii. Preaching Obligation of the Scholars

iv. Preaching Obligation of the Rulers

v. Preaching Obligation of an Individual

vi. Strategy of Preaching

In the following pages, the shari‘ah of preaching described in the Qur’an is

detailed out below:



1. Preaching Obligation of Prophets

upload_2014-9-13_23-40-35.png

O Prophet! We have sent you forth as a witness, a bearer of good tidings, and

a warner and as one who shall call men to God by His leave and as a shining

lamp for the guidance [of mankind.] (33:45-46)

The above verses refer to the preaching responsibility of the Prophet

Muh_ammad (sws). It is evident from the Qur’an that all prophets of God were

sent to call people to God and to warn and to give glad tidings to them. The


Qur’anic words:1 upload_2014-9-13_23-41-9.pngalso

mention this very fact. From among these anbiya(prophets), those who were

given the status of rusul (messengers), their indhar (warning) culminated in

shahadah. In the terminology of the Qur’an, shahadah means that the truth is

communicated to people in such a manner that no one is left with an excuse to

deny it. The Qur’anic words used are: upload_2014-9-13_23-42-4.png

(so that mankind after the coming of these messengers is left with no excuse

against the Almighty, (4:165)). The way this shahadah is established is that the

Almighty selects these rusul and then, before the actual Day of reward and

punishment, rewards and punishes in this very world people to whom the rusul

are sent. People are told that if they honour their covenant with God, they will be

rewarded in this world and if they dishonour it, they will be punished here. The

result of this is that these rusul become signs of God, and it is as if people see

God walking along with the rusul who deliver His verdicts. Moreover, these

rusul are directed to propagate the truth and deliver to people the exact guidance

of God they have received. This is shahadah, and when it is established on this

earth, it becomes a basis for God to deliver His Judgement both in this world and

in that to come. Consequently, the Almighty grants dominance to these rusul and

punishes those who reject them. The word upload_2014-9-13_23-42-27.png(shahidan_) used in the above

quoted verses of Surah Ah_zab delineates this very status of the Prophet

Muh_ammad (sws).

Delivering of warnings and glad tidings by anbiya(prophets) does not require

any explanation. However, when rusul2 (messengers) deliver these warnings and

glad tidings, then this requires some elaboration because these rusul must also

fulfil the responsibility of shahadah. As a result of this responsibility, there are

certain phases of their preaching endeavour. And there are certain consequences

of these phases which are peculiar to the rusul only. This preaching is not related

to any other person except the rusul.

In the following paragraphs, these phases are elaborated upon.


i. Indhar (Warning)

This is the first phase of preaching of the rusul. Indhar means to warn someone

of the evil consequences of something. It is evident from the Qur’an that the rusul

of God always warn their people of two punishments: the punishment which those

who reject these rusul will face in the Hereafter, and the punishment which they

will face in this very world for this very reason. These rusul inform their people

that they have been sent in this world to set up a miniature Day of Judgement.

Once they have communicated the truth to their addressees in a manner that they

are left with no excuse to deny it, they will have to face punishment in this very

world. Surah Qamar, which belongs to the sixth group of Qur’anic surahs, is the


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footnotes:
1. Mankind was once one community. [Then differences surfaced between them]. So

God sent forth prophets as bearers of glad tidings and as warners. (2:213)

2. Rusul are a higher cadre among the anbiya. (Translator)
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best example of this indhar. Here, after indicating His practice about rusul of Allah

and their people, the Almighty has warned: upload_2014-9-13_23-42-56.png

upload_2014-9-13_23-43-7.png (Are your disbelievers better men than these? Or are you given immunity

in the Scriptures? (54:43)). It is evident from the coherence and arrangement of the

Qur’an that in the last group of the Qur’an, the six surahs from Surah Mulk (67) to

Surah Jinn (72) belong to this phase of preaching. A study of these surahs reveals

the tone, style and arguments messengers of God adopt in this phase. In Surah

Qalam, after mentioning the parable of the people of the orchard, while summing

up this indhar, the Qur’an says:


upload_2014-9-13_23-44-50.png

[People of Makkah! You are denying this rasul. So take heed] in such a way

shall the punishment come, and the punishment of the Hereafter shall be much

greater than this if they only knew. (68:33)

Since the consequences of this indhar have to materialize in this world, hence

its addressees are primarily people who wield influence in some form or another.

These are the people whose character and conduct the masses follow; their wellbeing

or health is instrumental in keeping others well or healthy; if their intellect

is convinced of a certain ideology, it becomes a source for convincing others of

this ideology; their material means and resources increase the power wielded by

the truth; their mental ability can inspire the intellect of the masses and stir their

souls in favour of the message they preach. Such is the influence they exercise

that unless the masses are able to see that these people have been intellectually

defeated, and their philosophies have been uprooted from their base through

sound reasoning and the edifice of their systems of morality and politics is

publicly brought down, the masses would not be fully devoted to and convinced

of the cause of the right message; they would not be able to get out of the

whirlpool of their previous views and relieve themselves of indecision; they

would also not be able to feel elevated while following the message of truth – the

elevation which is necessary to induce in them the courage and strength to break

the shackles and hold of the dominant elements of the society that have spun a

strong web of influence.

The way this characteristic of indhar becomes evident from the Qur’an is

explained thus by Imam Amin Ah_san Is_lah_i:

… Abraham (sws) at the very outset called to the truth his family and clan

who held the reins of religious leadership. He then called to the truth the king

who had the reins of political authority and who thought that he had power

over the life and death of his people … The Almighty had directed Moses

(sws) to first of all address the Pharaoh … Jesus (sws) first called upon the

scholars of the Jews. Similarly, the preaching endeavours of the Prophets

Noah (sws), Hud (sws) and S_alih# (sws) are all mentioned in the Qur’an. All

these prophets began their preaching by calling upon the people who were in

authority in their times. They tried to wake up those in authority and the

arrogant people of their times from their deep slumber and vehemently

criticized their views. Finally, Muh_ammad (sws) was sent and asked to warn

his immediate relatives. These relatives were the religious and political

leaders of the patriarchal polity of Arabia and with this reference morally and

politically guided all the people of Arabia.3

The Almighty says:

upload_2014-9-13_23-45-40.png

And in a similar manner have We revealed to you an Arabic Qur’an that you

may warn the central-city and those who dwell around it and warn them of the

day which is sure to come: when one group will go to Paradise and another to

Hell. (42:7)


ii. Indhar-i ‘Aam(Open Warning)

This is the second phase of the preaching of a rasul. There is no difference

between this phase and the previous one except that in the first preaching is done

individually and on a person-to-person basis or in certain select gatherings.

However, in this second phase, the Almighty directs His rusul to deliver open

warning through whatever means they can use, and whatever extent they can go

to, they should in order to openly preach among people. In the preaching

endeavours of the rusul, this phase is very tough. The Qur’an has informed us

that when this phase came during the preaching of Muh_ammad (sws), he was told

to stand in prayer at night in order to prepare for the hardships of this phase. It

was in this phase that Surah Muzzammil was revealed. In this surah, he was

directed by the Almighty to recite the Qur’an in a measured tone in the night

prayer of tahajjud. He was asked to remember the Almighty in his heart while

being fully aware of His attributes and to glorify and praise Him with his tongue

as much as he could, and in the loneliness of night fully devote himself to God.

The Almighty informed Him the reason for all these directives by saying: upload_2014-9-13_23-46-4.png

upload_2014-9-13_23-46-14.png (because soon We shall lay on you the burden of a heavy

word, (73:5)).

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Footnotes:
3. Amin Ah_san Is_lah_i, Da‘wat-i din awr us ka t_ariqah-i kar, 2nd ed. (Lahore: Faran

Foundation, 1989), 50.
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saif

Junior Member
Consequently, in the next surah, this burden was laid on him:

upload_2014-9-13_23-49-57.png

O ye enfolded in your shawl! Arise and give open warning and proclaim the

greatness of your Lord only, and cleanse the apparel of your soul and keep

away from [this] dirt [of polytheism] and [listen!] Do not discontinue your

endeavour regarding it to be enough, and with perseverance wait for the

decision of your Lord. (74:1-7)

In this phase too, the rusul address the leaders and rulers of the society; however,

since this is done at an intense pace, it also elicits a great reaction – something

which is not evident in the first phase. Since those who took lead in professing faith

in Muh_ammad (sws) were generally the youth, the reaction experienced was from

their relatives and associates. The leaders of the society reacted once they saw that

Muh_ammad (sws) was becoming influential in the society. Then what they did,

and what Muh_ammad (sws) was directed to do in response is mentioned in the

surahs which were revealed in this phase. The following two passages from Surah

Yunus give us some idea of this:

upload_2014-9-13_23-50-20.png


And when Our clear revelations are recited to them, those who have no hope

of meeting Us say [to you]: “Give us a different Qur’an, or change it a little.”

Tell them: “It is not for me to change it of my own accord. I follow only what

is revealed to me, for I fear the punishment of a fateful day if I disobey my

Lord.” (10:15)

upload_2014-9-13_23-50-33.png


Tell them: “People! If you have any doubts about my religion, then listen that

I do not worship those whom you worship besides God. In fact, I worship the

God who gives you death and I have been commanded to be among the

believers and I have been directed: “Devote yourself fully to the faith in all

uprightness and do not be among these idolaters whatsoever.” (10:104-105)

It is at this stage that the rusul are stopped from going after the arrogant among

their people, and are directed to primarily concentrate on instructing their

followers.

The Qur’anic words are:

upload_2014-9-13_23-51-3.png

For this reason, ignore them; now you shall incur no blame. Keep reminding

them, for reminding is beneficial to the believers. (51:54-55)

upload_2014-9-13_23-51-16.png


He frowned and turned away – [this rasul of Ours] – because there came to him

that blind man [interrupting his meeting with the leadership of the Quraysh].

And what do you know [O Muh_ammad!] that he might have sought to reform

[himself] or might have heard the admonition [when you delivered it] and might

have gained from this admonition. And these who show indifference, you go

after them even though you are not responsible if they are not reformed; and he

who comes to you with zeal and also fears [Allah], you neglect him. Certainly

not! [There is no need to go after them]. This is but a reminder so whoever

wishes, can be reminded through it [and whoever wishes can turn a deaf ear

towards it] – [It is set down] in honoured pages, exalted and untouched, in the

custody of scribes, honourable and faithful. (80:1-16)


iii. Itmam-i H_ujjah

This is the third phase. By this phase, the truth has become so evident to the

addressees that they do not have any excuse except stubbornness to deny it. In

religious parlance, this is called itmam-i h_ujjah. Obviously, in it besides the style

adopted and the arguments presented, the very person of the rasul plays a role in

achieving this end. The stage is reached that the matter becomes as evident as the

sun shining in the open sky. Consequently, at this instance, a rasul to a great

extent communicates the fate of the addressees to them, and his preaching takes

the trenchant form of a final warning. Both these aspects are evident in Surah Fil

and Surah Quraysh, the two surahs which were revealed in this phase of itmam-i

h_ujjah of the Prophet Muh_ammad’s (sws) preaching endeavour:

upload_2014-9-13_23-51-58.png

Have you not seen how your Lord dealt with the people of the elephant? Did

He not foil their scheme? And sent down against them swarms of birds? [Such

that] you pelted them with stones of baked clay, and He rendered them as

straw eaten away. (105:1-5)

upload_2014-9-13_23-52-13.png


On account of the association of the Quraysh – the association [in the peaceful

atmosphere of the Baytullah] they have with the winter and summer travels,

they should worship the Lord of this House who [in these barren mountains]

fed them in hunger and rendered them secure from fear. (106:1-4)

A little deliberation shows that the first surah warns the Quraysh to remain

aware of the wrath of the Almighty who, not very long ago, had destroyed the

enemies of the Baytullah in front of their very eyes. If the Quraysh become His

enemies, they too will have to face the same fate. The second surah urges the

Quraysh that it is the Lord of the Baytullah who has blessed them with the

favours of peace and sustenance since they are its custodians. This magnanimity

entails that they should adopt a submissive attitude towards Him.

This then is the style adopted by the rusul in the phase of itmam-i h_ujjah.
 

saif

Junior Member
iv. Hijrah and Bara’ah (Migration and Acquittal)

This is the fourth phase. When the rusul of God have done all what they can in

preaching people and when they have communicated the truth to them to the

extent that no one is left with an excuse to deny it, then their preaching enters this

phase. In this phase, a charge sheet is handed out to the leaders of their nation

with full clarity and they are intimated that time has run out for them. Hence,

they will now be exterminated from the land. Along with this, the rasul is given

glad tidings of help and support of the Almighty. He and his followers will be

saved, and in the very land in which they were helpless and weak, they will be

dominant. So they should get ready to declare those who have denied as

disbelievers and announce their acquittal from their views and ideologies.

The way all this ensued in the preaching of Prophet Muh_ammad (sws) is evident

from the following surahs of the Qur’an:

upload_2014-9-13_23-53-55.png


Have you seen the one who denies reward and punishment [O Prophet!]. He it

is who shoves the orphan and urges not the feeding of the poor. So woe be to

these [priests of the Baytullah] who pray being unmindful of [the essence] of

their prayers; who put up a pretentious display [of worship], and are not even

prepared to lend ordinary items of common use to others. (107:1-7)

upload_2014-9-13_23-54-14.png

Upon you [O Prophet!] have We bestowed this abundance of good [this House

of Ours]. So pray [now in it] only for your Almighty and offer sacrifice only for

Him. Indeed, it is this enemy of yours who is rootless: none of his followers

will remain. (108:1-3)

upload_2014-9-13_23-54-57.png


Declare [O Prophet!]: “O Disbelievers! I shall worship not that which you

worship. Nor will you ever worship [only] that which I worship. Nor ever

before this was I prepared to worship that which you worshipped. Nor were

you ever prepared to worship [only] that Whom I have been worshipping. [So

now] for you your religion and for me, mine.” (109:1-6)


upload_2014-9-13_23-55-13.png


When comes the help of God and that victory [which We have promised you

O Prophet!] and you see men embrace the religion of God in multitudes, extol

His glory while being thankful to Him and seek His forgiveness. For, indeed,

He is ever disposed to mercy. (110:1-3)


After this, a rasul is directed to migrate. It is evident from the Qur’an that it is

on the bidding of the Almighty that this migration takes place. No messenger is

allowed to exercise his own judgement in this regard. The reason is that it is not

possible for a person to have knowledge of the fact when the truth has been

completely communicated to his people and that now there is no possibility of

any positive response from them. Only God can have this knowledge.

Consequently, when angels came to the celebrated Prophet Abraham (sws) to

communicate this decision of the Almighty regarding the people of Lot (sws) to

him, he contended that they had come before time and argued with the Almighty

as depicted in the Qur’an (11:74-76), and when Jonah (sws) decided on his own

to migrate from his people, the Almighty reprimanded him (37:139-148). It

became evident from his nation’s professing faith once he returned to them that

only the Almighty knows when someone can profess faith. The Qur’an refers to

his example and cautions the Prophet Muh_ammad (sws) to exercise patience and

forbearance while waiting for God’s decision in this regard. He cannot of his own

form the opinion that he has fully discharged his duty and he can leave his

people. It is essential that he must continue to discharge this duty until the

Almighty communicates His decision to him that the truth has been

communicated to the people and that he can migrate from them.


v. Reward and Punishment

This is the final phase. It is in this phase that the divine court of justice is set up

on this earth. Punishment is meted out to the rejecters of the truth and those who

have accepted it are rewarded, and in this way a miniature Day of Judgement is

witnessed on the face of the earth. The history of the preaching endeavours of the

rusul related in the Qur’an shows that at this stage generally either of the two

situations arise.

Firstly, a rasul has a few companions only and there is no place available to

him for migration.

Secondly, his companions are in substantial numbers and the Almighty also

furnishes a place to them where they can migrate and be bestowed with

independence and political authority even before this migration.

In both these situations, the established practice of the Almighty manifests itself

– the practice which the Qur’an refers to in the following words:

upload_2014-9-13_23-55-41.png


Indeed those who are opposing Allah and His Messenger are bound to be

humiliated. The Almighty has ordained: “I and My messengers shall always

prevail.” Indeed Allah is Mighty and Powerful. (58:20-21)

In the first situation, divine punishment descends upon those who have rejected

the rusul in the form of raging storms, cyclones and other calamities, which

completely destroy them. It is evident from the Qur’an that the people of Noah

(sws), Lot (sws), S_alih_ (sws) and Shu‘ayb (sws) besides others met with this

dreadful fate. The only exception in this case were the Israelites. Since they

primarily adhered to monotheism, instead of annihilation, the punishment of

subjugation was meted out to them once the Prophet Jesus (sws) left them.

In the second situation, a rasul and his companions subdue their nation by force.

In this situation, obviously the people are given some more time. During this

time, the rasul proceeds with the task of communicating the truth to people of the

land he has migrated to. This unveiling of the truth continues till these people are

not left with any excuse to deny it. Simultaneously, he prepares and instructs his

followers and cleanses them and isolates them so that they are ready to participate

in the battle between good and evil. He consolidates his political authority in this

land to the extent that with its help he can exterminate the rejecters and achieve

dominance for the believers. The net result of this process is that the followers and

opponents of a rasul are totally distinguished from one another to the extent that as

per the established practice of God each group can be observed distinctly with its

complete characteristics. It is evident from the Qur’an that in each group there are

three categories of people. Among the opponents are:

(1) The mu‘anidin4

(2) The mutarabbis_in5

(3). The mughafallin6

Among the followers, the following three categories can be classified:

(1) The sabiqun al-awwalun7

(2) The muttabi‘un bi al-ih_san8

(3) The d_u‘afa and the munafiqun9



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Footnotes:

4. The antagonists.

5. Those who have adopted the policy of “wait and see”.

6. The ignorant among the masses.

7. Those who take lead in supporting the cause of a rasul.


8. The righteous who do not possess the initiative of the first group.
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The mu‘anidin (the antagonists) are people who openly and vehemently counter

the preaching of a rasul once they see that it is becoming influential. The motive of

their animosity is their prejudice for their traditional views as well as jealousies and

vested interests. All these three motives are equal as far as their animosity is

concerned; however, they are distinct from one another as far as their reality is

concerned.

The first motive is found in people who are very sincere with the prevalent

traditional views and are the true servers of the system they have lived in. They

consider the preaching of a rasul to be an open challenge to their system and the

traditions of their forefathers which are present in the background of this system.

Since their opposition is based on nationalistic emotions, it is without malice and

meanness. Consequently, their opposition like that of Abu Jahal has much to do

with their nationalistic pride, and if they profess faith, then like ‘Umar (rta) and

H_amzah (rta), they profess faith with all their heart and all their might.

The second motive entices those people to animosity who are and have remained

leaders in the current system whether in their religious or in their political capacity.

They have become so used to leadership and control that it becomes impossible for

them to accept the leadership and guidance of a rasul and they also want the truth

to remain subservient to them in all circumstances. It is such people who in the

time of the Prophet Muh_ammad (sws) declared that if God had to reveal His

guidance to someone why did He not reveal it to some leader of Makkah and

T_a’if.10 It was precisely for this reason that the Jews had opposed Muh_ammad

(sws).11 In the times of the Prophet Jesus (sws), the religious chiefs of the Israelites,

their scholars and the Pharisees were deprived of faith for this very reason, and the

following words of Jesus (sws) were verified: “It is easier for a camel to go through

the eye of a needle than for a rich man to enter the kingdom of God.”12 Such people

initially ignore the preaching of the rusul considering it to be worthless; however,

once they see that this preaching is influencing the society the fire of jealousy

ignites in them, and then they do everything that jealous people normally do

against their opponents.

The third motive stirs people who are not able to see beyond their personal

interests. They have become used to watching their own interests and demanding

privileges and deciding what is good and what is evil with reference to

themselves only. It is because of this moral degradation and meanness that they

can only take hold of things which are of benefit to them; it becomes impossible

for them to accept the calls of the rusul and face perils which the followers of the

rusul have to face. In the times of the Prophet Muh_ammad (sws), the attitude of

Abu Lahab is a prominent example of a person who opposed a rasul because of


such a motive.



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Footnotes:

9. The infirm and hypocrites.

10. See: The Qur’an, 43:31.

11. See: The Qur’an, 2:109.


12. See: Matthew, 19:24.
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The mutarabbis_in or those among the opponents who have adopted the policy of

“wait and see” are the ones who acknowledge the veracity of a rasul’s teaching;

however, instead of accepting the truth simply because it is the truth they prefer

to wait and see what the future has in store for this preaching. Consequently, they

are not very active in opposing their rasul but always put their weight with his

enemies. Day and night they are busy in trying to strike some sort of a

compromise between truth and evil so that they are not burdened in making a

decision for themselves. In times of trials and tribulations, they may even utter a

good wish for the rasul, in their hearts be desirous of the rasul’s success, may at

times muster the courage to help him financially or morally; however, accepting

him in these times and bearing hardships for him is in no way possible for them.

The mughafallin (the ignorant among the masses) are those who are mentally

and financially subservient to the prevailing system and in every matter obedient

to the religious and political pundits of the time. They thus follow the dictates of

these pundits with regard to the preaching of a rasul and are at their obedient

service at all times. This is their typical attitude in the first phase. However, once

their pundits start to openly challenge the preaching endeavour of the rasul, the

difference between him and these pundits in their character as well as the nature

of arguments presented becomes prominent. At that time, they become distrustful

of their pundits and leave them and direct their attentions to the rasul.

Consequently, this change in them sometimes induces some bold and lofty

character individuals among them to take the initiative and join the ranks of the

rasul one after the other.

Among the followers, the al-sabiqun al-awwalun are the ones who take lead in

supporting the cause of their rasul. They profess faith in him as soon as they hear

his calls and irrespective of the consequences are ready to sacrifice whatever they

have for this cause. These are people who have a noble nature, possess an

insightful intellect and a vibrant heart. Their eyes really see and their ears really

hear. They are the ones who analyze things in the light of sense and reason and

when they are convinced of something they openly acknowledge it irrespective

of any bias or prejudice as well as any danger which its acceptance may entail.

They are the cream of a nation as far as character and morals are concerned, and

their towering figures stand out among the masses. The call of the truth is not

alien to them. It is in fact the call of their hearts, the voice of their conscience and

the chant of their souls. They only await someone to call them to the truth after

which they present themselves to serve him with all their mind and heart.

Consequently, when the calls of a rasul reach them, they neither present any

excuse nor look at his lineage; they neither indulge in the analysis of the past and

present nor ridicule and censure him; they neither ask for miracles nor get

involved in hair-splitting and needless conversation. In fact, they come forward

with full vigour and respond to the call as if it was coming from within them.

With great will and determination they stand by the side of the rasul, and possess

the determination and will to never turn back even if their limbs are cut to pieces.

The muttabi‘un bi al-ih_san (the righteous) are people who are inspired by the

al-sabiqun al-awwalun into accepting the truth. Although they are not as

intellectually and morally superior, they are the most outstanding in the second

category of people. If they do not take the initiative in accepting the truth like the

al-sabiqun al-awwalun, it is also not possible for them to stay behind once they

witness the determination and outstanding behaviour of their forerunners, their

initiative in accepting the truth and bearing with perseverance the difficulties in

this cause. Although the sound arguments of the truth preached to them may fail

to influence them much, the commitment and devotion of the al-sabiqun alawwalun

and their great deeds – soon or late – often win them over. However, a

rasul has to make some effort in their regard. Consequently, if the doubts which

arise about the truth in their minds and those which are implanted from others are

all cleared up and some examples of grit and determination are set before them,

then the rust which has clung to their nature is washed away. After this, if the

grace of God is there to guide and propel them to the truth, they become the

companions of the rasul and try to remain by his side with full strength and

sincerity in all trials and tribulations that they encounter.

The d_u‘afa and the munafiqun (the weak and the hypocrites) only have an

apparent resemblance. As far as their inner intentions are concerned, they are

very distinct from one another. Thus their characteristics should be understood

separately.

The d_u‘afa# are people who accept the call of a rasul at some point of time; in

fact, at times in the very first phase. It is their intention that they fulfil its

requirement as long as they live; however, since they have weak will-powers,

they stumble and then recover again and again. They have, however, the ability

that every time they fall, they atone for their sins through repentance and

continue their journey on the right path come what may.

The munafiqun, on the other hand, are people who sometimes because of a

transient influence and sometimes because of a well-planned prank become

associates of a rasul. In the first case, they become an embodiment of

(wavering between this and that and belonging neither to these nor those, (4:143)),

and in the second case they are like enemy agents in the ranks of the Muslims. Consequently, their character is no different from that of a typical enemy agent.13

When among the addressees of a rasul, his followers and his opponents are

fully distinguished from one another and they stand out separately, and the rasul

and his companions are fully in a position for an armed offensive, the court of

divine justice gives its ruling. Following is the way this verdict was declared in

the matter of the Prophet Muh_ammad (sws):

1. All the antagonists and adversaries from among the leadership of the

Quraysh were killed in the battle of Badr. It was only Abu Lahab who did not

take part in the battle in an effort to save himself from torment. The Qur’an

----------------------------------------------------------------------------------------------------------------------
Footnotes:

13. The afore-mentioned discussion on the types and nature of addressees of a prophet

is based on Imam Is_lah_i’s opinion. See: Amin Ah_san Is_lah_i, Da‘wat-i din war us ka

t_ariqah-i kar, 176-206.
-----------------------------------------------------------------------------------------------------------------------



(111:1-3) had already declared that he would die together with his supporters and

comrades. Consequently, this prediction was fulfilled word for word and a week

after the defeat at Badr this leader of the Banu Hashim was killed by plague. And

such was the condition of his dead body that no one came near it till three days

after his death. Ultimately, his body got decomposed and a stinking smell started

to come out from it. Eventually, his corpse was placed besides a wall and covered

with stones.

2. After the battles of Badr and Uh_ud, once the Muslims had been separated

from the ranks of the disbelievers and took the shape of a distinct group, an

ultimatum was given to the common masses of the Idolaters of Arabia as well as

the ones among them who had adopted a policy of “wait and see”. They were

given four months to mend their ways after which they would be humiliated and

disgraced and would not be able to find a way out in this world.14

3. At the h_ajj-i akbar offered in the 9th hijrah, it was declared that once the

sacred months passed, Muslims would kill these Idolaters wherever they find

them except if they accept faith, adhere to the prayer and pay the zakah. Only

those people would be an exception to this declaration who had treaties with the

Prophet Muh_ammad (sws). Muslims were told that they should honour these

treaties till they expire. It was obvious from this that once these expire, these

people too would have to meet the same fate as had been destined and declared

for the Idolaters.15

4. It was directed that all the groups of the People of the Book would pay jizyah

and live in subjugation to the Muslims. They were further told that if this

decision of God and His Prophet Muh_ammad (sws) was not acceptable to them,

they would also be massacred by Muh_ammad (sws) and his Companions (rta).16

5. The Hypocrites were warned that it would be better for them if they repented,

otherwise they too would have to encounter the fate which was destined for the

rejecters.17

6. Those among the followers of the Prophet Muh_ammad (sws) who were

sincere but were guilty of some blemishes were forgiven after some

punishment,18 and the weak among these followers were given the glad tidings

that if they repent and reform themselves and remain on this commitment, then

hopefully the Almighty would forgive them too.19

7. The reins of political leadership of Arabia and the custodianship of the

Baytullah were given in the hands of the Muslims who had taken lead in

accepting Islam. In this way, the following promise of the Almighty was

fulfilled:


-------------------------------------------------------------------------------------------------------
Footnotes:

14. The Qur’an, 9:1-2.

15. The Qur’an, 9:3-5.

16. The Qur’an (9:29).

17. The Qur’an (9:74, 101).

18. The Qur’an (9:118).


19. The Qur’an (9:102).
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God has promised those of you who professed belief and did good deeds that

He would grant them political authority in the land the way He granted

political authority to those who were before them and He would strongly

establish their religion He chose for them, and replace their fear by peace.

They will worship Me and serve none besides Me, and he who again rejects

after this will indeed be among the disobedient. (24:55)
 

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Asja

Pearl of Islaam
Eselamu alejkum we rahamtulalh we bereaktuhu

Thank you dear brother Saif for such informative posts and the great effort, and time you had to spend in answering and discussing all these important, but in the same time delicate subjects. I went trough the whole post only once, but I will have to re read it few times more InshAllah, especially because this is the theme on which I do not have that great knowledge.

May Allah reward you and increase your knowledge. Amin.


We alejkumu sellam
 
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