The principle and simple response to this objection is,
· One is a general order of Sharī῾āh. For example Da῾wahand Tablīgh, seeking Knowledge etc.
· The other is the procedure in carrying out these orders.
The procedure to do da῾wahand Tablīgh, seeking knowledge etc. are subservient to Maslihah (prudence). Maslihah is a very important juristic principle and governs many orders of Sharī῾āhbased on circumstances.
It is the wisdom of a wise person/s to understand circumstances and guide and act accordingly.
Rasulullah salallahu ῾alayhi wasallamwanted to rebuild the Ka’bah Sharīf and include the Hatīm area in it as it was excluded by the Arabs at the time of Jahiliyyah due to shortage of funds.
· Consider, the Ka’ba Shareef is the house of Allah.
· It was built by His beloved prophet Ebrahim alayhis salam with the order of Allah.
· The Ka’ba Shareef is a symbol of Allah on earth.
· The final and most beloved Rasul of Allah salallahu alayhi wasallam expressed his desire to rebuild the Ka’ba and include the Hateem in the enclosed part of the Ka’ba.
Inspite of such overwhelming positive points, Rasulullah salallahu alayhi wasallam decided against rebuilding the Ka῾baas that was against Maslihah.
The people would accuse Rasulullah salallahu alayhi wasallam of starting a new religion and changing the symbols that are near and dear to them. That in turn would turn the people away from Islam.
It is also important to consider that this consideration of Rasulullah salallahu alayhi wasallam was during his final Hajj. Makkah was conquered. Islam has spread and thousands entered into the fold of Islam already. Rasulullah salallahu alayhi wasallam could have all had the support to change the Ka’ba. Yet he exercised restraint. All this was due to Maslihat.
There are innumerable examples in Seerah of invoking the rule of Maslihah for purpose of Da῾wah. A wise person looks beyond the surface of the issue.
Da῾wahh (propagation) is an integral part of Deen. It is actually one of the missions of Rasulullah salallahu alayhi wasallam. In fact the mission of every prophet of Allah.
Any person having insight on the history and life of the prophets will understand that the procedure of da῾wahh during the different prophets was circumstantial. Every prophet faced a different challenge which required a different approach of da῾wah.
It is common knowledge,
“The laws of one nation cannot govern the other”
Rasulullah salallahu alayhi wasallam is the last prophet. His mission of Da῾wahh will remain till the day of judgement.
The Ummat will face changing conditions all the time.
What was the best method of da῾wahh 1000 years ago, may not be the best now. New methods had to be introduced to achieve the common objective of Sharī῾āhand Da῾wahh. Surely, any new method must not violate any injunction of Sharī῾āh. At the same time, Sharī῾āhdoes not oppose introducing methods to uphold the common objectives of Sharī῾āh. In fact to some extent Sharī῾āhencourages it.
اذا ثبت الشئى ثبت بلوازمه
When something is established, it will be with all its imperatives
Take for example, Sharī῾āhhas emphasised on building Masājid. There are great rewards promised for a person that builds a Masjid.
مَنْ بَنَى لِلَّهِ مَسْجِدًا بَنَى اللَّهُ لَهُ مِثْلَهُ فِي الجَنَّة
Whosoever builds a Masjid for Allah’s pleasure, Allah will build for him a similar in Jannah
(Sunan Tirmidhi Shareef #318, Vol. 2 Pg 134)
Building a Masjid is an expression of a person’s Imān.
However, what takes place before building a Masjid and what happens after a Masjid is built are all administrative issues left to the discretion of the person, for example:
· Consulting appropriate people in the choice of the land.
· Choosing a builder
· Obtaining funds
· Drawing a constitution
· Appointing an Imam
· The daily activities in the Masjid
There are no specific rules governing all the issues surrounding the building of a Masjid. However,, Sharī῾āhdoes not oppose these issues as it is a means to achieve the objectives encourages in Sharī῾āh.
Will anyone object to these issues in establishing Masjid?
Can anyone claim, where is it in the Qur’ān and Hadīth to have a constitution for a Masjid?
Where is it in the Qur’an that there should be specific talks and programmes in the Masjid? All this is left to the discretion of the trustees of the masjid.
Similarly, Sharī῾āhemphasizes on seeking knowledge of Sharī῾āh? There is no specific order of Sharī῾āhto learn Arabic.
However, it is understood that he Arabic language is a medium to understand the Qur’an and Hadīth. Hence, the learning of Sarf, Nahw, Fasahat and Balaghah etc.
Similarly, there is no mention of establishing madrasahs and Dārul Ulūms with a five year or seven year curriculum. All these are based on careful thought, experiences and administering an agenda to achieve the objective of being educated in Sharī῾āh.
Nowhere in the Qur’an it is stated to study specific subject or for a specific time period?
If these lawāzimāt (imperatives) of a masjid or becoming an Alim are not implemented, a masjid would not be built or not properly administered. There would not be well educated Ulama.
This is also understood in the circular field. There is a need for doctors, lawyers, and other apprentices.
It is only after a person spends a few years studying and doing apprenticeship in a particular field, is one qualified enough to practice in that field. To practice as a doctor without fulfilling these administrative requirements is termed as fraud. Will it be wise to question where is this in the Qur’an and the Hadith?
How can such a huge responsibility of Da῾wahh be fulfilled without undertaking training in the field of Da῾wahh. Da῾wahh is not merely representing ones client in law. Da῾wahh is not merely administering medicine or fixing someone’s lights like an electrician does!
It is to guide mankind from the darkness of kufr to the lights of Iman and faith in Allah.
It is to guide one from the attachment of their temporary materialistic world to the everlasting hereafter.
This is a huge and mammoth task. It requires the pain in the heart to witness kufr and shirk, to witness people treading the path to jahannam (hellfire).
Once that pain is there, the rest follows – sacrifice with wealth and life.
This pain is inculcated by going out and witnessing the condition of people immersed in their worldly life. Knowing something can never be like personal experience.
ليس الخبر كالمعاينة
Information (of something) is not the same as witnessing (through eyes)
Our Ulama have thus encouraged people to go out for a few days, 3 days, 40 days, 4 months to witness the condition of the people and feel the pain of Ghaflah (obliviousness) , kufr and shirk and then exert oneself to guide oneself and other on to Sirat al Mustaqeem.
The best answer to your objections is join the work with experienced elders and witness the noor of the work yourself.
No amount of explanation will fulfil you equivalent to your personal experience.
There is a saying,
The taste of the pudding lies in tasting it.
Looking at the pudding will not make you understand the taste.
And Allah knows best
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