Responsibilities of a Muslim!!

Responsibilities of a Muslim


By Dr Israr Ahmad


The long standing political and moral decline of the Muslim Ummah has reslted, among other things, in a serious distortion of our very concept of Islam itself. We have grown accustomed to viewing Islam as a mere “religion,” instead of using the original Qur’anic term “Deen.” This apparently minor change in semantics is actually a huge leap backwards. This is because the word religion is commonly used in a rather narrow sense, its scope being limited to a set of dogmas, some rituals for worship, and a number of social customs to celebrate important life-events. Deen, on the other hand, is a system of life in which human beings consciously surrender to the sovereignty of a higher authority, and live a life of total obedience to that higher authority. In this sense, the term Deen can be applied to monarchy, where the king is accepted as the final authority, or to democracy, where the people as a whole act as sovereign. Thus, when the term Deen is used for Islam, it obviously means a system of life where the Almighty God is worshipped and obeyed, not just in the narrow religious sense, but in a manner that includes all aspects of human of life.

A well-integrated set of beliefs describing the nature of existence as it really is (Iman), modes of worship including Salat, Zakat, Saum, and Hajj, as well as social customs and ceremonies — all comprise indispensable and integral parts of Islam. However, in addition to these “religious” features, we are also provided by the Almighty God all the relevant instructions regarding our social, economic, and political existence (generally considered to be the “secular” elements of life), and this is what really distinguishes Islam from other religions, say, Christianity or Buddhism. Unfortunately, the majority of our masses are simply, and perhaps blissfully, unaware of what it really means to be a Muslim; thus, their concept of religious duties is usually very narrow and limited. But, as Allama Iqbal has so correctly observed, you begin to shudder with the fear of accountability once you realize the tremendous responsibilities that come with being a Muslim.

When Islam loses its political authority, it is relegated and dethroned to the status of a mere religion — a private affair of the individual; and if any particular generation is to revive the teachings of Islam in the social, economic, and political spheres, then this is impossible without adopting the same methodology as was adopted by Prophet Muhammad (SAW). After the independence of the Muslim lands from direct subjugation of Western Imperialism, it was naively believed that since political authority now belongs to the Muslims, the next step, that of implementing the Islamic values, won’t be all that difficult. However, it has been proved during the last half century or so that the ideal Islamic State is still very much a dream, and since no short-cuts are available, we have no alternative except to start at the very beginning. We must remind the Muslims of their responsibilities. The significance of this subject is quite clear: We cannot hope to achieve salvation in the Hereafter without fulfilling all our obligations. Moreover, we cannot even think about the revival of the Muslim Ummah and the Renaissance of Islam without first inculcating the true concept of our Divinely ordained obligations in a significant portion of the Ummah.

OUR FIRST OBLIGATION as a Muslim is to develop real faith and true conviction (or Iman) in the teachings of the Qur’an as explained by to us by Prophet Muhammad (SAW). The faith must not be a mere dogma which has little or nothing to do with the practical aspects of one’s life, but it must be a deeply-felt certitude that changes the whole system of values, ambitions, and behavior in favor of Islam. Iman can be gained by reading, comprehending, and pondering over the meaning of Holy Qur’an with a genuine search for truth. The knowledge of Arabic language is indispensable for this purpose.

OUR SECOND OBLIGATION is to live a life of total obedience to the Almighty God. This duty is described in the Holy Qur’an as Ibadah, which is often inaccurately translated as worship or prayers. However, the true meaning of the term Ibadah can only be understood if we combine two apparently unrelated concepts: one is surrender, obedience, submission; the other is love, adoration, devotion. Total and unconditional compliance to all Divine injunctions is obviously required; at the same time, this compliance ought to be with a spirit of wholehearted devotion and love for the Creator.

All of us need someone or something to love, admire, and adore. Usually, our lack of knowledge of the one Being worthy of all our love, admiration, and adoration lead us towards other, less than perfect, ideals. We start loving various ideologies, like Socialism, or Liberalism, or Humanism; we sometimes start loving our tribe, our nation, or our race as the ultimate ideal. The Holy Qur’an teaches us that the faithful are those who love the Almighty God over everyone and everything else. When we love our Lord, we find it easy to obey Him. Sometimes we slip and forget, committing a sin; the point is to immediately turn back towards the Almighty God with genuine remorse, and to repent; if we can do this, Divine forgiveness is guaranteed.

OUR THIRD OBLIGATION as a Muslim is to preach and disseminate the word of Almighty Allah (SWT) — the Holy Qur’an — and the teachings of his last messenger Muhammad (SAW) to the whole humanity. What does it involve? Calling people towards the light of Islam and Iman; enjoining and encouraging all that is good and just and moral, forbidding all that is evil and unjust and sinful; exhorting the common people, explaining the philosophy and wisdom of Islam to the educated and intelligent classes, debating with the stubborn and the rigid; testifying to the truthfulness of the message with our behavior and conduct, our character and morals.

It is significant to note that communicating and explaining the teachings of Islam to others is not, as we have erroneously come to believe, the “profession” of the Mulla alone, but this is actually a duty of anyone who claims to be a Muslim. As Prophet Muhammad (SAW) has ordered, “Convey on my behalf, even if it is only a single verse (of the Qur’an that you know).”

This is because preaching and delivering the message of God to the entire humanity is actually the responsibility of Prophet Muhammad (SAW), but now, after his departure and due to the termination of Prophethood, that sacred obligation has been transferred on to the shoulders of the Ummah as a whole. This, incidentally, is the purpose for which the entire Muslim Ummah was created in the first place, as mentioned in a most emphatic fashion in the Holy Qur’an: “You are the best of people raised for the (guidance of) mankind; You enjoin the good, forbid the evil, and believe in Allah” (3:110).

Of course, you cannot convince anyone unless you understand yourself the message you are trying to preach. Thus, according to another saying of the Prophet, “The best among you are those who learn (and comprehend) the Qur’an, and then teach (and propagate) its message.”

OUR FOURTH OBLIGATION as Muslims is to try our utmost in establishing a polity based on Qur’an and Sunnah and the Islamic System of Collective Justice, initially in our own homeland and then, ultimately, over the entire globe. The teachings of Islam vis-à-vis human society, law, economics, and politics cannot be implemented without a true and ideal Islamic state in existence. There are numerous terms to describe this highest of all our duties: establishing the Deen of Allah, achieving the domination of Islam, creating on earth the kingdom of God, bringing about an Islamic Revolution; different phrases, same meaning. Unless we succeed in creating a real model of what an ideal Islamic state should look like, all our adulations and glorifications of Islam would continue to be dismissed by the world as mere Utopian claims.

What are we talking about in practical terms? An ideal Islamic state is neither a monarchy nor a theocracy. Instead, we have a vision of a democratic welfare state, where the sovereignty of the Almighty God is accepted and enforced at all levels of the state — executive, judiciary, and legislature; where no law can be formulated repugnant to the Qur’an and the Sunnah; and where the elimination of all forms of injustice, exploitation, and repression is the primary aim of the government.

The process of an Islamic Revolution will start from a single country, and then it would spread to the rest of the globe. Muslims are obliged to struggle tirelessly in establishing the de facto soverignty of Almighty God, first in the country where they live, and ultimately all over the world.

This comprehensive view of the duties of a Muslim can be very easily understood by a simple analogy. Consider a three-storied building which is supported by four pillars. The underground foundation represents faith or Iman, which remains hidden from the spectators; the plinth of the building represents Shahadah, or the testimony of faith on a legal level; the four pillars of the building are obviously Salat, Zakat, Saum, and Hajj. The first floor represents our first level of obligation as a Muslim, i.e., to live a life of total obedience to Almighty God; the second floor is a symbol for our second level of obligation, i.e., to preach and disseminate the teachings of Islam; and, finally, the third floor represents our third level of obligation, to try our very best in establishing the Deen of Allah in its entirety on a socio-political level.

DA'WAH (Presenting Islam to Non-Muslims):Some Useful Hints!!

DA'WAH (Presenting Islam to Non-Muslims):

Some Useful Hints

Da'wah, conveying the message of Islâm to non-Muslims, is an obligation upon Muslims. Allâh the Almighty commanded and guided us in the Qur’ân to perform da'wah (in a specific manner):

"Invite (call) to the way of your Rabb with wisdom and beautiful preaching and argue with them in ways that are best and most gracious. " (Qur'an 16:125).

The 4 key words in this verse are "invite", "all", "wisdom", and "beautiful preaching". Many da'wah workers and organizations around the globe have successfully based their da'wah activities on this verse.

To them, to "invite" implies to gently pursue, attract, be polite, be friendly, be caring and understanding, amongst other things. We cannot, for example, "invite" a non-Muslim to listen to anything about Islâm, let alone study Islâm or become interested in it, by calling him Kafir, unclean, or other hurtful names. The Holy Prophet did not allow even the pagans (who, by the way, not only refused to follow the Prophet’s teaching, but dumped camel intestine on him, boycotted the Muslims for three years and killed his closest companions, amongst other things) to be lampooned in satirical poetry by, Hassan bin Thabit by saying "what about the fact that I have common descent with them?" (Bukhari, from Aisha)

We should follow the example of the Holy Prophet by not reviling others. In this way, we portray a highly civilized form of behavior, as demanded by Islâm, and therefore become the best advertisement for Islâm, which is exactly what a true da'ee should be. Muslims who give the religion a bad name and image by behaving in fanatical, violent, highly emotional, not receptive to reason, narrow minded, dogmatic and other un-Islâmic ways, do, unfortunately, make the work of the da'ee that is much more difficult. They simply reinforce the already negative image of Islâm in the world today.

Remember also the command from Allâh to the Prophets Moosa and Haroon, peace be upon them:

"Go both of you to the Pharaoh. Lo! He has sinned. Speak to him a gentle word, so that he may listen or feel fear." (The Qur'an 20:43 -44)

So even to the Pharaoh, who boiled people in cauldrons of oil, proclaimed himself God, etc., we are required to say a gentle word, let alone those less evil than him.

The next important word is "all". This means ALL, with no exceptions. Every non-Muslim is a potential Muslim how so bad or anti-Islâm he may seem to be. Remember Umar bin Khattab , Khalid bin Walid , before their conversion to Islâm, for example. Muslims should not be very choosy in who they are willing to interact with. There are at least three reasons for this:

I. It is better for us to explain Islâm to everyone, however hostile, hypocritical and cynical they may seem to be, rather than let them teach themselves and perpetuate the misconceptions, or worse, the distortions, misrepresentations, etc. By participating, we can at least make known to them the true Islâm. 'Waste of time', you say? See reason no. 2.

2. The objective of da'wah work is not to convert the non-Muslims, but simply to deliver the message of Islâm to them, in the best way we can, and that means with "wisdom and beautiful preaching". Acceptance or rejection is up to the individual concerned. The success of any da'wah activity is not in your hands. Only God has the power to give hidayah (guidance) to anybody or any people. Not even the Holy Prophet was given this power. Remember the case of his beloved uncle Abu Talib .

3. A Muslim da'ee who has tried to get the attention of non-Muslims (or for that matter, uninterested converts or born Muslims) will know how difficult it is to succeed. Certainly it is not as "easy" as carrying out da'wah only to Muslims who are already committed, e.g. those who regularly go to mosque, attend Islâmic talks, seminars, da'wah programmes etc., and whose attention are not difficult to obtain.

The next key words in verse, 16:125 are "wisdom" and "beautiful preaching". Let us consider them together, for the sake of brevity. They require that we prepare an effective strategy to make the invitation successful. One strategy that has been quite successful is reproduced here in the form of a set of guidelines:

GUIDELINES FOR TALKING TO NON-MUSLIMS ABOUT ISLÂM

AIM: To convey the message of Islâm, and to share one's love of Islâm.

The aim should NOT be to convert the non-Muslim, since the non-Muslim must make that decision of his own free will, with no pressure from others. Of course, if he chooses to accept Islâm, Alhamdulillah; and we will give every help he needs during and after his conversion. Our role is to help the person to discover himself, and to find a true direction or purpose in his life. Getting to know about Islâm is a spiritual journey for him, and he will receive help and guidance in it from Allâh ; our role is merely to assist him in whatever way we can in that journey.

PRINCIPLES

A. APPROACH

1. Personal one to one approach is the method of choice. It brings the non-Muslim closer to Islâm. Before embarking upon conversation about Islâm, take time to get to know the person ¾ about him, his family, work etc. (but of course only as much as he seems willing to tell). Be a sincere friend to him. Be caring about his welfare. This is a practical demonstration of Islâm and to be oneself good Muslim is the best method of Da'wah. By getting to know him, you can also plan the most effective strategy and approach to tell him about Islâm. Every individual is different, and needs at approach to suit his own needs. Try to find out also how much he already knows about Islâm, and about any misconceptions, problems or doubts he has concerning Islâm. As to the problem how to begin the conversation, a sharp and dedicated da'ee will find an excuse to start the dialogue about Islâm. A suitable opening question might be: “How did you first come into contacts with Islâm?” Or "How did you hear about our Center? Or one can ask a question about some news involving Muslims and its background and turn the question around by asking if he/ she knows about Islâm and Muslims. Do this in a gentle, friendly manner ¾ don't let it seem like an interview, or ever worse, interrogation. Try to draw him out, let him do a lot of the talking, and help him to feel as relaxed as possible. Depending upon the situation, continue the discussion or promise some literature.

2. With the people you meet regularly, never spend too much time discussing Islâm. Islâm in small doses is digested better than in large doses. Never give books or the Qur'an right away. Always begin with small brochures then booklets. A copy of the Qur'an or full size books should be given only after they are requested repeatedly. Never give more than one book at a time and follow up if the person has read the book and asks questions.

3. Try to get to know something about the cultural background of the major groups of non-Muslims and converts. This will also help us to plan suitable approaches in our da'wah. Non-Muslims are not a uniform, homogenous entity. They are not similar in all places. Each is very different from the other, each may pose a very different challenge, each may require a different approach. Westerners, for instance, tend to question everything and are often quite skeptical ¾ one needs to explain things in detail, reason things out, to convince them. Asian non-Muslims are more likely to face problems with their families if/when they convert. The Chinese especially, fear losing their ethnic identity ¾ one must reassure them that, in accepting Islâm, they become Muslims and do not switch over to another ethnic group.

Be rational (not emotional), and be gentle in your approach, even if he is aggressive or emotional, or even insulting. Be respectful toward him. Allâh I has given each person a mind with which to think and a heart with which to feel, and he is entitled to his own opinions and feelings. Avoid being confrontational, and don't feel that it is a "battle" or contest which you must "win".

5. Don't be overzealous or overdo your da'wah. When you see from his face or body language that he is losing interest, stop conversation. You could ease the tension by suggesting you both have a cup of tea, or by introducing him to someone else at the Center. Remember that da'wah is a long process, and cannot be achieved in a single session, or even in a few sessions ¾ it demands consistent effort and a lot of patience.

6. Let him set the pace. For each individual, learning about Islâm is a very personal experience, and it is essential that he takes his own time to go through it. Do not set any time limits, but gently guide him step by step as he is ready. It is very important that he does not feel any pressure, as this will put him in the wrong frame of mind for learning about the joy and inner peace of Islâm.

7. Da'wah is an exchange of ideas and perceptions. Let it be a real conversation, not a monologue by the da'ee. Many non-Muslims despite having very little knowledge of Islâmic teachings, have ideas and beliefs which are very close to the Islâmic ones. They also often come with some stunning and insightful perceptions and comments, which are truly instructive for the da'ee.

8. If the target audience happens to be a group of more than five persons, the relationship may become a bit more impersonal, like giving a speech to a group. In such cases, questions should be invited after the lecture and some brochures may be distributed. Those group talks are the best which avail opportunity to the speaker of developing personal contacts with new persons.

9. In most cases debates have not been found to be suitable means of da'wah. Debates work on the principle of knocking out the opponent by exposing and attacking his perceived weaknesses. Debates could be quite entertaining to Muslims but a torture to the opponent group; torture never wins hearts. Quite often, a Muslim da'wah worker wins the debate but loses the debater, rendering the whole exercise futile.

10. Wide distribution of simple brochures and knocking, at the doors are another two methods of reaching out. The first is like throwing seeds from an airplane some will fall on rocks, some in lakes, some in desert and some in fertile lands and grow. While using this approach, it is important to ensure that brochures are simple and can be read within three to five minutes. These must carry address(es) and phone numbers of some Islâmic centers in the area. A Christian missionary organization has applied the 'knocking at the door approach with some success. In this case, every care should be taken to be very polite in seeking permission to enter the house and during the conversation. The meeting must conclude as soon you notice such an indication from the face or the body language of the hosts. The follow up visit should depend on the willingness of the hosts and at their convenience.

B. CONTENTS

1. Aim to demonstrate the beauty of Islâm such as oneness of God and man's direct relationship with Him. Begin with the positive aspects.

2. As far as possible, stick to the main or central principles of Islâm. Try to avoid the less important (ikhtilafi) issues, e.g. Sunni-Shi'a issue; if the person brings up such things, give a brief answer, and then try to steer him back to the more basic principles, so that he will not see things in the wrong perspective. At the same time, if there is a particular aspect of Islâm ¾ or more likely mis-understanding of it ¾ which seriously bothers him, take time to discuss it and help clear his doubts.

3. Emphasize the universalism of Islâm (e.g., Allâh as the Universal God, the only One worthy of True Worship) ¾ the fact that Islâm is a reaffirmation and perfecting of the whole stream of Revelations from God since the time of Prophet Adam; it thus teaches many of the same values and principles that also occur in other major religions. It is not therefore, a totally different and separate religion without any relationship to existing religions. Do not criticize or insult any other religion. As far as possible, avoid comparing Islâm to other religions; just explain the teachings of Islâm itself.

4. It is often appropriate to present Islâm as a way to find the answer to contemporary social problems, which upset many people. Explain that Islâm covers all aspects of life, the social as well as individual, the material (worldly) as well as the intellectual and spiritual; its principles are broad, enabling their implementations to be flexible and dynamic and thus suitable to all times and conditions.

5. Tell the truth always. Try to equip yourself with as much knowledge as possible about Islâm. Don't ever guess; if you don't know, or are not sure, say so, and either refer him to someone who does know, or offer to find out for him (and really do so!) from a reliable source. Always have someone with better knowledge of Islâm available for referral whenever difficult questions arise. Never give video tapes of debates or those talks which appear offensive to them because such material does not open hearts and minds but the person will build defensive walls around himself rendering it impossible to penetrate.

6. Don't be apologetic about Islâm - Islâm with all its aspects, principles and practices, is a perfect religion, given to humanity by Allâh ¾ there is therefore nothing to hide, apologize for or be ashamed of. Don't be upset if anyone criticizes or rejects any aspects of Islâm. Our role is to explain Islâm as best as we can ¾ whether or not he accepts it, is not our responsibility, but is entirely in Allâh's hands.

7. Don't be afraid to accept criticisms ¾ often people judge Islâm by looking at Muslims, and of course many Muslims do not follow Islâmic teachings fully (or sometimes at all). We should admit such failings, and point out that the "fault" is due to people's own weakness, whereas Islâm itself is a perfectly suitable way of life for man and brings him the fullest satisfaction, happiness and peace if followed conscientiously. Do not attack personalities of other religions. This is very unproductive, and only invites the listener to retaliate with attacks on Muslims. For the convert, the da'ee should first build up the person's aqeedah, his acceptance for love of Islâm. Teaching of the ritual practices of Islâm should only come later.

We should aim to make every person feel a comfortable and "at home" as possible at our centers, which should be places where he can simply be himself, and enjoy the company of sincere Muslims, as well as learn about Islâm. He should not feel in any way "out of place".

Any Muslim with some elementary knowledge of Islâm can be a da'wah worker but his effectiveness will depend upon his maturity in approach. We should always be respectful and polite towards non-Muslims, however far from the path they may seem to us to be. We must remind ourselves constantly that each human being has been created by Allâh with the same potential to gain the highest level of consciousness of Him. Thus they might well eventually become far better Muslims than our selves.

Finally, Remember da'wah is a duty which each of us must discharge according to the best of our ability and to please Allâh . Don't be afraid! Although da'wah is quite a big responsibility, we must remember that we are not doing it alone. Allâh is always with us. He gives tremendous help to His servants who are sincere and humble in their wish to please Him.

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