The Revolution of the Ummah
UMMATI
– “My Ummah” (This is the call and slogan of love
of Rasulullah (sallallahu alayhi wasallam); his deep love for his Ummah
caused him to always call out in dream – “Ummat, Ummati”)
The revolution of the Ummah in relation to this cry of “Ummati”
does not have for its goal, worldly revolution. Thus the term ‘revolution’
must not be understood in the context of worldly change and revolution.
Although a discussion regarding the mundane revolution of the Ummah
is not futile, nevertheless, the dimension of change falling within
the purview of our discussion here is Deeni Revolution. The change or
revolution which is the aim and goal of Islam has no affinity and no
relationship with the kind of mundane changes which have orvertaken
the Ummah.
A study of the life conditions of a disobedient Ummati in relation to
the detailed laws and rules of the Shariah will produce the stunning
revelation that there is absolutely no affinity and connection between
the Ummati and the Shariah.
The following are the constituent parts of the Deen: Aqaa’id (Beliefs)
Diyaanaat (salaat, Saum, Nikah, Talaaq, etc.), Muaamalaat (Transactions,
contracts, trade etc), Muaasharaat (social life, e.g. food, dress, speech,
salaam, etc.) and Akhlaaq (Moral character).
Regarding Aqaa’id, it is indeed fortunate that the ‘revolution’
of rejection has not yet overtaken the Ummah. Beliefs are not outrightedly
rejected although some changes have taken place under cover of the Deen.
The type of changes affected under cover of Deen fall within the scope
of bid’ah (innovation). It is for the sake of bid’ah that
the Ahl-e-Baatil (People of falsehood) have become the opponents of
the Ahle-e-Haq (People of truth) because of the latters endeavour to
ractify the error of bidah. In short the NUSOOS (Quran & Hadith)
have not been refuted. But they have been subjected to baseless and
erroneous interpretation (Ta’weel Baatil).
The evil condition of baseless interpretation is the malady which has
overcome the Ulama. But the modernists (i.e. the self-styled reformists,
luminaries and western-educated Muslims-Translator) have transgressed
further by having adopted the revolution of rejection as well. They
not only baselessly interpret the Nusoos, but outrightly reject these
as well. In fact, they at times mock and jeer at the beliefs of Islam.
As a result of their mocking and jesting at the Deen, the Guardians
of Islam (the Ulama-e-Haqq) have labeled them with kufr. The modernist
reactionaries in turn retaliated with epithets such as ‘bigots’
against the Ulama. But those aware of the nature of kufr will not be
deluded. They will know that the Ulama had no choice in the matter.
They are under Shari compulsion to proclaim such kufr. They will therefore
be in agreement with the Ulama.
This, then, is the state of the ‘revolution’ which has overtaken
the first constituent part of Deen, viz. Aqaaid.
Regarding the revolution in the second part, viz, Diyaanaat (Salaat,
Saum, etc.) the masses have not wrought a ‘revolution; of bid’ah
in it, i.e. they have not changed the actual acts and laws pertaining
to the teachings in this department of the Shariah, but they have subjected
it to neglect and omission. Their attitude of neglect towards this part
of Deen is so marked that it conveys the impression that Salaat, Saum,
etc., are not obligatory acts of worship. The same attitude of indifference
has been adopted in regard to maters pertaining to Nikah, Talaaq, etc.
While accepting these issues to be integral parts of the Deen, as well
as accepting the exposition and explanation of these issues given by
the Ulama, the general public act on the basis of desire. In a conflict
between a Deeni demand and the nafs, the latter asserts its domination.
For example: the commission of fornication; living together as man and
wife inspite of having administered three Talaaq.
This condition of neglect, indifference and omission regarding the second
constituent part of Deen applies to the masses. However, the modernists
(the products of western education) have no hesitation in denying the
validity of even these teachings and practices of the Deen.
The change which the remaining three parts of Deen, viz., Muaamalaat,
Muaasharaat and Akhlaaq, have suffered is by far graver than the revoluation
which has overtaken the first two departments of Deen. Even the masses,
due to ignorance, have excluded these three constituent parts from the
Deen. These three departments are regarded as mundance affairs matters
applicable to only the world and as such to be decided upon and chosen
by opinion and fancy. Thus, impure motives and corruption of the heart
have played havoc in these three fields of the Deen. This attitude of
crookedness and corruption in understanding have brought into existence
a new practice, a new custom and a new habit in opposition to almost
every rule and demand of the Shariah in these three departments. A conglomeration
of practices, customs and habits having no affinity and sanction in
the Shariah now constitutes the way of life of the Ummah.
In having chosen
an un-Islamic innovated way of life, the masses do not feel the slightest
inhibition because they do not consider themselves to have erred in
this respect. On the contrary, they proudly regard their newly adopted
(un-Islamic) way of life as progress. In fact, they regard their personal
practices, customs and ways which they have introduced in oppisition
to the Divine rules and etiquette of conduct to be superior to the Shariah.
This fact their attiude is amply demonstrated by the server and unbridled
oppisition they offer those who call them towards the true Law and Way
of life of a Muslim, viz., the Sunnah.
This has indeed
been a drastic change in the Ummah. In the first two departments of
Deen (viz., Aqaa’id and Diyaanaat) the constituent parts were
not exercised from the Deen nor were other beliefs and devotional acts
of worship introduced in opposition to those of the Shariah. In other
words, in so far as belief and practice are concerned, no Muslim considers
any act or practice (which may have been innovated) to be superior to
Salaat, Saum, etc. The changes in these two departments are in relation
to baseless interpretation (Ta’weel Baatil), neglect, omission
and addition to the existing valid practices of Ibaadat. But, the gravity
and magnitude of the changes in the latter three departments are so
great that these, viz., Muaamalaat, Muaasharaat and Akhlaaq, have been
actually detached and expelled from the Deen. After this excision, new
rules and norms of conduct have been adopted in diametric opposition
to the Shariah’s conduct and culture. To aggravate the issue,
the newly adopted un-Islamic culture has been assigned superiority over
the original culture of Islam. Thus the change wrought in the latter
three departments of the Deen are vastly greater and more drastic than
the ‘revolution’ which the first two departments of the
Deen have suffered.
The external
manifestation and occurrence of the changes in the latter three departments
are both abundant and conspicuous. Aqaa’id, although compulsory,
are not externally conspicuous. The change wrought in beliefs is therefore
less discernable. The occurrence of Diyaanaat (e.g. Salaat, Saum) is
in specific times, hence the change in this department too is relatively
less in abundance and conspicuousness. But, the last three departments
of the Deen (viz. Muaamalaat, Muaasharaat and Akhlaaq) are applicable
at all times and in abundance since they govern every facet of man’s
life and movement. Therefore, the change which these three departments
underwent is abundant and very conspicuous. Indeed a great revolution
of detriment has overtaken the latter three avenues of the Deen.
Due to the abundance
and conspicuousness of this change, an observer will at all times witness
the transition the great change in the members of the Ummah. The observer
(acquainted with true and original Islamic culture) when witnessing
this profound change constantly in a member of the Ummah who simultaneously
sends up the slogan of(I
am of the Ummah of Muhammad sallallahu alayhi wasallam) will indeed
be astounded. He will be struck with surprise and wonder. He will ask:
“On what
does the claimant bases his slogen? In which respect and in what does
he agree with Muhammad (sallallahu alayhi wasallam)? On what does he
stake his claim”?
O Muslims! You
are again being warned of your condition of degradation. You have to
be alert. You must awaken from your slumber. If even now you fail to
wake up, then may Allah help! If you have realized your fallen state
your fall from the pedestal of glory then have you not realized that
its reformation and its restoration to its former lofty state are incumbent
upon you? If it is incumbent in other words, if indeed you do acknowledge
this incumbency then what are you waiting for? When will you commence
with your spiritual reformation which will bring about your restoration
to your proper pedestal of glory? Are you awaiting some obstacle, some
incapacitating disease or death or some new wahi (revelation)? For a
certainty, there is no hope of any new wahi coming. The Qur’aan
therefore asks you:
“Then,
which revelation after it (Qur’aan) will they believe?”
Obstacles and diseases
which will render you helpless are not impossible. But Maut (death)
is a certainty. If you are then awaiting the certainty of Maut, what
do you think you will then achieve?
O Muslims! Regarding this very ‘revolution’ which the Ummah
has undergone and is still undergoing in this age, Rasulullah (sallallahu
alayhi wasallam) predicted”
“Mankind is like a hundred camels among which you cannot find
mount (i.e. one worthy of riding).”
“And, Allah knows best and He is the One to grant Taufeeq.”