The Method of The Messenger (Saw) to Establish The Islamic State

The example the Prophet (saw) is the only example exists for the establishment of the Islamic State, and furthermore this is of the actions of fard (compulsory) upon Muslims as Allah (swt) commands:

"So judge between them by whatever Allah has revealed and follow not their vain desires, diverting you from the truth that has come to you." [EMQ 5:42]

The command to rule or judge by Islam is repeated many times in the Qur’an and is indicated to be compulsory through the practice of the Messenger of Allah (saw). This is not a preferable (mandoub) matter but an issue of life and death for the Ummah as can be seen by the disastrous consequences we live in without the Khilafah (Islamic state).

In summary the Prophet (saw) undertook several key steps to establish the first Islamic state:

1. He (saw) formed a political group (the companions).

2. His companions were well cultured and developed in a strong Islamic personality.

3. They interacted forcibly with the society, intellectually and politically to bring down the existing corrupt system through building a strong public awareness and public opinion for Islam.

4. He (saw) approached the heads of tribes and influential people in order that they support him (saw) and his group and to actually transfer power from the existing system to the Islamic system

Any serious attempts at revival must (wherever Muslims may be) must based upon this methodology; it is from the Sunnah and not from man’s mind or imagination.

The Need for Political Movements

Allah (swt) commands in surah al-Imran:

"There must be from among you an Ummah (band(s) of people) inviting to the good (khayr), commanding what is right (ma‘ruf) and forbidding what is wrong (munkar). Those are they who are the successful." [EMQ 3:104]

The word Ummah in this ayah does not refer to the global body of Muslims most commonly used but a political movement. Imam Qurtubi in his book, ‘Tafseer Ahkam al-Qur’an’ defined the word Ummah in this verse as a group or band or party, as the verse states ‘min kum’ (among you) and the group is from amongst Muslims wherever they are. The requirement is a fard Kifaauah i.e. obligatory of sufficiency (upon Muslims wherever they are as there) should always be such a group, or groups as the verse states ‘Those are they who are successful’ and does not refer to the group in the singular. The functioning of the group must be for the same purpose as Muhammad’s companions with the same intention and with the same approach, i.e. to invite society and non-Muslims to Islam (call to khayr) and aiming to look after the affairs of the people, which is the meaning of politics. Imam Fairuz al-Abadi said that looking after the affairs of the citizens means ordering and forbidding them (commanding ma‘ruf and forbidding munkar). Therefore the group(s) must be political in nature.

Changing a Corrupt Society to Islam

To change a people requires an intellectual elevation; people act based upon the beliefs they carry. To change a society requires a change in their beliefs, relations and the system governing them. The Prophet (saw) and his companions targeted this specifically, but to achieve the victory would require a supreme effort against great difficulty. The loss of many early Muslims through torture and oppression bears testimony to the difficulties they faced.

To prepare them for the struggle, the Prophet (saw) cultured his companions deeply; this formed what was known as the cultural or first stage. They used to study late into the night not only the belief but also a unique way of learning and thinking. To refer solely to Islam for all matters and to develop a deeply creative political mentality. That the Prophet (saw) could develop so many great companions with such strong statesmanlike qualities was a great tribute to their commitment and approach to Islam.

Mus‘ab ibn ‘Umayr was just one example of those that were so developed and had such a startling affect in Madinah in only one short year, prior to the establishing of the state there. After a period in which the culture was well ingrained within the Muslims of the group and the personality was totally Islamic the command came to approach the da‘wah in a most public and challenging manner. This was critical in order to confront the corrupt systems and thoughts dominating the society of the time, the same kufr thoughts dominating the world today. Allah (swt) says,

"Therefore, proclaim that which you are commanded, and turn away from the polytheist. Verily, We are sufficient unto you against those that scoff." [EMQ 15:94-95]

Interaction with Society

The open challenge to the Kufr system that was initiated by the Prophet (saw) was waged for nearly 10 years until an Islamic state was established in Madinah. The location of the state wasn't known to the Prophet (saw), nor was the time of it’s establishment, there was only a complete submission towards this goal and a clear cut method which was followed to achieve the victory that Allah (swt) had promised.

The famous du‘a that the Messenger of Allah (saw) made when returning from Ta‘if summarised his attitude and commitment to the call:

"O Allah! To you I proclaim my weakness, little resource, and lowliness before man. O Most Merciful! You are the Lord of the weak, and You are my Lord. To whom would You confide me? To one afar who will misuse me? If You are not angry with me I care not. Your favour is wider for me. I take refuge in the light of Your countenance by which the darkness is illuminated, and the things of this world and the next are rightly ordered, lest Your anger descend upon me or Your wrath light upon me. It is for You to be satisfied until You are well pleased. There is no power and no might save in You."

The Prophet (saw) had travelled alone to Ta‘if to invite them to Islam and to ask for support in establishing the Islamic State; he was rejected outright and even children were sent to stone him until the blood ran to his feet. He (saw) did not mind, his sole concern was to adhere to the methodology set out for him and his group (companions) to establish Islam. "If you are not angry with me I care not" - meaning no matter what the kuffar felt or how they responded, the Prophet (saw) was solely concerned with following the Islamic way as he was guided to by Allah (swt). And yet some Muslims today at the slightest problem retreat to their homes and refuse to follow the Sunnah of the Prophet in going to the people on mass to invite them to the deen and to establish Allah’s law.

The open stage was characterised by certain key points:

1. The Muslims took every opportunity to propagate Islam publicly - the call to Quraysh at Mount Safa was one example, and the demonstration of the Prophet’s group in encircling the Ka‘aba which came after Allah’s command to "go and proclaim openly" was another. Quraysh were shocked; Ibn Abbas (ra) narrated that they had never before seen such a demonstration. The call had to reach as many as possible, indeed as it must today.

2. The call was controversial and challenging. The nature of change in society requires that opposing thoughts must be broken down and thoroughly refuted in order that the way be cleared for the Islamic thought and way of life to come forward. The nature of the Qur’anic ayat that were revealed during the Makkan period pointed the way and challenged the shallow unthinking minds of Quraysh to wake up and consider what it was they worshipped, or followed as leaders, or how they bought, or married. In short the whole way of life was pointedly attacked, and furthermore the Muslims of today are mistaken if they think that change will come unless there is a rigorous intellectual attack upon Capitalism, Communism, or any other false ideology.

Not only was their belief in idols attacked, but the Prophet (saw) launched an intellectual onslaught on every aspect of their way of life:

Their political system and leaders were attacked:

"May the hands of Abu Lahab perish: Doomed he is. His wealth and his gains shall not avail him. He shall be plunged in a flaming fire..." [EMQ 111:1-3]

Their economic system was attacked:

"Woe to the defrauders, who take in full what they buy, and who reduce the weight when they sell." [EMQ 83:1-2]

Even their social customs were attacked:

"You shall not kill your children for fear of want. We will provide for them and for you." [EMQ 17:31]

Always the challenge linked the people back to the ‘aqeedah, imploring them to adopt Islam and reject the corruption around them. These ayat and the vigorous passing of the Islamic call created great controversy, hardship and ultimately raised the profile of the Muslims in the whole of the Arab peninsula. The false gods, systems and creeds of today must also be exposed and the message of Islam must be prominently brought forward.

The Muslims didn't lose any opportunity to pass culture to the people and invite them to Islam. This open call forms the main approach for the Islamic movement today.

Seeking Support to Establish the State

The Prophet (saw) did not only call to Islam and attack the corrupt systems and beliefs around him, but he (saw) actively worked to establish the state by approaching those with the authority to rule, those who were in positions of authority or could hand him authority - this is known as nussrah (support) and is a critical issue for the Islamic movement today. If one used an analogy of a pregnant women giving birth to a child as the birth of the Islamic State then it is easier to picture how the Prophet (saw) established the state in Madinah. Just like the growth of the baby in the womb symbolises or shows the growth of interest and demand for Islam to be applied, the actual birth is the hardest stage. That birth could come through natural childbirth or it could require assistance like a caesarean section where the doctor intervenes to ensure the passage of the baby. While the Prophet (saw) was preparing society with his open call, the actual influential people in Madinah facilitated the birth of the Islamic State there naturally, without the need for a coup d'état, which may have been needed in different circumstances. Many fail to recognise that the triumphant Hijrah came at the end of a long struggle, one that will be necessary if we are to taste the same victory. Allah (swt) says,

"Do they think they will be left to say: We believe without being tested? Surely We had tested those who came before them. Surely Allah will know who are faithful and who make a lie." [EMQ 29:2-3]

Whilst the message of Islam was reaching wider and wider audiences the actual land or dar which the Prophet (saw) needed to launch the system and from which he could carry it to mankind through invitation and jihad eluded him. He (saw) spent time approaching directly the heads of tribes and those in power around the Arab peninsula, asking directly for the support to rule by Islam. Islam could never be limited to a belief system and a few individual religious rituals; those that believed in it had to rule by it. Allah (swt) says,

"If anyone rules by other than what Allah has revealed, they are disbelievers." [EMQ 5:44]

Many tribes were approached by the Prophet (saw) who was often accompanied by Abu Bakr (ra) who was an expert on the various tribes and Arab genealogy. One example suffices to prove this point. The bani Amir ibn Sa‘ssah were approached and after many discussions ranging over Islam to their military strength it was determined that this tribe was sufficiently strong to be a launching point for the new state, and they were prepared to support the Prophet (saw), however they put one condition in querying whether they would have the authority (rule from their tribe) after the Prophet (saw). The Prophet (saw) responded that "Allah gives the authority where He wills" and could not accept any compromise in the deen even at a time when he and his companions were facing great hardship.

When the unequivocal support did come from the tribes of Aws and Khazraj from Yathrib (Madinah) the Prophet (saw) showed clearly the importance of getting the power and authority for Islam. At the second pledge of ‘Aqabah, late into the night he (saw) asked for twelve naqeeb (leaders) from them to come forward as it was they that were going to ensure the handing of power to him with full conviction in him and his message.

When the Prophet (saw) did complete the Hijrah to Madinah, and was given the full authority, the forces of the previous tribal leaders were seen out in force the very next morning to defend their new leader and the new totally Islamic state. Even ‘Abdullah ibn Ubay ibn Salool later labelled as the head of the hypocrites of Madinah recognised that power had been taken through proper preparations when he jealously said, "This has been planned in the night."

The Prophet proved that there could be no state without authority and there could be no authority without building the support from those that could deliver power. It would be nice to think that in today’s world the Muslims would come out on mass in the streets demanding the implementation of Islam and that the corrupt regimes will lay down and pass the power on, but in the absence of such a natural birth it is likely that the state will need the assistance of a sincere following from those of influence like the army.