Congregation and Islam both are inter-related and compulsory. Individualism doesn't have any place in Islam except when there isn't any other Muslim present.
Congregating is Obligatory:
Allah the Exalted says:
Oh those who believe fear Allah and be with the truthful.
(Surah Taubah, ayah 119)
Remaining attached with the Jamaah is Obligatory:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Adhere to Jamaat ul Muslimeen and its Imam.
(Sahih Bukhari: Kitab ul Fiten and Sahih Muslim: Kitab ul Emiraate)
Separation from Jamaah is a grave sin:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Whoever separates himself the size of a palm from the Jamaah and (in the same condition) dies then his death would be the death of Jahiliyya (ignorance/Era before Islam).
(Sahih Bukhari Kitab ul Fiten and Sahih Muslim Kitab ul Emiraate)
Leaving Jamaah is leaving Islam:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: Whoever separates himself the size of a palm from the Jamaah removes the rope of Islam from his neck.
(Narrated Tirmidhi and declared Sahih in Abwab ul Amsaal 2/296)
Jamaah and Emir are necessary while travelling as well:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: When three people leave for travelling then they should appoint an Emir amongst themselves.
(Abu Dawood Kitab ul Jihad. Sanad is Sahih and declared Hasan by Albani. At-Taleeqat-alal-Mishkaat 2/1145)
Village or jungle everywhere Aggregation is necessary:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: If three people live in a village or jungle and they do not offer salaah then shaitan is imposed on them so adhere to the Jamaah as the wolf eats that sheep which is far from the herd.
(Abu Dawood Kitab ul Salaah in Tashdeed fi Tarkal Jamaat 1/88 and Sanad is Sahih. Naila-ul-Autar 2/97)
Emir and Jamaah are necessary in jungle as well:
Messenger of Allah SallAllah-u-Alaihi-wa-Sallam said: It is not halaal for three men that they live in a jungle but make an Emir from amongst them (meaning to live in a jungle without an Emir is haraam).
(Narrated Ahmad and Sanad is Sahih. Buloogh ul Amani Vol: 19, Page: 288)
Hence for three Muslims, whether travelling or residing, in a village or a jungle, they have to appoint their Emir and live congregational lives with unity.
Deen Islam is a congregative system. For every congregative action discipline is necessary, for discipline an Emir and his obedience is necessary. Without Emir's obedience there won't be any organization, neither discipline nor Jamaah will remain. Jamaah is necessary and for the interest of the Jamaah Emir's obedience is necessary.
When Allah sent Prophet SallAllahu-Alaihi-Wa-Sallam and He SallAllahu-u-Alaihi- Wa-Sallam proclaimed his prophet hood, this caused tremors in the hall of atheism, conditions grew serious, relatives became enemies and conditions became so severe that, in Mecca people were looking for Prophet SallAllahu-Alaihi-Wa-Sallam in a manner that if they found him they would kill him. After seeing this situation, Prophet SallAllahu-Alaihi-Wa-Sallam didn't show himself openly.
The following Hadith makes it clearer to have the idea of that time:
Abu Zar RadiAllahu Tala Anho heard about a man in Mecca, claiming to be a Prophet, he proceeded towards Mecca to confirm for himself that whether that person is a Prophet or a liar.
Abu Zar RadiAllahu Tala Anho said:
"I kept on drinking Zam Zam water and stayed in the Masjid."
Abu Zar RadiAllahu Tala Anho said:
"Ali passed by me and said: 'It seems you are a stranger?' I said: 'Yes."
Ali RadiAllahu Tala Anho said:
"Let's go to my house".
Abu Zar RadiAllahu Tala Anho said:
"He proceeded to his house and I accompanied him. Neither did he ask me anything, nor did I tell him anything (that why I came to Mecca)."
Abu Zar RadiAllahu Tala Anho said:
"Next morning I arrived in the Masjid to ask about the Prophet"
Then three days passed like this then Ali said to me "What is the matter? What has brought you to this city?"
Abu Zar says, I answered Ali:
"If you keep it a secret then I will tell you."
He said:
"I will"
Abu Zar said to Ali:
"We have heard that a person has appeared here, claiming to be a Prophet."
Ali said to Abu Zar:
"You have reached the right place, I am going towards him right now, so follow me, and enter wherever I enter."
Then Ali said:
"If I see someone from whom I fear for you then I will stand near the wall pretending to mend my shoes, and then you should keep walking."
Ali proceeded and I accompanied him till he entered a place, and I entered with him towards the Prophet.
To whom I said:
"Present to me Islam."
When he did, I embraced Islam immediately.
He said to me:
"O Abu Zar! Keep your conversion to Islam a secret, right now return to your city; and when you hear of our victory then come back."
I said:
"By Him who has sent you with the Truth, I will announce my conversion to Islam publicly amongst them"
Abu Zar went to the Masjid, where some people from Quraish were present and said:
"O people of Quraish! I testify that none has the right to be worshipped except Allah, and I (also) testify that Muhammad SallAllah-u-Alaihi-Wa-Sallam is Allah's Slave and His Prophet."
People said:
"Stand up for this agnostic (to beat him)!' They got up and beat me nearly to death."
(Fath-ul-Bari explanation of Sahih Bukhari vol.6 pg.550)
Now this is only one view of the tremors in the hall of atheism.
2. 'Amr b. 'Abasa RadiAllaho Tala Anho said:
All the people were deviated and I was searching for the truth, I heard of a man in Mecca who was giving news (of the skies), then I arrived in Mecca.
The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam was at that time hiding and under strict surveillance by the people; I secretly went to him in Mecca. I said to him: Who are you? He said: I am a Prophet. I said: Who is a Prophet? He said: I have been sent by Allah as a Messenger.
(Sahih Muslim vol.1 pg. 569)
Amr b. 'Abasa said:
What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols etc.
(Sahih Muslim)
Beside this Amr b. Abasa said:
I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory then you come to me.
(Sahih Muslim)
This is an era when Islam is unknown and is dominated. People feared being murdered in accepting Islam. That is why Prophet SallAllah-u-Alaihi-Wa-Sallam said to his people who had faith on him, to go back, as you read earlier.
Even in all these conditions, He SallAllah-u-Alaihi-Wa-Sallam did not have any state and was powerless; and He SallAllah-u-Alaihi-Wa-Sallam continuously used to take Baiyah and still Baiyah was being performed.
Life in Mecca and Baiyah:
Ibn 'Abbas reported:
Zamad came to Mecca and he belonged to the tribe of Azd Shanu'a, and he was an exorcist. He heard the foolish people of Mecca say that Muhammad SallAllah-u-Alaihi-Wa-Sallam is crazy. Upon this he said: If I were to come across this man, Allah might cure him at my hand. He met him and said: Muhammad, I can protect (one) who is under the influence of charm, and Allah cures one whom He so desires at my hand. Do you desire (this)? Upon this the Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Praise is due to Allah, we praise Him, ask His help; and he whom Allah guides aright there is none to lead him astray, and he who is led astray there is none to guide him, and I bear testimony to the fact that there is no god but Allah, He is One, having no partner with Him, and that Muhammad is His Servant and Messenger. Now after this he (Zamad) said: Repeat these words of yours before me, and the messenger of Allah SallAllah-u-Alaihi-Wa-Sallam repeated these words to him thrice; and he said I have heard the words of soothsayers and the words of magicians, and the words of poets, but I have never heard such words as yours, and they reach the depth of the ocean; bring forth your hand so that I should take Baiyah on Islam, then He SallAllah-u-Alaihi-Wa-Sallam took his Baiyah. The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Your people's Baiyah? He said: I do Baiyah on behalf of my people too.
(Sahih Muslim vol. 2 pg. 594)
This is an era when Prophet SallAllah-u-Alaihi-Wa-Sallam neither had any authority, power, resources of power, any sort of control, nor he could freely move and he was overruled. People tried to meet him in secrecy, learn the teachings of Islam and embrace Islam by giving Baiyah.
Prophet SallAllah-u-Alaihi-Wa-Sallam said to Abu Zar RadiAllahu Tala Anho:
"Do you do Baiyah now? (If you give a Baiyah) For you there is heaven."
I (Abu Zar) replied:
"Yes", and I forwarded my hand in front of him (and he took Baiyah)
(Fatah Rabbani vol.9 pg.114, with 'Jayiad' Sanad)
You have read about Abu Zar RadiAllahu Tala Anho earlier that in how severe conditions he had reached Prophet SallAllah-u-Alaihi-Wa-Sallam and gave Baiyah.
Above mentioned Ahadith proves that "Baiyah" is not subject to any kind of condition i.e. Authority, Government, power or rule, but when a person enters into Islam i.e. accept Allah as the supreme authority and consider Prophet SallAllah-u-Alaihi-Wa-Sallam as His Messenger, so to make his word and belief more stronger "Baiyah" is to be taken. Because Baiyah means pledge, to sell ourselves and to obey the Ameer in "Ma'roof". In a nutshell, nothing remains with me, my life and my holdings are for Allah's sake, I will now just work for the sake of Allah and His Prophet SallAllah-u-Alaihi-Wa-Sallam.
The debate also clarifies that Baiyah i.e. (Baiyah) has nothing to do with Khilafah that the Baiyah will only be given to the Khalifah. Some people insist that Baiyah will always be given to the Khalifah. Dear readers we have a question for such people, that why did the Khalifahs take Baiyah? Whether the performance of Baiyah was started by the Khalifahs or they used to take a Baiyah because of following the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam? And off course they took Baiyah because of following the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam and He SallAllah-u-Alaihi-Wa-Sallam's Sunnah of Baiyah was without any government, power and control.
People who started this notion that Baiyah will only given to Khalifah have forgotten the Sunnah of Prophet SallAllah-u-Alaihi-Wa-Sallam, just for the sake of their self-regard and obstinacy they are making such kind of talks otherwise the reality is in front of you.
Even if somebody said that this was the Baiyah for Islam and not for listening & obeying then the proof for such Baiyah is also present.
Baiyah in Mecca for Listening and obeying
Narrated Jabir Abdullah Ansari RadiAllaho Tala Anho:
"No doubt! Prophet SallAllah-u-Alaihi-Wa-Sallam lived in Mecca for 10 years."
Announcing the statement that
"Whosoever of people gives me a place and who helps me out until I will convey the message of my Lord and for them in exchange is Heaven. Then he found none who would give him place nor help him out, even if somebody came from 'Mizr' or 'Yemen' tribe by journey to his friend then his people or relatives would come to him and say 'beware of the Man of Quraish so he might not deviate you', in a condition that He SallAllah-u-Alaihi-Wa-Sallam walked in between the houses of these people and was inviting them towards Allah, these people would point him out by their fingers, till Allah had sent us from Yathrab to him. Then we gave him abode and asserted him. Then a person from us went to him and he recited Quran in front of him and he embraced Islam. Then he went back towards his people, and then they became Muslims by the propagation of Islam. Up till then there would be no house of Yathrab remained left but a Jamaat of Muslimeen had been established in Yathrab. Then these people had given power to Islam. Then Allah had erected us for him SallAllah-u-Alaihi-Wa-Sallam. Then we counselled amongst ourselves, and then we seventy people gathered and met. We said: "We had left Prophet SallAllah-u-Alaihi-Wa-Sallam and He SallAllah-u-Alaihi-Wa-Sallam was whirling in the mountains of Mecca and he was in risk. Then seventy people made a journey towards him and met him in the season of Hajj. We vowed to him at the vale of 'Aqba'. We assembled one by one and in pairs of two before him. We said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam on which matter you want to take Baiyah from us?" He SallAllah-u-Alaihi-Wa-Sallam replied: "Do an oath that you will listen to me and obey me in circumstances which you like and in which you do not like and in conditions when you would not have anything or when you are well-off. On that you will command for good and forbid the wrong, and that you will be firm on Allah that is you will not care about the taunt by people and that when I come to Yathrab you will help me and what you save for your children and wives you will save it for me also. Then for you will be heaven. Then we stood towards him and gave Baiyah. Then He SallAllah-u-Alaihi-Wa-Sallam held the hand of Asad bin Zarara RadiAllahu Tala Anho and he was the youngest among the seventy people.
(Akhbaar-e-Mecca vol.2 pg.206, Sanad Sahih, Majma-uz-Zawaid vol.6 pg.46, Narrated by Abu Ya'ala vol.3 pg.405 with Sahih Sanad, Extracted by Ahmed vol.3 pg.322 from the custom of Abdur-Razzaque i.e. narrated by Moamer vol.3 pg. 339-340 from the custom of Ishaque bin Eisa i.e. narrated by Yahya bin Sulaim and these two are narrated from Ibn-e-Khaseem and he narrates from Abu Zubair and he narrates from Jabir and these are the narrators of Sanads, and the narrators are authentic)
Apart from other matters Sahaba Karaams said:
"We swear upon Allah that we will never break nor we would snatch the Baiyah from others. Then we gave Baiyah to him SallAllah-u-Alaihi-Wa-Sallam. Then He SallAllah-u-Alaihi-Wa-Sallam held our hand and made it subject to obeying. Then on this basis He SallAllah-u-Alaihi-Wa-Sallam promised us heaven.
I say meaning Haisumi says:
"Narrators of the Sanads also narrate the part of it i.e. Ahmed and Bazaar, say: "In this Hadith these words are also present that "We swear upon Allah we will never leave this Baiyah nor we demand from any one to break it".
(Majma-uz-Zawaid vol.6 pg.46)
Abu Masood says:
"Promise was made to Prophet SallAllah-u-Alaihi-Wa-Sallam at the point of 'Aqba' on the Adh'ha day, when we were seventy. Aqba bin Amir says, "I was the youngest among all" Prophet SallAllah-u-Alaihi-Wa-Sallam came to us. Then He SallAllah-u-Alaihi-Wa-Sallam said a comprehensive sermon and said: I fear from the atheists of Quraish for you. Then we said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam ask from Allah for us, for yourself and for your companions and inform us about what will be for us and for yourself from Allah? Prophet SallAllah-u-Alaihi-Wa-Sallam said: As far as my question to Allah for you is concerned that believe in Allah and do not ascribe partners to Him and far as my question to Allah for myself is concerned, I ask you that if you obey me I will tell you the right path and I ask you for myself and my companions that you will help us by what you have and save for us the same thing which you save for yourself and when you do this then from Allah and myself for you heaven will be indispensable. It is said that we forwarded our hands and gave Baiyah on all matters.
(Narrated by Tabrani and in this narration there is Mujaalid bin Saeed and Hadiths narrated by him are Hasan with a weakness in the chain, Majmauzzawaid vol.6 pg.48, Mujaalid bin Saeed is considered Saqa by Nasai and Imam Muslim has taken his narration when in accordance with Sahih Hadith, Narrated Tabrani vol.17 pg.256 and the Sanad is Sahih)
Aqba bin Amir also narrates the above-mentioned Hadith (Narrated Ahmed vol.4 pg.120 and the Sanad is Sahih with other supporting Sanads)
In another narration these words are also present:
Abu Haisam bin Nibhaan was the supporter of Banu Abdul Ash-hal, started talking to Prophet SallAllah-u-Alaihi-Wa-Sallam. They said: "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam we have a pact with people and we now break this pact. If we do this then is this misconduct? From this Allah will give you domination that you return back and leave us. Prophet SallAllah-u-Alaihi-Wa-Sallam smiled, and then He SallAllah-u-Alaihi-Wa-Sallam said: there is blood for blood and damage for damage. You are from me and I am from you. From whom you fight I will fight him too, to whom you give shelter I will shelter him too. Make twelve representatives from among you in a way that nine from are Khazraj and three from Oas.
Ma'Abad bin Ka'ab narrates from his brother he narrates from his father Ka'ab bin Malik. Ka'ab bin Malik says:
"The first of all who gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam was Baraa bin Ma'aroor. Then people gave Baiyah one by one. Then when we gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam, Shaitan screamed.
On the same matter another narration is:
Prophet SallAllah-u-Alaihi-Wa-Sallam said: Make twelve representatives from amongst you. Then He SallAllah-u-Alaihi-Wa-Sallam appointed them. Banu Najjar was appointed, from Banu Abdul Ash-hal Usaid bin Khuzair and Abu Haisam bin Nabhaan was appointed as representative and from Banu Amr bin Aa'uf Saad bin Heetah was appointed.
These are those companions of Prophet SallAllah-u-Alaihi-Wa-Sallam who gave Baiyah in Mecca, before going to Yathrab meaning Medina, on life and death, on happiness and sadness, on giving every type of support, on giving help by wealth and by health, in a nut shell who gave Baiyah for every type of need. Moreover Ubada bin Samit and Asad bin Zarah narrate and say that:
"O! People do you know on which matter you have given Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam? From you Asad bin Zarah appointed as representative, from Banu Salma Bara'a bin Ma'aroor and Abdullah bin Amr bin Haraam appointed as representative, from Banu Sa'ada Sa'ad bin Abada and Munzir ibn Amr appointed as representative, from Banu Zareeque Rafey bin Malik bin Ajlaan appointed as representative, from Banr Hars bin Khazraj Abdullah bin Rawaha and Sa'ad bin Rabe'e appointed as representative, from Banu Aa'uf bin Khazraj Abada bin Samit appointed as representative. You gave Baiyah that you will fight Arabs and non-Arabs, humans and jinns. Then Companions of Prophet SallAllah-u-Alaihi-Wa-Sallam replied: "We are combatant for those who fight us and we give peace to who gives us peace. Sahaba Karaams (RadiAllahu Tala Anhum) said, "O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam make the conditions. Prophet SallAllah-u-Alaihi-Wa-Sallam replied: Give Baiyah to me that you will testify that no one is to be worshiped but Allah and I am the Prophet of Allah, and that you will establish prayers amongst yourselves, pay Zakat, listen and obey, and will not snatch Ima'ara from its rightly holder and that whatever stuff you save for yourselves and your households you will save the same for me also.
(Narrated Tabrani in Awsat and in this narration Ali ibn Zaid who is dhaeef and considered saqa by some, Majmaozzawaaid vol.6 pg.49)
In the narration of this Hadith one narrator has been called by some as dhaeef and considered by others as Saqa. Imam Muslim has taken his Hadith with other supporting Hadiths and we also take his Hadith with other supporting Hadiths.
Ali bin Hussain RadiAllaho Tala Anho says:
Ansar (RadiAllahu tala anhum) came and gave Baiyah to Prophet SallAllah-u-Alaihi-Wa-Sallam at the place of 'Aqba' (First). Then Prophet SallAllah-u-Alaihi-Wa-Sallam said: O! Ali stand up and take Baiyah from them. Ali RadiAllahu Tala Anho replied: O! Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam on which matters would I take Baiyah from them? He SallAllah-u-Alaihi-Wa-Sallam said: On the matter that to obey Allah and not to disobey Him, and on the matter that you will save the same things for Prophet SallAllah-u-Alaihi-Wa-Sallam, his households and for his Children as you save for yourselves and your children.
(Narrated Tabrani in Awsat from the narration of Abdullah bin Marwan and he is considered dhaeef by some and saqa by some others, Majmaozzawaaid, the Sanads are Sahih)
In the narration of this Hadith there is Abdullah bin Marwan. He is considered saqa by Yahya bin Moeen and by Abu Hatim (Tehzeeb) and considered saqa by Ibn Habban (vol.7 pg.21) (vol.8 pg.320) Therefore the Hadith is Sahih with supporting Sanads.
Prophet SallAllah-u-Alaihi-Wa-Sallam himself, during his lifetime in Mecca, is taking Baiyah and his son in law by his permission is taking Baiyah from people. All the Hadiths are narrated in the most explanative way but still people say that Baiyah is to be given to the Khalifah. But the following words are clearly stating that Baiyah is for government less Ameer. E.g.
While taking Baiyah from people the Prophet SallAllah-u-Alaihi-Wa-Sallam took the promise that:
You will obey Allah and will not disobey Him, and will help me, my family, my children, that you will fight with Arabs and non-Arabs, and fight with humans and jinns, preach and pronounce La'ila ha Illa Allah Mohammad-ur-Rasool Allah. You will establish Salat, pay zakat, obey and listen, and will not snatch Ima'ara from it's rightly holder and whatever you save for yourselves you will save the same for me also.
You will avenge blood with blood, and do damage for damage i.e. whosoever destroys our villages, makes us homeless or tries to devastate our houses then we will also take revenge from them. You are from me and I am from you. To whom you fight I will fight him too, to whom you give peace I will give peace to him too. You will never break the Baiyah and won't demand from anyone to break it.
Prophet SallAllah-u-Alaihi-Wa-Sallam has taken the above-mentioned promises when He had nothing. Therefore it is concluded that taking Baiyah is in the time of weakness as in that time a man needs to have power. To get all the people who have embraced Islam, together, make them active and to be stronger, it is Baiyah that works.
Why the Denial of Baiyah?
Dear readers people think that if we do Baiyah then our independence might become in question, might be lost, even thou they already have lost their independence after accepting Islam, when a person becomes Muslim he bows his head towards Allah. Now whatever he does he will do in accordance with the wish of Allah, he is attentively ready for everything so readers his independence is already finished.
When he prays Salat with Jamaat he is bound to follow the Ameer or Imam, now all his actions and motions are done according to the Imam, he can't leave the Jamaat, if the Imam makes a mistake then still he is to be followed.
After becoming Muslim if he is well off then he has to pay zakat he can't escape from this obligation.
If it is the month of Ramadan then he has to fast he can't escape from fasting. If he hears Adhan he has to be punctual with it, perform ablution. In a nutshell Islam is itself a name of a complete system. And for accepting such system he has to make himself systematic. He can't escape from this system and when he considers himself compelled in accepting all these commandments of Islam then what is the hesitation that stops him from doing Baiyah?
Therefore do the Baiyah on the hands of Ameer Jamaat-ul-Muslimeen. This Baiyah is Sunnah, for Baiyah imposing the condition of Khilafah is wrong. From the above stated debate you can clearly understand the reality.
Therefore, All Muslims, by keeping in view the importance of Baiyah, should give Baiyah and make themselves enter the system of Jamaat and the system of aggregation.
Allah's Prophet SallAllah-u-Alaihi-Wa-Sallam said:
"One who dies without having bound himself by Baiyah (to the Ameer) will die a non Islamic death".
(Sahih Muslim Kitab Al-Imarah vol.2 pg.126)
Abdullah bin Umer RadiAllaho Tala Anho said:
Prophet SallAllah-u-Alaihi-Wa-Sallam said:
"Whosoever left Jamaat even the distance of a palm, he removed the chain of Islam from his neck unless he reverted (to the Jamaat)."
(Narrated Hakim in Mustadrak vol.1 pg.177 with a Sahih Sanad)
Abdullah bin Umer RadiAllaho Tala Anho said:
Prophet Muhammad said SallAllah-u-Alaihi-Wa-Sallam:
Whoever dies in a situation in which he doesn't have an Imam Jamaat upon him, he would die a non Islamic death.
(Narrated Hakim in Mustadrak)
Prophet SallAllah-u-Alaihi-Wa-Sallam says:
"Whosoever dislikes something of the Ameer, he should be patient because whosoever left the Sultan meaning Imam even the distance of palm, he dies the death of Jahiliyya"
(Sahih Bukhari)
Narrated Mua'viah RadiAllahu Tala Anho:
"A person who died without Imam, he died a non Islamic death"
(Narrated Ahmed and Tabrani, Sanad: Sahih)
Abdullah bin Umar RadiAllahu Tala Anho also narrates these words:
"A person dies and he did not give Baiyah, he dies the death of Jahiliyya".
(Narrated Ahmed, Tabqaat ibn Sa'ad, and its Sanad is Sahih)
Aamir bin Rabi'a RadiAllaho Tala Anho narrates:
Prophet SallAllah-u-Alaihi-Wa-Sallam says:
"Whoever died in a state that he did not obey his Ameer then his death would be a non Islamic death and if he after doing Baiyah broke it meaning broke the Baiyah he had on his neck then he will meet Allah in a state that he will not have any excuse (to save himself)"
(Narrated Ahmed vol.3 pg.446, Sanad is Hasan)
Dear readers from the above stated Hadiths the following matters are clarified:
1. Who does not give Baiyah to Ameer his death will be the death of Jahiliyya.
2. To distance your self from the Jamaat even a size of palm is a death of Jahiliyya.
3. The absence of Imam Jamaat on anyone results in the death of Jahiliyya.
4. To distance your self the obedience of the Ameer results in the death of Jahiliyya.
Means that to break Baiyah, to leave Jamaat even a distance of palm, to disobey Ameer a size of palm and the absence of Imam Jamaat on anyone, are the same thing in the mater of punishment meaning that person is out of Islam.
Prophet SallAllah-u-Alaihi-Wa-Sallam who is Rehmat-ul-lil-Alameen, Imam-ul-Anbiya, Sayyed-al-Mursaleen, Shafee-ul-Muznabeen, Habib-e-Ilah, Badr-al-Daja, Noor-ul-Huda, Al-Murtuza, and Ahmed Mujtaba Mohammad Mustafa SallAllah-u-Alaihi-Wa-Sallam has declared those who don't give Baiyah to the Ameer as out of Islam.
Therefore, do not waste time; save yourselves from the death of Jahiliyya by giving Baiyah to the Ameer of Jamaat.
After spending thirteen years in Mecca when Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) migrated to Medina on the order of Allah, and his companions who had migrated from Mecca for Islam reached Medina as well, then Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) formally laid the foundation for the Jamaah and with Allah's order made the Jamaah.
After making the Jamaah Prophet Muhammad (SallAllah-u-Alaihi-wa-Sallam) gave the Ummah the following instructions.
1. Allah the Exalted says in the Quran:
And hold fast all of you together (as Jamaah) to the rope of Allah and do not separate.
(Surah Aale Imran, ayah 103)
2. Prophet (SallAllah-u-Alaihi-wa-Sallam) said:
On you Jamaah is compulsory and escape from separation as Shaitan is with the one and far from the two.
(Tirmidhi Vol.4 pg.404, Imam Tirmidhi said this hadith is Hasan Sahih)
3. Prophet (SallAllah-u-Alaihi-wa-Sallam) said:
Whoever wants to get the centre of paradise should stick to the Jamaah.
(Tirmidhi; declared Sahih by Imam Tirmidhi)
4. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
The hand of Allah is on the Jamaah.
(Tirmidhi, Tabarani Kabeer, Ahmad; with a Sahih Sanad)
5. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
A person who left the Jamaah.
(Musnad Ahmad, Mustadrak Hakim with a Sahih Sanad; Vol.1 pg.119)
6. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
Whosoever left Jamaah even the size of a palm removes the chain of Islam from his neck unless he reverted (to the Jamaah).
(Mustadrak Hakim Vol.1 pg.77 and declared Sahih by him)
7. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
Jamaah is a blessing and sectarianism a torment.
(Ahmad, Sahih Al-Jami-us-Sagheer).
8. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
And a person who left Islam leaving Jamaah.
(Sahih Bukhari)
9. Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
Leaving of the Jamaah is abandoning the Sunnah.
(Ahmad with a Sahih Sanad: 2/229)
Living in the form of Jamaah is necessary, the Jamaah is compulsory, for entering paradise holding of the Jamaah is necessary, Allah's hand is on the Jamaah, leaving of the Jamaah is leaving Islam, the Jamaah is blessing, kill the person who leaves the Jamaah and the person who exits the Jamaah abandons the Jamaah.
All the above stated orders are given to us by the Prophet (SallAllah-u-Alaihi-Wa-Sallam) about the Jamaah to the Ummah but from the above it is not be clear whose Jamaah is this? Who are the people that are present in this Jamaah? To whom this Jamaah is attributed towards, by the grace of Allah (Subhana hu-wa-Tala) the answers to all these questions are also present in the ahadith.
Era of the Prophet and Jamaat-ul-Muslimeen
1. Narrated Um-'Atiya (may Allah be pleased with her):
We were ordered to go out (for 'Id) and also to take along with us the menstruating women, mature girls and virgins staying in seclusion. (Ibn 'Aun said, "Or mature virgins staying in seclusion)." The menstruating women were to present themselves at the religious gathering and invocation of Jamaat-ul-Muslimeen but should keep away from their Musalla (praying place).
(Sahih Bukhari: Volume 2, Book 15, Number 97)
The above mentioned hadith of Sahih Bukhari clarifies that wherever the word Jamaah is used it refers to Jamaat-ul-Muslimeen. Furthermore another proof from the hadith of Ibn-Abi-Shaiba is as follows:
2. Ayesha (may Allah be pleased with her) said:
Amongst the Ahl-ul-Qibla (those who face the Kaaba in Salaah) no one is to be killed, but the three cases make their killing halaal:
1. Man for a man,
2. Married adulterator, and
3. The one who leaves Jamaat-ul-Muslimeen.
(Ibn-Abi-Shaiba Vol.6 pg.428 with a Sahih Sanad)
Therefore it is clear that the word Jamaah it refers to Jamaat-ul-Muslimeen.
Adhering to Jamaat-ul-Muslimeen is compulsory:
1. Narrated Jubair bin Mut'im (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith then memorizes it and conveys it to one who has not heard it, and many learned people do not have the understanding and many learned people convey it to one who has better understanding then themselves, there are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Obeying the Emir, and
3. Adhering to Jamaat-ul-Muslimeen.
And truly their propagation is victorious upon everyone except upon themselves alone.
(Mustadrak Hakim Vol.1 pg.87 with a Sahih Sanad).
2. Narrated Nauman Bin Basheer (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith then memorizes it and conveys it to one who has not heard it, and many learned people do not have the understanding and many learned people convey it to one who has better understanding then themselves, there are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Obeying the Emir, and
3. Adhering to Jamaat-ul-Muslimeen.
(Mustadrak Hakim, Imam Zahabi and Imam Hakim declared it Sahih on the conditions of Muslim, Vol.1 pg.88)
3. Narrated Ma'az bin Jabal (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith, doesn't adds in it and conveys it to one who has not heard it, and many learned people do not have the understanding and many learned people convey it to one who has better understanding then themselves, there are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone
2. Well wishing of every Muslim, and
3. Adhering to Jamaat-ul-Muslimeen.
(Tabarani Kabeer 82/2 and Ibn Asakir and Sanad is Sahih with evidence). (Tabarani Awsat 400/7) (Tabarani Awsat 458/8)
There is Amr bin Waqid in the narration who is dhaeef but Imam Hakim has narrated the same text from Jubair bin Muatim and Nauman bin Bashir (may Allah be pleased with them) so it can be narrated.
4. Narrated Anas (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said at the time of his last pilgrimage to Kaaba:
May Allah glorify the face of the person who hears my hadith then memorizes it and conveys it to one who has not heard it, and many learned people do not have the understanding and many learned people convey it to one who has better understanding then themselves, there are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Obeying those in authority, and
3. Adhering to Jamaat ul Muslimeen.
(Ibn Asakir, Tabarani Awsat 202/10 and Sanad is Sahih legheri with evidence)
In this narration there is Abdur Rehman bin Zaid bin Aslam, Ibn Khuzema says: Scholars didn't take his narration due to his weak memory (Tehzeeb). Ibn Adi says his narrations are Hasan. (Majma-uz-Zawaid 139/1)
5. Narrated Abu Darda (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith and conveys it and many learned people convey it to one who has better knowledge then themselves, there are three things on which the heart of Muslim never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Well wishing of every Muslim, and
3. Adhering to Jamaat-ul-Muslimeen.
(Tabarani Kabeer, has Abdur Rehman bin Zubaid in the narration, he is declared reliable by Ibn Habban and the Sanad is Hasan with evidence)
6. Narrated Abu Saeed Khudri (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said in his last sermon:
May Allah glorify the face of the person who hears my hadith then memorizes it, and many learned people do not have the understanding, there are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Well wishing of the Imams of Muslimeen, and
3. Adhering to their Jamaah.
(Narrated Bazaar and the narrators are reliable)
7. Narrated Abdullah bin Masood (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith then memorizes it, many learned people do not have the understanding and deliver it to one who understands better, there are three things on which the heart of Muslim never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Obeys the one in authority, and
3. Adhering to Jamaat ul Muslimeen.
(Tabarani Awsat 84/6, all narrators are reliable, Sanad is Sahih with evidence, Musnad Humaidi 29/1, Mishkaat of Albani 78/1 and Sanad is Sahih)
8. Narrated Jabir (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
May Allah glorify the face of the person who hears my hadith then memorizes it, then delivers it, many learned people memorize it more then the person who heard it, there are three things on which the heart of true believer never deceives:
There are three things on which the heart of Muslim never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Well wishing for the Emirs of Muslimeen, and
3. Adhering to their Jamaah.
(Tabarani Awsat 141/6 and the Sanad is Sahih legheri)
9. Narrated Zaid bin Sabit (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
There are three things on which the heart of Muslim never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Well wishing for the Emirs of Muslimeen, and
3. Adhering to their Jamaah.
(Tabarani Awsat 141/8, Sanad is Sahih, declared Sahih by Ibn Hajar, Mishkaat of Albani 78/1)
10. Narrated by Anas bin Malik (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
There are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Well wishing for person in authority, and
3. Adhering to Jamaat ul Muslimeen.
(Behqi 's Shuab ul Iman 66/6-67, Ibn Maja and Darmi 74-75/1, Ahmad 225/3, 80-82/4 & 183/5, Sanad is Hasan)
Imam Hakim said: "In this context, a Jamaah of the companions of the Prophet have narrated this hadith, among them are Umar, Usman, Ali, Abdullah bin Masood, Ma'az bin Jabal, Abdullah ibn Umar, Abdullah Ibn Abbas, Abu Huraira, Anas (may Allah be pleased with them); and the hadith narrated by Nauman bin Basheer (may Allah be pleased with him) is Sahih on the condition of Imam Muslim (Hakim Vol.1 pg.88).
Apart from the above stated ahadith, this hadith is also narrated by Zaid bin Sabit, Jubair bin Mut'im, Jabir and Abu Darda (may Allah be pleased with them).
For a person who believes in Allah and His Prophet (SallAllah-u-Alaihi-Wa-Sallam) only one hadith is enough; but we have stated numerous ahadith in which the words "Jamaat-ul-Muslimeen" and "Adhering to Jamaat-ul-Muslimeen" are present for those people who said that the words "Adhering to Jamaat-ul-Muslimeen" are only narrated by Hudhaifa bin Yamaan (may Allah be pleased with him), by saying this they ridiculed the hadith present in Sahih Bukhari and Sahih Muslim.
Prophet (SallAllah-u-Alaihi-Wa-Sallam) has considered "Adhering to Jamaat-ul-Muslimeen" as a part of faith and gave a stern warning to those who do not want to adhere to Jamaat-ul-Muslimeen.
To Leave Jamaat-ul-Muslimeen is to Leave Islam:
Narrated Abdullah Ibn Umar (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
Whosoever left Jamaat-ul-Muslimeen even the size of a palm removes the chain of Islam from his neck.
(Tabarani Kabeer Vol.12 pg.440, with a Hasan Sanad)
And when leaving Jamaat-ul-Muslimeen is equivalent to leaving Islam, then can a believer do this? Of course not, that is why adhering to Jamaat-ul-Muslimeen is a part of faith.
To Oppose Jamaat-ul-Muslimeen is to leave Islam:
Narrated Abu Zar (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
Whosoever opposed Jamaat-ul-Muslimeen even the size of a palm removes the chain of Islam from his neck.
(Mustadrak Hakim with a Sahih Sanad; Vol.1 pg.117)
In the era of Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam) only Jamaat-ul-Muslimeen was the true Jamaah and he (SallAllah-u-Alaihi-Wa-Sallam) was its Emir.
And then the Prophet (SallAllah-u-Alaihi-Wa-Sallam) said there would be sects and in that era too the true Jamaah would be Jamaat-ul-Muslimeen.
In the era of sectarianism, the true Jamaah would be Jamaat-ul-Muslimeen:
Narrated Hudhaifa bin Al-Yaman (may Allah be pleased with him):
The people used to ask Allah's Prophet (SallAllah-u-Alaihi-Wa-Sallam) about the good but I used to ask him about the evil lest the evil should overtake me.
So I said: O Allah's Prophet! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (Islam); will there be any evil after this good?
He said: Yes
I said: will there be any good after that evil?
He replied: Yes, but it will be tainted
I asked: What will be its taint?
He replied: (There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others.
I asked: Will there be any evil after that good?
Messenger of Allah (SallAllah-u-Alaihi-Wa-Sallam) said: (a time will come when some) people will invite (towards the wrong path) as if they are standing on the doors of hell and inviting (people) to enter it. They will throw into it all such persons who will accept their invitation (that is, he who obeys them will certainly go to hell).
Hudhaifa (may Allah be pleased with him) said: O messenger of Allah will you let me know something about their attributes and symbols?
Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam) said: They will be from amongst our nation and will speak in our language.
Hudhaifa (may Allah be pleased with him) said: what should I do, if I survive up to that moment? What is your order for me (in this regard)?
Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam) said: Stick to Jamaat-ul-Muslimeen and its Imam (Leader).
Hudhaifa (may Allah be pleased with him) asked: What if there is neither Jamaah nor their Imam? (What should I do then)?
Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam) replied: Keep yourself away from all sects, even if you have to live upon roots of trees and you shall have to remain in this state till your death reaches you.
[Sahih Bukhari (Kitab ul Fitan) & Sahih Muslim (Kitab ul Emaarat)]
The above Hadith clearly states that if there is any truth then it will be Jamaat-ul- Muslimeen otherwise all are sects and to stay aloof of all sects is a command of the Prophet (SallAllah-u-Alaihi-Wa-Sallam); which is to be obeyed under all circumstances.
In Ibn-Maja the words are like this:
You must adhere to Jamaat-ul-Muslimeen and its Imam.
(Ibn-Maja Vol.2 pg.1317 Sanad: Sahih)
Means in Ibn-Maja's narration there are words that state an order.
Narrated Abu Umama (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
I bequest, my successor, of Taqwa and also Jamaat-ul-Muslimeen, he should respect their elder and have mercy on their young, and also respect their scholars.
(Baihaqi 8/61, with Hasan Sanad, Kanz-ul-Ammaal Vol.6 pg.47)
Narrated Abu Zar (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
I make Allah the witness on the caretaker of this authority that he show mercy on Jamaat ul Muslimeen, have mercy on their young and respect their elders.
(Baihaqi's Shuab ul Iman 16/6 Vol.8, Kanz-ul-Ammaal 78/6)
Therefore the word Jamaat-ul-Muslimeen, narrated by so many Sahabas reflects, Jamaah means Jamaat-ul-Muslimeen.
Moreover, whether in the case of Abu Bakr, Umar, Usman, Ali, Muavia, Hasan, Yazid, Abdullah bin Zubair, Marwan, Abdul Malik, Waleed, Omar bin Abdul Aziz or whosoever Caliph, there was only proof one Jamaah at that time and that was Jamaat-ul-Muslimeen.
Era of Abu Bakr (may Allah be pleased with him) and Jamaat-ul-Muslimeen:
Umar (may Allah be pleased with him) said to Abu Bakr (may Allah be pleased with him) in the case of a land:
What made you to restrict this land to these two persons by leaving Jamaat-ul-Muslimeen?
(Ibn Abi Shaiba and Ibn-Asakir, Kanz-ul-Ammaal Vol.3 pg.914, Kanz-ul-Ammaal Vol.12 pg.583 and the Sanad is without any harm)
The narration clearly states that the Jamaah present in the era of Abu Bakr (may Allah be pleased with him) was Jamaat-ul-Muslimeen and Umar (may Allah be pleased with him) also considered Jamaah as Jamaat-ul-Muslimeen.
Era of Usman bin Affan (may Allah be pleased with him) and Jamaat-ul-Muslimeen:
After the era of Umar (may Allah be pleased with him); Usman (may Allah be pleased with him) became the Caliph of Jamaat-ul-Muslimeen. And this thing is common for all, without any doubt.
Sumama bin Hazan said:
At the time when Usman (may Allah be pleased with him) came to people before his martyrdom, I was present in the home. Usman (may Allah be pleased with him) said: I ask you to swear upon Allah according to Islam that do you know when Prophet (SallAllah-u-Alaihi-Wa-Sallam) came to Madina; there was no water to drink except for the well of Ruma and he (SallAllah-u-Alaihi-Wa-Sallam) said: Whoever amongst you will buy this well and share his bucket of water with the buckets of Muslimeen for him there will be paradise. And I bought that well from my own wealth and I shared my bucket with the buckets of Muslimeen in the well.
(Nasaai and Tirmidhi who declared it Sahih, Fath-ul-Bari Vol.5 pg.29)
Further Usman (may Allah be pleased with him) said:
I am not a Jew but a person from amongst the Muslimeen.
(Tabarani with sound and authentic narrators and Majma-uz-Zawaid Vol.9 pg.93)
He then said: Oh Jamaat-ul-Muslimeen!
(Tabarani Vol.1 pg.87 and Imam Haisumi said in his Majma-uz-Zawaid that the Sanad is Hasan Vol.9 pg.94)
After the martyrdom of Usman (may Allah be pleased with him), one of the men said: By Allah if anyone buried Usman (may Allah be pleased with him) with ordinary Muslimeen.
(Tabarani Vol.1 pg.79 and Imam Haisumi said in his Majma-uz-Zawaid that the Sanad has sound narrators. Vol.9 pg.95)
The above event clarifies that:
1. Usman (may Allah be pleased with him) was among the Muslimeen.
2. Usman (may Allah be pleased with him) called the Muslimeen as Jamaat-ul-Muslimeen.
3. Bought a well for the welfare of Muslimeen as per the wish of Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam)
4. Shared his bucket of water with the buckets of other Muslimeen.
5. And Usman (may Allah be pleased with him) was not to be buried with ordinary Muslimeen.
These points represent that in the era of Usman (may Allah be pleased with him) there were only Muslimeen while there were no sects like today. Moreover the word Jamaah is also narrated by Usman (may Allah be pleased with him):
There are three things on which the heart of true believer never deceives:
1. Performing good deeds for the sake of Allah alone,
2. Obeying the Emir, and
3. Adhering to the Jamaah.
(Ibn-Hibban Vol.1 pg.237 with a Hasan Sanad)
Era of Ali (may Allah be pleased with him) and Jamaat-ul-Muslimeen:
Ali (may Allah be pleased with him) said:
Whatever Umar (may Allah be pleased with him) has taken from you, was not for his own sake but that was only for Jamaat-ul-Muslimeen.
(Daar Qutni, Kanz-ul-Ammaal Vol.12 pg.601 with a Sahih Sanad)
Ali (may Allah be pleased with him) said:
I am just a person from amongst the Muslimeen.
(Sahih Bukhari Vol.8 pg.32)
Muavia (may Allah be pleased with him) and Jamaat-ul-Muslimeen:
The first battalion sent was headed by Muavia (may Allah be pleased with him) in the era of Usman (may Allah be pleased with him).
The first battalion of Muslimeen that was sent was headed by Muavia (may Allah be pleased with him).
(Fath-ul-Bari Vol.6 pg.18)
After Ali (may Allah be pleased with him), Muavia (may Allah be pleased with him) became the Emir of Jamaat-ul-Muslimeen.
Narrated Abu Ashmakh Al-Azadi from his uncle:
He came to Muavia (may Allah be pleased with him) and then said to him: I have heard from the Prophet (SallAllah-u-Alaihi-Wa-Sallam) saying that whosoever amongst the Muslimeen became the caretaker or Emir.
(Abu Ya'ala Vol.13 pg.368, 369 with a Sahih Sanad)
Muavia (SallAllah-u-Alaihi-Wa-Sallam) was being told that you are the Emir of Muslimeen; so you should take care of them.
Hasan Ibn Ali (may Allah be pleased with him) moved towards Muavia (may Allah be pleased with him) with his subordinates. Amr Ibn Al-Aass (may Allah be pleased with him) said to Muavia (may Allah be pleased with him): I am looking at an army which will never be defeated until they defeat their opponents.
Muavia (may Allah be pleased with him) then said: Who will fight from my side.
Amir (may Allah be pleased with him) said: But peace is better.
Abdullah bin Amr (may Allah be pleased with him) and Abdurrahman bin Samura (may Allah be pleased with him) said: We met Hasan (may Allah be pleased with him) and said: Make peace, he replied in the affirmative, and peace was made.
Imam Hasan Basri (may Allah have mercy on him) said:
I have heard from Abu Bakra, saying that, in a condition while Prophet (SallAllah-u-Alaihi-Wa-Sallam) was delivering a sermon, he (SallAllah-u-Alaihi-Wa-Sallam) said:
This son of mine is a Syed; maybe because of him Allah will make peace between two groups of Muslimeen.
(Fath-ul-Bari Vol.13 pg.61)
Muavia (may Allah be pleased with him) said to Hasan (may Allah be pleased with him): Deliver a sermon to people. Apart from all other matters Hasan (may Allah be pleased with him) said:
If the right of Imarah (Caliphate) is for me, then for the reform of Muslimeen and to avoid the bloodshed amongst Muslimeen, I give up the Imarah.
(Fath-ul-Bari Vol.13 pg.61)
When Hasan (may Allah be pleased with him) left the Imarah, then Mughira Ibn Shauba (may Allah be pleased with him) said:
For Muslimeen's sake Allah will give you reward. And for avoiding bloodshed among Muslimeen, truce is better.
(Fath-ul-Bari)
Therefore, whether in the era of Muavia or Hasan, Abu Bakr or Umar, Ali or Usman (may Allah be pleased with him), there were only Muslimeen at their time and there were no sects.
If the Jamaah present at the time of Prophet (SallAllah-u-Alaihi-Wa-Sallam) was Jamaat-ul-Muslimeen then how come the Jamaah of Sahaba could be some group other than Jamaat-ul-Muslimeen?
Era of Hasan (may Allah be pleased with him) and Jamaat-ul-Muslimeen:
Narrated Abu Bakra (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
This son of mine is a Syed, maybe because of him Allah will make peace between two groups of Muslimeen.
(Fath-ul-Bari Vol.13 pg.61)
The prophecy of Prophet (SallAllah-u-Alaihi-Wa-Sallam) came true at the time of Muavia and Hasan (may Allah be pleased with them). Therefore it represents that at the time of Muavia and Hasan (may Allah be pleased with them) there were only Muslimeen and their Jamaah was "Jamaat-ul-Muslimeen".
Ubaid-ullah Bin Ziyad and Muslimeen:
It has been narrated on the authority of Abu Malik that Ubaidullah bin Ziyad visited Maqil bin Yasar (may Allah be pleased with him) in the latter's illness. Maqil (may Allah be pleased with him) said to him: I am narrating to you a tradition. If I were not at death's door, I would not have narrated it to you. I heard the messenger of Allah (SallAllah-u-Alaihi-Wa-Sallam) saying that: A ruler who, having obtained control over the affairs of the Muslimeen.
(Sahih Muslim Vol.3 pg.1460)
The above-mentioned hadith identifies that Ubaidullah who was the governor at the time of Yazid bin Muavia (may Allah have mercy on him), had the control over the affairs of Muslimeen.
Therefore it proves that in the time of Yazid Ibn Muavia (may Allah have mercy on him) there were only Muslimeen and no other sect existed.
Abdul Malik Ibn Marwan:
When people gave baiyah on the hand of Abdul Malik Ibn Marwan, Abdullah bin Umar (may Allah be pleased with him) sent a letter to him stating that:
From Abdullah, to Abdul Malik Emir-ul-Momineen. I take oath for listening and obeying your orders on the way of Allah and His Prophet (SallAllah-u-Alaihi-Wa-Sallam), where I could.
(Fath-ul-Bari Vol.13 pg.193)
After Marwan, Abdul Malik became the Emir of Muslimeen. That era was of Muslimeen.
Abdullah Bin Zubair and Muslimeen:
When Ubaidullah Ibn Ziyad and Marwan came to Syria, "Ibn Zubair had Mecca under his rule.
(Sahih Bukhari, Fath-ul-Bari Vol.13 pg.68)
In another narration:
When Ibn Zubair took Mecca by force, then Muslimeen entered, where they wanted to enter.
(Tabarani; Hafiz Ibn Hajr is silent on the narrators in this chain. Fath-ul-Bari)
In another narration:
Abu Barza (may Allah be pleased with him) did not want bloodshed amongst Muslimeen.
(Fath-ul-Bari)
Umar bin Abdul Aziz and Muslimeen:
Umar bin Abdul Aziz (may Allah have mercy on him) said:
O! You old woman, do not deceive Muslimeen (in the matter of milk).
(Kanz-ul-Ammaal Vol.14 pg.25)
Now, proven that, in the era of Umar bin Abdul Aziz, too, there were Muslimeen. Now that was the eras of twelve Caliphs and the existence of Muslimeen.
In the following lines there are some more proofs:
Mohammad bin Maslama and Jamaat-ul-Muslimeen:
Hudhaifa (may Allah be pleased with him) said:
I know a person who would not be harmed by any turmoil and by this I mean Mohammad bin Maslama. Then we came to Madina, we saw a camp in which Mohammad bin Maslama Ansari was present. I questioned him about this. He replied: I could not live in any of these cities, until and unless this turmoil moved away from Jamaat-ul-Muslimeen.
(Mustadrak Hakim Vol.3 pg.434 declared Sahih by him and Imam Zahabi)
Mohammad bin Maslama during the time of Muavia (may Allah be pleased with him) abstained from Muavia because of turmoil and trial. And almost in that time got martyred.
Rabi bin Khaseem and Jamaat-ul-Muslimeen:
Rabi bin Khaseem said:
And that he may wish well for Jamaat-ul-Muslimeen.
(Baihaqi Vol.6 pg.287 with a Sahih Sanad)
Rabi bin Khaseem died in the era of Yazeed bin Muavia.
(Tazkiratul Haffaz Vol.1 pg.58)
Imam Makhool and Jamaat-ul-Muslimeen:
Narrated Imam Makhool (may Allah have mercy on him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said:
A person who left Jamaat-ul-Muslimeen, there would be no Salaah accepted of him unless he returned to them.
(Saeed Ibn Mansoor Vol.2 pg.195; Ibn Hibban declared it Sahih)
The above narration is Mursal Hasan and strengthens the above quoted narrations.
Abu Usman Al-Nahdi and Jamaat-ul-Muslimeen:
Imam Abu Usman Al-Nahdi (may Allah have mercy on him) said:
And the real thing is well wishing for Jamaat-ul-Muslimeen.
(Shuab-ul-Imaan Vol.6 pg.26)
Abu Usman in explanation of "Wa Aimmatul Muslimeen wa Aammata-hum" narrated the above mentioned words. This hadith is also present in Sahih Muslim.
Anas (may Allah be pleased with him) Bequests to be a Muslim.
Mohammad bin Seereen while remembering the bequest of Yaqoob (Alaihi-Salaam) in the Quran, bequests to be a Muslim: O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not unless you are Muslimeen. And he asserted that the first bequest made by Anas Ibn Malik (may Allah be pleased with him) was the same.
(Ibn abi Shaiba Vol.11 pg.232, Darmi pg.411).
Narrated Abdullah Ibn Masood (may Allah be pleased with him):
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said: No Muslim is to be killed, who says there is no Ilah but Allah and Mohammad (SallAllah-u-Alaihi-Wa-Sallam) is His messenger, but the one who commits any one of these three (should be killed):
1. Man for a man.
2. Married adulterator, and
3. The one who abandons Deen or leaves the Jamaah.
(Fath-ul-Bari Vol.15 pg.221)
In this hadith does the word Jamaah mean any other Jamaah than Jamaat-ul-Muslimeen?
Ibn Hajr says Jamaah means Jamaat-ul-Muslimeen:
By Jamaah it means Jamaat-ul-Muslimeen.
(Fath-ul-Bari Vol.15 pg.221)
Imam Qartabi says Jamaah means Jamaat-ul-Muslimeen:
The definition of the one who leaves Jamaah is the one who leaves Islam, because a person becomes apostate if he leaves Jamaat-ul-Muslimeen, except for the person who has left Jamaah but returned to it (he will not become apostate).
(Fath-ul-Bari Vol.15 pg.222)
The above statements of the scholars state that according to them Jamaah means Jamaat-ul-Muslimeen.
Imam Khattabi and Jamaat-ul-Muslimeen:
And Jamaat-ul-Muslimeen is most excellent.
(Abu Ya'ala Vol.2 pg.478)
Nasiruddin Albani and Jamaat-ul-Muslimeen:
Prophet (SallAllah-u-Alaihi-Wa-Sallam) said: On you Jamaah is compulsory.
(Narrated Ahmad Vol.5 pg.180)
Nasiruddin Al-Albani in an explanation of Jamaah said: Adhering to the ordinary people of Jamaat-ul-Muslimeen.
(Mishkaat Vol.1 pg.65)
Companions of Prophet (SallAllah-u-Alaihi-Wa-Sallam) called themselves Muslimeen:
Ata (may Allah have mercy on him) said: We are Muslimeen because we have heard the companions of Prophet (SallAllah-u-Alaihi-Wa-Sallam) declaring so.
(Ibn Abi Shaiba Vol.11 pg.36 with a Sahih Sanad)
By all, whether Prophet Muhammad (SallAllah-u-Alaihi-Wa-Sallam) or his companions, Tabaeen or Taba-Tabaeen, Muhadditheen or scholars, the true Jamaah near to them is Jamaat-ul-Muslimeen.
Therefore it is our humble request to every person who believes in Allah and His Prophet (SallAllah-u-Alaihi-Wa-Sallam) to join Jamaat-ul-Muslimeen and end all sectarianism.
Obedience To The Ameer
(English rendering of the Urdu pamphlet "Ameer Ki Ita'at" by the late Syed Masood Ahmad)
1) Allah the Exalted says: Oh those who believe obey Allah, obey the messenger and those who hold authority amongst you. (Nisa-59)
From this blessed ayah obedience to Ulil Amar meaning those in authority becomes obligatory. In this ayah there was no condition placed for a government with those in authority so obedience to Ameer is obligatory. To impose such a condition from one's own self is amendment to Kitab Allah and that is kufr.
2) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever obeys the Ameer he obeys me and whoever disobeys the Ameer he disobeys me.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 126)
From this hadith it is known that every Ameer's obedience is obligatory. For obedience to the Ameer there is no condition. To impose the condition for a government is manipulating the Shari'ah and that is shirk.
3) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever dislikes something of the Ameer then he should be patient as whoever separates the size of a palm from the sultan then his death would be of Jahiliyya.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 59 and Sahih Muslim Kitab ul Emiraate Vol.2 pg134)
Sultan means proof, evidence, authority and power.
Allah the Exalted says: And I sent Moosa with my signs and clear proof. (Hud-96)
Allah the Exalted says: And whoever is unjustly killed then we give his kin authorisation (that he take revenge) (Bani Israel-33)
Allah the Exalted says: Oh groups of Jinns and Humans if you can exit the corners of the land and skies then do so (but) you can't exit without power. (ArRehman-33)
In the above hadith's first part the word is Ameer and in the second part the word is sultan which is used for Ameer. Ameer due to his post in emirate has a kind of a power and as his order is the last say for his subordinates that is why he is called sultan. A King is called sultan as well as he has power in his hand and his say is the last for the subordinates.
Hence every Ameer's obedience is obligatory and separation from his obedience even the size of a palm is prohibited. Because of the Ameer there is organization in the Jamaat and power grows in the organization. If the Ameer is not obeyed then power would gradually leave the organization. Ameer is the centre of power in the Jamaat and because of his centrality he himself is a power and sultan.
4) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever sees something distasteful in his Ameer then he should be patient as whoever separates the size of a palm from the Jamaat and (in the same condition) dies then his death would be the death of Jahiliyya.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 56 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 136)
Note: Jahiliyya means the time before Islam meaning the era of kufr.
In the first part of this hadith the word Ameer is there and in the second part the word Jamaat is used meaning leaving the Ameer is leaving the Jamaat.
5) Ebada bin Sabit says: The Prophet called us then took baiyah from us. He took the baiyah from us on the following: To listen and obey (Ameer's order), in pleasure or displeasure, in hardships and easiness and when given preference and (we also took baiyah on) that not to quarrel with the Ameer in his authority except when you see (him doing) open kufr and (to prove his kufr) you have from Allah clear proof.
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 59 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 132)
6) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Listen and obey (Ameer's order) even if an Ethiopian slave is made (Ameer) on you whose head is (the size of) a raisin.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg78)
7) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Listening and obeying (the Ameer' order) is compulsory on a Muslim whether he likes it or dislikes it (the order) (with the condition) that he isn't ordered to sin.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 78 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)
From this hadith it is known that Ameer's obedience is obligatory with one condition that Ameer doesn't order to sin. For obedience to the Ameer there is no condition for a government in the hadith.
8) Abdullah bin Omar says: When we use to do our baiyah with the messenger SallAllah-u-Alaihi-Wa-Sallam on listening and obeying he use to say to us: "As much as you can".
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 96 and Sahih Muslim Kitab ul Emiraate, Vol. 2 pg 146)
9) Jareer says: I did baiyah with the messenger SallAllah-u-Alaihi-Wa-Sallam on listening and obeying (the order) so he taught me (to say) As much as I can (will listen and obey).
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 96)
From these ahadith the importance of Ameer's obedience is clear. Baiyah use to be taken on Ameer's obedience.
10) Abu Zar says: Messenger of Allah (SallAllah-u-Alaihi-Wa-Sallam) said: Abu Zar, I find that you are weak and I like for you what I like for myself. Don't become Ameer of Jamaat ven over two persons.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 124)
There can be only two forms for becoming Ameer over two persons:
1. The Khalifah appoints someone as Ameer over two people i.e. Ameer of Jamaat Delegation.
2. In the absence of the Khalifah two persons appoint over themselves someone as Ameer i.e. Ameer of Jamaat or Ameer in travelling.
In both conditions to make one specific is without proof. In the second form the Ameer of the two persons wouldn't have any government or army but still his obedience would be obligatory. If it is not obligatory then what is the duty from which it is being warned.
11) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (undue) preference over you.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 130)
12) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: If a slave who doesn't have a nose (such a slave) is appointed Ameer over you and he leads you according to the Book of Allah then listen and obey (to his orders).
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)
There can be two forms in making a slave an Ameer:
1. Any Khalifah appoints any slave as Ameer i.e. Local Ameer or Ameer of troops etc.
2. With advice people make someone Ameer themselves i.e. Khalifah or Ameer of Jamaat; in both forms the obedience of the slave would be obligatory
13) Abu Zar said: My friend (Prophet SallAllah-u-Alaihi-Wa-Sallam) advised me to listen (Ameer's order) and obey even if he were a maimed slave.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 131)
14) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves from the obedience (of the Ameer) and separates from the Jamaat (dies in that state) would die the death of Jahiliyya
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 135)
15) Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: One who withdraws his hand from obedience (to the Ameer) will find no excuse when he meets Allah on the Day of Judgement, and one who dies without having bound himself by baiyah (of the Ameer) would die the death of Jahiliyya.
(Sahih Muslim Kitab ul Emiraate Vol. 2 pg 136)
16) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: The heart of a true believer doesn't deceive in three things:
I. Performing righteous deeds for Allah alone,
II. Obeying the Ameer,
III. And sticking to Jamaat ul Muslimeen.
(Al-Hakim narrated by Jubair bin Mutaim, Sanad is Sahih – Mustadrak Vol. 1 pg 87)
17) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever separates a size of a palm from the Jamaat he takes off the rope of Islam from his neck till he returns (again towards the Jamaat).
(Al-Hakim narrated by Abdullah bin Amr, Sanad is Sahih - Mustadrak Vol. 1 pg 77)
18) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: I command you to do five things which Allah has commanded me (to propagate):
1) To listen (Ameer 's order),
2) To Obey,
3) To do Jihad,
4) To migrate,
5) Jamaat (staying attached with it) as whoever separates the size of a palm from the Jamaat he separates the rope of Islam from his neck except for that he returns (towards the Jamaat).
(Tirmizi in Abwaab ul Amsaal narrated by Al Haris ul Ashari, declared Sahih– Vol. 2 pg 296)
19) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Necessarily adhere to the Jamaat, escape from separating as Shaitan is with one person, and distances him self from two.
(Tirmizi in Abwaab ul Fiten and declared Sahih Vol. 2 pg 96)
This hadith is general for all times, there is no time period fixed for it. When Jamaat doesn't have any government, would it be allowed to separate and make Shaitan your companion? Never; so hence separation from Jamaat isn't allowed. To adhere to the Jamaat is compulsory and that is possible when adhering to the Ameer.
20) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves Jamaat and humiliates the Emiraate such a person will meet Allah in a condition that he wouldn't have any argument (meaning he would meet with no excuse which will be accepted by Allah).
(Al-Hakim, Sanad is Sahih – Mustadrak Vol. 1 pg 119)
In the mentioned ahadith
1. Stress is laid on Obedience to the Ameer; there isn't any condition of government with the Ameer.
2. Stress is laid on adhering to the Jamaat. Adhering to the Jamaat is possible when adhering to the Ameer and to Adhering to the Ameer is possible by obeying him.
Imam Jamaat and Ameer Jamaat have similar meaning
1) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Beware everyone of you is a ruler and will be questioned regarding his subjects: The Imam of the people is a ruler and will be questioned regarding his subjects; a man is the ruler of his family and will be questioned regarding his family; a woman is the ruler of her husband's family and children and will be questioned regarding it; and the slave of a man is a ruler of his master's property and will be questioned regarding it. Surely, every one of you is a ruler and will be questioned regarding his subjects.
(Sahih Bukhari Kitab ul Ehkaam Vol. 9 pg 77)
The word "RAEN" is used in this hadith, its meaning is:
I. [Translation] This word is Ism e Faail and it means all those people who are governing any people and in use it means such a person who regarding affairs of politics considers compulsory and practitioner of it who in has ability to maintain administration.
(Muhit ul Muhit Qamoos Mutawal lul Lughat ul Arabia pg 341)
II. [Translation] Whoever governs any people like Aalim, king, chief or Rich.
(Al Munjid fi Lughat Wal Adab Wa Aloom pg 268)
III. [Translation] Governor or Ameer.
(Muntahi al Aarab fi Lughat ul Arab)
Hence from the above it is proven that the correct translation of "RAEN" is ruler.
2) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Don't ask regarding three persons (that what will happen to them): One who leaves the Jamaat, disobeys his Imam and dies in that condition, second that person slave or slave girl who runs away and (dies in that condition), third that woman whose husband is not present with her and has fulfilled her worldly needs and then she after him leaving shows her body 's looks (hence) don't ask (that what will happen to them).
(Musand Imam Ahmad and Mustadrak Hakim and Sanad is Sahih. Mustadrak Vol. 1 pg 119 and Wa Hijab ul Miraat ul Muslima lil Albani pg 54)
3) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam when mentioning the period of turmoil says: (in that period) People will invite as if they are standing on the door of hell and inviting to enter it. They will throw into it all such persons as whoever will accept their invitation.
Hudhaifa (RadiAllahu Tala Anho) said: What should I do, if I find that moment?
Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Stick to Jamaat-ul-Muslimeen and its Imam (Ameer).
(Sahih Bukhari Kitab ul Fiten Vol. 9 pg 65 and Sahih Muslim Kitab ul Emiraate Vol. 2 pg 135)
From this hadith it is known that in the period of turmoil there won't be any Islamic government as how can deviated propagators remain in the presence of an Islamic government.
Further more the period of an Islamic government is a period of good not turmoil. Adhering to Jamaat ul Muslimeen means remaining in the Jamaat.
To adhere to the Imam means that we obey the Imam, not take away our hand from his obedience. To adhere to the Imam can only mean to obey him and nothing else.
4) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: Whoever dies in the condition that he doesn't have the Imam Jamaat upon him dies the death of Jahiliyya.
(Al Hakim, Sanad is Sahih. Mustadrak Vol. 1 pg 117)
From this hadith it is known that a Muslim should die in a condition that he is under an Imam. In the all ahadith mentioned there is no condition for obedience to the Imam of a government. So whatever kind of Imam he should be obeyed.
For "Ameer's obedience" and "Imam Jamaat …" the ahadith narrated clearly state that there is no difference between an Ameer and Imam. Both these words are used in exchange for each other:
Meaning of Ameer
"Ameer" is a related attribute; its derivative is Imarah which means: "Having authority".
In related attribute the derivative meaning's evidence and compulsion is considered, hence in the meaning of Ameer "To be the one with authority" the attribute is proven and it is compulsory meaning attached with its former. This attribute "To be the one in authority" can never be separated from the Ameer. It is not possible that a person be called Ameer but isn't "With authority". In all cases the Ameer would be with authority and his command would always be accepted. If a person isn't with the attribute "Having Authority" then such a person can be called Amar till he isn't doing anything relating to commanding but can't be called Ameer.
Meaning of Imam
Imam means that person who is followed whether he is a chief or someone else (Muheet ul Muheet pg 16). The following is in his orders and sayings as well.
Allah the Exalted says regarding the following of orders:
This is a blessed book which we revealed so hence follow it.
(Al Anaam-155)
Actions are generally followed and for it evidence isn't necessary.
Obedience of an Ameer without a Government
Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: When three people leave for a journey then they should appoint an Ameer amongst themselves.
(Abu Dawood Kitab ul Jihad. Sanad is Sahih and declared Hasan by Albani. At-Taleeqat-alal-Mishkaat 2/1145)
From this hadith the following is proven:
1. In travelling also don't be without an Ameer,
2. The Ameer in travelling doesn't have any government and the Khalifah doesn't appoint him rather according to the hadith the travellers appoint the Ameer themselves,
3. The purpose for appointing an Ameer cant be other then for obeying him and
4. Such an Ameer's obedience is necessary who doesn't have any government.
Result: The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam doesn't like that in a small period of time the travellers should remain without an Ameer so how is it possible that he would like that in the city the Muslim population is residing permanently without an Ameer. If in a small period of travelling the presence of an Ameer is important then the Ameer's presence in long period of residing is more important and since the obedience of the Ameer in travelling without a government is necessary so the obedience of the Ameer Jamaat without a government is also necessary. There isn't any condition for a government in any ayah or hadith for obedience to the Ameer and hence can't be laid. To impose the condition for a government is fabrication hence it is rejected.
Husband and parents 's obedience is also obligatory but there is no condition for a government for them then how correct is the condition for a government for the Ameer Jamaat, certainly this is baseless.
In obedience to the Ameer of travelling only few traveller's interest is there, In obedience to the husband the wife's interest is there, in obedience to the parents the children's interest is there and still these obedience are obligatory and obedience to the Ameer Jamaat shouldn't be obligatory with which the entire Jamaat and Allah's Deen's interest is there, how uncanny this notion is.
Hence from stated and clear evidences it is proven that Ameer's obedience is obligatory.
Objections And Their Answers
Objection #1: Some people say that the Khalifah has been called Ameer and Imam hence where ever the words Imam and Ameer appear it would mean Khalifah.
Answer: This is true that the Khalifah is also called Imam or Ameer but this isn't correct that where ever the words Ameer or Imam appear it would mean Khalifah. This notion isn't proven from Quran and Sahih Ahadith. Every Khalifah is an Ameer or Imam but every Ameer or Imam isn't a Khalifah.
Objection #2: If the obedience of Ameer Jamaat is obligatory then why doesn't impose Shari'ah punishments.
Answer: The first answer to this is that every person is responsible according to his strength. Allah the Exalted says: No one is bothered but according to his strength.
(Baqarah- 286)
Hence Ameer Jamaat will work according to his strength.
The second answer is that the Ameer Jamaat for the establishment of Khilafah is struggling so in the time of this struggle to demand obligations of a Khalifah is useless. Understand this from an example, a person in the 3rd grade is also a student and a person in graduate level is also a student. The student in the 3rd grade is also trying to reach the graduate level but hasn't as yet reached it, so can we demand from the 3rd grade student that he give the exams of the graduate level? Certainly not, if both are students that don't mean that the 3rd grader solves the graduate examinations. Similarly the Ameer Jamaat is an Ameer and the Khalifah is also an Ameer, so in the condition that the Ameer Jamaat is trying to become a Khalifah can we ask him to fulfil the obligations of a Khalifah? Certainly not, both having Emiraate doesn't mean that we ask the Ameer to fulfil the obligations of a Khalifah.
Ameer Jamaat in the light of the Prophet (SallAllahu-Alaihi Wasallam)'s life
The Prophet SallAllah-u-Alaihi-Wa-Sallam wasn't dominant in his Mecca's life. He didn't have power or government in his hand although his rule was over the hearts and bodies of the Muslimeen, whatever he use to say the Muslimeen obeyed him.
The objectives of Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca were:
1. To preach the rule of Allah and to put this creed in the hearts,
2. To nurture and correct the Muslimeen,
3. To give the Muslimeen admonition regarding discipline and patience.
Prophet (SallAllah-u-Alaihi-Wa-Sallam's) life in Mecca was to make practical the creed of Allah's rule, according to this creed was the organized struggle to form a theocratic government. In every organization certain rules and regulations are strictly made to follow, the organizational power and regulation's implementation depends on the leader of the movement's obedience. If there isn't obedience to the leader then there wouldn't be any organization and if there isn't any organization then there wouldn't be any movement. In Prophet (SallAllah-u-Alaihi-Wa-Sallam)'s life in Mecca too the Muslimeen obeyed him and were on their way towards establishing a theocratic government. Prophet (SallAllah-u-Alaihi-Wa-Sallam's) this life also was an example and direction. This life's following could have only led to their destination. The struggle done or is being done for establishing a theocratic government, the example will be the life of the Prophet SallAllah-u-Alaihi-Wa-Sallam in Mecca, the way the Prophet SallAllah-u-Alaihi-Wa-Sallam was obeyed similarly in every movement to establish a theocratic government the obedience of the Ameer of the movement will be done. If the obedience of the Ameer is not done then his position would be no less then an idol made out of sand, centralization would be finished and the movement would be dead. Hence the obedience of Ameer Jamaat is very important as without it the establishment of a theocratic government is impossible.
One Objection And It's Answer
Objection: In the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca his obedience was done as a Prophet so his life in Mecca cant be an example for us until and unless our leader is also a Prophet.
Answer: Prophet hood is finished now, no one can become the Prophet now so the organization's work will be taken from a non Prophet and he in his work will take the example of Prophet SallAllah-u-Alaihi-Wa-Sallam. Prophet SallAllah-u-Alaihi-Wa-Sallam was a Nabi that is why his life in Mecca is an example for us. If he weren't a Nabi then his life wouldn't have been an example for us. We certainly can't be part of his Prophet Hood but we are generally part of his words and actions meaning we do what he said and did. In the movement for Khilafah he was obeyed on this basis in every movement for Khilafah Ameer Jamaat's obedience will necessarily be done.
A question which arises here is that in the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca the obedience was as a Nabi, that obedience and this obedience on that basis his organization is not an example for us then tell us that can we make a non Prophet an example for us? If not then where do we get an example?
The second question which arises is that for the movement for Khilafah in Prophet SallAllah-u-Alaihi-Wa-Sallam life there isn't a example for us so is his life not a complete example for us? Is Islam incomplete that it doesn't guide us in this regard?
Hence this objection is a satanic notion and nothing more then that.
Raising the Kalima of truth is obligatory
Everybody agrees that raising the Kalima of truth is obligatory and for it the establishment of Khilafah is necessary. If raising the Kalima of truth is obligatory then aren't all struggles for it obligatory? It is. For it a organized movement would be needed, a strong Jamaat would be needed and the Jamaat can only be strong in the circumstances that the Ameer Jamaat's obedience is obligatory. If the Ameer Jamaat for raising the Kalima of truth orders for a Jihad and the Jamaat refuses to obey the order and says that his obedience is commendable not obligatory so can the Jamaat fulfil the obligations for raising the Kalima of truth? Certainly not. If the Jamaat considers the raising of the Kalima of truth as obligatory then it should think on how it can be achieved. Can there be another way other then that the Jamaat considers the order for Jihad as obligatory and immediately prepares for Jihad, All the affairs of the Ameer revolves around the raising of the Kalima of truth hence his every order would have to be necessarily obeyed.
Allah the Exalted says: Allah has promised to those of you who believe and do good that He will most certainly grant them Khilafah in the land as He gave it to those before them, and that He will most certainly establish for them their Deen which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange.
(Noor - 55)
In this ayah Allah has promised three things to the pious believers:
Will grant them a government meaning Khilafah,
Will establish Deen e Islam,
Change their condition of fear to peace and security.
From the above ayah it is known that before the fulfilment of these promises:
They would have no government,
Deen e Islam would not be established,
Their days would be spent in fear.
Now the question is that how would these pious believers gain a government, establish Islam and security? Would the believers have to do something for these things or would they gain it as a gift? Before getting Khilafah would the believers have a Jamaat or not? If there would be a Jamaat then would they have an Ameer or not? If there would be an Ameer then would his obedience be compulsory or not? Obviously for the attainment of Khilafah the believers would have to organize their Jamaat, would have to obey the Ameer and would have to struggle like Allah says:
Do Jihad as Jihad should be done.
(Hajj: 78)
One objection and its answer
Objection: There are only two sorts of Ameers meaning Ameer Sultanate (Khalifah) or Ameer while travelling. Islam doesn't have a concept of a third Ameer.
Answer: If Islam doesn't have a concept of a third Ameer then there is no concept of a third Jamaat. In this condition the critic should break his Jamaat and remove the Ameer. If he doesn't break his Jamaat and doesn't remove his Ameer then he would be subject to the practice of a bidah.
For us there is a concept of a third Ameer and Jamaat in Islam and we have proven it in previous pages especially in the ones regarding the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca.
Some Questions and their Answers
Some people raise many questions in this regard. Those questions with their Answers are as follows:
Question #1: Are there various kinds of Ameer in accordance to their obedience? i.e. political Ameer, non political Ameer or Mujtehad Ulil Amar.
Answer: If this question would have been sent to the Fuqaha then it would have been better as this work is done with great enthusiasm by them. They make various kinds and separate instructions for them as well. Jamaat ul Muslimeen only recognizes what is present in Quran and hadith. Jamaat ul Muslimeen doesn't make kinds nor does it consider it allowed. In accordance to the obedience neither Quran nor Ahadith contain any kinds of Ulil Amar so according to the obedience there is only one kind of an Ameer whose obedience is compulsory.
Question #2: According to 'Stick to Jamaat ul Muslimeen and its Imam' the head of the Jamaat can be called a Hakim, Ameer, Imam or Khalifah tul Muslimeen?
Answer: We only state what is present in Quran and ahadith and nothing more. The words Ameer voyage, Ameer troops, Ameer Jamaat, Ameer Hajj and Ameer Mecca are found in ahadith so we use these words. The words Khalifah voyage, Khalifah troops, Khalifah Jamaat, Khalifah Hajj or Khalifah Mecca aren't found in ahadith so we don't use them. With the word "Hakim" this addition is not found so we don't use these additions. The words Ameer or Imam are found in ahadith for the head of the Jamaat so these words should be used.
Question #3: Is the head of the Jamaat's obedience obligatory or recommended?
Answer: The head of the Jamaat is called Ameer or Imam and in previous pages we have proven that the obedience of the Ameer is obligatory so the head of the Jamaat's obedience is obligatory.
Question #4: If a person disobeys the head of the Jamaat in matters of administration, would he be a sinner?
Answer: The person who abandons an obligatory act certainly would be a sinner.
Question #5: What are the rights described by the Shari'ah for the head of Jamaat ul Muslimeen?
Answer: Because the words Ameer or Imam have been used for the head of the Jamaat so the head of the Jamaat has all those rights which the Shari'ah gave to the Ameer or Imam.
Question #6: How correct is calling the head of the Jamaat Ulil Amar or Non Ulil Amar or Mujtahid Ulil Amar?
Answer: The Jamaat's head can be called Ulil Amar, the rest words are self created. These words are not found in Quran and Ahadith so questioning regarding them is baseless. Further more Non Ulil Amar can mean the subordinate not the Ameer.
Some Questions for the Critics
Are the words political Ameer and Non political Ameer/Ulil Amar, Non Ulil Amar, and Mujtahid Ulil Amar found in Quran Majeed and ahadith? If yes then give proof.
What will be the procedure regarding raising the Kalima of truth or achieving Khilafah?
Is this procedure found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam?
If this procedure is not found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam then wouldn't it effect the completion of Islam and Prophet SallAllah-u-Alaihi-Wa-Sallam's prophet hood?
If this procedure isn't found in the Sunnah of the Prophet SallAllah-u-Alaihi-Wa-Sallam then wouldn't this procedure be a bidah?
If for a Deen's purpose a Jamaat being made is compulsory then wouldn't that thing be compulsory without which the Jamaat can't function? If not then why?
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