The Role of Bai'yah in Muslim History

So far, I have mentioned the fact twice that bai'yah formed the only basis of organization in the thirteen hundred years long history of the Muslim Ummah. It is now time to substantiate this claim with examples from our past. As all of you know, the institution of Khilafah established after the death of Prophet Muhammad (sallAllahu ‘alayhi wasallam) was based on bai'yah. Soon afterwards, when it was felt that the all-important institution of Khilafah is slowly degenerating into monarchy and kingship of a particular clan, we see that Hussain Ibn Ali (radhi Allahu ‘anhu), followed by Abdullah Ibn Zubair (radhi Allahu ‘anhu), rose to check this trend. Both these movements, though unsuccessful, were "based on bai'yah. Subsequently, we find that although monarchy established itself with brute force, the kings — still called Caliphs — continued to rule on the basis of bai'yah.

Even though there is essentially no separation between faith / religion and government / state in Islam, for all practical purposes this separation did take place during the era of kingship. Consequently, and unfortunately, the institution of bai'yah was also bisected into two kinds. The monarchs or the kings would demand a political pledge of obedience from the citizens, and, in addition, there were sufis and mystics who would receive a moral and spiritual pledge of allegiance from the same citizens for the purpose of purification of their souls (tazkiyyah al-nafs). This became the basis of bai'yah al-irshad.

What is meant by bai'yah al-irsluid? A person feels the need for a spiritual guide or mentor who would coach and instruct him so that he can become a better Muslim, and, with this purpose in mind, he attaches himself with a pious person who has already purified his own self. This attachment is symbolized by bai'yah, a pledge of allegiance on the part of the disciple who says, in effect, that you are more knowledgeable and more experienced than I am, so you would tell me what to do and what to avoid, and you would monitor my progress and advise and instruct me at every step of the way. This is bai'yah al-irshad, and, due to the deplorable decline of the Ummah, this is the only type of bai'yah that an ordinary Muslim is aware of. It may be noted that this institution is justifiable on the grounds of the bai'yah of women, mentioned in the Qur'an, which had a similar nature and purpose.

Please note that all freedom movements, that were launched during the previous century with the aim of liberating the Muslim lands from Colonial rule, were based on bai'yah. The Mujahideen Movement of Sayyed Ahmad Shaheed (1786-1831) in India, the Sanussi  Movement of Muhammad Ibn Ali Al-Sannusi (1787-1859) in Libya, and the Mahdist Movement of Muhammad Ahmad Al-Mahdi (1844-1885) in Sudan - each one of these freedom struggles was based on the institution of bai'yah. In the present century, Maulana Abul Kalam Azad formed his party, called Hizbullah, in 1913, on the basis of bai'yah. Similarly, the founding members in the Al-Ikhwan Al-Muslimun gave their pledge of allegiance to their al-murshid al-'am, Hassan Al-Banna Shaheed.

Let me narrate here a very important but largely forgotten episode of the present century. The second convention of Jamiyat Ulama-e-Hind was held in November 1920. It was presided over by Sheikh-ul-Hind Maulana Mehmood Hassan of Deoband who exhorted and tried hard to convince the Ulama belonging to various sects and different schools of thought to accept Maulana Abul Kalam Azad as their leader, to give him their pledge of allegiance, and to start the struggle for freedom and establishment of Islam in the Indian subcontinent.

Unfortunately, the Ulama did not show any enthusiasm and refused to commit themselves, mainly due to sectarian disagreements.

Another movement of the recent past that involved bai'yah was the one launched in the 1930's in order to deal with the menace of Qadianiyat. Five hundred Ulama belonging to the Deoband school of thought chose Maulana Ataullah Shah Bukhari as Ameer-e-Shari'at, and they gave their pledge to him in Lahore. Although Maulana Bukhari was not a very prominent scholar, we find that people like Maulana Ahmad Ali Lahori and Maulana Anwar Shah Kashmiri were among those who gave their bai'yah to the Ameer-e-Shariat.

Thus, we see that, throughout the thirteen hundred year's history of the Muslim Ummah, the only means and the only approach that was used to organize the masses is bai'yah. Whether the issue was that of formation of a legitimate government, the launching of movements to re-introduce the high ideals of pristine Islam, the purification of souls, or the struggle to liberate Muslim lands from non-Muslim occupation, you will find that, invariably, people were gathered, motivated, and assembled only on the basis of bai'yah. The only exception is that when Maulana Sayyid Abul 'Ala Maududi decided to establish an Islamic revivalist party in 1941, he did not adopt the institution of bai'yah as the basis of his organization. I have been talking about the "thirteen-hundred year's history" of the Ummah only on account of this very exception, as I had to exclude the fourteenth century.

Oath of Allegiance for Joining Tanzeem-e-Islami

I have established Tanzeem-e-Islami on the basis of bai'yah. The oath of allegiance for joining Tanzeem-e-Islami is derived from an authentic tradition which gives us the details of the pledge that was given to Prophet Muhammad (sallAllahu ‘alayhi wasallam), by the visitors from Yathrib, on the occasion of the second bai'yah of Aqabah. My assertion is that this tradition contains the whole approach and procedure of how to establish Hizbullah, a revolutionary party with the exclusive purpose of making Islam dominant as a politico-socio-economic order. If you are trying to organize a party in order to perform at social level, at community level, or at welfare level, then you can have any type of organization. But a revolutionary party, by its very nature, requires extraordinary discipline and internal cohesion. This can only be achieved if the party is organized on the basis of bai'yah.

Let me give you the text of this tradition. It is reported by Ubada Ibn Samit (radhi Allahu ‘anhu), and both Imam Bukhari (radhi Allahu ‘anhu) and Imam Muslim (radhi Allahu ‘anhu) have included this hadith in their respective collections. Please note how comprehensive, how inclusive the wording of this bai'yah is, how Prophet Muhammad (sallAllahu ‘alayhi wasallam) has closed off and sealed all possible doors of conflict.

Ubada Ibn Samit (radhi Allahu ‘anhu) reports: We pledged ourselves to the Messenger of Allah (sallAllahu ‘alayhi wasallam) that we shall listen and obey, in favorable circumstances as well as in adversity, irrespective of whether we feel inclined or we have to force ourselves, and even if others are given preference over us. We shall never quarrel with those who are assigned office or authority. But we shall speak out the truth wherever we might be, and, in the matter concerning the cause of Allah (Subhanahu wa Ta’ala), we shall not be deterred because of the admonition or disapproval from anybody.

Note that in every collective effort, whenever there is an issue or problem to be dealt with, almost invariably you will find that numerous opinions and different — often contradictory — solutions are offered. But, of course, only a single, firm decision needs to be taken by the party leader. Now the members of the organization who agree with the decision will be happy in carrying it out. They will be rather pleased at the acceptance of their own viewpoint, and they would naturally be more active in the implementation of that decision. On the other hand, those who disagree with the decision taken at the top are likely to resent it, and they would be reluctant and disinclined to carry out the orders. Prophet Muhammad (sallAllahu ‘alayhi wasallam) rooted out this source of potential conflict by making the Companions (radhi Allahu ‘anhum) promise that they would obey whatever they are commanded, irrespective of whether they feel inclined towards it or whether they have to force themselves to do it.

Another type of conflict that can arise is in nomination or appointment of persons on various cadres of authority. If a newcomer, even though talented and capable, is made in charge of the affairs at any level, this may cause resentment among the senior ones. Prophet Muhammad (sallAllahu ‘alayhi wasallam) again sealed this portal of discord by making the Companions (radhi Allahu ‘anhum) promise that they would not argue his right to appoint their leaders, and that they would continue to listen and obey even if others are preferred over them.

The exceptional degree of discipline inherent in the pledge of "listening and obeying" does not, however, preclude a member of the Islamic revolutionary party from speaking out what he believes to be the truth, or from criticizing the policies of those in authority, or from pointing out that they are deviating from the straight path.

Thus, the wording of the second pledge of Aqabah includes the provision for the freedom of opinion and expression in the words "we shall speak out the truth wherever we might be." Of course, the nature of an organization based on the institution of bai'yah necessitates that the final authority rests with the ameer. In other words, after all is said and every point discussed and deliberated, the final decision will depend not on the counting of votes but, instead, on the prerogative of the ameer.

The oath of allegiance which has been adopted as the basis of joining Tanzeem-e-Islami has three parts. In the first part you consciously testify that there is no god but Allah (Subhanahu wa Ta’ala), and that Muhammad (sallAllahu ‘alayhi wasallam) is His bondsman and Messenger, and then you beg Almighty Allah's (Subhanahu wa Ta’ala) forgiveness for all your past sins and make a fresh and firm pledge to obey Him in the future. In the second part of the oath, you make a firm promise with Almighty Allah (Subhanahu wa Ta’ala) that you will refrain from all that He dislikes, and that you will strive in His path to your utmost, spending your possessions as well as your abilities and energies in establishing His Deen. Then, in the third part, you give your pledge of allegiance to the ameer of Tanzeem-e-Islami, that you will listen and obey all his orders and commands as long as they are compatible with the Shari'ah. This last provision — that only those orders are to be obeyed which are within the limits of the Shari'ah - is the only addition that we have made in the wording of the second pledge of Aqabah. The rest of the wording is the same as mentioned in the tradition of Ubada Ibn Samit (radhi Allahu ‘anhu).