3. Waging Jihad in the way of Allah within the framework of a

Jama 'ah whose actions are regulated by the True Shari 'ah, and which refuses compromises out of courtesy to the disbelievers and inclination towards them, and which draws lessons from past experiences. We have mentioned in the chapter entitled `Our Understanding' that we understand Islam as the Ulama of our Ummah understood it. We also said that understanding Islam in its entirety is a vital prerequisite for practicing it entirely without any omissions, inventions or transgressions. A wrong understanding of Islam will certainly lead, in the course of action, to either a restricted movement, leaving aside part of Islam's commands, or a movement transcending Allah's limits and allowing free rein to whims and desires. Therefore, understanding Islam in its entirety is the sure guarantee against transgression of the limits and the neglect of parts of the Islamic fundamentals. Now, in the context of discussing the way the Islamic movement should follow in order to deal with the world around it, we say that we will find along the way some people who agree with us in our `Aqeedah, our understanding of Islam and our objectives.

To these we must extend our hands in co-operation, in order that we may all work together as one Jama'ah. At the same time, we will find other) people who lack the understanding of Islam through negligence or ignorance of some of its facts and laws. To such people we will spare to effort to offer dawah. We will also find some people who neglect good conduct and practise vice, in which case it is our duty to enjoin them "to do good and avoid evil". We will also face people who are too stubborn and arrogant to follow the truth and Jihad will be our means to deal with them. People must belong to one of the above mentioned categories despite their various types and circumstances.

This is why we have stated that our way is as follows: 1. Carrying out dawah, 2. Enjoining good and forbidding evil (Hisbah), 3. Waging Jihad in the way of Allah within the framework of a Jama'ah whose actions are regulated by the True Shariah, and which refuses compromises out of courtesy to the disbelievers and inclination towards them, and which draws lessons of past experiences. Anyone who reflects on the ways and means laid down by Islam as formulae for dealing with reality, with all its demands, challenges and complexities, at any time and in any place, will find that hey are incorporated in the three practices: dawah, Hisbah and Jihad. Each of these three activities has its own regulations and rulings, its limits and domain, which we will discuss in more detail, later.

In addition, we will also explain that, in order that our dealing with reality will yield fruit, it must be carried out within the framework of a Jama'ah. We will also demonstrate why 57 become a necessity dictated by our religion and also by the reality with all its challenges and circumstances. A detailed discussion of the requirements, reasons and motivations that have necessitated the adoption of collective work will also be presented in due course. But before we go any further it is perhaps important to outline some important issues that demand attention and consideration. The first issue is that Islam, in its greatness and comprehensiveness, incorporates many different ways of dealing with the world around us. These 'means of change' start with a gentle dawah which employs kind exhortation and meets insult with good conduct up to that which reaches the stage of smiting with the sword.

Between these two extremes are many levels which are all included under the three methods mentioned above, namely dawah, Hisbah, and Jihad. This flexibility is clear evidence of the practicality of Islam in dealing with people who hold different attitudes towards it, in closeness or distance, acceptance or rejection, submission or arrogance, peace or war. This is why it has different methods to deal with reality in order to assimilate all the attitudes held towards it whether by individuals, groups, sects or regimes. Thus Islam can succeed in changing any situation, whatever the circumstances, and cause it to conform to its regulations and surrender to its tenets. dawah serves as an efficient tool of changing people's conceptions, by addressing their minds and hearts through reasoning and good counsel in the hope of dispelling the wrong convictions which are rooted in the hearts and minds of the people and changing them in order to bring the disbeliever out of the darkness of ignorance into the light of faith, the heretic from the darkness of heresy to the light of the Sunnah, and the sinner from the darkness of desires into the light of obedience. Those who favorably respond to dawah are welcomed and appreciated. As for those who reject it, they vary in the degree of their rejection.

Some tend to reject the truth on an individual basis, by abandoning commands and practicing prohibitions. This is the area of Hisbah, with its successive stages as an effective weapon which serves the purpose of bringing the sinner back to the right path, or at least restraining him and protecting the Muslim community against his evil. There are also those who reject the way of Allah and refuse to give dawah a chance to reach the hearts of other people. They use their power and influence to prevent people from receiving it and force them to comply with their own laws, following the example of Pharaoh, who said (which means): "O Chiefs! I know of no god for you other than myself." 50 "I am your lord, the most high." [Surah An-Naazi'at (79), Ayah 24.] The sword is the only weapon to deal with such people and Jihad serves as the only means of change in this regard. For dawah will not suffice to change the concepts guiding their actions and Hisbah will not be enough to restraint them and eradicate their evil.

The only way left open with this category of people is to rally the troops and wield the sword: 50 Surah Al-Qasas (28), Ayah 38. 58 as though they are [strong] structure cemented with [molten] lead." 51 We must never confuse the fields of dawah, Hisbah and Jihad. Each of these has its areas of action, rulings and circumstances which make one the only means to be used and not the others. It is a pity that many of those who work for Islam do not make a distinction between these areas. As a result of this, they employ harshness when the situation calls for kindness, or kindness when harshness is required. Some of them would engage in preaching on the Battlefield while others would wield the sword instead of practicing dawah. While doing this, they are either prompted by ignorance or motivated by personal desires.

If they are prompted by ignorance, then this is a catastrophe; and if they are motivated by personal desires, this is a greater catastrophe. The second issue concerns those who actively work for the Islamic movement. They should be well aware of their duty in this world, their dawah and the grave responsibility which they alone carry. They should prepare themselves to practise dawah with all its requirements, namely knowledge, wisdom, clear argument, shrewdness, intelligence and understanding of the human self, its whims, diseases and remedies. They should also prepare themselves to practise Hisbah with all its requirements, namely knowledge, patience, endurance, determination and courage to stand up for the truth. They must also prepare themselves to undertake Jihad and arm themselves with everything this course requires: strength, fortitude, courage, sacrifice, training, preparation and expertise.

The Islamic movement will surely fail to establish the religion of Allah on earth if it neglects to provide its members with this comprehensive education and contents itself with some aspects of Islam at the cost of others. To put it clearly, it is not enough that we become a group of preachers, good only at practicing dawah, forgetting, or trying to forget, that there are people who can be dissuaded from sin only by force, and regimes and sects which can only be swayed by the sword. At the same time, it is not enough that we should all turn into an army, taking up arms on every occasion and unable to practice dawah or undertake the religious education of the people, incapable of gentle persuasion, forgetting that with some people it suffices to merely caution or chide. It is utterly wrong to take up the sword where dawah and gentle persuasion is required and to undertake admonition and good counsel on the Battlefield. May Allah's peace and blessings be upon the Prophet who observed all these commands. Allah says (which means): "O Prophet!

Verily, We have sent you as a witness and a bearer of glad tidings; a warner and a summoner unto Allah by His command, and as a lamp that gives light." [Surah Al-Ahzaab (33), Ayat 45-46.] "He enjoins on them good and forbids them evil." [Surah Al-A'raaf (7), Ayah 157.] "Fight, therefore, in the cause of Allah." [Surah An-Nisa (4), Ayah 84.] "Verily you have in the Prophet of Allah a beautiful example to follow for him who hopes in [the Meeting with] Allah and the Last Day and who remembers Allah much." [Surah Al-Ahzaab (33), Ayah 21.] 51 Surah As-Saff (61), Ayah 4. 59 dawah, Hisbah, and Jihad as means to deal with reality with a view to changing it in accordance with Islamic instructions obviously means rejecting all the other means of which Allah does not approve. We reject all innovated means not introduced by Islam and not pleasing to Allah. We reject all 'means of change' introduced by Jahiliyyah through its institutions and systems and in accordance with its laws and principles. We renounce and disdain them and refuse to sully ourselves by participating in the profanity they: represent. We reject them because they are ignorant means. The Prophet said, in the farewell sermon (Hajjatul-Wadaa'): "Everything belonging to Jahiliyyah is placed under my feet." 52 How could we possibly take something from under the feet of the Prophet and use it as our path and direction?

Devils from among Mankind and jinn will try to lure us into the adoption of these ignorant ways. They will attempt to persuade us that these ways serve the religion of Allah and will bring us victory and dominion on earth. May Allah curse Iblis, for it was he who made Adam's sin "seem fair unto him" and whispered evil to him until he caused him to be expelled from the Garden: "Then Satan whispered to him, saying: `O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?" [Surah Ta-Ha (20), Ayah 120.] "O you children of Adam! Let not Satan deceive you, as he got your parents [Adam and Eve] out of the Garden." [Surah Al-A'raaf (7), Ayah 27.] "And do not follow the footsteps of Satan. Verily, he is to you an open enemy." [Surah Al-Baqarah (2).

Ayah 168.] It is imperative, therefore, that we hold fast onto our religion with certainty that it is sufficient for us as guidance and that anything other than it, is but error and delusion. Indeed, Jahiliyyah attempted in the past to persuade the Prophet off the true path by offering him its own alternatives and ways. The heads of Qur'aish tried to tempt him with wealth to become the richest among them, with authority that they would decide nothing without him, and even with sovereignty and kingship. Some even proposed to him to worship their idols for one year in return for their worshipping Allah for one year. The offers continued, "Verily, they were about to tempt you away from that which We have revealed to you to fabricate something other than it against Us, and then they would certainly have taken you a friend! And had We not made you stand firm, you would nearly have inclined to them a little.

In that case, We would have made you taste a double portion [of punishment] in this life, and a double portion [of punishment] after death. And then you would have found none to help you against Us." [Surah Al-Israa' (17), Ayat 73-75.] 52 Muslim. 60 with them, so they [too] would compromise with you." [Surah Al-Qalam (68), Ayah 9.] Allah, however, protected His Messenger against treading the path of Jahiliyyah. All those who assume responsibility of bearing the trust of this religion should know that it is a complete and perfect religion which can dispense with Jahiliyyah ways and means: "This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." [Surah Al-Ma'idah (5), Ayah 3.] Islam is complete in its creed, laws and rituals. It came with many things, including the outlining of the way its followers must tread in order to bring about its triumph and dominion. It also outlined the means which its followers should utilize with regard to all the different types of people around them. In its treatment of the various cases, Islam adopts distinctive means and methods which are in line with its aims and objectives.

Therefore, we should by no means employ ignorant means and methods and then claim that we intend to bring victory to our religion and to attain our aims and objectives. As a matter of fact, in so doing we will only assist Jahiliyyah to reach its own goals, whether we like it or not. Besides, if we choose to tread the path of Jahiliyyah, our aims and objectives will certainly deviate from the path of Islam in order to meet or come closer to those of Jahiliyyah, whether we like it or not. Indeed, the ways and means of Islam are by no means independent of its laws; they are not a new invention, nor are they a secondary issue, as it were, which could be disregarded or replaced while upholding the rest of the traits of our way of life. In fact, this is pure illusion. It is impossible to retain Islam if we choose to change its set of beliefs or practices.

It is also impossible to think of the survival of Islam if we tend to change its own ways and means. In fact, Islam haughtily rejects the creeds and practices of Jahiliyyah and prohibits its followers from utilizing its ways and means; it also warns them against getting closer to them in any manner: "And incline not towards those who do wrong, lest the Fire should touch you, and you shall have no protectors other than Allah, nor will you be helped." [Surah Hud (11), Ayah 113.] Finally, this is not an appropriate place to make a comparison between Islam's modes of action and means of change together with those of other Jahiliyyah ideologies such as capitalism and communism. The dignity and glory of Islam prevents us from comparing our religion with doctrines of man's own creation. For how can man-made laws rise to a status closer to that of Islam to deserve being compared to, even in the minutes of details? "Not alike are the blind and the seeing; nor are [alike] the darkness and the light; nor are [alike] the shade and the [sun's] heat." [Surah Faatir (35), Ayat 19-21.] 61 Allah's command came to the Prophet to engage in dawah: "O you enveloped (in garments)! Arise and warn!" [Surah Al-Muddathir (74), Ayat 1-2.] The Prophet obeyed the command and began to call people to his Lord, secretly for three years until Allah (SWT) revealed the verse (which means) : "Therefore proclaim openly that which you are commanded, and turn away from those who join false gods with Allah." [Surah Al-Hijr (15), Ayah 94.] It was then that the Prophet Muhammad ascended Mount As-Safaa and collected upon the clans of Qur'aish: "I have come to you with a warning against a severe punishment." 53 For the following twenty-three years, dawah became the preoccupation of the Prophet and the pivot of his life until his death.

The Messenger of Allah called the people of Makkah, freemen and slaves, young and old, to the worship of Allah. He extended the dawah to visitors who came to Makkah on pilgrimage or for trade. He went to Taa'if to deliver dawah to the tribe of Thaqeef. Following the pledge of allegiance at al-'Aqabah, he sent Musa'b bin `Umair to Madeenah in order to call its people to the worship of Allah. Later, he himself emigrated to Madeenah and set up his mosque where he preached to the newly formed community "as a witness, a bearer of glad tidings, a warner, and as one who invites to Allah by His leave." 54. He frequented the assemblies of the Ansaar tribe, preaching and teaching.

He sent his preachers throughout the Arabian Peninsula: Mu'adh bin Jabal went to Yemen to call upon the 'People of the Book' there to Islam; 'Urwah bin Mas'ood went to Thaqeef to call his own people to the new religion; `Alaa' bin al-Hadhramee was sent to Bahrain. Even the Prophet himself stood by the gate of Ka'bah after the Conquest of f Makkah, calling the Makkans to Islam. On his return to Madeenah, tribal delegations flocked to him from all over Arabia (in a year that came to be known as the 'Year of Delegations'), whereupon they responded to his call by embracing the new religion and returning to their homes to call upon their tribes and kin to follow in their footsteps. With the entire land of Arabia now entered into the Islamic faith, the Prophet now sent his emissaries with the message of Islam to the kings and emperors around the Arabian Peninsula: "In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah, to Heraclius, the Emperor of the Romans. Peace be upon him who follows the true guidance.

To proceed, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam and Allah will give you a double reward. And if you turn away, upon you will be the sins of your subjects: "Say: 'O People of the Book, come to the word that is just between us and you, that we worship none but Allah, and we associate no partners with 53 Bukhari and Muslim. 54 Surah Al-Ahzaab (33), Ayat 45-46. 62 turn away, say: 'Bear witness that we are Muslims.' " 55 And in the farewell pilgrimage (Hajjatul-Wadaa'), thousands upon thousands of Muslims stood listening to the call of the Prophet : "Verily, everything related to Jahiliyyah is now under my feet..." and "I have left you with something which, if you hold on to, You will never go astray: the Book of Allah and the Sunnah of His Messenger." 56 During his last illness which led to his demise, the Prophet entered the mosque with his head bandaged, and sat on his mimbar and said, "...By Allah, I have no fear that you might revert to polytheism after my death. What I fear for you is the life of this world and your rivalry therein." 57 On the twelfth of Rabi' al-Awwal, in the eleventh year of Hijrah, when the Muslims were praying in the mosque, being led by Abu-Bakr, the Prophet raised the curtain in 'Aisha's apartment and took a final look at his Ummah satisfied and pleased with the fruit of his dawah. Then he returned to his deathbed to meet his Lord.

Our Prophet passed away after he had conveyed the message, fulfilled the trust and counselled the Ummah. We stand witness to this, as have countless millions of people before us, and as more countless millions will after us. What remains for us to do is to safeguard the trust handed down to us through generations of the Muslim Ummah. We are duty-bound to live as the Prophet lived, and carry on with calling people unto Allah for as long as we are on this earth. All our going and coming, morning and evening, speech and action must be directed towards the fulfillment of dawah. Following the example of the Prophet , harassment, persecution and hostilities should not deter us from calling people to the religion of Allah.

To actively discharge the obligation of dawah is a great honour and excellent station: "Who is better in speech than one who calls [men] to Allah, works righteousness, and says: 'I am one of the Muslims?' "[Surah Fussilaat (41), Ayah 33.] It suffices us that by doing so we follow in the footsteps of the Messenger of Allah who said, "May Allah bless a man who hears my sayings and commits them to memory, then faithfully communicates them (to others)." 58 and "By Allah, if Allah guides a man [to Islam] through you, it is much better for you than being blessed with the best pleasures of this world." [Al-Bukhari.] 55 Surah Ale-Imran (3), Ayah 64. The hadith is from Bukhari and Muslim. 56 Ahmad, Tirmidhi and An-Nasaa'ee. 57 Bukhari and Muslim. 58 Al-Bukhari. 63 Allah who blessed the people by giving, after a break in the series of Messengers, a remnant of the people of knowledge (Ahlul'Ilm) who call those who have gone astray to the Guidance [of Islam], endure the harm they inflict upon them, and who show the Book of Allah to those who have become blind [in their hearts]. How many victims of Iblis have they rescued and how many misguided have they guided! They sacrificed their blood and their wealth to prevent the destruction of the slaves (of Allah). How great is their good impression upon people! So, do not fail to follow in their footsteps, for they are in a lofty standing." To shun this obligation is in fact to renounce Allah and His Messenger and to reject of those whom they have guided [to the truth].

They have sacrificed their blood and money in the duty that has been placed upon our shoulders. The Ulama of our Ummah, past and present. have made it clear that dawah is Fard Kifaayah, when it is undertaken by those who fulfil its purpose relating to statements, preaching, excuses, warnings, and refuting doubts with proof; and if not then everyone capable of undertaking it is sinful. The obligation of dawah has become more critical today than ever before. The need for it increases with the increase of the destructive, false creeds which make every effort to turn people away from their religion and their Lord. The Jahiliyyah around us has succeeded in preparing and formulating its principles, theories, ideologies, rites, slogans, ideal values and cultures. It has also succeeded in exercising its control on practically all countries of the world.

It has also managed to subject our Islamic countries and made them "move in orbit around it", propagating its ideologies and lifestyles, imbibing its customs and traditions, and contenting themselves with its values and ideals. It has successfully turned them into trumpeters, calling to its falsehood. And wherever you go this call follows you: at home, at school, on the street, at work, in the parliament, in court-rooms, on the newspaper pages and in the broadcasting stations. It is an explicit and wicked call to Jahiliyyah which has succeeded in tearing people from their Fitrah (pure nature) and hurling them into the darkness of disbelief, hypocrisy, heresy and wrongdoing. Only those very few blessed with Allah's mercy have been spared this terrible fate. It has now become vital for the Islamic dawah to play its role, namely to confront all this decay, stop people from falling any lower into the darkness of Jahiliyyah, retrieve all the masses that have fallen victims to false ideologies and introduce them to Islam, which is "a right religion, the religion of Abraham, the upright who was not of the Mushrikoon (those who worshipped others with Allah)." [Surah Al-An'am (6), Ayah 162.] It remains the role of the Islamic dawah to expose the falsehood of all these fake calls that reverberate all around us day and night.

It must expose them and show the people that all these false calls are like scum upon the banks which in no time passes away, and give them instead the good which remains in the earth: "As for the foam it passes away as scum upon the banks, while that which is for the good of Mankind remains in the earth." [Surah Ar-Ra'd (13), Ayah 17.] It is the duty of the Islamic dawah to give Mankind this religion in its complete form, starting from the attestation that there is no god worthy of worship except Allah, all the way to removing the harmful things from the road. 64 negligent so that they may wake up, to advise the proud so that they may submit to the will of Allah, to lead the disbeliever to faith, the polytheist to monotheism, the heretic to the Sunnah, and the disobedient to obedience. It must establish evidence against those who reject the Truth "in order to be free from guilt before your Lord [Allah], and perhaps they may fear Allah." [Surah Al-A'raaf (7), Ayah 164.] It remains the duty of the Islamic dawah to stand in the face of this sweeping tide of false calls that are destructive to every truth and leading to every falsehood. Who else can assume this responsibility? Who will call upon a billion Christians and Jews to believe in Allah alone? Who is going to call two billion idolaters and atheists to believe in Allah? Who is going to bring a billion Muslims back to their Lord and Religion?

Who is going to assist the youth of today who have immersed themselves in disobedience and dedicated themselves to the satisfaction of their own desires, in negligence of their religion? Who is going to extend a helping hand to the aged who are at death's door and have not yet repented? Who is going to challenge the false, wicked designs surrounding our religion today like shackles surrounding a prisoner's wrists? There is no doubt that this is our duty, which is surely too great to be carried out by scattered and individual efforts. Furthermore, if this obligation is not discharged, all those capable of undertaking it have sinned even for their failure to communicate a single Qur'anic verse. Falsehood has had no shame or hesitation in propagating its claims and advertising its beliefs.

On the contrary, it has done so with arrogance and pride, and has gone so far as looking down with disdain upon us Muslims and preachers of Islam. It expects us, the callers to Truth, to be ashamed of our dawah and of spreading it amongst the people. It wants us to hide our dawah in our chests and walk timidly in the midst of the creation because we are Muslims. This is how falsehood wishes to change criteria and standards. But we stand firm in our refusal to accept this reversal of roles and succumb to this twisted logic. It is we who are on the side of Truth.

We are the ones who shout our call at the top of our voices. We stand high to be seen by those who know us and those who do not, saying: "Here we are, the carriers of the true dawah; and this is the faith we offer all Mankind." We will achieve our calling by the honor and glory of Islam and the gentleness and mercy of its preachers. Islam, as an ideology and a way of life, is greater than any falsehood. Islam is merciful towards people, even the disobedient among them; we take them by the hand and help them through their difficulties. There is no contradiction whatsoever between the might of Islam above all other creeds and ideologies, and its gentleness towards those we call upon to reject all these falsehoods and enter into the fold of the faithful. The might of Islam prevents weakness and defeatism from setting foot in our hearts.

It puts us in the position of the triumphant over falsehood, in obedience to Allah's command: "So lose not heart, nor fall into despair: for you must gain mastery if you are true in faith." [Surah Ale-Imran (3), Ayah 139.] The might of Islam compels us to put forth our dawah: clearly, forcefully and honestly, in its pure form in the face of falsehood in order to smother and obliterate it. The might and dignity of Islam makes our dawah dearer to people's hearts and 65 be ashamed of openly proclaiming it among the people. The might and dignity of Islam prevents us from inclining towards falsehood. It makes us haughtily reject mixing the Truth we have, with the falsehood of Jahiliyyah as this might puts us among those "who preach the Message of Allah, and fear Him, and fear none but Allah." [Surah Al-Ahzaab (33), Ayah 39.] This might is unfortunately lacking among many of Islam's preachers today. They lost it when they were defeated by the calls of falsehood which made them feel ashamed of the Truth they have. This loss has resulted in the watering down of their call, to such an extent that it now pleads with falsehood and even seeks its pleasure and acceptance, begging falsehood thus: "Please sir, allow me to coexist with you, I have nothing within me that may worry you.

I am just like you, calling people to goodness, knowledge, justice, equality, freedom and fraternity." It is a pity to see those concerned with dawah work striving hard in their effort to prove that Islam conforms to the `progressivism' of falsehood and with its whims and desires. It pains us to see the faith of Allah being torn to shreds by these people, each picking out a slice to reconstruct and reformulate it in such a way as to please the callers to kufr, shirk, and disobedience. It hurts us to see Islam turned by these people into a vehicle for rulers and sovereigns, or into a servant in their palaces, laying down the foundations of socialism or helping to defend capitalism. It is a pity to see today's callers to Islam turning a blind eye, despite their knowledge of the Truth, in order to please people's desires and satisfy their own whims. We call upon these preachers to wake up to the fact, that in this day and age, Mankind, its societies and its rulers and all their ideals are the result of false calls and ignorant theories which have relentlessly been spreading poison in the body of the Ummah over many centuries, thus reducing us to the present sorry state of affairs. Our duty is not to make concessions with falsehood, but rather to use the Truth in order to destroy and obliterate falsehood: "As for the foam, it passes away as scum upon the banks, while that which is for the good of Mankind remains in the earth." [Surah Ar-Ra'd (13), Ayah 17.] Our duty is to put forward our religion and dawah with clarity determination, in its universality and realism.

We are to present it to the people so that they can compare it with their false ideologies, compare between light and darkness, the blind and the seeing, the living and the dead. It is our mission to shake people so violently with our call and admonish them thus (which means): "Answer the call to your Lord." [Ash-Shura (42), Ayah 47.] "Hasten then [at once] to Allah." [Az-Zariyat (51), Ayah 50.] Our duty is to bring people to the worship of Allah and away from the worship of their whims and desires. It is not our objective to bridge the gap between the truth of our religion and the falsehood around us. For this is a blatant betrayal of Allah and His religion. The fact that the majority of peoples and societies are distant from Islam, and that all their principles, theories and ideologies are opposed to our 66 contrary, it motivates us to become clearer and more open with the people: "Let him who will, believe, and let him who will reject (it)." [Al-Kahf (18), Ayah 29.] "That those who perish might perish after the Clear Sign [had been given], and those who lived might live after a Clear Sign [had been given]." [Al-Anfal (8), Ayah 42.] Indeed, our enemies realized a long time ago that it is impossible to eradicate Islam completely. So they resorted to trying to alter and deform it so that it would serve their falsehood, and that its followers would join their ranks.

These enemies also direct their attention to dawah, in the hope of turning it into a tool with which to shape a generation of Muslims who understand Islam in a twisted manner suited to their malevolent aims. They seek to produce a generation that will not confront or oppose them in any way. It has thus become a great sin for any Muslim to join hands with them or assist them in anyway to execute their treacherous schemes. More sinful yet are those concerned with dawah work who allow Islam to incorporate part of their beliefs. Equally sinful are those who mix the Truth with falsehood, in order that their enemies would give them the green light at the expense of their religion: "Verily, they were about to tempt you away from that which We have revealed unto you, to fabricate something other than it against Us, and then they would certainly have taken you as a friend! And had We not made you stand firm, you would nearly have inclined to them a little.

In that case, We would have made you taste a double portion [of punishment] in this life and a double portion [of punishment] after death. And then you would have found none to help you against Us. And verily, they were about to frighten you so much as to drive you out front the land. But in that case they would not have stayed [therein] after you, except for a little while. [This was Our] rule of way with the Messengers We sent before you, and you will find no change in Our ways." [Surah Al-Israa' (17). Ayat 73-77.] Sacrifice is therefore required here. Callers to Islam should sacrifice their lives; otherwise they will sell their religion to please their enemies.

Trials and tribulations represent a sure outcome. If callers to Islam do not accept them in their lives, in the form of killing and torture, they will certainly have them in their religion by forsaking Islam altogether. So it is up to them to choose. dawah, as a means of guidance, will remain an open door which Jahiliyyah will never manage to close. Over many centuries, and in spite of countless attempts, it has failed to halt dawah, even at times when its opposition was most fierce and the followers of Islam were at their weakest. Any Muslim concerned with dawah must bear in mind that he has to make sacrifices and pay the price of using the way leading to Allah, as did the Prophets, Messengers and servants of Allah, who conveyed His message before him. He must, in one way or another, sacrifice his blood and wealth to save his religion.

We must pay the price, no matter how dear it may be, to maintain dawah as a force to rebuild our Ummah and as a tool to demolish the structure of Jahiliyyah. It is imperative to uphold the obligation of dawah as a means of refuting the proofs of 67 from them everyday, bringing them out of darkness into light, from the camp of Jahiliyyah into that of Islam, so that they will be added strength to the Islamic cause, following in the footsteps of `Umar bin Al-Khattab, Khalid bin Waleed, `Amr bin al- `Aas, and Ibn Abee Jahl. At the end of our discussion of dawah we would like to say that those who stand up and call people to the religion of Allah (SWT) are in fact following in the steps of the Prophet who spent twenty-three years calling people to Islam. Allah (SWT) had refined His Messenger in the most excellent way before permitting him to carry the trust of this religion and communicate His message. Today, as we take on the responsibility of dawah to Allah, we are also bound by the attendant obligations and requirements of dawah, namely the adoption of the good character of the Prophet . The books of hadith and Seerah have detailed his good character which Allah (SWT) describes in the Quran thus (which means): "And you [stand] on an exalted standard of character." [Surah Al-Qalam (68), Ayah 4.] The greatness of the Prophet's character was revealed to us in his relationships and dealings over the twenty-three years, which represent the age of the Prophet's mission.

Some Muslims have entered the field of dawah without adopting the required necessary good character of those calling to Islam. This has led to the futility of their efforts and the turning away of people in detestation of them and of the faith to which they call, as a result of the discrepancy between their words and deeds. All those calling to Islam must, therefore, follow the example of the Prophet in all his manners. In the smallest and greatest details of his sincerity and devotion to Allah. In his mercy and kindness towards the people to whom he preached. In his forgiveness and forgoing of revenge for himself.

In his asceticism and piety. In his avoidance of anything where there was doubt as to its goodness or evil. In his courage in upholding the Truth. In his modesty, patience and generosity. In his gentleness and tenderness. In his determination to carry out his dawah and never yielding to despair.

"Now has come unto you a Messenger from amongst yourselves: it grieves him that you should perish: ardently anxious is he over you: to the believers is he most kind and merciful." [Surah At-Taubah (9), Ayah 128.] 2. Hisbah (Enjoining Good and Forbidding Evil) Allah (SWT) said (which means): "The hypocrites, men and women, are from one another: they enjoin evil and forbid good." [Surah At-Taubah (9), Ayah 67.] "The believers, men and women, are awliyyaa' (helper supporters, friends, protectors) of one another: they enjoin good at forbid evil." [Surah At-Taubah (9), Ayah 71.] 68 evil a characteristic with which to differentiate between the believers and the hypocrites. He makes it clear that forbidding evil and enjoining good is a trait specific to the believers. Indeed, it is with this trait that Allah (SWT) sent His Messengers and revealed His Books. It is a characteristic of our Prophet Muhammad which the Quran mentions thus: "He enjoins good upon them and forbids them from evil." [Surah AlA'raaf (7), Ayah 157.] It is also a characteristic of this Ummah and a precondition for its virtue and success: "You are the best of peoples ever raised for Mankind; you enjoin what is right and forbid what is wrong, and you believe in Allah." [Surah Ale-Imran (3), Ayah 110.] Mujahid said, "Being the best of all peoples is conditional on the characteristics mentioned in the verse." Al-Qurtubee said, "You are the best of peoples only if you enjoin good and forbid evil." Therefore, this compliment of our Ummah depends on whether we enjoy these two characteristics. If we do not, we will no longer be worthy of this praise.

Indeed, we will deserve chastisement and be doomed to destruction. Imam an-Nawawee said, "You should know that this issue, the enjoining good and forbidding evil, has mostly been neglected over a long period of time. What remains of us today are but a few traces, all despite the fact that it is an important issue which lies at the heart of all affairs." Therefore, those who seek success in the Hereafter and aspire to Allah's Pleasure must take into account this issue due to its great benefit, especially since it has mostly been abandoned. He must also make his intention sincere and fear no-one who may oppose his attempt. For Allah (SWT) says (which means): "Verily Allah helps one who helps His [Cause]." [Surah Al-Hajj (22), Ayah 40.] The reasons for enjoining good and forbidding evil are many and varied. Hope for reward and fear of punishment for neglecting it; anger over the transgression of Allah's limits; the desire to give counsel to the believers and compassion for them in the hope of saving them from the consequences of disobeying Allah's commandments; and love for and glorification of Allah (SWT), for He surely is worthy of obedience, remembrance and gratefulness.

Wealth and life are nothing in return for the protection of the sacred sanctity of Allah. As one of as-Salaf-us-Salih said, "I wish all the creation would obey Allah in return for my flesh being cut off with scissors." Whoever perceives this will find all hardships for Allah's sake easy, as `Abdul-Malik, the son of `Umar bin `Abdul-Aziz said to his father, "I wish pots of hot water would be boiled for my torture in the cause of Allah." Hisbah has been defined by scholars as "the enjoining of a good that has been evidently abandoned and the forbidding of an evil that is openly practiced." Imam an-Nawawee said, "The Quran, the Sunnah and the consensus of the Ummah are in accord that enjoining good and forbidding evil is an [Islamic] obligation." The command to conduct Hisbah in the Quran and Sunnah sometimes comes in a more direct way, as Allah (SWT) says (which means), "Let there arise out of you 69 forbidding what is wrong." [Surah Ale-Imran (3), Ayah 104.] The Prophet also said, "Whosoever sees an evil [being practised] must change it with his hand. If he cannot do so, then with his tongue. If he [still] cannot do so, then with his heart, which is the weakest form of faith." 59 On other occasions, Hisbah is strongly recommended as an inherent characteristic of the believers, as Allah says (which means), "And the believers, men and women, are awliyyaa' (helpers, supporters, friends, protectors) of one another: they enjoin good and forbid evil; they establish Salah, they pay Zakah, and they obey Allah and His Messenger. As for these, Allah will have mercy on them. Verily, Allah is All-Mighty, AllWise." [Surah At-Taubah (9), Ayah 71.] And still on other occasions it comes in the form of criticising those who neglect it and as a threat of curse and doom.

As Allah (SWT) says (which means), "Those among the Children of Israel who disbelieved were cursed by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed [Allah and His Messenger] and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do." [Surah Al-Ma'idah (5), Ayat 78-79.] The Prophet also said, "There are no people in whose midst acts of disobedience are habitual, and who can change these habits but do not change them, except that Allah visits them with a sweeping punishment." 60 Abu-Dardaa' said, "Either you enjoin good and forbid evil or Allah will set up over you a tyrant ruler who will neither respect your elderly nor have mercy on your young. If the pious amongst you pray for their destruction, their. prayers will not be answered. If you ask Allah for help, He will not grant it to you.

And if you ask His forgiveness, He will not forgive you." Bilal bin Sa'eed said, "If an act of disobedience is kept secret, it will harm only its doer, but if it is committed openly and not changed, it will harm everyone." An-Nawawee said, "Hisbah is a great issue which lies at the heart of all matters. If evil practices become abound, Allah's punishment will be visited upon the pious and the wicked alike. And if they fail to forbid the transgressors to do evil, Allah will make His punishment spread to encompass all the people:" "Let those who oppose the Messenger's commandment (Sunnah, legal ways, orders, acts of worship, and so on) beware, lest some trial befall them or a grievous torment be inflicted on them." [Surah An-Nur (24), Ayah 63.] Abu Bakr as-Siddeeq said, "O people! You recite the verse (which means), '0 you who believe! Guard your own souls: if you follow (right) guidance, no hurt can come to you from those who stray." 61 but you misinterpret it and do 59 Bukhari and Muslim. 60 Abu Dawud, Ahmad and Ibn Maajah. 70 someone practising injustice and do not set him right, Allah will almost certainly visit them all with severe punishment.'" Another narration goes, "If they see evil practised and do not attempt to change it..." 62 An-Nawawee said, "The Prophet's saying 'must change it' indicates that practicing it is an obligation, by the consensus of the Ummah." He also said, "Enjoining good and forbidding evil is an obligation of collective responsibility (Fard Kifaayah). Once it is undertaken by a number of people the rest are absolved of it.

However, if neglected by everyone, then all those who are capable of discharging it, without legal excuse or fear, are considered sinful. Furthermore, it becomes an obligation of individual responsibility for a person who is in a position to be the only one to know of the evil in question, or the only one who can effectively change it." Discussing the issue of enjoining good and forbidding evil, Ibn Taymeeyah said, "It is of collective responsibility, and becomes of individual responsibility (Fard 'Ain) incumbent upon every able person if no-one else exercises it." He also said, "The test of responsibility for this obligation is ability. Every Muslim is obliged to a degree proportional to his ability. Allah (SWT) says (which means),`So fear Allah as much as you can.'" [Surah At-Taghaabun (64), Ayah 16.] Hisbah has four components: Al-Muhtasib (the person who practices Hisbah), Al-Muhtasabu 'alayhi (the person to whom Hisbah is directed), Al-Muhtasabu Feehi (the subject of Hisbah) and Ihtisab (the actual act of enjoining good and forbidding evil). 1. Al-Muhtasib: This refers to the person who enjoins good and forbids evil, whether he is permitted to do so by the Imam in charge of Muslims' affairs or not. The Muhtasib must meet three conditions: he must be (a) Muslim, (b) mukallaf and (c) qadir.

The first condition excludes the disbeliever. By mukallaf is meant mature and sane, thus excluding the insane and the young. Exceptionally, young boys are allowed to practice it but are not obliged to so. By qadir is meant the ability to practice Hisbah. Ability to observe Hisbah is a required condition as those who are unable to practice it are not obliged to discharge it except in their hearts. Ibn Rajab said, "To disapprove of evil with the heart is an act which must be done, for the failure of a believer's heart to condemn evil indicates that faith no longer resides in it.

As for expressing disapproval with the tongue and the hand, this is only obligatory within one's capacity." Practicing Hisbah does not become an obligation for the able due to fear of unbearable harm as a result of enjoining good and forbidding evil. If, however, one knows that one will be able to withstand and endure this harm, then one is obliged to discharge the duty of Hisbah. The Prophet said in this respect, "The best of all martyrs is Hamzah, and a man who stood up in the face of an oppressive ruler to enjoin and forbid him and was killed by him." 63 On the other hand, the obligation to practice Hisbah does not cease to be effective because of the fear of endurable adversity and minor harm, such as verbal 61 Surah Al-Ma'idah (5), Ayah 105. 62 Abu Dawud, Ahmad, and Tirmidhi. 63 Al-Hakim; Sheikh Al-Albani classifies it as Sahih. 71 reactions, as Luqman said to his son while exhorting him (which means), "O my dear son! Observe Salah and enjoin good and forbid evil, and endure patiently whatever befalls you. Surely, this is of those matters [which require] firm resolve." [Surah Luqman (31), Ayah 17.] In the case when ability is present and fear of harm is lacking, but it is thought that Hisbah will have no effect, it is most likely that Hisbah remains obligatory. AnNawawee said, "The duty of the Muhtasib is to enjoin and forbid, not (to attain the people's) acceptance." He went on to say, "The Ulama said: 'The obligation to enjoin good and forbid evil is not lifted if the person responsible for discharging it thinks that it will be of no effect.

It must still be carried out.'" "And remind (by preaching the Quran); for verily, reminding benefits the believers." [Surah Az-Zariyat (51), Ayah 55.] Ibn Al-Qayyim said of those in authority, "They are more obliged than anyone else, for obligation is conditional upon ability; and it is binding on the able what is not on the unable." Allah (SWT) said (which means), "So keep your duty to Allah and fear Him as much as you can." 64 The Prophet said, "If I instruct you to do something, then do as much of it as you can." 65 All this is admissible as long as there is a Muslim Imam (leader) who entrusts the responsibility of Hisbah to those fit to carry it out. In this day and age, however, our rulers who have apostatized by changing the laws of Shariah have no right to delegate the responsibility for Hisbah. Indeed, they should be removed in accordance with the consensus of the Ulama. Al-Juwainee said, "The endeavor of certain groups of people to cleanse society of those who spread corruption in the land in the absence of a Muslim Imam is considered to be one of the most important aspects of enjoining good and forbidding evil." The moral rules that the Muhtasib must observe are many including sincerity; knowledge of the rules governing the practice of Hisbah 66; patience and endurance; gentleness; adhesion to the virtues one enjoins and avoidance of the vices one forbids. The latter quality, though not a precondition for the practicing of Hisbah, is a conduit to greater effectiveness and success. 2. Al-Muhtasabu 'alayhi: This refers to any person who does anything concerning which Hisbah could or should be observed.

It is not a condition that such a person be mukallaf (that is, legally capable, sane in mind, compos mentis). 3. Al-Muhtasabu Feehi: This refers to any evil, known as such by consensus, which is presently committed, and evident to the Muhtasib without spying. 64 Surah At-Taghaabun (64), Ayah 16. 65 Bukhari and Muslim. 66 This defers subject to the thing in question. If it is of the well-known obligations or prohibitions like prayer, fasting during the month of Ramadhan, adultery, and alcohol, then all Muslims are aware of them; if, however, this concerns the minutest of sayings and deeds or matters relating to Ijtihaad, then it is not for the general public to enter into them nor forbid them, rather only the scholars should address them. (anNawawee). 72 of disobedience 67, and it does not have to be great or small to be called as such. By saying 'by consensus' in the aforementioned definition, we mean to exclude anything that is the subject of reasonable and acceptable disagreement among the Ulama. The false or odd disagreement, however, remains invalid.

By 'presently committed' we aim to exclude the warning of and/or punishment of someone for a vice which is no longer being committed, for this is no business of man. This also excludes anticipated vices, where only advice is permissible. Saying 'evident to the Muhtasib without spying' is in keeping with Allah's instructions (which mean): "spy not on each other." [Surah Al-Hujuraat (49), Ayah 12.] 4. Al-Ihtisab: This is the actual act of enjoining good and forbidding evil. We have said earlier that disapproving of evil with the heart is a duty for ever Muslim, whether he is physically capable or not, and must never be neglected under any circumstances whatsoever, as this would indicate the disappearance of all traces of Iman from the heart. For the Prophet said, "There is no single trace of faith beyond this (changing evil with one's heart)." 68 It remains to be added here that disapproving of evil with the heart requires that the Muslim should be absent from the scene where the vice is committed, as long as he is physically unable to change the vice in question.

It has been said in this regard, "Whoever cannot change evil should avoid the scene of its commission." The stages of changing evil, when ability is present, are in the following order: a. Notification: The perpetrator of the vice might not know that what he is doing is a vice. Accordingly he must be gently notified of this vice in a courteous manner. If this has no effect, then the second stage is applicable. b. Counsel: The person who commits a vice must be reminded of Allah; frightened with His punishment and His painful retribution, and encouraged to seek His reward. Gentleness and tenderness should be observed in both this stage and the one before it.

Ash-Shafi'ee said, "He who gives counsel to his brother in confidence has done him good; but he who does so in public has in fact defamed and exposed him." c. Reprehension and admonition with harsh words, but on condition that only permissible words are used. It is also a condition that only a necessary amount of admonition is employed and that it is not unnecessarily excessive. d. Changing with the hands, such as breaking a musical instrument or spilling alcoholic drinks. This is only permissible when it is not possible to bring the person committing the vice to do this himself. Furthermore, the damage should be strictly limited only to the object with which the vice in question is being committed. e.

Threatening and warning: the person who commits the vice must not be threatened with anything other than a permissible punishment. This stage should come before the one that follows, namely. f. Proceeding to the use of physical violence, such as employing the hand or the foot: It is crucial here to restrict physical violence to that necessary to stop the vice, with no excess. If this leads to the summoning of support and the taking up of arms against each other, then we must move to the next and final stage. 67 The little boy, for example, will not be judged on the Day of Judgement for drinking alcohol, but this act is still considered evil and should be disapproved of and criticised. 68 Bukhari and Muslim. 73 the community. Al-Ghazali deems this to be the most correct opinion. Others, however, have maintained that such actions require specific authorization from the Khaleefah or Muslim ruler. ***************** All Muslim jurists agree that if the changing of evil, by any of the above stages, would result in a greater vice being committed, or the missing of a greater virtue, then the action must not be attempted.

Those who attempt to change the vice in these circumstances, knowing what the implications might be, in fact commit a sin by doing so. In the case when an individual or a group of people combine both evil and good, in such a way that the two are inseparable (they can either commit them both or leave them both), one must be weighed against the other. If the good is greater, then it must be enjoined even if this good entails an evil of a lesser degree. Forbidding this evil is deemed prohibited, for by forbidding it, a good of a greater degree will be lost. The opposite is also true. If, however, both the good and the evil are equal, neither enjoining nor forbidding is permissible.

Ibn Taymeeyah said, "In some circumstances, enjoining good is required; in others, forbidding evil is required; and in others, neither enjoining good nor forbidding evil is required. This applies when good and evil are concomitant in certain actions. Legally speaking, enjoining good and forbidding evil are absolute injunctions, in such a manner that enjoining good does not cause the loss of some good of a greater degree or the occurrence of a greater evil; and the forbidding of evil does not cause a greater evil to happen or lead to the loss of some good of a greater degree." It must be remembered here that the criterion for deciding good and evil should be that of Shariah and not desires or personal opinions. The rule is that this task must be carried out by a person with a balanced intellect and mild temperament. Opinions expressed out of recklessness and cowardice are not considered. Hisbah is an important facet of virtue and goodness, for its benefits transcend individuals to affect all fellow Muslims.

Many disobedient people are restrained by good counsel and admonition. Many of those who neglect acts of obedience could be prompted to practice them by a word of encouragement or an enticement. Therefore, many major sins could be prevented by the hand or the tongue. Muslims should not neglect such an important obligation such as Hisbah despite the difficulty or harm it may entail. No-one should turn to the mass of Muslims, who have virtually abandoned this obligation and take them as an example or an excuse for not discharging this duty, "Were you to follow the common run of those on earth, they would have led you away from the Way of Allah." [Surah Al-An'am (6), Ayah 116.] Instead we should follow in the footsteps of our meritorious predecessors. We should go forth where they have made advances and hold back where they have exercised restraint.

We must shun these people who follow their whims and fancies: those who have put Shariah out of action have produced false proofs and invented lies against Allah's religion to support their claims. We must also shun all who have 74 Luqman's advice to his son (which means), "O my dear son! Observe Salah, enjoin good and forbid evil, and endure patiently whatever befalls you. Surely, this is of those matters [which require firm resolve." [Surah Luqman (31), Ayah 17.] A true Muslim should not be deterred by the multitude of vices and sins which pervade societies all around him, for they are like "an evil tree which is uprooted from above the earth and has no stability." 69 Nor should this profusion of sins push him to despair of the merits and advantages of practicing Hisbah; otherwise, he would commit a sin by neglecting his obligation due to ill-founded excuses. His enjoining of good and forbidding of evil would not only bring about change but would also prevent the wrong values from setting root in people's hearts and minds and also prevent the altering of the facts and right standards. Abandoning Hisbah will sooner or later lead to the changing of society's system of values, in such a way that good would be regarded as evil and evil as good. ***************** Before concluding our discussion of Hisbah, we would like to refute some illfounded opinions.

Some people claim that integrity (`adalah), is a precondition for anyone wanting to practice Hisbah (the Muhtasib). It is true that integrity is a desirable characteristic of a Muhtasib, but it is far from correct to regard it as a necessary precondition. Al-Qurtubee said, "It is not a condition for someone who forbids evil to be upright, according to the opinion of Ahlus-Sunnah wal-Jama'ah." For while integrity is a characteristic of only a few people, enjoining good and forbidding evil is an injunction on all Muslims. If someone were to say what Allah (SWT) says (which means), "Do you enjoin right conduct [on the people] and forget [to practice it] yourselves." 70 and, "Most hateful is it in the sight of Allah that you say what you do not do." 71 Our reply to this is that rebuke is for doing what is forbidden, not for forbidding someone else from doing it. This is further explained by An-Nawawee who said, "[A Muslim] should do two things: enjoin and forbid himself on the one hand, and enjoin and forbid others on the other. If he neglects the one, how could he possibly be allowed to neglect the other?" Abu Hamid al-Ghazali also said, "The fact of the matter is that even the wrong-doer must practise Hisbah." Some other people claim that the practice of Hisbah is permitted only for those designated and authorized by the Imam (ruler) to discharge it.

In fact, this precondition is erroneous and unfounded for all the Qur'anic verses and Ahadeeth of the Prophet that instructs us to discharge this duty are absolute and not restricted by this pre-condition. Our predecessors habitually practiced Hisbah without asking permission from the ruler. They even practised it against the ruler themselves when they did not act according to the teachings of the Shariah. The Prophet said, "One of the best forms of Jihad is to speak a word of truth in the face of an unjust ruler." 72 69 Surah Ibrahim (14), Ayah 26. 70 Surah Al-Baqarah (2), Ayah 44. 71 Surah As-Saff (61), Ayah 3. 72 Ahmad and Ibn Maajah. 75 rulers from doing evil. No-one with common sense can claim that the ruler's permission is needed in order to forbid him. An-Nawawee said, "The Ulama have said that enjoining good and forbidding evil is not specifically the duty of the ruler.

Individual Muslims are also allowed to practise it." Imam ul-Haramain said, "The evidence for this is to be found in the ijmaa' (consensus) of the Muslims. Individuals other than those in authority in the first and second generations of the Muslims used to enjoin good and forbid evil. The majority of Muslims approved their actions and did not rebuke them for preoccupying themselves with discharging this obligation without vested authorization, and Allah knows best." An-Nawawee also said, "Imam ul-Haramain said, `Individual Muslims are permitted to stand in the face of those who commit major sins.'" If someone asks, "As Hisbah is a kind of authority, who will delegate it to individual Muslims?" The answer is that the authority of a Muhtasib is derived from Allah's absolute and unconditional command that it must be practiced by everyone. However, it may be said that the Hisbah practiced by a Muhtasib who is delegated and authorized by the ruler is wider and more complete, because this authorized Muhtasib is not only addressed like others by Allah and His Messenger to carry out this duty but also because he has his Hisbah delegated to him by the ruler of the Muslims. This opinion is acceptable, but does not in any way mean that this Muhtasib should prevent others from discharging the obligation of Hisbah. Ibn Taymeeyah said, "Those in authority are more capable and more duty-bound than any others [to discharge this obligation], for ability is the pre-condition for this obligation, and every Muslim is obliged to carry it out within their capabilities.

Allah (SWT) says (which means):'So keep your duty to Allah and fear Him as much as you can.' 73" One of the misconceptions that has been spread by some of those who work for Islam, let alone ordinary Muslims, and which has been regarded as an established fact which should not be objected, is that Hisbah is only permitted for the Islamic authority in its highest form, represented by the Caliphate and the Muslim Jama'ah in its endeavor to establish it in obedience to Allah's command (which means), "And let there arise from amongst you a body of men who should invite to goodness, and enjoin equity and forbid evil. Such are they who are successful." [Surah Ale-Imran (3), Ayah 104.] In fact, these are traits of the Muslim Ummah which no-one can claim will cease to exist, even though it is deprived of political authority. The fact that the reins of power have not been in the hands of the Muslim Ummah for a long period of time is no excuse to abandon enjoining people to do good and forbidding them to do evil. Indeed, to enjoin virtue, forbid vice and believe in Allah are preconditions for the very existence of the Islamic Ummah: "You are the best Ummah raised for the good of Mankind; you enjoin good and forbid evil and believe in Allah." [Surah Ale-Imran (3), Ayah 110.] As long as the Muslim Ummah continues to exist, its characteristics, including enjoining good and forbidding evil, will remain in existence as well. 73 Surah At-Taghaabun (64), Ayah 16. 76 the lead in observing Hisbah. It is not sufficient that they do good and shun evil, but they should additionally enjoin every good and forbid every evil with a view to fulfilling the conditions for prevailing on earth, as Allah (SWT) says (which means): "Those [Muslim rulers] who, if we establish them in the land, [they] establish regular prayer and give Zakah, enjoin good and forbid evil." 74 It is not acceptable to say that they are not supposed to establish regular prayer and pay Zakah until they achieve their dominating status. The same is also true of enjoining good and forbidding evil.

It has been related that an Abbassid Caliph once rebuked one of his subjects who set up himself up as a Muhtasib without first seeking his permission. To back up his argument, the Caliph quoted the Qur'anic verse (which means): "Those [Muslim rulers] who, if we establish them in the land, [they] establish regular prayer and give Zakah, enjoin good and forbid evil." 75 By this he meant that this is solely the duty of the ruler or to whomever he delegates. The man disputed with him, quoting the verse (which means): "The believers, men and women, are awliyyaa' (helpers, supporters, friends, protectors) of one another: they enjoin good and forbid evil." [Surah At-Taubah (9), Ayah 71.] The Caliph marveled at the man's proof and could not add a word. If only those who propagate these false opinions would return to the Truth and keep quiet as the Abbassid Caliph did! There is no denying that powerful authority is far more capable of effectively enjoining good and forbidding evil than a powerless authority. But this should in no way prevent Muslims from practicing Hisbah in the absence of this powerful authority, as is the case today.

Besides, if Muslims are obliged to practice it under the rule of a Muslim ruler even without seeking his permission, they are even more obliged to do so in his absence. No person with true insight would deny that the Qur'anic verses and Ahadeeth commanding us to practice Hisbah are absolute and non-restricted. Indeed, they address all Muslims everywhere and oblige them all within their limits and Allah knows best. Besides, Hisbah is one of the basic necessities of the Islamic movement which should by no means be abandoned by those who work for Islam, or else their dawah will vanish and their endeavors will undoubtedly fail. Perhaps it is appropriate here to reiterate that the Jahiliyyah around us confronts us with various means and numerous challenges. That our Shariah is complete, all-inclusive and incorporates all responses to take up the challenge.

Some of these challenges could be combated only by Hisbah; others only through dawah; and others only by Jihad. If we dispense with Hisbah, the Jahiliyyah around us will certainly defeat us, for by doing so we will, in fact, abandon one of the weapons which Allah (SWT) commands us to draw at the appropriate time and place. Every circumstance demands a specific weapon. Indeed, we cannot but push aside as far as we can, any evil in the way of our dawah and enjoin every good that we think is neglected, in accordance with the 74 Surah Al-Hajj (22), Ayah 41. 75 Surah Al-Hajj (22), Ayah 41. 77 endeavour to live, and make people around us live, in an environment best suited for maintaining people's religion and managing their affairs in accordance with the Laws of their Lord. It is also our aim, as we mentioned earlier, to bring people to the worship of their Lord, as this is in itself one of the objectives of those working for Islam; until Allah (SWT) wills and gives enough support to establish the Caliphate whose role will be to safeguard the religion and to manage the world's affairs in accordance with its rules and regulations. It is wrong to repeat the claim of some people who say that it is necessary to abandon enjoining good and forbidding evil in order to concentrate our efforts on removing `the biggest evil', by which they mean governing by the laws of Jahiliyyah and establish the 'greatest good' by which they mean governing by the laws of Allah.

No-one would dispute the fact that implementing Shariah and ruling by it is a virtue that should be realized and that ruling by Jahiliyyah is an evil that should be eradicated. But there are some people who contend that there is a difference between enjoining every good and enjoining the so-called 'greatest good', and between forbidding every evil and forbidding 'the biggest evil', as they term it. If we assume that there really is a difference then this will be only in certain instances and situations and not others, and also for some individuals and not for others. These are matters which, as we have mentioned earlier while discussing the subject of the conflict of good and evil, our scholars have resolved and for which they have set criteria. To abandon the obligation of Hisbah altogether, however, thinking that by doing so we will save our efforts from being dissipated and focus them on achieving the socalled 'greatest good' and uprooting the so-called 'greatest evil', is an attempt to put reason before Shariah. Those who maintain these opinions forget, or pretend to forget, that Allah, He who supports us and establishes our religion for us, is also He who commanded us to practice Hisbah: "Allah will certainly help those who help His [cause]." [Surah Al-Hajj (22), Ayah 40.] How could we then hope for Allah's assistance to victory when we disobey Him by neglecting this vital duty?

How could we expect His aid when we show indifference and do not feel anger at those who violate the sanctity of those things which Allah has made sacred? Instead, we go along like beasts, `thrusting our fingers in our ears and covering ourselves with our garments,' despite our ability to practice Hisbah, and we still claim that we are striving for something better and more comprehensive as though we were guardians of Allah's religion, confirming or deleting whatever we want. Imam Ash-Shafi'ee said, "Whoever does not feel angry for the sake of Allah, even when he is made so, is virtually a donkey." Those who see evil being committed and do not attempt to change it despite their ability to do so with no fear of harm, will have their hearts sealed by Allah to such a point that they will come to consider evil as good and good as evil. They will deserve to be cursed by Allah like the Children of Israel: "Those among the Children of Israel who disbelieved were cursed by the tongue of David and of Jesus, son of Mary. That was because they disobeyed [Allah and His Messenger] and used to transgress. They did not to forbid one another from the iniquity which they committed.

Evil indeed was what they used to do." [Surah Al-Ma'idah (5), Ayat 78-79.] 78 enjoin good and forbid evil and help the sinful to uphold Truth, or Allah will cause your hearts to detest one another or He will curse you as He has cursed them (the Children of Israel)." 76 It is clear that Allah (SWT) has instructed us to change every evil, be it great or small. The Arabic word munkar translated here as 'evil' in the hadith "Whoever sees a Munkar must change it," 77 -is used without the definite article, hence referring to every type of munkar (evil). So do not bother to reply to those who say that it is in the interest of dawah to abandon Hisbah. Indeed, we do not do any good for dawah except in obeying the commands of Allah who knows best, and who ordered us to practice Hisbah. We either act as we are commanded or we will be striving only to undermine our dawah.