Reviving Activism for Allah’s Sake

Praise be to Allah (SWT) and Blessings on Prophet Muhammad (SAW)

Behold, Allah has bought of the committed Muslims their lives and their possessions, promising them Paradise in return, [and so] they fight in Allah’s cause [when fighting is justified], […] [At Tawbah, 9:111]

And those who struggle intensely and are keen on Us, We shall guide them to Our ways: for, verily, Allah is with those who seek excellence [in what they do] [Al Ankabut, 29:69]

Has activism for Allah’s sake fallen victim to fear or the culture of fear? Regardless of the prevalent regime, those who feel that their ideology is being threatened tend to use fear to shut down activism, especially the type carried out to spread deen. The wave of Islamophobia, as characterised by the Oval Office’s psychopath recent statement against Muslim Somalians, qualifying them as “garbage”, aims to weaken activism, if not eliminate it.

This is an important reflexion for those who are in the forefront of da’wah, actively involved in the ideological fight against kufr ideas. The ummah remains for the most part, either in a soporific state, passive against the fight between Islam and kufr, or preoccupied by unimportant issues, thus ignoring the real battle to re-establish Islam as an alternative to world order.

Among the factors which contribute to widen the divide is the action of disbelievers and their political and intellectual agents within the ummah. Another factor is the existence of numerous deviant groups which spread false ideas, thus confusing Muslims.

It is however fear which prevents Muslim masses to take the step and support the movement to re-establish Allah’s (SWT) deen and to forcefully denounce any form of injustice. This fear’s source within the ummah comes from one or several variations of the three following factors: fear of death, fear of loss of subsistence, consequences from the loss of jobs and the loss of honour.

Allah (SWT) orders Muslims to fear only Him:

Certainly, it is but Satan who instills [into you] fear of his allies, so fear them not, but fear Me, if you are [genuinely] committed [to Me and appreciate what My power means to you]! [Ali ‘Imran, 3:175]

In this verse, Allah integrates the fear of Him, exclusively in faith in Islam. The source of fear influences the life of a person and determines his path in life. The object of fear thus becomes the deity, which is worshipped to avoid punishment or evil.

On the subject of death, Allah (SWT) says:

And no living being can die save by Allah’s leave, at a term preordained. […] [Ali ‘Imran, 3:145]

Neither death threats against Marwan Barghouti, nor tortures against Aafia Siddiqui nor those against Dr. Husam Abu Safiya will lead to their death, except when Allah (SWT) would have decided so.

By fearing other than Allah (SWT), there is the implicit recognition that the power to harm or do good belongs to another entity and that the latter has part of Allah’s (SWT) attributes. Fearing other than Allah (SWT) can be considered as the adoration of another than Allah (SWT) and as the attribution of His qualities to another entity.

Therefore, Allah integrated the fear of Him alone in Islamic faith, thus all Muslims should not only understand this concept but also make it an integral part of their lives.

On the subject of subsistence, Allah (SWT) says:

[…] Allah grants sustenance to whom He wills, beyond all reckoning. [Ali ‘Imran, 3:37]

[…] We should have known that Allah extends His provisions of abundance to whomever He decrees and gives it in meager measure [to whom He decrees]. […] [Al Qasas, 28:82]

Say, “O Allah, Lord of all dominion! You grant sovereignty to whom You will, and You take away sovereignty from whom You will; and You honor whom You will, and abase whom You will. In Your hand is all prosperity. Verily, You have the power to will anything. [Ali ‘Imran, 3:26]

Collectively, these verses clearly establish the fundamental Islamic concepts (aqida): life and death, subsistence (rizq) and honour come from Allah (SWT) exclusively and no other power can influence these. Every Muslim should believe that death, as well as subsistence and honour are determined by Allah (SWT) only. No other has such attributes for they belong only to Allah (SWT).

Due to the fear of death and the conviction that life and death are in the hands of a dictator, the Muslim ummah has been compelled to submit to Western nations which want to repress Muslim territories and instil their system and their culture of disbelief (kufr).

We are not born with an aversion to defend that which is fair. We have been conditioned to look at Islam through an individualistic prism, which removed faith from our lives. Islam has become a selfish quest, whereby we are more interested in our own salvation, while ignoring the ummah’s critical situation. Numerous young Muslims have unfortunately succumbed to an “Islam” which does not include societal change. And unfortunately, several Islamic societies, on Mauritian campuses or abroad, promote a quietist form of faith.

You are indeed the best community that has ever been brought forth for humanity [for its well-being]: you require [and authorize] the doing of the common good and you disallow [and interdict] the common wrong, and you are committed to Allah. […] [Ali ‘Imran, 3:110]

In today’s world, a lifestyle centred around the Creator is no longer the dominant ideology, but rather a secular lifestyle, guided largely by neoliberalism reigns supreme. Neoliberalism, the ideology which promotes individualism, competition and personal interest, is present in all spheres of our lives. It is not only an economic theory, but a vision of the world which dictates our aspirations, habits and our concept of success.

Islam calls for justice and collective responsibility.

He it is who has sent forth His Apostle [Mu- hammad] with the [task of spreading] guidance and the deen of truth, to the end that He may cause it to prevail over all [false] deen — how- ever hateful this may be to those who ascribe divinity to anyone/anything beside Allah.  [At Tawbah, 9:33]

Since its beginnings, Islam has been more than an ensemble of beliefs: it was a call for justice. The first generations of Muslims were not passive believers but active agents of change. Islam’s message should inculcate a sense of mission and a responsibility to right society’s wrongs in us. Islam is and remains a liberating force, offering a mission which transcends personal spirituality.

The Muslim activist is engaged in the battle on the ground so that Allah’s (SWT) ideology prevails. Activism is inherent to Islam. Prophet Muhammad (SAW) and his companions have illustrated their engagement in favour of justice, and it is our duty to carry this legacy on. In a world dominated by personal interest and passiveness, the call to activism has never been more urgent. A return to activism should be our priority to arm ourselves against the enemies of Allah (SWT).

May Allah (SWT) help and guide us.