THE PROVISIONS AND REQUIREMENTS OF THE CALL TO GOD ALMIGHTY

('Ahkam Wamutatalabat Aldaewat 'Iilaa Allah Taealaa)

Research presented by Sheikh Abdul Karim Zaidan in the symposium (Strengthening and increasing faith - the scientific and practical approach for the common people of Muslims), which was held at the University of Faith in Sana'a in the period from 8-10 Jumada Al-Ula 1426 AH corresponding to 15-17 June 2005 AD within the theme (The role of scholars, preachers and science students in strengthening faith And increase it).

The one entrusted with the duty to call to God Almighty is every adult Muslim individual, whether male or female, based on the Almighty’s saying: ﴿Say this is my path, so I pray to God with insight ﷺ Whoever follows you and the  one who  follows  me and praises the blessings of the Prophet  In them, they call to God, as it is a description that must be verified in them in order to  attest  to them that they are followers of the Prophet  that is, the believers in him as accepted by this faith .

The evidence by which that this mandate on every individual Muslim says: )oualemamnon and believers and some parents of some enjoin good and forbid evil and establish the prayer and pay Zakat and obey Allah and His Messenger, those Sarahmanm Allah is Mighty, Wise (.

One of the greatest known is the call to God Almighty, and this description must be true of those who are righteous in it and describe them with faith, and it can also be inferred to this assignment of the duty to call to God Almighty, saying : ﷺ “Whoever among you sees an evil one, let him  change  it with his hand . ».

One of the greatest evils is what contradicts Islam and contradicts its orders to leave it or to act against it, and forbidding what is evil is a kind of calling to God, because calling to God is a call to Islam and Islam means doing what God commanded and ending what He forbade .

  The first requirement : How to perform the duty of calling to God

  The fulfillment of the duty to call to God Almighty is either through an individual or through a group. The individual character is intended for the Muslim to fulfill the duty of calling to God Almighty according to his own diligence and according to the position in which he is without being linked to others, whether this third party is an individual or a group related to the call to God Almighty What is meant is to carry out the call to God Almighty in a collective capacity, that is, the Muslim individual is associated with a group that calls to God and is associated with it and is a member in it and performs the call to God according to the approach of this group and what its leaders decide on how to do the case, and on the basis of its method for assessing this action among the members of the group to Other than that which is one of the requirements of collective action on the subject of this collective work and its type, and the obedience of those in charge of it without disobeying God Almighty .

  The second requirement : Evidence for the legitimacy of collective action in the field of calling to God

  This evidence appears in many ways :

First: The Almighty said, ﴿And let us be a nation of you who invokes some of the goodness and enjoins the righteousness and forbidding from the principles of denial and    the first of the Muslims in the way of the denial and the first of the Muslims .

  The interpretation of the word “nation” in the verse as “a group” is one of the two interpretations in the noble verse, and the second interpretation of this verse is: (And let it be among you, O Muslims - from your jinn and your fidelity of faith is a nation that includes all Muslims, and from its description is that it calls for good, enjoins good and forbids Evil, and even on this interpretation of the word (the nation) does not prevent a group of the general population or their group from standing up to confront the action of the case, because the action of the lawsuit is the duty of the individual Muslim. If a group of Muslims gathered to perform this duty, this gathering for the purpose of this action does not prevent the action By this way or in this way, such as prayer is an obligation for every Muslim, and the Islamic ummah can be described as a nation that maintains prayer, or from its description that it worships God with this obligation just as it worships him by performing other obligatory duties, and this does not prevent a Muslim from performing the prayer alone, or performing it with others A group, but performing it in congregation is what is required in Islamic law, especially in the obligatory prayers .

  It is also evidenced by the legitimacy of fulfilling the duty of calling to God in the collective form that we referred to in the Almighty saying: ﴿... and cooperate in righteousness and piety, and do not cooperate in sin and enmity ... ﴾.

  Among the manifestations of cooperation is the participation of a group of individuals to do an act of righteousness, such as their cooperation, for example in building mosques or caring for orphans, or similar acts of righteousness that require many efforts. One individual may not be able to do it himself, so he needs someone to cooperate with him and participate with him in the completion of this work. The justified, and it is clear that calling to God is one of the greatest types of righteousness and has multiple and different forms that a Muslim cannot perform alone. Rather, he needs to cooperate with others in the field of this work and accomplish it, such as communicating Islam to non-Muslims in Africa, for example, or in other countries. Calling to God is not capable of a single individual, and if he is able to, he cannot advance him and all his requirements, so this cooperation with others in the field of calling to God in the example of Africa that we have given for example needs a partnership between a group of Muslims to advance him towards the desired direction .

  The third requirement: teamwork requirements

When there is a  collective action , even if permissible must for this combination of the  head of  telling us this year as  saying  ﷺ : «If three out in the  book Vlaamarwa one of  them» and this travel permissible if in is disobedience to  God, yet the talk of the  Prophet ordered to  choose The prince from this gathering in this permissible travel, so it is more appropriate for the group that calls to God to choose its ruler, and when the Emir is found for a group, he will have rights over the group and duties towards it .

Among the rights that become his by virtue of his position and by virtue of being a leader of the group is his obedience to him without disobeying God, and also among his duties towards them is that he does not abuse his command, and advises them about the work he assigns to them, and considers that his command is for the purpose of facilitating and facilitating the collective work of the da'wah. They are not abusive in the use of his command and be with them easy, soft, not abundant or coarse, and he treats them in a spirit of brotherhood of faith, but determines his keenness to carry out the duties of the da'wah, and whatever his conduct is according to the rules of collective action in terms of the purpose and the means, so this group must adhere to defining its goal from Collective action or in the stages of this collective action, that is, it adheres to the legitimacy because Islam is the ruler of everything, it is the ruler of the goal and the means by which the goal is to be reached .

  Fourth requirement : What should the group and its Emir

  The group and its emir must strictly adhere to two things :

   The first  : Extreme care that the goal and means of the group is something that Islam permits at the very least, and neither the group nor its emir is permitted to deviate from this legitimacy .

   The second  : for complete loyalty to prevail in the community of its members and its emir, so its Emir does not pay any attention except to the Sharia in what he orders, prohibits, pleads with, or leaves  .

Likewise, their individual members should be aiming at pleasing God and succeeding in their justified work, and then they accept the help of everyone who is able and able to complete or proficient in collective work. He will be pleased with the success of any member of the group in what he is entrusted with of the work, but he likes that and imposes it. Moein is quick to seek him and help him in it, as he is far from selfishness and isolation from work to get his reputation .

The fifth requirement: the  group’s concern for the concerns of individuals and society

  The group that confronts collective action in the field of advocacy does not overlook the people's concerns, problems and troubles, but defends the people's interests and takes what they and one must do before each other, as it demands the governors of affairs to take care of the interests of the parish and remind them of their duties towards it .

  Sixth requirement: the  relationship of the group and its Emir with the governors

  And the group to make the  relationship between them and the guardian (guardians) in  response to the  relationship osmosis modern and Sol God  ﷺ : «debt advice was: those who , O Messenger of  Allah said: Allah and His Book and His messengers and the  imams of the  Muslims and their common folk ».

  It is not permissible for the group and its ruler to base the relationship between it and the guardian on quarrels and misfortune, nor on flattery and flirtation, but on advice and advice in all cases, for it does not magnify the bad and does not diminish the good that the guardian does, but rather reminds him of what he forgets about the rights of the parish and forbids him from neglecting it. And she bears some of her rights from it, out of concern for the unity of the nation and avoiding what may cause discord among them .

  This is understood from some hadiths that order obedience to the Emir and in which “even if he strikes your back”, and what is meant by this prohibition of this matter even in the case of the prince’s abuse and injustice, because this patience with the prince’s injustice is included in the topic of altruism, not in the topic of accepting humiliation and dishonor, because the threshold for altruism is Others have gone ahead and their interests over yours, like the one who gives others what he does not need, like what happened with the Muslims in the battle of Yarmouk, so one of them nodded while he needed water to another wounded man who heard his groan, so he continued to influence others on himself in drinking water, as happened in another battle .

  It is evident that the Muslim endures the prince’s injustice without undertaking the armed revolution in preference for the nation’s interest. This is praised and this does not mean that he should be patient and do not demand his prince to lift the injustice. I mean (counseling), in which the prince reveals what he is doing and endures some of his mistake and wrongdoing while continuing to advise him revealing what he is required to do .

  The seventh requirement: The need for the Emir to understand in matters of religion

  Since the rise of the group that confronts the action of the collective action is an important matter, the group must be its course, its action, its abandonment, and the means it does, all of this must be within the limits of legitimacy, so the prince must agree with him in matters of religion and have a sufficient amount to be what he orders Within the limits of legitimacy and its slogan in this case (there is no reference to him or his group except Islam) what Islam dictates is followed by it, and what it finds in it is a problem that is referred to Islamic jurisprudence without being affected by people's whims and what they want from him in a hurry to reach the goal or any other reason .

  The eighth requirement : choosing some scholars to consult the Emir

  It is desirable for the leader of the group to have some of the jurists to consult them about what he is determined to do or not, because consultation is a desirable matter in Shari'a, and from the praiseworthy consultation is to consult the prince with scholars and jurisprudence about what he intends to do or leave, and the jurists have said: It is desirable for him to be in the judge’s council A group of jurists witness the pleading, then the judge asks them about what they heard in terms of pleadings, claims and defenses, discusses with them and discusses them, because in this case approaching the right judgment in what the judge is deciding, there is no doubt that the princess of his group prince is more important than the judge’s ruling because the judge’s judgment is limited to the litigants, where the prince assigns a lot From the ummah, it was desirable for him to have a council of knowledge and jurisprudence in matters that he wanted to do or leave .

  The ninth requirement: the  duration of the emirate

  There is no objection to the prince having a specific period, choosing someone else after its passage, and there is no objection to the prince remaining without specifying a specific period for his emirate. Rather, it remains as long as he is entitled to stay and without specifying a specific period, and these are discretionary matters, and no type of them is binding unless one of them is preponderant, as is common today. The president of the state chooses a period for him, and then when the period ends with the passage of it, another election takes place, so it is permissible to elect him or to appoint another, unless one prefers an external weight, such as if he fears the arbitrariness of the Emir if he remains without specifying a period for his survival, either because of his delicacy, or his greed and greed, his possession of money and the multiplication of supporters About him and for his interest, so that in determining the period of time there is an opportunity for the nation to renew his election, the visions of reform and justice in his continuation, as well as the non-renewal of his election isdetermined if any failure to elect him is seen in the interest of the nation and what we have said can be applied to the emirate of the community or the administration of the whole state from the caliph to the prime minister to renewal Electing representatives by specifying a term for all of these, after which they will be elected if the nation sees that, because these are issues of discretion.And the most correct of them is outweighed by the interest of the nation or group according to the existing circumstances .

  The tenth requirement: the  prevalence of loyalty in the group

  The group and its ruler are loved to spread sincerity among its members and spread the piety of God Almighty, because with this piety they gain the support of God Almighty by enlightening them of truth and righteousness, and the group is in need of this insight. The Almighty is one of the greatest causes and knowledge of the right and right which should be followed  .

They must also, as a manifestation of sincerity, do the justified work in the field of da'wah in the face of concealment and covertness, unless by its nature it calls for openness and exposure to people  .

  The eleventh requirement: the  ruling on seeking assistance from others in collective work

  There is no harm in seeking help from others, and there is no embarrassment or misfortune for the Muslim group that carries out collective work to seek the help of others to accomplish its work and mission, or the calm atmosphere necessary for it to carry out the necessary work does not find the help of people of good and righteousness, so it is permissible for it or its members or its prince to seek the help of sincere Muslims, even if they are not in  this capacity if the use is not on the  call and requirements account, the blessings of the  Muslims in the  time of the  Prophet  ﷺ  By adopting the neighborhood system that was known to the Arabs of the Jahiliyyah because it protects them and the actions of the da'wah and enables it to do so, but it is not permissible to do so at the expense of the da'wah and its requirements. His house is destroyed and his voice is raised as the polytheists wanted, but if the neighborhood is without such a concession, then there is nothing wrong with that. The Muslims immigrated to Abyssinia in pursuit of safety from the harm of the polytheists. Meeting them or discussing it is okay .

Likewise, there is no harm in the group or its emir to take advantage of their good relations with those who command and prohibit people in order to be able to enjoin good and forbid evil and to prevent those who are exposed to them with any kind of exposure .

  The twelfth requirement: The  relationship of the Muslim community with other groups

  The multiplicity of Muslim groups that call to God in a collective way is permissible, and the relationship between them is a relationship of affection, love and brotherhood, and as it is between individuals, it must be between groups, so it is not permissible for them to plot, lie or backbite each other, because the field of action is not restricted to the sincere because it is It is very broad, but it narrows down with the students of this world, and those whose sincerity and hypocrisy are confused narrows if they see others as their advancement. Rather, competition is permissible and in that, let the competitors compete that each one offers his best, not for the sake of quarrels, but on the basis of what Islam offers is not a lot of competition. Enters into the door of hypocrisy or prohibited competition .

Dr. Abdul Karim Zidan