Why Should Muslims Work in a Jamaah? : : : :

Introduction

Allah (swt) says in the Quran

‘And I have not created the jinn and mankind but that they should worship Me.’ (Sura 51, verse 56)

He further says 

‘He it is who has sent His Messenger with Guidance and true Faith, that He may make it triumph over every other faith, though the associates may be averse.’ (Sura 61, verse 9)

Thus participating in the mission to make Allah’s law supreme is the goal and aspiration of every Muslim – or at least it should be. The obligation on all Muslims to perform dawah remains unquestionable. However, can this goal be achieved by individual effort? Is there a need for a combined, coordinated and structured approach? Should Muslims work in a Jamaah (organisation or group)? We will consider some of the current issues facing the Muslims as well as explore the evidence from Quran and Sunna to better understand this issue.

The Current Situation Facing Muslims

Considering the backdrop of Muslims nowadays, there exists great confusion about the role of Islam in ones life and even the validity of the faith. Imperialistic ideas have relegated religion to the performance of repetitive rituals. This largely stems from atheistic philosophies gaining popularity among Muslim masses, which separates church from the state. Political opposition to revival of Islamic thought further compounds it. Thus the concept of working in Jamaah is alien to many Muslims, who continue to think that Islam consists of just five pillars and some limited rules. It is hoped that the evidences presented below will show that Islam, contrary to many other faiths of the world, consists of profound social obligations and structure.

Since the Khalifa was destroyed in the early part of the 20^th century, there has been no formal political arrangement of Muslims to coordinate their affairs. Thus Muslims find it very hard to conceive, much less practice, Islam in its comprehensive sense, in which social order, economics, politics and jihad all have its role. A number of revivalist movements have evolved which aim to resurrect the Khilafa. By considering the issue of working in Jamaah, we will observe that this kind of organised effort is in fact the Sunnah.

Cooperation Between People Makes Practical Sense

Human beings are not self-sufficient – only Allah is. Contrary to the theory proposed enthusiastically by evolutionists; humans, like any other living species, rely on mutual interaction to achieve mutual goals such as survival and prosperity. As per the old adage: ‘many hands make light work’. Individuals are susceptible and dependent. Inter-dependence is characteristic whether we analyse the microcosm or macrocosm of human civilisation. For example, a man needs his wife and vice-versa to feel complete. On a larger scale, society depends on people of different skills and dispositions to cooperate and coordinate among each other. Whether doctor or carpenter – each has his or her place therein. It would seem that man was innately designed to cling to one other for survival. It is thus apt that the Quran addressed man in its first revelation as ‘alaq’ or ‘something that clings’. It stands therefore to reason that if the mission of establishing the law of Allah is one of the functions of man, it cannot be achieved except by the coordinated effort of many.

People With a Common Cause Tend to Unite Their Efforts

The need to cooperate for survival is also a tool for magnifying the success of a given activity. Many organisations and movements exist aspiring for certain aims and objectives. In our time, the anti-globalisation movement, the stop the war coalition, the environmentalists, the socialists and so on, may reflect this. We do not find individuals claiming that they are working for this objective by their isolated efforts. Rather, everyone works as one unit, each individual having his or her responsibilities. Whether we consider the team of carers in a hospital, or a team of footballers on a pitch, we find the cooperative structure duplicated. Thus the concept of teamwork is the natural methodology of mankind. It seems logical to analogise the Islamic Movement to establish the rule of Allah as an aim far beyond the capacity of any individual, and requires as much coordinated effort as possible. This requires us to form units and organisations with individuals affiliating themselves to it.

Quranic Evidence Supports Working in a Jamaah

The Quran alludes to the fact that real Islamic work is done when Muslims organise themselves:

‘Verily Allah loves those who are drawn up in ranks, as though they were a structure well compacted.’ (Surah 61, Verse 4)

It further orders Muslims to avoid disunity – the opposite of Jamaah:

‘Hold fast, all of you together, and do not be divided…’ (Surah 3 Verse 110)

It continuously addresses Muslims as a group, not as individuals, by using the words: ‘O ye who believe!’ It also mentions the Muslims as a ‘community’:

‘And thus We have made you a community justly balanced, that you might be witnesses over mankind…’ (Surah 2 Verse 143)

It mentions that there are matters requiring attendance of Muslims as a group:

‘The faithful are those who have believed in Allah and His Messenger, and when they are with him on some affair collecting people together, they do not depart till they have begged his leave…’ (Surah 24 Verse 62)

It describes mutual agreement – Shura – as the way to coordinate work:

‘…So pardon them, and ask forgiveness for them and take counsel with them in the affair and when you have resolved, put your trust in Allah…’ (Surah 3, Verse 159)

When referring to one of the battles fought by the Muslims, it mentions that Allah’s help comes when there is a concerted effort in His way:

‘…and Allah aids with His succour whom He will…’ (Surah 3, Verse 13)

The Hadith Provide More Evidence

The seventh Hadith of An-Nawawi collection of 40 hadith states that the deen requires a commitment to the community of Muslims:

‘The deen is naseeha… for Allah, His Book, His Messenger, the leaders if the Muslims and their generality.’ (Muslim)

The rewards associated with group efforts of education and reformation are mentioned in the thirty-sixth hadith of the same book:

‘…People do not gather in one of the houses of Allah, reciting the book of Allah, studying it together, but that tranquillity descends upon them, mercy covers them, the angels encircle them, and Allah remembers them among those who were with him…’ (Muslim)

When talking about the Muslim who separates himself from the mainstream community, the Prophet (saws) mentioned:

‘The fox devours the lone sheep’

Abdullah ibn Masud narrated that the Prophet (saws) said:

‘…There are three things on account of which no rancour enters the Muslim heart: sincerity of purpose for Allah’s sake, seeking goodness for the Muslims, and adhering to their main body (the Jamaah) for their prayer encompass them all around.’ (Tirmidhi Hadith 80, also in Shafi and Bayhaqi)

Analysis of the Seerah and Lives of Sahabah Shows a Systematic and Coordinated Approach

In the lifetime of the Prophet (saws) we observe that Muslims practised in a systematic and coordinated way, and not as isolated individuals. Considering the chronological phases, we see a period of dawah and persecution, of migration, of social development and of combat. Muslims did not migrate before being permitted to nor did they fight before the appropriate time. The Prophet (saws) made regular Shura with his companions, who were delegated tasks and given specialised responsibilities. Some companions were delegated the task of recording the Quran (such as Zaid ibn Harithah). Others were sent as emissaries to different tribes and rulers (such as Musab ibn Umayr and Muadh ibn Jabal). Some led the armies (such as Hamza and Khalid bin Waleed). All this points to the high level of structure necessary to undertake the Islamic mission successfully. Furthermore, where the systematic and structured approach was compromised, disaster befell the Muslims. For example, at the battle of Uhud, a detachment of archers were meant to guard the rear of the Muslims, but they defied their order hoping to catch some war spoils and thus left the Muslims exposed to the inevitable counter-attack from the enemy. It is thus evident that working in a jamaah is the Sunnah methodology, and working on one’s own agenda may undermine the work.

Examples from Islamic History Teaches us the Need for Unity

Observing the Muslims over history one can draw the same lessons. For example, at the time of the Crusades, severe disunity and tribal conflicts allowed the Crusader invaders to trample over the Muslim lands. When, under the workmanship of Salah ud-din Ayyubi, the Muslims regrouped and decided to work together, the Crusaders were emphatically defeated.

The Ritual Worship and Rules of Islam Emphasise the Spirit of Community

Even analysis of the ritual practices of Islam reveals a sense of social cooperation, cohesion and structure. In the prayer, the congregational prayer is valued more than the individual, the congregation of followers is led by an imam and there is a system of correction should he err. The zakah is a systematic way whereby the rich divert resources to help the poor. The month of Ramadhan is characterised by communal worship and communal celebration on Eid. The rules of Islam further indicate that the rights of the community are to be emphasised more than the right of the individual, for example in abstaining from alcohol, extra-marital relations, interest and so on.

The Thoughts of Modern Revivalists

Imam Hasan al-Banna writes, in his message entitled ‘The Message of the Teachings’, when discussing ‘Action’ that reformation of the self is only the first of seven stages. It is followed by: establishment of an Islamic home, guiding of society, liberation of the homeland and reformation of the government, among others. Thus it is evident that modern scholars and thinkers are emphasising collective, coordinated work in Jamaah.

Conclusion

It should now be apparent that working in jamaah is the natural inclination of man, is substantiated by the Quran and Sunna, is demonstrated in the seerah and lives of sahabah and continues to be promoted as the key to success of Muslims today. It is important that we do not fool ourselves into thinking that by discharging our basic 5 pillars we have completed our Islam. Rather, let us be part of the revival of Islam that is taking place and let us bring our efforts together in a united and systematic way.