T h e V i s i o n o f I s l a m
22
political organization.Thequestion justdoesnotariseof appointing
a political leader over a scattered group of believers. That is to say,
this commandment is not absolute. It means simply that when a
group of Muslims has a social organization, it is incumbent upon
it to organize its social life on the foundations of religion and to
appoint a political leader in order to lead an organized life under
his leadership. Political leadership is a manifestation of the social
authority of a definable group. Where no social authority exists,
on what basis can one be ordained to carry out the commandment
of
Imamat
?
The above statement has been made from the point of view of
the feasibility of enforcing commandments. But there is an equally
important requirement of Islam: the principle of gradualness to be
observed when enforcing the commandments.
Viewed from this angle, a Muslim minority, however religiously
aware, is not required to begin launching its Islamic mission as a
campaign for the enforcement of Islamic laws. The same will hold
true for a Muslim society which has degenerated into religious
apathy, if not apostasy. Such a campaign as a first step would be
tantamount to a deviation from the Islamic method of gradualness.
The correct way to reform a Muslim society is to spread the
basic teachings and initial commandments of religion, so that to
the necessary extent, Islam’s legal and social laws become generally
acceptable. Only after this stage will the time be ripe for starting a
movement for the enforcement of God’s commandments.
The importance of gradualness in enforcing commandments
is stressed in a famous tradition of the Prophet’s wife ‘Aishah,
according to which gradualness was so essential in the eyes of
God that, in many instances, He did not send the believers His
commandments in their full and final form. On the contrary, most
of the commandments were sent in instalments. The principle of
Naskh
(abrogation) came into operation due to this concession as
mentioned in the Quran (2:106, 16:101). According to Hudhaifah,
it is impermissible for anyone who is not conversant with this
principle of
Naskh
to preach or to explain the verses of the Quran.
