Helpers of God

Helpers of God

1986 8 August 12-13 Helpers of God (713) Ubada ibn Samit, one of the Prophet’s helpers in Medina, says that he and other members of the Ansar promised, while swearing allegiance to the Prophet that, whether it was to their liking or not, whether circumstances were favourable or not they would both hear and obey. Others might be given precedence over them, but they would not argue with those in authority, except, of course, if the latter were openly defiant of God’s laws in the commands they gave, in which case there would be good grounds for argument. And wherever they were, they would speak up fearlessly for the truth, no matter if they were censured for this by tormentors;

The Arabic word “Bay‘ah”, translated above as “allegiance”, literally means “to sell”. Bay‘ah, then, is a contract, entered into by an individual with those responsible for running the affairs of a community. By virtue of this contract, the individual is incorporated into the community. The very fact that the word “bay’ah” is used for this oath of allegiance testifies to the binding nature of the contract: when an individual takes this oath, it is as if he has sold himself to the community of which he has become a part. His being ceases to be his own; it belongs to his community.

Such was the oath of allegiance sworn by the Muslims of Medina, who were known as the Ansar – Helpers of God. The ship of Islam was in such a sorry state when the Muslims emigrated from Mecca to Medina, that it would have foundered but for the unconditional and total support offered by the faithful of Medina. They promised to do all that they could to aid Islam, and kept their promise all their lives. So exemplary was the help they extended to the faith that they became known simply as “The Helpers”.

Now let us have a look at the terms under which the Muslims of Medina bound themselves to come to the aid of God’s faith. Among them, we find mention of all those matters which normally lead to the severance of contracts – the excuses that people offer in breaking away from their community. Yet even under such constraints as these, the Ansar promised to “hear and obey”. They would remain faithful even under the most adverse of circumstances: they would stay with the ship of Islam even when it was in dire straits, when dashed hither and thither by the storms of life and the weak-hearted took to abandoning ship; they would bury their grudges and forget petty complaints, being of a mind to sacrifice these in the interests of greater unity.

As for those who come to the aid of a cause when the going is easy, but desert it when the road becomes rough; who are steady enough when things work to their advantage, but go to pieces when faced with adversity; who, not satisfied with taking a rear seat, always seek to occupy a position of prominence; who scorn menial tasks, deeming only high office fit for ones of their lofty disposition: such people are too caught up in serving themselves to serve the divine cause. They may forge a future for themselves on earth, but they have no future in the everlasting world of God.

We come to the final clause of the oath, where it is said that one would only be entitled to disobey one’s leader when the latter acted in open defiance of the law of God. It was to the Prophet that the Ansar were swearing allegiance, and the Prophet, clearly never acted in such a manner. So what they were saying in effect was they would never disobey their leader.

A community only truly comes to life when the individuals that make it up bury their separate identities; that is to say, they sacrifice their own opinions for the sake of the community as a whole. Only when such people emerge, as are willing to put others before themselves, can any community life worthy of the name come into existence.

An “Islamic revival” can only be achieved by people such as these. Those who wish to give new birth to Islam in the world, without cultivating the qualities essential in themselves, will surely fail in their efforts.