The Revolution brought about by

the Holy Prophet (SAAW)

It is an irony of history that quite in line with ancient times, in the present-day dominant mindset the secular and religious worlds/spheres are kept apart and thus operate under markedly different rules. The secular world adheres to the paradigm of power, in which domination and control are intrinsic values and effectiveness serves as an overarching criterion. “The end justifies the means” is the guiding principle of the secular world. The religions domain is, on the other hand, thought to be a world of sheer spirituality and utter goodness, one completely divorced from the secular world. Religious people are expected to eschew secular injustice and corruption, avoid politics and remain aloof from the state, instead of confronting and overcoming such developments. One is almost compelled to believe that “The City of God” and the ‘city of man’ can never intersect.

These two worlds were brought into a remarkable harmony for the first time under the principles of Islam. It was in the state of Madinah and Rightly Guided Caliphate that we first encounter a clearer example of polity where metaphysical beliefs and universally proclaimed moral values formed the criterion of political judgment and dispensation. Political leaders and statesmen were required to recognize not only the value of efficiency, but also the values of justice, dignity, equality and freedom. This important transformation was observed by no less a philosopher than Hegel (1770-1831 C.E), a leading European philosopher of history. In his ‘Philosophy of History (New York: Dove Publications, 1956 p-109)’, Hegel recognized that the unity between the secular and the spiritual took place in Islamic society and civilization long before it did so in the modern West:

“We must therefore regard [the reconciliation between the secular and spiritual] as commencing rather in the enormous contrast between the spiritual, religious principles, and the barbarian Real World. For spirit as the consciousness of an inner world is, at the commencement, itself still in an abstract form. All that is secular is consequently given over to rudeness and capricious violence. The Mohammedan principle, the enlightenment of the oriental world, is the first to contravene this barbarism and caprice. We find it developing itself later and more rapidly than Christianity; for the latter needed eight centuries to grow up into a political form.”

Regrettably, contemporary Muslim societies have exceeded all others in decoupling the secular and the religious and now find themselves entangled in a crisis of legitimacy. It is particularly so in the case of Pakistan. Even more alarming is that this decoupling has reached deep into some religiously inspired movements too.

But let us not allow ourselves to be overwhelmed by pessimism, and let us not give up hope. A number of scholars and writers, including Dr. Israr Ahmad (RAA), in the 20^thCentury made it crystal clear that Islam is a “Deen” and not merely a “religion” in the ordinary sense of the word. A religion, as commonly understood, is only a collection of metaphysical beliefs, rituals of worship and social customs and ceremonies. Deen, on the other  hand,  is  a  complete code of life that

embraces all aspects of human existence, both individual and collective. It significantly affects and shapes the social, economic, and political spheres of collective life. According to Dr. Israr Ahmad, Deen, by its very nature demands its domination and ascendancy in society. If it is not dominant, it becomes relegated to the position of powerless “religion”.

Ref: An excerpt from the English translation of the Book رسول انقلاب کا طریقِ انقلاب byDr Israr Ahmad (RAA); “The Prophet’s Strategy for Islamic Revolution”[Translated by Ms. Bir Gul Khan Bangash; Revised byDr. Absar Ahmad]