Revival of Islam and our Responsibility (part 2)

Raza ul Haq

The state of the Islamic world is such that each passing day tells a story of Muslim retreat and humiliation. The Ummah no longer exists in its true sense; there are various Muslim countries where Western political and economic systems have taken complete control, and Western civilization has entrenched itself under the guise of enlightenment. This comprehensive invasion has penetrated so deeply that a large majority of contemporary Islamic intellectuals and thinkers themselves are questioning the necessity of striving for the establishment of an Islamic system in any Muslim society. These are the intellectuals who believe in "Easy Islam." Unfortunately, they are treading a path of deviation, attempting to modify and alter the Shariah. For instance, taking interest is forbidden and unlawful, but giving it is permissible and lawful, some say! Some are ostensibly liberating women from the "restrictions of veiling." Additionally, others are ardent believers in Professor Francis Fukuyama's philosophy of the “End of History” regarding the supremacy of the Western democratic system. We have nothing to do with such intellectuals.

However, there are extremely sincere scholars of religion who wholeheartedly accept and follow the Shariah of Prophet Muhammad (SAAW). We deeply acknowledge and respect their scholarly abilities and endeavors. Yet, it is surprising that they have started considering the struggle for the establishment of Deen and the formation of organized groups unnecessary. The founder of Tanzeem e Islami, Dr. Israr Ahmad (RAA) posed a few questions to such a learned individual, which we reiterate for our readers. The first question was, if the vast majority of a country's population is Muslim, what system should prevail in that country: the Islamic system or another? The second question was, if unfortunately, an Islamic system is not in place and instead a non-Islamic system prevails, should the Muslim inhabitants strive to establish an Islamic system or not? Should this effort be made individually by every Muslim, or is an organized group necessary to achieve this goal? Obviously, any rational and conscious person would say that Muslims should form an organized group to strive for the establishment of the Islamic system. This was also the answer given by that learned individual. We would like to add that if the Islamic country in question is Pakistan, then the matter becomes even more emphasized on a moral and religious level because the Muslims of Pakistan had promised Allah (SWT) that if He granted them a piece of land, they would implement His Deen in it.

Regarding the necessity and importance of a group for achieving this objective, one should consider the chain of Prophethood from Nuh (AS) to Muhammad (SAAW) and also observe the scientific advancements and industrial and cultural revolutions of the 19th and 20th centuries. This observation reveals that the scope of individuality is shrinking due to the evolution of time, and the importance of collective life is increasing. Therefore, the indispensability of collectivism is more evident today than ever before. In the matter of Deen, Islam prefers even two individuals to travel and pray in congregation.

Regarding the concerns expressed vehemently about forming organizations, such as the fear of factionalism and the pernicious disease of personality cults, as well as internal discord within the organizations themselves, it is essential to acknowledge that no significant undertaking is devoid of concerns. One should adopt what is predominantly beneficial and take every possible measure to mitigate its concerns.

The likelihood of "personality cult" developing is higher where only the ideas, theories, and interpretations of a single preacher become the undisputed center and axis of the organization. In contrast, if many people continuously consult each other regarding their objectives and methods and follow the Quranic guidance of mutual consultation (Amruhum Shoora Baynahum), this concern can be addressed, God-willing. Additionally, those who gather for the service of Deen should always consider themselves a part of the Ummah of Muslims, as stated in the ayah "Inna Ma Ana Min Al-Muslimin," thus avoiding arrogance, pride, and the sense of being "different" from ordinary Muslims.

It should also be recognized that factionalism does not solely arise from forming organizations. Even institutions such as schools or religious seminaries can cause it. While religious seminaries and institutions have accomplished the great task of spreading Islamic teachings, they have also exhibited a tendency to confine Islam to their sects, leading to the basis of "I am different than you, and you cannot be similar to me!" It is neither correct to close down educational institutions due to these concerns nor is it appropriate to prohibit the establishment of organizations for religious purposes. Instead, every possible precaution should be taken to prevent division and discord within the Ummah through these means.

The third concern is the "internal discord" within organizations. Disagreement is a significant, albeit bitter, reality of this world. Movements arise and accomplish much beneficial work, then internal discord emerges. Similarly, we witness infighting among religious schools. However, it is incorrect to conclude that their work becomes forgotten. Their effects last long after them. Therefore, it is essential to begin with sincerity and dedication, keeping healthy channels open for resolving disagreements. Where differences are not about fundamental texts and core issues but merely pertain to differences in opinion, interpretation, or understanding, the views and interpretations of the higher organizational structure should be given precedence. Even then, if an unpleasant situation arises, it should be faced with patience and perseverance.

In our view, the process of Islamic revival is neither simple nor straightforward; rather, it encompasses multiple facets. Each facet involves determined individuals and groups actively engaged in various areas such as education and instruction, reform and training, preaching and invitation, national and communal efforts, as well as revolutionary and revivalist activities. Although these areas may seem distinct and sometimes even contradictory, they are mutually reinforcing and should be regarded with respect in the broader context of the revivalist movement.

Ironically, the opponents of religion and the proponents of atheism are highly organized, working cohesively from various fronts to launch well-coordinated attacks against religious forces. Meanwhile, the adherents of the true faith remain entangled in debates over whether collective struggle for the religion of Islam is necessary or not.

Here, citing a saying of the Prophet Muhammad (SAAW) brings this discussion to a logical conclusion:

"I command you with five things, and Allah has commanded me with them: unity, listening, obedience, migration, and jihad in the way of Allah."

(Jami` at-Tirmidhi 2863; In-book reference: Book 44, Hadith 5; Grade: Sahih)

Courtesy: Perspective, the online Journal of Tanzeem e Islami

Link: https://www.tanzeem.org/magazines/14-perspective-july-16-to-31-2024/