Unity among Muslim Countries and

the Revival of the Deen

Written and Compiled by: Raza ul Haq

The state of the Islamic world is such that each passing day tells a story of Muslim retreat and humiliation. Just look at Gaza, Kashmir, Myanmar! 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 "Easily Palatable 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. Let’s be clear from the very onset; 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 cogent and cognizant Muslim 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, in its pristine form.

Regarding the necessity and importance of a group for achieving this objective, one should first consider the core mission of the unaltered chain of Prophethood from Nuh (AS) to Muhammad (SAAW), which was, simply put, to enforce the Deen of Allah (SWT) on the Land of Allah (SWT).

One should then observe the scientific and technological advancements along with the industrial and cultural revolutions from the 18^th through the 21^st centuries (to date). Our globe has shrunk tremendously; we can travel from one corner of the earth to another in a matter of hours. The world has been reduced to a village, various countries being like localities of a single town. But this elimination of distance is entirely a physical and outer phenomenon. Mentally and psychologically, the various nations of the world are still far apart from each other. Even though at the political level men aspire to develop a universal brotherhood and a single world-State, yet in reality they cannot find a basis or value through which to overcome the barriers of color, creed and race. These observations, (and many more) reveal 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’ in the human society is more evident today than ever before. In the matter of Deen, Islam prefers even two individuals to travel and pray in congregation (together, with one leading the prayer). Having said that, those who gather for the service of Deen should always consider themselves a part of the Ummah of Muslims, as stated in the Ayahof the Qur’an “I am truly one of those who submit.” (Surah Fussilat: Ayah 33) thus avoiding arrogance, pride, and the sense of being "different or nobler" than ordinary Muslims.

If we look at the matter from the right perspective, we realize that Islam is the only Deen (A complete System/Code of Life) that has the capacity to meet the challenges posed by the human race in all periods of time, till the Hour. Even taken in good faith, the failure of peace-making world and regional bodies like the UN, EU, GCC etc. lies in the fact that these cannot possibly offer a ground for treating various national and ethnic groups as equal partners in the community of nations. Islam, on the other hand, gives us two such fundamental concepts which alone can bind the human race in one single totality. It tells us that all human beings living on the surface of this earth come from one primordial pair — Adam and Eve (May Allah’s SWT peace and blessing be on them)— and as such they are like members of one family. Again, the Creator of all is Allah (SWT) and as such they are all equal in His sight. White people have no superiority over colored nations, nor have Western nations any ground to boast against the Eastern ones. Islam totally negates all baseless values and attitudes which treat some people as inferior to others in any respect whatsoever.

The contents of Ayah13 of Surah Al-Hujurat:

“O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may [get to] know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.”

                    (Surah Al-Hujurat: Ayah 13)

have appeared in reverse order in the first Ayah of Surah An-Nisa thus:

“O mankind! Be mindful of your Guardian-Lord Who created you from a single person. Created, of like nature, his mate and from them twain scattered countless men and women. Be mindful of Allah through Whom you demand (your mutual rights), and (be mindful of violating relations based on) the wombs; for Allah ever watches over you.”            (Surah An-Nisa: Ayah 1)

All our mutual rights and duties, according to Islam, are referred to Allah (SWT). We are His creatures; His will is the standard and measure of good, and our duties are measured by our conformity to His Will. The Messenger of Allah (SAAW) has not only shown a way to salvation in a future life, but has also brought practical answers to the problems of this worldly life. And surely, we do need concrete facts. In today’s situation of crisis, the call for renewal, change, and progress is heard everywhere. The Prophet Muhammad (SAAW) is the only example of a personality who understood how to bring about a complete revolution in all individual and collective spheres of life and build a community based on true fraternity among Muslims. For example, his address on the occasion of the Farewell Pilgrimage epitomizes the climax of his mission, in which he is reported to have said:

(Note:Partial extracts from the Sermon)

"O People! just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord (Allah SWT), and that he will indeed reckon your deeds." "Allah (SWT) has forbidden you to take usury, therefore all interest obligation shall henceforth be waived. Your capital is yours to keep.You will neither inflict nor suffer any inequality. Allah (SWT) has judged that there shall be no interest and that all interest due to Abbas Ibn 'Aal-Muttalib be waived." "All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a   non-Arab has any superiority over an Arab; also a White has no superiority over a Black nor a Black has any superiority over a White except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly." "Do not therefore do injustice to yourselves. Remember one day you will meet Allah (SWT) and answer your deeds. So beware, do not astray from the path of righteousness after I am gone." "O People! No Prophet or Messeage of Allah will come after me and no new faith will be born. Reason well, therefore O People! (and) understand words that I convey to you. I leave behind me two things, the Quran and the Sunnah and if you follow these you will never go astray." "All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly." (Agreed Upon)

Both in the Ayahs mentioned above and the Sermon delivered by Prophet Muhammad (SAAW) bear clear signs of “universalism” of The Deen (Islam). They address all humanity and thus make explicit, fundamental facts shared by all human beings on one level, yet simultaneously provide guidance to Muslims as individuals and as a collective, for all times to come.

The role of an important pillar of Islam, Hajj, is extremely significant in the contextthe unity among Muslims themselves. The spirit of Hajj is the spirit of sacrifice of vanities, dress and personal appearance, pride relating to birth, national origin, accomplishments, work or social status. It signifies the brotherhood of all Muslims, demonstrated in the greatest of all international assemblies. The privileged cast away their arrogance and pride because they know it is a sin to be harsh or scornful to one’s Muslim bother. In bridging the gap between man and man, and countries, forgiveness [which is closely related with Taqwa (Piety/Fear of Allah SWT)] plays an essential part. Magnanimity is a sign of strength.

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 another 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; Book 44, Hadith 5; Grade: Sahih)

ahhaahhaahhaahhaahhaahhaahha

Reference: Certain excerpts from the English translation of the Urdu Book "قرآن اور امن عالم" by Dr Israr Ahmad (RAA); “The Qur’an and World Peace” [Translated by Dr. Absar Ahmad] have been used in this tract.