The Process of an Islamic Revolution

by Dr. Israr Ahmad

Pakistan enjoys a especial significance in the context of the contemporary global movement for Islamic revival and renaissance. There are, indeed, a number of indications that Pakistan is destined to play a pivotal role concerning the future of Islam, and that Pakistan will have the honor of leading the Muslim Ummah into an age characterized by the domination of Islam. For instance, unlike the more or less simultaneous movements launched against the yoke of Western imperialism throughout the Muslim world, it was only in the Indian subcontinent that the name of Islam was invoked. Furthermore, any keen student of history can appreciate the veracity of the assertion that, in view of the extremely unfavorable situation prevailing at the time, the establishment of a separate homeland for Muslims in 1947 was nothing short of a miracle.

On a deeper level, it should be obvious to all believers that the creation of Pakistan was in direct response to our firm and solemn pledge to Almighty Allah (SWT) ^__ the pledge that, in case we succeed in gaining our much coveted freedom, we will establish the Islamic System of Social Justice in this country. During the movement for independence, we made public claims that we are going to create a model Islamic state, that we are going to show the entire world the true picture of Islam, and that we are going to demonstrate how the Islamic ideals of human freedom, equality, and fraternity work in real life.

What we have done during the last half century or so, however, is a different story altogether. We have utterly and completely failed to live up to our claims. We have done everything in this country except what we were supposed to. We have followed every path except the one we should have. Instead of worshipping Almighty Allah (SWT), we have been paying our humble homage to the goddess of wealth; instead of cultivating a sense of unity, we have chosen the path of provincial parochialism and religious sectarianism; and instead of establishing the Islamic System of Social Justice, we have let the demons of exploitation and repression run amok. We, the Pakistani Muslims, are hardly in a position to blame anyone but ourselves for our sorry state of affairs. Some of us, because of their position of authority or leadership, may have been more responsible than others, but none of us is totally free from guilt.

Under the present conditions, there is only one course of action that can lead to our salvation: Collective Repentance. What we mean by a collective repentance is that the final aim of the endeavors of a significant portion of Pakistani Muslims must undergo a radical change ^__ a change from their present preoccupation with the pursuit of this-worldly goals to a similar preoccupation with the fulfillment of their basic Islamic responsibilities. The prerequisite for any positive change in the present scenario is that an appreciable segment of our population must realize that obedience to the commandments of Almighty Allah (SWT) and Prophet Muhammad (SAW), propagation and dissemination of the teachings of the Qur´an and Hadith, and the struggle to establish the politico-socio-economic system as given by Islam are their fundamental and absolutely inescapable duties. All those who thus realize their Divinely ordained obligations must be welded together in the form of a disciplined and highly organized party or Hizbullah. The establishment of the envisioned Islamic state will be possible only through the efforts and sacrifices of such dedicated people.

Consider the necessity of establishing a Hizbullah from another perspective. Most of the problems tormenting the common man in Pakistan are caused by a widespread disregard for merit, lack of a moral and ethical dimension in the policy-making process, institutionalized plunder of national resources, shameless denial of basic necessities of life to the majority of the populace, total absence of accountability, and collapse of the administrative and legal structure. It is clear that no one can correct all this by any amount of minor adjustments and superficial reforms. So, what is the way out? Should we continue to allow ourselves to be fooled by the same old cheaters? Or should we let ourselves be robbed by some new ones? May be we should do nothing but wait for the arrival of a savior.

Of course, none of these are feasible ways of dealing with the mess that is called Pakistan. What we really need is a radical change in the entire politico-socio-economic structure, replacing this corrupt, decaying, and unfair system with the Islamic System of Social Justice. Such a system is to be based on the sovereignty of Almighty Allah (SWT), and the implementation of the injunctions of the Holy Qur´an and the Sunnah at all levels of the state, whether executive, judiciary, or legislature. What is being proposed here in effect is a modern, democratic, welfare state where the elimination of all forms of social discrimination, economic exploitation, and political repression will be the primary objectives of the government. Keeping in view the conditions prevailing currently in Pakistan, the implementation of such lofty ideals is impossible without a Revolution.

What do we mean by a Revolution? A Revolution can be defined as the bringing about of basic and radical changes in the social, political, or economic systems dominant in a given country. The most thorough revolution is one that involves transformation of all of these aspects of collective human existence. Although the term “Islamic Revolution” is rapidly becoming a hollow cliché due to its widespread abuse by politico-religious parties, the fact remains that such a revolution is our only hope.

We believe that, in view of the evolution of social thought during the last few hundred years or so, it is very much possible to change the entire system without resorting to any armed rebellion or terrorist activity. In contrast to the age of the Prophet (SAW), it has now become possible to replace one system by another through a non-violent and unarmed rebellion against the status quo. This idea is based on the simple fact that even the most secure and the most firmly established politico-socio-economic order will collapse when people refuse their cooperation and persist in their disobedience and defiance. Recent examples of the success of this Passive Resistance type of non-violent insurgency include the popular uprising in Iran against the Shah, the triumph of the “people power” against the Marcos dictatorship in the Philippines, and the anti-Communism movements in the former Soviet Union and East Europe.

However, before such a popular mass movement can be launched in order to bring about an Islamic Revolution, a disciplined and highly organized party or Hizbullah is needed to keep the whole movement on the right track, consisting of totally dedicated volunteers who have realized their Divinely ordained obligations and have consciously decided that they have to live and die for the sake of Islam. The Tanzeem-e-Islami is endeavoring for the establishment of precisely such a revolutionary group, its target primarily being Pakistan but it addresses Muslims living anywhere in the world.

 Most of the Islamic movements have taken either to the bullet or to the ballet for establishing the Deen of Allah(SWT). The Tanzeem-e-Islami believes that an ideal Islamic state cannot be established by either of these methods, and we have to go back to the Seerah of Prophet Muhammad (SAW) for the guidance of the methodology of Iqamah Al-Deen. When we look at the Seerah, we find that the struggle of the Prophet (SAW) was revolutionary in nature. His struggle can be understood as having six phases. One phase naturally leads to the other. If we jump from one phase to the next without fulfilling the requirements of the former, we may not suceed. Following are the six phases of this struggle:

1. Da´wah (Calling people to Islam and Iman)
2. Tanzeem (Organization of those who respond)
3. Training
4. Passive Resistance
5. Active Resistance
6. Challenge and Conflict

In the revolution brought about by Prophet Muhammad (SAW), the final phase of Conflict took the form of an armed struggle against the status quo. Under the present conditions, however, there is no need for an armed struggle; indeed such a struggle is not likely to succeed. The state and government are now recognized as two different entities, and the right of the citizens to bring about a change in the government and the established system is now an accepted democratic right, as long as they do not indulge in violence or rebellion against the state.

The Qur’an and World Peace

by Dr. Israr Ahmad Man’s most fundamental needs can be summed as the need forknowledge, the need for peace and harmony, and the need for a way to salvation. That these needs have many degrees and modes and that they are closely related to one another cannot be denied. It is with these very questions that the Holy Qur’an — the last of the Divine Books — deals. Mostly people from outside look at it as a book containing some instructions about certain facts and principles of life and conduct. It, however, is not so. There are guiding principles regarding all vital issues, and one can unfold any number of valid interpretations. Many of the best minds devoted to burning questions such as ecological problems, pollution, feeding of mankind, conquest of disease, bridging the gap between rich and poor and, in particular, world peace, have been inspired by the faith and tenets of Islam. And rightly so. Belief in One God brings us to believe in the oneness of mankind and on the unity of mankind is built the concept of human dignity and brotherhood. On the metaphysical-existential plane, many would concede today that true human happiness (in contradistinction to sensuous pleasure), mental peace, and tranquillity are not possible to attain without some sort of spiritual orientation. When man follows Divine Guidance, he becomes free from any fear for the present or the future, and any grief or sorrow for the past (khauf and huzn in the Qur’anic terminology). According to the Qur’anic teachings, it is shirk (assigning partners to Allah) and kufr (repudiation and disbelief in Allah) that causes fasad(colossal wrongness) across the world — the corruption and disorder in which people indulge in this world, an active perversity which degrades things and depraves men. Iman (staunch religious belief), on the contrary, grants a believer serenity of spirit and heart, resultant upon faith and prayer, the awareness of the Divine sufficiency and inner tranquillity. A truly believing and practicing Muslim experiences in his heart sakinah(the Scheehinah of the Old Testament), the token of Divine Presence and the peace it brings with it. Needless to say, true faith and belief also entails ceaseless vigil on purity of motive and inner integrity. Dr. Israr Ahmad, the author of this tract, firmly believes that the deep trouble and distress in today’s world may have a simple cause that we humans — and we must also add, we Muslims too — have not properly obeyed God’s essential instructions and thereby have missed our main goal. In his own modest way, Dr. Israr Ahmad has been actively busy in propagating and disseminating the Qur’anic message for the last twenty years. The present tract is based on a speech which he delivered on several occasions at well-attended meetings of students and general public with the sole purpose of calling people back to the Qur’an. I pray to the Almighty that this humble effort may serve the purpose of bringing entire humanity in the fold of genuine religious fellowship. DR. ABSAR AHMAD Director (Hon.), Qur’an Academy July, 1980 I shall deal with the topic of "The Qur’an and World Peace" at three different levels, viz., the peace and tranquillity of an individual person, the socio-political peace of a group, and finally, world peace. An Individual Person’s Peace and Tranquillity One may be surprised that I am embarking upon a discussion of world peace by first mentioning an individual’s personal peace and inner state of harmony. But a moment’s reflection will be sufficient to bring home to the reader the all-important truth that the most effective factor in establishing world peace is personal peace and mental satisfaction of an individual. This is so because of the following four reasons: Firstly, an individual human being is the basic unit of humanity. A wall, however high and long it may be, is after all a complex of bricks. Its strength and stability depends on the strength and good quality of individual bricks. Similarly world peace is unthinkable without the spiritual and psychological peace of a large majority of its inhabitants. Secondly, man in himself is a "miniature universe" and as such his consciousness reflects the entire cosmos. This important truth has been fully realized by the Sufis of Islam — the greatest researchers into human psychology. That is the reason why I have chosen their term — "miniature universe" or microcosm — to express my meaning. Just as external and environmental happenings influence the inner state of man, it is equally true that man also influences the macro-cosmic physical universe around him. His inner state affects and brings about changes in the vast expanses of the material cosmos. Therefore, the peace and tranquillity enjoyed by human individuals necessarily makes its impression on the outer world. In other words, the subjective peace experienced within makes harmony possible in the world outside the individual. Thirdly, even a cursory glance at world history is enough to show that often the personal disquietude of a few individuals led to disastrous wars resulting in widespread bloodshed and destruction. If we study closely the life-history and personalities of leaders like Hulagu Khan, Genghis Khan, Hitler and Mussolini, we come to know that it was due to their mental disquietude and perversity that the world peace was shattered and innumerable innocent human beings were savagely killed. Fourthly, even now if we consider for a moment the few persons in whom tremendous powers are vested (such as those who preside in the White House and the Kremlin), we will be assured that world peace largely depends upon the inner peace and tranquillity of these very few individuals. Not to speak of mental disruption, even the nervous tension or anxiety of a single one of these men might spark off an extremely devastating nuclear war. Iman — Doctrinal Belief Viewed from this angle, Islam seems to occupy a unique position in the community of world religions. Iman is the collective term for all those beliefs on which the Islamic faith is based. The root of the word Iman is a-m-n, which points to the peace and tranquillity that the believer enjoys in his heart as a result of entertaining and upholding these beliefs. The quintessence of Iman is belief in Almighty God, or Iman billah, which is constituted by intuitive knowledge of Allah (SWT) and a relationship to Him of hope and total dependence and submission. Only this type of personal and subjective relationship with Allah (SWT) can engender true and lasting peace in the heart of a man, providing a positive and durable ground for the stability of his inner being. Tauheed — oneness of God, which we translate as "unity" or "unityism" — is the characteristic term for this pure spiritual relation of a man to his Creator, which ultimately leads him to a state described by the Qur’an in these words: "Allah became pleased with them and they became pleased with Him" (Al-Bayyinah 97:8). This is a state in which the Creator and the worshipper are in total consonance with each other. A believer who has obtained this spiritual height is completely free from all anxiety and fear, and his mind and heart experience a bliss which can be felt but cannot be described in words. In Surah Al-An‘am, Allah (SWT) first poses a question in this manner …Which of the two parties has more right to security and peace, (tell me) if you know. (Al-An‘am 6:82) and then the answer is supplied thus It is those who believed and did not pollute their faith with zulm that are truly in security and are rightly guided. (Al-An‘am 6:83) In short, true belief in Allah (SWT) is the sole positive and real ground for a man’s inner peace and happiness. This devotional relationship with Allah (SWT) accompanied with pure and resolute submission to His commands can be achieved and enhanced by remembrance of Allah (orzikr). The Qur’an says: …Verily, in the remembrance of Allah do hearts find peace and satisfaction. (Ra‘d 13:28) A person who is deprived of belief in Almighty Allah (SWT) can never enjoy even the semblance of mental peace. As a result of this lack of belief, he is always obsessed by ever-growing worldly ambitions. He is ever entangled in the blinding cobweb of his limitless desires. Most men die before seeing their desires and ambitions materialized, no better than travelers in the desert pursuing a mirage, whereas the more intelligent of these fall prey to assorted mental aberrations. Their minds become arenas of strife and conflicts. Their desires lead them to intense internal conflicts and frustrations and consequently they are transformed into infernos — their hearts set ablaze. These inner disruptions manifest themselves outwardly, giving rise not only to a ruthless and savage struggle for existence but also to vile competition, the use of unfair means in business and trade, greed, caprice, and false ostentation. As a result of all this, God’s earth becomes rampant with immorality, crime, corruption, and lawlessness. At this stage, only belief in the Hereafter, which is a corollary of belief in Allah (SWT), comes to rescue a man from the abysmal depths of darkness. It provides an effective check against corruption and immoral conduct. The eschatological beliefs in bodily resurrection, the Day of Judgment, and reward and punishment in a future life, provide a powerful incentive to a believer not to omit his duties, to be content with his lawful rights, and to abide by the rules laid down in the Divine Law (Shari‘ah) regulating the conduct of his terrestrial existence. The Qur’an asserts unequivocally that there is only one psychological factor which can effectively keep man from transgression and immorality, and that is the belief in the Hereafter and in accountability on the Day of Reckoning. Indeed not! Man behaves rebelliously for he deems himself to be independent. (But) towards your Lord indeed is the return. (Al-Alaq 96: 6-8) It should be crystal clear from the above that it is impossible to have serenity of heart if we do not have a staunch belief in religious truths. Any scheme or plan of action geared towards bringing about world peace and harmony, if not based on the belief in Almighty Allah (SWT) and in the Day of Reckoning, is bound to fail. It can succeed only if it is based upon the tenets of Islamic faith. Islam As stated above, Iman or religious belief is essentially related with the inner realm and mental state of a person, and the internal peace and calm enjoyed by him is its greatest fruit. The external manifestation of this inner peace takes the form of an attitude towards life known asIslam, which in turn guarantees outer peace and harmony. Iman andIslam are indeed like the two sides of a single picture. Whereas one provides guarantee for inner peace and happiness, the other does so for external peace and harmony. The Holy Prophet’s (SAW) prayer which he used to say at the sight of a new moon every month contains a significant allusion to this very truth. The prayer, couched in simple but beautiful phrases, reads: O Lord! Make this new moon full of glad tidings for us: of peace, Iman, well-being, andIslam These truths were expressed more fully and explicitly in other traditions of the Prophet (SAW). For example, in one tradition he negated Iman(and swore thrice to emphasize it) in a person whose neighbor is not safe from his misbehavior. Secondly, morally wholesome behavior was regarded as the zenith of both Iman and Islam. Thirdly, the Prophet (SAW) defined a Muslim as one from whose hands and tongue other Muslims are safe. Fourthly, he preached in a very wide and general way to "take pity on the inhabitants of earth, if you wish that the Lord of the heavens takes pity on you." Socio-Political Peace and Well-Being —Salamah Human beings are gregarious by nature. Their relationships with each other assume the form of ever-widening circles. Starting from the interactions within the family nucleus, they develop to encompass clans, tribes, complex social systems, and political states. Quite logically, world peace lies in the amicability and cordiality of relations between these states because the world is, after all, nothing but a large multitude of these socio-culturaI groups and states. The internal harmony of a single group bears the same analogy to the peace of the total world as the inner serenity (i.e., Iman) of a person bears to the external well-being (i.e., Islam). That is why Islam has put the greatest emphasis on social peace and political and economic justice. As delineated by the Holy Prophet (SAW), the character-traits of a Muslim individual, which is the basic unit of Muslim social polity, are the highest ideals of human character ever envisaged by any moral philosopher. One can well imagine the tranquillity enjoyed at the social level by a community that is founded on such noble principles and whose members are so considerate, affectionate, and benevolent among themselves. The Islamic social structure is established on the positive foundation ofAl-hubb lillah — love for the sake of Allah (SWT) and in obedience to Him. Peace and well-being are its marks of distinction. That is why sincerity and companionship of two Muslims for the sake of Allah (SWT) is regarded by Him as the most excellent of religious virtues. This very attitude is amply reflected in the way people greet each other in the Islamic society by wishing each other peace and well-being. Assalamo Alaikum and Wa Alaikum Assalam are the cheering phrases constantly uttered and heard when Muslims meet and part with each other. The Holy Prophet (SAW) described these twin characteristics of a typical Islamic society in one of his sayings thus: (O Muslims!) You will never enter Paradise unless you are believers. And you will never achieve genuine belief unless you love (and respect) each other. Shall I not tell you the way you can create love amongst yourselves? (That way lies in) frequently greeting each other with salam. (Reported by Abu Hurairah and narrated by Imam Muslim) A major portion of the Surah of the Holy Qur’an entitled Al-Hujurat, revealed in Madinah, contains meticulously detailed instructions that help to maintain social harmony and well-being. Respectful behavior towards the leader and elders, in manner, voice, and demeanor, are the bonds and cement of an organized community. Rumors should be tested and selfish impatience should be curbed by discipline. Scandal or slander of all kinds should be condemned. All quarrels and differences should be patched up and reconciled, by the force of the community if necessary, but with perfect fairness and justice. Ridicule, taunts, and biting words should be avoided, whether the person spoken of is present or absent. Suspicion and spying are unworthy of believers. Mutual respect and confidence are a duty and a privilege in Islam. One can well imagine how much importance Islam assigns to social peace by enjoining upon Muslims to shun anything that corrodes it. More than that, the Holy Qur’an delineates such golden principles of social and group life which cannot be found in any other religious book. For example: …help one another in righteousness and piety, but do not help one another in sin and wickedness…. (Al-Ma’idah 5:2) O believers! Stand out firmly for justice, as witnesses for the sake of Allah, even (if this may go) against yourselves, or your parents, or your kin…. (Al-Nisa 4:135) O believers! Stand out firmly for Allah, as witnesses for the sake of justice, and let not the enmity of a people cause you to turn away from justice. Do justice, for that is akin to piety…. (Al-Ma’ida 5:8) We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., theShari‘ah), so that mankind may stand by justice…. (Al-Hadeed 57:25) The above verses of the Qur’an make it clear that the four fundamental principles of Islamic polity are righteousness, piety, justice, and fairness. The sole aim before a truly Islamic society should be to achieve these so that people live in peace and harmony. World Peace As far as I can understand, Islam has two schemes to offer for the promotion of peace: (a) a real and long-term scheme, and (b) a short-term or interim one. As regards the real, durable, and universal scheme to bring about peace on earth, Islam asserts emphatically and unambiguously that it can be achieved only through responding to the call of Islam, by believing in Allah (SWT) as the Creator and Sustainer of the universe and submitting to His will as expressed in the last Divine Revelation, i.e., the Holy Qur’an. A true Islamic society has the potential to expand and take the entire world into its fold, and thus to save all human beings from exploitation, disruption, oppression, and disquietude. The vicissitudes of human history are witness to the fact that whenever humanity adopted an ideology and way of life other than Islam, the world was torn by injustice and warfare. The Holy Qur’an says: Have you not seen how your Lord dealt with the Ad, of the (city of) Iram with lofty pillars, the like of whom were not created in (all) the land? And with the Thamud, who cut out (huge) rocks in the valley? And with Pharaoh of Stakes? They were those who had committed great excesses in the lands, and spread great mischief in them. (Al-Fajr 89:6-12) Thus, the main emphasis of Islam is on calling the entire humankind towards faith in its Lord and Creator, and urging it to submit to His Will. Indeed, the real way to establish lasting peace on earth is the following: First of all, a true Islamic society and a genuine Islamic State needs to be established in one part of the world; this would act as a beacon, inviting the humankind towards the light of Iman and Islam. As a result, the boundaries of Islamic society and Islamic State would keep on expanding till the entire humanity would come within the fold of the love, benevolence and mercy of its Creator. Under the present circumstances, however, this seems like a far-fetched idea. But Islam has a message of peace, love, and harmony for the interim period as well. Islam provides us with two cardinal principles, on the basis of which the peoples of the world can be united in global harmony. Thus, the ayah 13 of Surah Al-Hujurat reads: O mankind! We created you from a single (pair of a) male and a female, and made you into nations and tribes, so that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you.... (Al-Hujurat 49:13) Here the Holy Qur’an mentions two points which can create a deep sense of unity among the diverse races and religio-cultural groups of the world, viz., the unity of the Creator which leads us to the essential equality of humankind, and the common origin of the entire human race in the primordial pair of Adam and Eve, which leads us to the idea of universal brotherhood. This ayah addresses all of humanity and not just the Muslim community. All humankind has descended from the first couple, Adam and Eve. Their tribes, races, and nations are conventional labels by which we may know their differing characteristics. Before Allah (SWT) they are all one, and the most righteous is the most honorable. Allah (SWT) is the Creator of all human beings and as such they are all equal before Him. These two principles of unity of the human race and oneness of Creator may appear rather theoretical, but history tells us that the Prophet of Islam (SAW) established a society based on these very principles which was free of internal strife and conflict. Even H. G. Wells, who otherwise is a critic of the personal life of the Holy Prophet (SAW), acclaims that it was a great feat of Muhammad (SAW) that he, in fact, established a human society based on the lofty moral ideals of Islam. Everybody knows that modern science and technology has brought about fantastic changes in contemporary life. 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. The desire for world peace and cordial relations among the nations of the world led to the formation of "League of Nations" in the early part of this century. But it failed miserably and ceased to exist after a few years because of the utterly selfish and inhuman attitude of some of the member countries. The yearning for peace and amicability in international relations persisted and it again resulted in the formation of a world body known as the "United Nations Organization." It is an open secret, however, that it too has failed to achieve its purpose. Most resolutions passed by the UNO are not implemented in clear defiance of its Charter. Even though it has a prestigious paraphernalia of offices and divisions, its efficacy as a custodian of peace has never been up to the mark. If we look at the matter from the right perspective, we realize that only Islam can meet the challenge of the time. The failure of peace-making world bodies like the UNO 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 — 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 eyes. 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 the above mentioned ayah of Surah Al-Hujurat have appeared in reverse order in the first ayah of Surah Al-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. (Al-Nisa 4:1) 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 Prophet of Islam (SAW) 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 (SAW) is the prime example of a personality who understood how to bring about revolutionary progress and build a community of true brotherhood. For example, his address on the occasion of the Farewell Pilgrimage epitomizes the climax of his mission, in which he said: "An Arab has no superiority over a non-Arab, nor has a non-Arab over an Arab. You are all born of Adam, and Adam was made out of clay." This universalism is also depicted subtly in the above cited Qur’anic ayaat; both address all humanity and thus make explicit the fundamental facts shared by all human beings. The role of an important pillar of Islam, Hajj, is also very significant in this context. 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 bother. In bridging the gap between man and man, forgiveness (which is closely related with taqwa) plays an essential part. Magnanimity is a sign of strength. Obviously, Qur’anic teachings can give lead to the rest of the world on the question of race relations. Islam has the best record of racial tolerance. Its mosque and pilgrimage gatherings have known no racial discrimination. The message of Islam has completely rejected racial prejudice or superiority of one race over the other. Even the western non-Muslim scholars admit this, the historian Arnold Toynbee among them. He writes: The extinction of race consciousness as between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue. The forces of racial toleration, which at present seem to be fighting a losing battle in a spiritual struggle of immense importance to mankind, might still regain the upper hand if any strong influence militating against racial consciousness were now to be thrown into the scales. It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace. (A. J. Toynbee,Civiization an Trial, Oxford university Press, 1948, pp. 205-6) The disregard of color and race in the Muslim world is expressed by Malcolm X in a moving account of his experiences in Makkah. He wrote: For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed at around me by people of all colors You may be shocked by these words coming from me. But on this pilgrimage, what I have seen and experienced, has forced me to rearrange much of my thought patterns previously held, and to toss aside some of my previous conclusions…. Perhaps if White Americans could accept in reality the Oneness of mankind — and cease to measure and hinder and harm others in terms of their "differences" in color…. Each hour here in the Holy Land enables me to have greater spiritual insight into what is happening in American between black and white. It is most unfortunate that, to the total neglect of such magnificent teachings of universal brotherhood, Muslims themselves are taking to various secular slogans for uniting cross-sections of the world population on the basis of racial and national loyalties. It is height of insanity that people who produced the finest examples of human equality and brotherhood in their past on the basis of their faith alone are now adopting racial and ethnic nationalism as a panacea for their social and political ills. To give an historical example, Omar Ibn Al-Khattab (RAA) who belonged to the respectable Arab tribe of Quryaish and was the head of the then largest Muslim State of his time, used to address Bilal (RAA) — a black Muslim and a former slave of humble means — as Sayyidina (our master). The upshot of my discussion is that the truth which is essential for the happiness and peace (of both individual as well as social at the widest level) is all there and complete in the Qur’an and the Sunnah (i.e., the tradition and practice of the Prophet). Whoever amongst Muslims studies the Holy Qur’an and the life of Prophet of Islam (SAW) in earnest must face the question: "Are you ready to follow the heights that Allah (SWT) shows you and be a witness to this unto the world?" I believe that the need of the hour is to explain and spread the teachings and wisdom of the Holy Qur’an, first among the Muslims themselves and then among the entire humankind. This can be achieved only through sincere and tireless efforts of those young men who decide to dedicate their lives to the learning and teaching of the Book of Allah (SWT).

Imperative for the Ummah

by Dr. Israr Ahmad The decline of the Muslim Ummah from what was once a prosperous and dominant community to a morally decadant, intellectually effete, politically impotent, and economically pathetic group of people is a constant source of perplexity and anguish to many of us. Aren´t we the most beloved of the God´s people? Aren´t the disbelievers enemies of Almighty God? Then how could anyone explain their opulence and supremacy and our decadence and subjugation at their hands? Surely God the Almighty is not unjust. Or is He? What we must understand and keep in our minds at all times is that God the Almighty has no special attachment to any particular group of people. His law and His justice is the same for everyone. At the same time, we must also appreciate that we, the Muslims, are the “chosen people of the Lord” — obviously not in the sense that we can get away with all transgressions and crimes, but in the sense that Almighty Allah (SWT) has placed a heavy burden on our shoulders. We are the custodians of His last revelation, the Holy Qur´an. We are the followers of His last messenger, Prophet Muhammad (SAW). Whether we want this position or not, the fact remains that we have been appointed the representatives of Almighty Allah (SWT) among all nations of the world. We are meant to be a living paradigm and a model of the teachings of the Holy Qur´an and the Sunnah of Prophet Muhammad (SAW). We are meant to attract the entire mankind, by virtue of our exemplary character and norms, towards the Deen of Allah. But this “privilege” is also a liability. If we behave in contravention to the Divine commands, we would become liable to a double punishment — for our own evil deeds as well as for the crime of driving and repelling other people away from Divine Guidance. In the words of Prophet Jesus Christ (AS), “every tree that fails to produce good fruit is cut down and thrown on the fire”. Surely God the Almighty is not unjust. But then, what is the way out of this predicament? How can we escape the continuing humiliation in this world and the torments of Hell-fire in the world to come? The solution, of course, is obvious. We must turn back to the guiding light of the Holy Qur´an and the Sunnah of Prophet Muhammad (SAW), we must repent, we must change our individual lives and our collective behavior, and we must fulfill all our obligations. The imperative for the Ummah, and the road-map for her ultimate salvation, can be derived from three verses of the Holy Qur´an. These verses (Surah Aal-e-Imran 3:102-104), which appear in the middle of the 3rd Surah, provide us with a brief yet comprehensive plan of action, both for the Muslim Ummah as a whole as well as for its individual members. English translation of these verses is as follows: O Believers! Heed Allah as He should be heeded, and see that you do not die but in a state of submission. Hold on firmly together to the Rope of Allah, and be not divided among yourselves; remember (with gratitude) the favors Allah bestowed on you, when you were one anther´s foe and He reconciled your hearts, and you turned into brethren through His grace. You were then on the brink of the pit of fire, and He saved you from it. In this way Allah makes His signs clear to you, so that you may find the right path. Let there be a body of people among you, who invite others to all that is good, and enjoin what is right, and forbid what is wrong. They are those who will be successful. (Al-Qur´an; Aal-e-Imran 3:102 to 104) The first verse informs a Muslim individual, in a nutshell, the obligations he or she owes as a member of the Muslim Ummah. The second verse lays down for the Muslims, at a collective level, the imperative to unite into a cohesive fraternity on the basis of the “Rope of Allah”. The third verse delineates the goal for the entire Muslim Ummah in general and for its activist component in particular, which is to enjoin the good and forbid the evil. There is a wonderful correlation between these verses, as they unfold before us three steps through which we should approach our ultimate objectives and ideals. Here is an explanation of the practical implications of these verses. VERSE NO. 102: The Basic Obligation of a Muslim Individual The Holy Qur´an uses the phrase “O you who believe” with different shades of meaning; thus, it is employed sometimes to address the true believers, sometimes to address those who are weak and indecisive in their faith, and sometimes to address the double-crossing hypocrites. It is often the context of the verses that help us understand as to which group(s) is meant at any given place in the Holy Qur´an. A lot of misunderstandings can be avoided if we realize that the word Iman has been used in the Qur´an and Hadith in two different connotations, depending upon the context. This actually reflects the dual aspects of the concept of “faith” itself. Thus, from a purely legalistic standpoint, Iman simply implies a public testimony of basic Islamic beliefs practical implications of which may or may not manifest in a person´s behavior and actions. However, true Iman is much, much more than mere verbal attestation. True faith implies a strong inner conviction and deeply felt certitude, which is invariably manifested in a person´s whole being and his entire life, affecting all his actions and behavior. On the other hand, it is quite possible for a person who claims to be a believer — though he will be considered so in matters of law — to have, in reality, a very weak faith, or he may even be a Munafiq. The significant point here is that, in the Muslim community, those with a weak faith or even the known hypocrites were never treated as Kafirs or non-Muslims. This is because anyone who testifies to the unity of Allah and to the prophethood of Muhammad (SAW), and who doesn´t deny or reject any of the basic and essential teachings of Islam, is to be considered a Muslim for all legal purposes, his or her character or actions notwithstanding. However, it must be kept in mind that this definition of a Muslim is limited strictly to legal matters; in reality, it is quite possible for those who are legally Muslims to be devoid of true faith, in the sight of the Almighty God. The phrase “O Believers” as used here refers to all the three categories - all those who are legally Muslims — including those with a weak faith and the hypocrites in addition to the really committed and dedicated believers. The people who claim to be believers are being commanded by Allah, in this verse, to have fear and awe of the Almighty to the utmost degree. The original Arabic word is Taqwa, the meaning of which goes way beyond simple “fear”, as discussed below. Instead of merely describing any particular outward appearance, Taqwa actually denotes a state of mind which reflects in each and every aspect of a person´s life. It can be defined as a person´s awe of Almighty Allah (SWT), consciousness of his obligations towards Him, and cognizance of his ultimate accountability to his Lord and Creator. Taqwa is the spirit that animates and energizes the formal observation of the commands of Shariah. It is quite possible for a person to make a pretense of obeying the Divine law without any regard for its true spirit. On the other hand, a genuine attitude of submission before Almighty Allah (SWT) is possible only when there is a profound internal awareness of responsibility, which is another word for Taqwa. A person´s attitude of heading or fear of God prevents him from going against His commands — even when there is no possibility of getting caught in the life of this world. A person´s sense of duty makes him act on the injunctions of Almighty God — even when there is no external compulsion to do so. A person´s firm conviction in the accountability of the Hereafter makes him attentive and watchful of his every action — even in an environment where such an attitude of honesty or rectitude is mocked by his colleagues and peers. Thus, vigilance, self-restraint, moral integrity, and caution are the hallmarks of Taqwa. The words which qualify the command for Taqwa in the verse under discussion “...as He should be heeded” are very striking indeed. When this verse was revealed, the Companions of Prophet Muhammad (SAW) became terribly anxious, for they thought that it was by no means possible for any one to have God´s Taqwa to the highest degree due Him. In reply to their inquiry, Almighty Allah (SWT) consoled them with these words: “So heed Allah as much as you can...” (Al-Taghabun 64:15). This means that Allah wants each one of us to live a life of self-restraint and righteousness to the highest possible degree. This takes into account the fact that every person is endowed with a specific level of strength and capability vis-à-vis self-restraint and righteousness, and also that God shall certainly consider each person´s peculiar capacities and his or her specific circumstances in the ultimate accountability of the Hereafter. What this does not sanction, however, is any complacent and self-satisfied attitude regarding our obligations as Muslims. We must not excuse and absolve ourselves of our duties by underestimating our own capacities. We are not allowed to give up the struggle for cultivating Taqwa in our lives by pretending that we lack the necessary strengths and capabilities. Almighty Allah (SWT) knows — right down to the minutest details — as to how much strength He has given to any particular person, and He shall judge every one accordingly. Finally, we have the most emphatic words of this verse: “...see that you do not die but in a state of submission”. All that is being demanded here is that one should make sure that he does not die in a state of sin. But this is by no means an easy job. No one knows as to how long he is going to live and where and when his death will take place. In order to make sure that death does not catch him while he is committing a sin, he has no choice but to remain extremely alert at all times, and must watch that not even a single moment of his life is spent in sinful activities. This, of course, is just another way of inculcating in our hearts and minds the supreme importance of Taqwa. What kind of submission and obedience is being demanded by Almighty Allah? Of course, He wants us to perform the obligatory Salah five times a day, and to observe the Saum during the month of Ramadan, and to help the poor and the destitute with Zakat, and to perform Hajj if we have the means to do so. But is that all? Can we draw a dividing line between the religious and the secular components of life? Are we allowed to obey Allah in the “religious” matters and to do whatever pleases us in all “non-religious” spheres of life? Do you really think any one can get away with this kind of hypocrisy? The submission that is required by God Almighty is total and unconditional. Allah demands that man should submit his whole being and his entire life to His commands. The splitting up of the human life into separate compartments, some governed by the teachings of Islam and others by one´s own desires or by the prevailing trends of the society, is against the spirit of Taqwa, to say the least. This sort of attitude betrays that, in fact, it is the desires of one´s own heart that a person has decided to follow and not the injunctions of Almighty Allah (SWT). It also shows that all the supposedly “good deeds” performed by such a person are nothing but a shallow display of false piety. May Almighty God deliver us from all contradictions in our claims and our deeds. VERSE NO. 103: Holding Fast to the Rope of Allah All those who have accomplished the requirement of the preceding verse, or who have at least started the journey with a sincere intention, are called upon to unite with each other by holding onto the “Rope of Allah”. There are at least three authentic traditions of Prophet Muhammad (SAW) in which the Prophet has told us the meaning of this phrase: The “Rope of Allah” is nothing but the last of God´s revelations, the Holy Qur´an. What does holding onto the Qur´an mean? It means that we must fulfill all the obligations that we owe to the Book of Allah. The attitude of indifference that we constantly show towards the Holy Qur´an, along with our hypocritical lip-service, is tantamount to ridiculing or belittling the last of the God´s revelations. Our abandoning this ultimate source of guidance has resulted in the most damaging trend of growing internal strife and sectarianism. The Holy Qur´an acts like the nucleus or the center for the Ummah. The more we move towards the center, the more we shall come nearer to each other. Understanding our responsibilities towards the Holy Qur´an and trying our very best in fulfilling them is the surest way to unity. It is equally obvious that we can neither expect any improvement in our worldly state of affairs nor hope for salvation in the Hereafter unless we carry out all the obligations that we owe to the Qur´an. Our first obligation is to have faith in the Holy Qur´an. A verbal declaration of belief that the Holy Qur´an is the word of Almighty God, revealed to Prophet Muhammad (SAW) through the angel Gabriel is a legal requirement for becoming a Muslim. True faith, however, will emerge only when that attestation blossoms into a strong inner conviction and deeply felt certitude. And, of course, only true faith can lead us towards genuine devotion and veneration of the Holy Book. Today the trouble is that, though we claim to believe in it, there is hardly any true conviction in our hearts regarding the Divine origin of the Holy Qur´an. This unfortunate state of uncertainty and doubt is responsible for the fact that our “faith” in the Qur´an is, generally speaking, nothing more than an article of dogma that has very little to do with our practical lives. It may be pointed out that the ultimate fountain-head and source of Iman is the Holy Qur´an itself. If the Book is studied and its meanings are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from one´s heart, and the soul will get illumined by the light of gnosis and conviction. Our second obligation is slow and thoughtful reading of the Holy Qur´an with correct pronunciation. The Holy Qur´an is unlike any other book, and, as such, it should never be read like ordinary books. We must read it carefully, reflecting on its messages, constantly seeking guidance for our lives, and we must read it again and again. Just as our material body is in constant need of food for its sustenance, our spiritual soul or Rooh is also in perpetual need for its nourishment. And just as the food for our bodies is derived from the earth, the diet for our souls is obtained from the Word of God, the Holy Qur´an itself. Our third obligation is to understand and comprehend the Holy Qur´an. Of course, there are numerous levels and grades of comprehension, accessible to different persons according to their respective planes of intellect and consciousness. The first stage in the comprehension of the Holy Qur´an is called Tazakkur, a term which alludes to the fact that the teachings of the Qur´an are not at all foreign or alien to the human nature, rather they represent the eternal truths ingrained in the human soul. The Holy Qur´an has been rendered very easy, by Almighty God, for the purpose of gaining this level of guidance. The second stage in the comprehension of the Holy Qur´an, however, is far from easy. Tadabbur is described as a penetrating study, an intense reflection, as thorough deliberation of the Holy Qur´an as possible, and diving deep into the bottomless ocean of its wisdom. There must be a number of scholars, at all times, who are engaged in this level of deep study and research. Such scholars can only be produced if we have a network of universities, throughout the Muslim world, which concentrate on the Qur´anic research and make this Book the focus of all their intellectual activity. Our fourth obligation is to act upon the teachings of the Holy Qur´an. At an individual level, it is imperative for every Muslim to mold his or her life according to its message. Our Prophet Muhammad (SAW) has said, “None of you can become a true believer until his desires become subordinate to what I have brought.” The best way to benefit from the study of the Holy Qur´an is to go on changing our life-styles and mending our ways in accordance with its teachings. According to another saying of the Prophet, “The Qur´an will be an argument either for you or an argument against you (on the Day of Judgement).” At the collective level of the community, it is equally imperative for us to try and establish the system of Social Justice as given by the Holy Qur´an. The Muslims are, as a whole, responsible for establishing the sovereignty of the Almighty God, and each of us is obligated to try his utmost in this path. It has been made obligatory upon all of us to try our utmost in establishing the Islamic System of Collective Justice, initially in our own homeland and then, ultimately, over the entire globe. This obligation obviously requires the Muslims to bring about fundamental changes in the un-Islamic politico-socio-economic system under which they may find themselves, in order to conform it to the teachings of the Holy Qur´an. Our fifth obligation is to propagate the message of the Holy Qur´an to every nook and corner of the world. This was originally the responsibility of Prophet Muhammad (SAW), who fulfilled his own obligation by conveying the Divine message to the Ummah; since Prophethood has come to an end with the advent of Prophet Muhammad (SAW), it is now the duty of the Muslims to deliver that message to all humanity. Thus, the Holy Prophet has commanded “Convey on my behalf, even if it only a single verse.” It may be pointed out here that this obligation cannot be fulfilled to the highest degree unless there is an Islamic state in existence. This is because the the unassailable proof of the remarkable perfection as well as the applicability of the Qur´anic injunctions in the contemporary world can be established only when they are put into practice in toto, and the results presented before the whole world as evidence of the veracity of Qur´an. In other words, the fourth and fifth obligations are closely linked with each other. To sum up, we must develop real faith that this is indeed the word of God; we must read the Holy Qur´an on a daily basis; we must try to comprehend its meaning; we must act upon its do´s and dont´s in our individual as well as collective capacities; and we must spread the message and teachings of this Book to every nook and corner of the world. In addition to being a guarantee of our salvation in the Hereafter, this is the most certain and surefire approach if we want to achieve a sense of real unity among our ranks. A basic fact common to both sociology and psychology is that human beings with a common purpose tend to unite and associate with each other. People with similar interests, goals, and priorities are automatically attracted towards each other. No artificial effort or external coercion is needed. If we succeed in making the Holy Qur´an the center and nucleus of our lives, our ambitions, and our endeavors, then all strife, disharmony, and sectarianism will disappear. But attaining such a goal, of course, requires a tremendous input of effort. Before the advent of Prophet Muhammad (SAW) the inhabitants of the Arabian peninsula - as a result of their mutual hostilities and unending wars - were standing on the brink of the pit of fire, as described in the verse under discussion. Indeed, it was only the blessing and mercy of Almighty God that saved them from total destruction. The Muslim Ummah, in the dying moments of the 20th century, is again experiencing the same sort of predicament. The ideal “Ummah” is no longer present in the world of reality; it has long been divided into numerous nations and nationalities, groups and factions, tribes and clans, sects and cults. Unity is impossible without going back to the Qur´an. VERSE NO. 104: The objective of the Muslim Ummah The individual Muslim was first commanded to become pious and virtuous to the maximum possible degree; then, the Muslims were ordered to cling tenaciously to the Holy Qur´an, which will also unite them with each other and weld them into a cohesive brotherhood. Now, the question arises: Why should they unite? What is the purpose or the goal for which this united and cohesive group is required? This is explained in the third verse, in which all the Muslims of the world are being commanded to call people towards all that is good, to enjoin all that is esteemed and right and just and moral, and to forbid all that is odious and wrong and unjust and evil. But what if the majority of the Ummah were to forget its duty? When the vast multitude of people in the Muslim Ummah are in a state of slumber, or fighting among themselves, or busy in pursuing this-worldly goals, what are we supposed to do? Under these conditions, there must arise an Ummah within the Ummah. There must arise from within the Muslims an activist group, or Hizbullah in Qur´anic terminology, that will endeavor to remind the Muslims their obligations, that will call the people towards all that is good, enjoin what is right, and forbid what is wrong. However, it must be emphasized that this is actually the purpose for which the entire Muslim Ummah was created in the first place, as mentioned in a most emphatic fashion in the same Surah: “You are the best of people raised for the (guidance of) mankind; You enjoin the good, forbid the evil, and believe in Allah” (3:110). This is a very profound and significant guidance of the Holy Qur´an. The Muslim Ummah has been raised, according to these verses, not for enjoying any VIP treatment from Almighty Allah (SWT), but for the sole purpose of propagating and conveying the guidance with which it has been endowed to the entire humanity, for all times to come. It is clearly indicated by the context of the verse under discussion that, to carry out this tremendous responsibility, the Muslims of the world must remain united in the form of a close-knit fraternity. This is because political authority can neither be gained nor maintained without strong internal cohesion, and, as we shall see shortly, the function of “Enjoining the good” and “Forbidding the evil” can never be satisfactorily performed by an impotent and feeble group of people which lacks the authority to implement what it believes to be true. “Calling people towards all that is good” is a duty which is to be performed in a humble and soft manner, almost in the passive and patient style of a Buddhist monk or a Christian missionary, with absolutely no aggressiveness whatsoever. “Enjoining what is right”, however, means to dictate or enforce the right things on the basis of authority, which means that this necessitates a revolution in the power structure so that the moral goodness can be properly implemented. Thus, complete enforcement of the Islamic law and moral values can be achieved only when a positive change has been brought about in a country´s political structure. The Qur´anic commands vis-à-vis human society, law, economics, and politics are not given to us so that we may admire and praise them, but they are meant to be implemented in their totality. This necessitates that the gulf between Faith and Power be removed, which obviously requires a revolution in the leadership so that — instead of fulfilling any un-Islamic agenda — it contributes towards the establishment of “God´s Kingdom” on earth. Without collective organizational power, a significant portion of Islam remains confined to the realm of theory, and, as a result, all sorts of corruption, injustice, inequity and immorality are let loose on earth. It´s not that Islam cannot survive or support itself without political authority, but, in fact, it is the political authority that grows more and more corrupt unless it is subordinated to the commands of the Holy Qur´an and the Sunnah of Prophet Muhammad (SAW). However, it is important to keep in mind that the duty of enjoining the good should be carried out even in the absence of an ideal Islamic state. Every Muslim enjoys at least some degree of authority, and he or she is obligated to implement the commandments of Almighty God within the confines of his or her little “kingdom” i.e. family, private business etc. “Forbidding what is wrong” is an independent and equally significant obligation. Prophet Muhammad (SAW) has said: “If any of you should see an evil or wrong (being committed), he must change it with his hands (i.e., with force); if he is unable to do so then he must change it with his tongue (raising his voice against that practice); if he cannot do even this, then he must (feel aversion) in his heart; and this is the weakest (stage of) faith.” It is impossible to live in an immoral and corrupt environment without being affected by the prevailing trends. If the social milieu favors evil, if wrongdoers can get away with the most serious of crimes, if the righteous feel isolated and helpless, then, in such a society, a person will loose any sense of moral integrity that he may possess if he were to adopt a complacent attitude. The only way to save your own soul is to be utterly “intolerant” of corruption, injustice, inequity, and immorality. The only way to escape from the evil effects of the sinful environment is to fight vehemently against it. The only honorable way for a self-respecting person is to put up a tough resistance, and never to give up. If Muslims ever find themselves in a situation where all sorts of wrongs are being committed in front of their very eyes, then it is the demand of their faith to try their utmost in changing that unfortunate state of affairs. A theoretical knowledge of the Right and Wrong, without the urge to promote the former and destroy the latter, is a gross immorality in itself. To enjoin good and forbid evil is, therefore, the true measure of a person´s faith, as well as the ultimate function of the Muslim Ummah.