No part of it can be, for any reason, suspended or deferred in application. If not why? . Otherwise they may be killed by their enemies, or compelled to leave their land for another as we were other Prophets and many genuine believers like the ashah al Ukhdud. … History is not a single track which every nation has to tread whether it likes it or not. While reviewing the work done to further the process of Islamization in Pakistan, one may identify three distinct categories. The main points we find in this verse are: unless some Iman is firmly established in the hearts of men, it is futile to ask them to do what God enjoins or avoid what He forbids. If for some reason or the other many more than one group exists then the second best attitude is that these groups should be friendly and should cooperate in working towards common ends and coordinate this work. "[10] For the first time since the Sudanese coup of 1989 that brought Omar al-Bashir to power, a Muslim Brotherhood group ruled a significant geographic territory. The meaning of this verse is made clearer by a hadith of the Prophet which affirms that no nation is destroyed until it admits that it has no one but itself to blame for such destruction. It would therefore be wrong on their part to claim the powers which the Prophet gave to rulers, and wrong on our part to invest them with such powers. Only in this way can we face the challenges of the community to which we are opposed. And never did we destroy the townships unless the folk thereof were evil doers.” (Qu’ran:xxvii,59), “Never did We destroy a population, but had its warners——by way of reminder; and We never are unjust.” (Qur’an xxvi,208-209). . The Prophet’s aim as a messenger of God was to convey His message to His servants. Ibn Taymiyya, with his usual deep insight, deduced from this Hadith that when Islam becomes strange the second time we must adopt the same methods in propagating it that were used when it was strange the first time. This is confirmed by the fact that Islam is both a message and a method. . of Pharmacy)Prepared by: UsmanGohar,ArslanElahi and AwaisRasool Page 1 They must remember that their leader is not a Prophet whose every word is to be believed and followed. Forced into exile in 1982, the leadership of the Syrian Brotherhood advanced progressively more democratic principles in their public discourse over the following two decades. But when he ate of the forbidden tree (which was not a tree of knowledge) he lost some of this. This warning can come to them through the medium of a Messenger from God: “And never did Thy Lord destroy the townships, till He had raised up in their mother-town a messenger reciting unto them our revelations. But God is too merciful to make the situation a hopeless one. In doing so, it would be unrealistic, and unnecessarily rigid to confine ourselves only to the Makkan teachings of Islam. 36 1. Our duty is to warn such communities in a sincere, compassionate and convincing manner, helping them to see the similarities between their ways and the ways that led to the downfall of other communities, and by expounding in some detail the mechanism whereby deviation from the path of God causes unhappiness, results in hardship and leads ultimately to the downfall or even utter destruction of a community. Nations do not rise and fall haphazardly and without any laws that govern their coming into being and passing away. Our social world is governed by its Creator who causes nations to rise or fall, to prosper or suffer, to be victorious or subjugated, in accordance with the moral law of gratitude. the principle that phenomena of this world, whether they be social or otherwise, can be sufficiently explained with the help of laws pertaining to it. The atheists confine themselves to a natural causes and human effort, thinking that these alone are real efficient causes of any change in the world. . Among them are Western and Westernized men and women who believe that the stage which the West, and especially the United States, has now reached is , in its entirety, a more developed stage both materially and culturally. It argues that these assertions are often inconsistent with the principles of Islamization of Knowledge and instead may, in fact, even foster a new form of scientism. The aim of the Islamic movement is to bring about somewhere in the world a new society wholeheartedly committed to the teachings of Islam in their totality and striving to abide by those teachings in its government, political, economic and social organizations, its relation with other states, its educational system and moral values and all other aspects of its way of life. The answer will become clear once we begin to see some of the major issues that are involved in this question. It is hoped to provide guiding principles to the practice of integrating knowledge for Islamization. If the means of achieving an aim are thus connected with one’s view of the world the process of Islamization must be related to the Islamic view of life. until we have as rulers, men as knowledgeable and pious as Abu Bakr and Umar. The Unity of Allah (SWT) . This applies to our desire for a model Muslim state. To do so effectively, to present Islam to any society in a convincing manner, we have to beware of confusing principles of Islam with the particular historical form which those principles took at some period in the past, including that of the Prophet. The re-Islamization of law by the leadership of the Islamic Republic following the 1979 revolution immediately clashed with the realities of contemporary Iranian society. with the principles of Islam but these efforts endured from poor execution and ineffective supervision. I think that he did that because Islam is not a mere collection of orders and prohibitions. [2] In contemporary usage, it may refer to the perceived imposition of an Islamist social and political system on a society with an indigenously different social and political background. . “Many a town have we destroyed, our punishment visiting them by night or while they are resting at midday. We should therefore be on our guards lest such impurities creep into our hearts, and when they find their way to them, do our best to cleanse ourselves of them by istighfar , repentance, performing acts of generosity, and other acts of worship. The Federal Sharia Bench declared rajm or stoning, to be un-Islamic; Ziaul Haq reconstituted the court, which then declared rajm as Islamic. It would accept them as full citizens, and accelerate the process of Islamization all over the world as part of its duty, and thus give it all the moral and material support and backing that it needs. Here are some examples of what happens to ungrateful nations. Bhutto and islamization in pakistan 1. But we do not perform any act of worship at the high standard of Abu Bakr and Umar, nor did they themselves reach the higher standard of the Prophet. There was indeed nothing Islamic at the time of the Makkan period except that which the Prophet and the few Muslims around him did. Our effort to purify our hearts should not be conceived of as a diversionary act which hinders or slows down our public activities; nor should the latter be shunned as secular enterprises unworthy of a pious person. Taqlid, he believed, was the root cause of the present decline of Muslims.To revitalize Muslim society, ijtihad had to be reinstated Secondly they shall of course have their real reward in the real life, the eternal life after death, and enjoy the greatest happiness of being forever in the presence of Allah Subhanahu Wa ta’la. The consequences of such an attempt can be seen in the living example of some young men I know who tried to follow this method as a result of a literalist understanding of the great Muslim writer and martyr Sayyid Qutb. The author concluded that for a person to save himself from involving the confusion that driver of the spirit of Islam, he should develop Islamic way of think in his life. 1. The author contends two principle theses throughout the work: first, that Islamization has been essentially superficial, leaving intact much of the Anglo-Muhammadan law established during the British colonial period in India prior to partition, and second, that the Islamization process has been both ineffective and incoherent in practice. He challenged them intellectually and warned them sincerely. . Such a leader is not only not a Prophet, he is not even an Amir of the Faithful in the sense that Abu Bakr, Umar or any of the Muslim khalifs were. 33 A. It includes a feeling of a "growing universalistic Islamic identity" as often shared by Muslim immigrants and their children who live in non-Muslim countries: The increased integration of world societies as a result of enhanced communications, media, travel, and migration makes meaningful the concept of a single Islam practiced everywhere in similar ways, and an Islam which transcends national and ethnic customs.[5]. . [6] The efforts to impose Islamic law and traditions continued when Hamas forcefully seized control of the area in June 2007 and displaced security forces loyal to the secular President Mahmoud Abbas. In what way can this theoretical explanation of the rise and fall of nations help us in finding our way to the Islamization of society? hey must organize themselves into a group and have a leader. One hopes that there will come a time when a Muslim state will consider its land the abode of all genuine Muslims, and open its doors for them. But it is known to God and God looks at our hearts to see whether we deserve His help and support. A change which man brings about inside himself. God is Rahman, which means that He initiates good and gives it gratuitously, and does not wait until people take the initiative of doing something good and only then reward them for it. It is a system that is both rationally and psychologically ordered. The influence of Islamic groups in the Gaza Strip has grown since the 1980s, especially as poverty has risen and fighting with Israel began in 2000. Again the Prophet did not do that; and it has not been done by any reformist or revolutionary movement at any time. Or they may be caused to know in some other way that they are guilty and should therefore expect to be punished. [5], A third development is the growth and elaboration of transnational military organizations. Islamization (also spelled Islamisation, see spelling differences; Arabic: أسلمة, aslamah), Islamicization[1] or Islamification, is the process of a society's shift towards the religion of Islam and becoming Muslims, such as found in the Levant, North Africa, Horn of Africa, Iran, Pakistan, Malaysia or Indonesia. . The same principle applies to other communities and nations who are often referred to in the Qur’an as qura or ahl al-qura. An erroneous conclusion might be drawn from it that the desire by any group of Muslims to hold the reins of power is a sinful desire. . A God who has absolute freedom of action. Secondly, and more importantly, with the knowledge that nearness of God is the secret of success we should resolve to do everything that helps us to achieve that goal and firmly refuse to be distracted from it by tactics and stratagems which to the blinked and shortsighted may seem the short cut to success. We know that the only way to ensure the continuity of God’s bounties is to follow the path which He has chosen for His creatures. This Hadith explains and confirms what I said about the similarities of situations. . . Islamization was first used by Dr. S. M. Naquib al-Attas in his book “Islam and Secularism”, first published 1978. not every nation is destroyed or caused to fall immediately after it shows signs of ungratefulness. This book represents the perspective of a number of concerned and dedicated Muslim scholars. But this is exactly what the second position demands. To be an Amir in this sense one must be the actual ruler of the Muslims, i.e. Thus Moses concerned himself with liberating his people from the oppressive rule of a dictator, Shu’ayb with the problem of eradicating economic injustice and Lot with a social perversion. ... To do research in fiqh and principles of Sharia and some other disciplines, Islamic International University was set up in Islamabad. It is a body of facts which a believer should translate into reality, and it is a method by which this translation is to be effected. This book represents the perspective of a number of concerned and dedicated Muslim scholars. Such a leader is not only not a Prophet, he is not even an Amir of the Faithful in the sense that Abu Bakr, Umar or any of the Muslim khalifs were. 1. the person who actually holds the reins of power and who can therefore implement the Islamic law. At his creation God put him in the best of conditions. Almost everyone now understands by this verse that when people change from good to bad, God punishes them by changing their condition from good to bad and vice versa. Whenever such a group finds itself in a situation similar to that of the early Muslims, it should follow the exemplary behavior of the Prophet in that situation. The principles of this method are outlined in the Qur’an, but they cannot be rightfully understood without the perspective of the sira of the Prophet which was a successful translation of these principles into action. Commenting on what happened to them God says,” We awarded them because of their ungratefulness. . But if we intend that power to be held by people who shall use it to create and maintain a community which shall enjoy the favors promised by God to virtuous communities, then there is only one way of doing it. Let us now assume that a number of Muslims have decided to work towards that end. It may seem paradoxical, but it is true that when we live as isolated individuals, our individuality will not be realized and will not be complete because there is a vacuum inside each of us that cannot be filled except by other Muslim brothers. Principles of policy stipulated links with other Muslim countries. We must beware of this unjustified confusion and insist on the justifiability, necessity and desirability of seeing the role of the Divine in the explanation of the natural and social phenomena of our world. If He should take them to task for that they have earned, He would hasten for them the chastisement; but they will have a tryst from which they will find no escape. c. They should do their best to preserve their brotherhood which is the lifeblood of their unity, and remember that Satan will do its best to corrupt that unity by what the Qur’an calls nazgh , and be sure that quarrel and conflict bring nothing but frustration and disintegration. “God defends those who believe.” (Qur’an 22:38), “If you help God He will help you.” (Qur’an 47:7), “We do help our Messenger, and those those who believe in this world and on the day when the witnesses arise.” (Qur’an 40:51). “How many a city I have respited in its evil-doing; then I seized it and to me was the homecoming.” (Qur’an xxii,48), “But thy Lord is the all-forgiving, full of mercy. . The 1980s and 90s, with several major conflicts in the Middle East, including the Arab–Israeli conflict, Afghanistan in the 1980s and 2001, and the three Gulf Wars (1980–88, 1990–91, 2003–2011) were catalysts of a growing internationalization of local conflicts. If by success we mean the mere seizure of power by any group of people, something that we see happening around us every other day, then we do not need to seek guidance from Islam on how to do it. I see no reason why we should not make use of this advantage. Modern day Islamization appears to be a return of the individual to Muslim values, communities, and dress codes, and a strengthened community.[4]. . Emphasis on this point can lead to apprehension that this might be an invitation to a kind of passive sufism, a negation of all public and especially, political activities. He asked them to ponder over and learn the lessons of history, and explained to them the fact that he was inviting them to the only way that would lead to their material and spiritual happiness in this and the life to come. The correct standpoint, I think, is that one should look for similarities but also acknowledge the differences between a contemporary Muslim group in a particular country and the Prophet and his companions at the Makkan as well as the Madinan periods. . ii. The answer to this question has to depend, in the last analysis, one’s view of the nature of reality. Before any group of people becomes worthy of favors which would mark it out as the best of nations, it has to prove that it is on the side of God. Many of those who went before us have changed that internal state in which God created them and have thus caused Him to withhold many of his bounties from the world. . When our punishment thus visited them they had nothing to say but ‘We were indeed unjust.’ ” (Qur’an vii,4-5). One hopes that there will come a time when a Muslim state will consider its land the abode of all genuine Muslims, and open its doors for them. . “Surely God does not change that in which a people are until they change that which is in themselves.” (Qur’an xii,11). That part of the group which believed in the practice of shari’a in its entirety went to the extent of whipping a member who confessed to have committed adultery. c. The fact that this wise way of introducing Islam to people is not to be confined to the Makkan period is alluded to in the Prophet’s Hadith about the strangeness of Islam. In contemporary usage, it may refer to the perceived imposition of an Islamist social and political system on a society with an indigenously different social and political background. that if our ultimate aim is to form a community of our own, then the embryo of that community has to be formed in the womb of the community that we desire to change. 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