Enforcement of Islam Through Muslims- a look into Ghamdi’s views

We have already seen in the article  http://secondriseofislam.blogspot.com/2012/08/allahs-sunnah-and-allahs-amr-we-have_4.html that there is a difference between ‘amr e Ilahi’ and ‘Sunnat e Ilahi’. Amr e Ilahi are Allah’s such deeds which are performed by Allah without involving human beings; whereas ‘Sunnat e Ilahi’ are Allah’s such deeds which are performed by Allah through human beings. We have also seen in the article http://secondriseofislam.blogspot.com/2015/12/muslim-ummah-and-methodology-of-rising.html that Islam never gets downfall. Islam is always on the rise; Islamic systems/principles always dominate against non-Islamic principles/ systems in the world. When Muslims are on the rise, Islamic systems are adopted by them, and Islamic systems dominate against non-Islamic systems through the Muslims. When Muslims experience downfall, and non-Muslims are on the rise, Islamic principles and systems are adopted by the non-Muslims (of course partially), and Islamic systems dominate against non-Islamic systems through the non-Muslims. In this way Islam/Islamic systems/principles always remain on the rise. The dominance of Islamic systems against non-Islamic systems is ensured by Allah through Muslims and non-Muslims alternatively. (for details pls see http://secondriseofislam.blogspot.com/2012/11/secret-of-rise-and-fall-of-muslim-millat.html); this is Allah’s Sunnah through which dominance of Islamic systems against non-Islamic systems is alternated through  Muslims and non-Muslims; this alternation is based on the deeds of the respective Muslims and the non-Muslims.

 The primary choice of Allah is the Muslims through whom He desires to dominate Islam against other religions. But if the Muslims do not come forth for the cause of Allah, He gets the job done through the non-Muslims.  Quran says: “O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah , you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. If you (Muslims) do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent (tawbah- 38-39).  This verse clearly states that if Muslims do not go forth for the cause of Allah, they would be replaced by another people. The point is if Muslims do not come up to Allah’s expectation, who would be the other people to do the job?; the answer is very obvious; the other people would be no other than the non-Muslim people.

But it must be appreciated that domination of Islam/ Islamic systems (politico-economic-social)  against other non-Islamic systems is something different from enforcement of Islam over the other systems/religions. Domination of Islamic systems means Islamic systems (politico-economic-social) are considered superior as against the non-Islamic systems; there is no elimination of non-Islamic system in this case. In case of domination of Islamic system, non-Islamic system may continue but would be considered as inferior to Islamic system. But in case of enforcement of Islamic system, non-Islamic systems are eliminated as systems to the extent such non-Islamic systems (politico-economic-social) are contradictory to the Islamic systems (though non-Islamic religion may survive as different religion); for detail plz see http://secondriseofislam.blogspot.com/2015/01/enforcement-of-islam-vs-propagation-of_15.html ) ;  Domination or superiority of Islamic systems is alternated through Muslims and non-Muslims. But, as far as enforcement of Islam is concerned, Islam is to be enforced over other systems in the world through Muslims only. However, domination of Islam against other systems as well as enforcement of Islam over other systems, both are Allah’s Sunnah. The enforcement of Islam over other systems, through Muslims only, has been predicted in the Quran as follows:

“He it is Who hath sent His messenger with the guidance and the Deen al Haque/Religion of Truth, that He may cause it to prevail over all systems, however much the ‘mushrakeen’ may be averse” (al-taubah-33).

The words ‘to prevail over all religions/systems mean only Islam would be in apparent position, and no other system would be apparent. It implies enforcement of Islam over other systems. This verse states about enforcement of Islamic systems over non-Islamic systems through the Muslims. This verse clearly states that Allah has taken it on Himself that He will enforce Islam (Deen al Haque) over all non-Islamic systems; this is what is  Allah’s Sunnah. For the purpose, Allah has sent His ‘Rasool’ with the ‘Guidance’. The word ‘guidance’ has been used separately from the words ‘Deen al Haque’; it means ‘guidance’ mentioned in this verse is something different from the ‘Deen al Haque’. Actually the guidance mentioned in this verse is regarding how to implement Islam. Such methodology of implementation of Islam may include structures of administrative,  military, financial, judicial and political systems e.g. process of appointment of officials, judges and Shura, military maneuverings; devising battle plans; establishment of number of administrative units; delegation of powers; level of autonomy of administrative units; channel of reporting and accountability; similarly counseling and advices made to companions etc. Though such methodology is our Nabi’s ﷺ Sunnah-  it was revealed to our Nabi ﷺ, in its form, and it was based on principles contained in Islam- such  methodology/ guidance is supposed to be different in various situations because such different methodology in various situations is shown in  our Nabi’s ﷺ  Sunnah itself.  We need to be careful in declaring our Nabi’s ﷺ Sunnah as situation specific; situation specific Sunnah is only that which is shown as situation specific through our Nabi’s ﷺ Sunnah. If our Nabi (s.a.w.w) has acted in contradictory manner in two different situations, pertaining to same subject-matter, only such Sunnah would be declared as situation specific. No Sunnah should be declared as situation specific on the basis of whims only, and without basing on principles exacted from the Sunnah and Quran (as Mr. Ghamdi is doing). Such methodology-which is situation specific Sunnah- may be adopted in various manners by the Muslims after our Nabi ﷺ.

From the words ‘ sent His rasool’ used in verse stated above (al-taubah-33), it does not mean that responsibility of enforcing Islam  over other systems was restricted to our Nabi ﷺ only; primarily this responsibility has been shouldered by Allah Himself. As this responsibility is Allah’s Sunnah, Allah gets His responsibility disposed of through various people in various periods of time, on the basis of deeds of people. A part of Allah’s responsibility was disposed of through our Nabi ﷺ; whereas the remaining parts of this responsibility were supposed to be disposed of through Muslim Ummah after our Nabi ﷺ.

We have seen in the article http://secondriseofislam.blogspot.com/2015/11/rebuttal-of-qadyani-concept-of-imamate.html that a prophet, as a prophet, receives wahi from Allah and communicates it to the people. If a prophet happens to be an Imam as well (an Imam is who has followers), he not only receives wahi but also implements/enforces it among his followers. This role of our Nabi ﷺ through which he ﷺ implemented/enforced Islam among his followers by a methodology, as explained above, is also to be followed by Muslim Ummah through their Imam/leader; but, of course,  methodology may be different and in line with requirements of the time. According to Quran “The Messenger of Allah is certainly a good example for those of you who have hope in Allah and in the Day of Judgment and who remember God very often” (al-ahzaab-21). This verse advises that roles performed by our Nabi ﷺ are a good example of conduct for the Muslims; out of all roles performed by our Nabi ﷺ, only one role (i.e. role of receiving and communicating wahi as a Rasool and Nabi ﷺ) has been discontinued; all other roles including implementer/enforcer of Islam, are to be followed by the Muslims. Similarly Quran says:  “Say, [ Muhammad ﷺ], "If you should love Allah , then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful” (al-Imran-31). This verse also commands the people to follow our Nabi ﷺ; it means people are advised to follow all the roles performed by our Nabi ﷺ, except the role which has been discontinued for ever (i.e.  role of receiving and communicating wahi as a ‘rasool’ and ‘nabi' ).

 Ghamdi says that role of our Nabi ﷺ to implement/enforce Islam in Arab Peninsula, through aggressive jihad, is not to be followed by the Muslims in the world at large; such a approach is clearly repugnant to commandments contained in the Quran; the fallacy of such a view is obvious due to  following reasons:

 Al-taubah-33, stated above, clearly states about enforcement of Islam over all other religions/systems; Mr. Ghamdi says it means enforcement of Islam over all religions of Arabia only. But the verse does not contain word ‘Arabia’; Ghamdi says he has adduced this connotation on the basis of context of the verse. But when we look into context of the verse, the fallacy of Ghamdi’s view becomes obvious because the context of this verse does not refer to Arabia only. If we take 13 verses (from 25-37) preceding and succeeding the verse 33- the reason of taking 13 verses is these 13 verses constitute two complete ‘raku’- we find that only 4 verses (25,26, 27 and 37) state about conditions of Arabia; whereas the remaining 9 verses state such conditions and commandments which are generally applicable to all non-believers, sinners, and Muslims living not only in Arabia but also living outside Arabia. Some of these general verses are given below for instances: 

“O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-haram after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise” (28-al-taubah).

This verse clearly forbids all polytheists from entering Masjid al-haram; this injunction is not applicable to polytheists of Arabia only; rather it is applicable to all polytheists of whole world. In other words, this verse is not only about Arabia but also about the world beyond.  Similarly, verse 29 states:

“Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled (29-al-taubah).

This verse commands Muslims to fight all non-believers until they give ‘jizyah’ and they are humbled. We know non-believers of Arabia were not given option of ‘jizyah’ for safe living with the Muslims; the non-belivers of Arabia were given only one option i.e. acceptance of Islam. those who were not to embrace Islam, were to be killed, captured or besieged after four months (al-taubah1-5). In other words, verse 29 stated above is not about Arabia; rather this verse is about the world beyond Arabia.  We may conclude that Ghamdi’s interpretation of verse al-taubah-33 is neither based on any principle of interpretation nor based on factual position; it is based on totally whimsical approach towards Quran. The principle of interpretation of a Quranic verse is that every verse has basically two types of meanings; first that is independent of other verses, and the second that is linked with meanings of other verses. The independent meaning and the linked up meanings should not be contradictory to each other; though these two types of meanings of a verse may be different from each other. (independent meaning does not mean principal clause;  independent meaning may be contained in a subordinate/conditional clause as well. Similarly linked up meaning does not mean subordinate/conditional clause;  linked up meaning may be contained in a principal clause as well).   This principle of interpretation is based on the Quran which says that Quranic verses are separate as well as linked up. In case of al-taubah-33, the independent meaning as well as predominant linked up meaning do not show this verse is relating to Arabia only. This verse clearly states about enforcement of Islam/Islamic systems/principles over whole world’s systems through the Muslims. Similarly Ghamdi’s view that Islam is not to be enforced over world’s other religions/systems through aggressive jihad is also not tenable in the light of Quran’s commandments mentioned above.

We may conclude that domination of Islamic systems against all other religions/systems is an eventuality which is shaped primarily by Allah Himself but, of course, through the people; it is what is Allah’s Sunnah. The primary choice of Allah is the Muslims through whom He desires to dominate Islamic systems against other systems/religions. But if the Muslims do not come forth for the cause of Allah, He gets the job done through the non-Muslims. Similarly, enforcement of Islam/Islamic systems over other systems is also Allah’s Sunnah which He performs through the Muslims only. Day would come when Islam would be enforced in the whole world through the Muslims.

Under-utilization of Geographical Location of Pakistan

In the present global economy, a state’s economy particularly export oriented economy flourishes through better competitiveness in terms of, among others factors, availability of cheap energy and economical access to the markets. Pakistan, due to its geographical location, can provide India with better competitiveness in terms of these two factors i.e. availability of cheap energy from the Central Asia and economical access to the markets of Central Asia and beyond.  With the signing of recent Taipei Gas Project- regarding supply of natural gas from Turkmenistan to Afghanistan, Pakistan and to India through Pakistan- Pakistan has offered India availability of cheap energy. But, in return, Pakistan has got nothing from India except an overture from India for better relations with Pakistan. Keeping in view past history of Pak-India relations, India may back out from its commitments easily- particularly regarding Kashmir- but it would not be easy for Pakistan to block supply of gas to India in the presence of a legal agreement in this regard. It seems as if Pakistan is being deprived of benefits of its geographical location.

Presently India’s economy is growing with good pace, but India may not continue with this growth pace, particularly in its exports, without economical access to new markets and availability of new resources of cheap energy. It may be appreciated that strategic importance of a country depends more on growing export economy than on growing internal economy because it is export economy which enables a state to amass foreign reserves which can be utilized to gain strategic influence in import-export partners as well as in other states. It may also be appreciated that natural gas is considered among the cheapest source of energy. India is most desperate country to have access to such cheap sources of energy in its quest for competitive export advantages in the face of growing competition from other competitors, particular from China. It is also a known fact that India is pressurizing Pakistan to grant trade transit route to India through Pakistan to Afghanistan and beyond. Such a trade transit route offered to India through Pakistan, coupled with Taipei Project would add to strategic strength of India in the region at the cost of Pakistan.

We have already seen in the article  http://secondriseofislam.blogspot.com/2015/08/pak-china-economic-corridor-way-to.html that China is competing India in seven out of ten top Indian exports. If China is given an extra competitive edge in terms of distance from the import countries, and availability of cheap inputs, China can oust India from the export markets of those seven Indian exports. We also have seen that C-PEC can provide China with the required extra competitive edge against India, if China opts to set up, in Pakistan, industries regarding those seven exportable products, and exports those products through the Gawadar Port. The C-PEC has provided Pakistan with opportunities to reduce Indian strategic influence in the region and the world at large in near future. It should be strategy of Pakistan to develop C-PEC, with a view to reduce strategic importance of India in the region and the world at large. Given the geographical location of India, it may be appreciated that it would be preferable for India to enhance its commercial and military interests into the region of South Asia, Central Asia and the Gulf; the same are the areas which are center of economic and military interests of Pakistan. India is a natural rival of Pakistan’s strategic interests in the region. A militarily and economically stronger India would claim for space of strategic influence in the region at the cost of Pakistan. Taipei Project, coupled with trade transit route to India through Pakistan to Afghanistan and beyond would add to economic and strategic strength of India in the region, and as such these projects are not in line with strategic interests of Pakistan.

 Two enemy states may benefit each other economically; but no state gives such economic benefits to its enemy, which may be turned into  strategic advantage by the enemy state. Strategic interests of a nation are those long term interests which are in line with national sentiments and aspirations of a nation; Ruling nations always tend to achieve glory, obviously at the cost of their competitors/rivals. Pakistan and India are no exception; they would also tend to achieve glory at each other’s cost. No amount of economic interests and no degree of commonality of economic interests is supposed to force Pakistan and India to abandon their sentiments and aspirations of glory, and both would try to achieve that glory at each other’s cost because they happen to be each other’s rival; this is what is their natural strategic interest.  Because Pakistan and India share the region where they aspire to achieve glory, they are natural rival (China and Pakistan are not rival because they do not share areas where they aspire glory). The commonality of economic interests (though it does not exist; even if it exists) is not supposed to make Pakistan forego their strategic interests.  The Taipei Project, and grant of trade transit route to India through Pakistan to Afghanistan and beyond- even if these projects are based on commonality of economic interests of Pakistan and India- would be contradictory to strategic interests of Pakistan.

The best option for Pakistan is to seek from India an offset of what strategic advantage India has got out of Taipei Project; such an offset may be got by getting India to declare that Jammu and Kashmir State is a disputed territory whose fate is yet to be decided. If India is not ready to settle Kashmir Dispute, Pakistan should not think in terms of giving any strategic advantage to India and should amend this project to exclude India from it before it starts.

Various proposed settlements put forth through backdoor channel, regarding Kashmir Dispute, fall short of a Kashmir annexing either to Pakistan or India; such proposed settlements do not envisage any change in existing boundaries of India and Pakistan. Falling short of changing the existing boundaries of both states, any solution of Kashmir Dispute would not worth of giving India any strategic advantage as a compensation. Pakistan may better wait for ten years so that fruits of C-PEC may accrue to Pakistan. The C-PEC may become a vibrant tool to reduce India’s exports, as mentioned above. Once India’s exports do not remain competitive in international markets, the trend of foreign direct investment to India would also be plunged which would further damage India’s economy. Coupled with economic downslide, strategic importance of India would also be tarnished in the region irreparably. All these factors combined may force India to come to terms with Pakistan on Kashmir Dispute, and India, in a bid to restore its economy and strategic position, may become more prone to accept Pakistan’s demand to settle Kashmir Dispute more on Pakistan's terms.

We may conclude that Pakistan should make every effort to make the best utilization of its geographical location. Any agreements extending India economic, turned strategic, advantages at the regional level, without achieving any parallel strategic advantage, would be entirely against the strategic interests of Pakistan, and as such should be avoided. Pakistan’s strategic interests should be given primacy over the short sighted economic interests because these are the strategic interests which better serve the national interests than the short sighted economic interests.

        

Muslim Ummah and Methodology of Rising

         

Our Nabi (sa.w.w) stated “Islam will always remain on the rise; it will never fall a prey of downfall” (DaraQutni; Behqui). Similarly our Nabi (saww) stated “Islam always enhances; it is never reduced” (Abu Daud; Hakim).

From above quoted sayings of our Nabi (s.a.w.w), it becomes evident that Islam never gets downfall; Islamic systems always remain on the rise against the non-Islamic systems. It is Muslim Ummah or non-Muslims which are seen as a prey of downfall in some periods of history, and which are seen as rising in other periods of time. As for Islamic systems, they are always on the rise against the non-Islamic systems. 

We have seen in the article  http://secondriseofislam.blogspot.com/2012/11/secret-of-rise-and-fall-of-muslim-millat.html that rise and fall of the Muslim Ummah and non-Muslim nations combined is alternated and will always be alternated till Qiyamah. When Muslim Ummah happens to adopt (more than non-Muslims do) such social systems (politico-economic-social) which are consonant to what has been revealed in Islam, they start rising against the non-Muslims; similarly when non-Muslims happen to adopt (more than Muslims do) such social systems which are in consonance with Islamic principles, they start rising against the Muslims. In other words, a rising nation always has to adopt Islam oriented social systems; it means Islam is always on the rise against the non-Islamic systems.

One implication of foregoing is if Muslims are experiencing downfall this time, and they are dominated by the non-Muslims, it means Muslims’ social systems are more un-Islamic than the social systems adopted by the non-Muslims. It is insult to Islam to say that Muslims are dominated by the non-Muslims, despite adopting Islamic systems more than the non-Muslims do. It is not possible that Muslims may be dominated despite adopting Islamic systems.

It may also be appreciated that rise and fall of nations is to be based on collective deeds. The difference between individual and collective deed is that individual deed is compensated individually whereas a collective deed is compensated collectively. The second name of ‘collective deeds’ is social systems (politico-economic-social systems). The first phase of every collective deed is the individual deed; when the individual deeds are institutionalized, collective phase/deed is completed.  The fact that addressee of every responsibility assigned in the Quran, except those assigned to our Nabi (s.a.w.w) specifically, has been mentioned in plural form, means that every responsibility assigned in the Quran is individual as well as collective in its nature. (for details plz see the article http://secondriseofislam.blogspot.com/2011/04/aqamat-e-deen.html). This fact underlines importance of establishment of collective/ social systems in Islam. The rise and fall of nations is based on collective deeds of the nations; in other words, rise and fall of nation is based on establishment of social institutions, because second name of collective deeds is social systems.

The fact that rise and fall of nations is based on collective deeds/ social systems, has been emphasized in Islam by making collective deeds (good or bad) compensable in this world only. In other words, according to Quran, only individual deeds are to be compensated on Qiyamah; whereas collective deeds (good or bad) are compensated in this world. As already mentioned, collective deeds are compensated collectively; it implies that collective deeds of a nation in this world cannot be compensated collectively on Qiyamah due to the simple reason that all individuals of a nation may not be deserving a reward or punishment on Qiyamah. I mean some individuals of a nation may be deserving reward and the others a punishment on Qiyamah; therefore collective deeds (good or bad) cannot be compensated collectively on Qiyamah; only individual deeds will be compensated in the life hereafter. Quran says:

“…………. He has enumerated them and counted them a [full] counting. And all of them are coming to Him on the Day of Resurrection alone. Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection” (Matyam-93-96).

This verse states that every person would come to Allah on Qiyamah alone (for the accountability of his/ her deeds), and those who would have done righteous deeds would be rewarded. The coming of every person alone to Allah for accountability implies that he/she would be compensated for his/her individual deeds only. Similarly Quran says that collective deeds are compensated in this world, in the form of rise or fall of the nation; Quran says:

 “That is because Allah would not change a favor which He had bestowed upon a nation until they change what is within them. And indeed, Allah is Hearing and Knowing” (al-anfal-53).

This verse states that any favor/reward granted by Allah to a nation is not taken back from them until that nation changes what is within them (means conditions/deeds). It also implies that a disfavor/punishment inflicted by Allah on a nation is not taken back until the nation changes its conditions. Rise and fall of a nation is the greatest collective reward or punishment respectively coming from Allah. This verse is saying that rise and fall of a nation is the reward or punishment respectively for the collective deeds done by the nation; in other words, rise and fall of a nation is based on collective deeds and collective deeds are always compensated in this world, in the form of rise or fall of the nation. (rise and fall are two conditions and every nation is passing through one of these conditions all the time). Similarly Quran says:

“For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a nation until they change what is within them (their deeds). And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron” (al-ra,d-11) .

This verse is also emphasizing that collective conditions of a nation depends upon the collective deeds of a nation.( It is obvious that when deeds or conditions are mentioned with reference to a nation, the reference is  made to collective deeds or conditions of that nation). This verse also maintains that collective deeds of a nation are compensated in this world, in the form of rise or fall of the nation. Similarly Quran says:

O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah , you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent (tawbah- 38-39).

These two verses of sura tawbah, addressing the Muslims, state if Muslims do not go forth in the cause of Allah, Allah will punish them and replace them with another nation. These verses also underline the fact that collective deeds of a nation are compensated in this world, in the form of rise or fall of the nation.

From the foregoing, it becomes clear that rise and fall of a nation is based on collective deeds, and collective deeds are what are compensated in this world, in the form of rise or fall of a nation; collective deeds are not deferred to be compensated in the world hereafter. In the world hereafter, only individual deeds are compensated. As already mentioned, collective deeds are the second name of social institutions; it means Muslims have to establish Islamic social institutions/systems (politico-economic-social institutions based on Islamic principles), if they want to rise. It needs to be remembered, it is not Islam which is experiencing downfall; it is the Muslim Ummah which is having downfall. There is no need to develop undue prejudice against the non-Muslims; the non-Muslim nations are superior to Muslims this time because they are closer to Islam than the Muslims this time. The remedy is to adopt Islamic social systems in the Muslim societies more than non-Muslims have adopted in their societies. 

It goes without saying that people’s contribution is required to establish Islamic social systems; and people’s contribution can be obtained peacefully by convincing the people through preaching, education, training, organization and political agitation. It is not necessary to convince the whole society for the purpose; but the required number of people to install Islamic institutions in the Muslim society need to be convinced. Every Muslim society may start the process of installation of Islamic systems gradually in their respective society. There are many Islamic institutions which may be established in the society without having political power. But of course if people’s support enables the Muslims in any Muslim society to obtain political power, the process of Islamization of Muslim society may be faster and complete as well because many Islamic institutions may be established ONLY after having political power. But an attempt to grab political power without required number of people’s support would lead to such internal conflicts which would ultimately weaken the Muslims society against the non-Muslims; therefore such kind of attempt is not permissible. If process of Islamization in any Muslim society is based on a particular School of Thought, it should not be supported until the heralds of such process enjoy support of majority people of that society.