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.