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The essence of what we call the “Islamic revolutionary thought” consists of the idea that it is not enough to practice Islam in ones individual life but that the teachings of the Quran and those of the Sunnah of Prophet Muhammad (SAW) must also be implemented in their totality in the social, cultural, juristic, political, and the economic spheres of life. The credit for reviving this dynamic concept of Islam in the Indian subcontinent, after centuries of neglect and dormancy, goes to Allama Muhammad Iqbal. The first attempt towards the actualization of this concept was made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami; however, the decision by the Jamaat after the creation of Pakistan to take part in the electoral process instead of continuing the original revolutionary methodology gradually resulted in its degeneration from a pure Islamic revolutionary party to a mere political one. When Jama’t-e-Islami entered in the electoral process in 1956, a group of individuals including Dr. Israr Ahmed resigned on account of their disagreement with the leadership of the Jama‘at on significant policy matters. They came together and tried unsuccessfully to form an organized group that was expected to fulfill the vacuum created by the post-1947 change in the direction and course of Jama‘at-e-Islami. A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami. While continuing his Quranic lectures, Dr. Israr kept waiting for his former colleagues to initiate efforts of Islamic renaissance through the revolutionary process. However upon realizing that nobody was coming forward to shoulder this responsibility, he decided to step-on for this effort and call people to make a disciplined organization and he therefore laid the foundation of Tanzeem-e-Islami. In our opinion the addressee of Deen is an individual. To provide his moral and spiritual fulfillment and salvation are the main objective of Deen, and the proposed collectivity is required chiefly for the purpose that it may help an individual in achieving his goal, that is to seek the pleasure of Allah. Therefore the nature of the envisaged collectivity should be such that it may have due consideration for the religious and moral training of an individual, and special arrangement should be made so that the religious sentiments of the participants can be awakened and there can be a continuous increase in their knowledge. Their beliefs should be corrected and purified, they should become more and more inclined towards prayers and in following the Sunnah. In their practical lives, they should become more and more sensitive about the lawful and the prohibited and their actions should be based on piety. Their concern and passion for the invitation and propagation of Deen and for its domination and establishment should increase with the passage of time. In addition to the intellectual and educational guidance in these matters, it is imperative to pay particular attention to provide practical training and effective [and pious] companionship. With regard to the Dawah, we consider it necessary that the spirit of Al-Deen Al-Naseeha (Deen is loyalty and sincerity toward each other) and the gradation of Al-Aqrabo Fal-Aqrab (one who is nearer should be given priority) be maintained. Therefore, the practice of Dawah and reform should extend from an individual to his family, his kith and kin, and then gradually to his surroundings. In this context, it is imperative to make special effort to provide religious teaching and training to the new generation. In regard to the collective responsibility of the Ummah concerning the work of Da wah and propagation among the masses, we consider that the most important task is to counteract the false beliefs and customs of the period of ignorance [that are still prevalent today] and to effectively refute the misleading thoughts and philosophy of the modern times. Moreover the guidance given by the Book (Quran) and Sunnah concerning the various aspects of human life should be explained in clear terms so that their real wisdom and rational worth can be made clear, and the doubts in the minds of the people of the present times may be removed.”

 

Address: 67-A, Allama Iqbal Road, Garhee Shahoo, Lahore.
Telephone: 092-42-6366638
Website: http://www.tanzeem.org/