FAQs

Tanzeem-e-Islami recommends that anyone interested in becoming a member (Rafiq) of Tanzeem-e-Islami does a thorough reading and study of the basic literature of the organization, in order to understand what the Tanzeem stands for, its mission and objectives, its methodology and its requirements from Rufaqa.
Before making the decision to join the Tanzeem, it is important that the basic mission and objective of Tanzeem-e-Islami is reflected upon and pondered, and in case of the need for further explanation the Tanzeem be contacted with pertinent queries. The basic mission and philosophy of Tanzeem-e-Islami are:
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar (prevalent) sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice based upon the principles of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
If, after having completed this study, one is convinced that joining Tanzeem would help him achieve his aspirations, then he should take the following steps:
Download Baiyah and Kwaif forms from the website: www.tanzeem.org. Fill in the forms and send scanned copies by email/post/WhatsApp to Tanzeem Office. (email: markaz@tanzeem.org)
Further explanation can be found by reading the following literature:
• Islamic Revivalist Struggle and Main Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Islamic Renaissance: The Real Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Constitutional and Legislative Framework of The System of Khilafah in Modern Times (https://tanzeem.org/books/khilafah-in-pakistan-what-why-and-how/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
• Calling People unto Allah (https://tanzeem.org/books/calling-people-unto-allah/)
• The Call of Tanzeem-e-Islami (https://tanzeem.org/books/call_of_tanzeem-e-islami/)
• The Genesis of Tanzeem-e-Islami (https://tanzeem.org/books/the-genesis-of-tanzeem-e-islami/)
• Khilafah in Pakistan (https://tanzeem.org/books/khilafah-in-pakistan-what-why-and-how/)
• Lessons from History (https://tanzeem.org/books/lessons-from-history/)
• Islamic Revolutionary Thought and its Decline (https://www.institutealislam.com/islamic-revolutionary-thought-and-its-decline-by-dr-israr-ahmad/)
• New literature being published from time to time
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: https://tanzeem.org/books/

Tanzeem-e-Islami’s beliefs are aligned with those of Ahle-Sunnat wal Jamaat (اہل سنت والجماعت) according to which every sane and adult male or female is bound to declare that
اٰمَنْتُ بِاللّٰہِ کَمَا ھُوَ بِاَسْمَآئِـہٖ وَصِفَاتِہٖ وَقَبِلْتُ جَمِیْعَ اَحْکَامِہٖ اِقْرَارٌ بِۢاللِّسَانِ وَتَصْدِیْقٌ بِۢالْقَلْبِ (ايمان مجمل)
“I believe in Allah, as He is known by his names and attributes, and I accept (to obey) all His commands, pledging with my tongue and testifying them with my heart” (Emaan Mujmal)
اٰمَنْتُ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ وَالْیَوْمِ الْاٰخِرِ وَالْقَدْرِ خَیْرِہٖ وَشَرِّہٖ مِنَ اللّٰہِ تَعَالٰی وَالْبَعْثِ بَعْدَ الْمَوْتِ (ايمان مفصل)
“I believe in Allah, His Angels, His Books, His Messengers, the Judgement Day and in Taqdeer, that all good and bad is from Allah the Most High and I believe in the resurrection after death.” (Emaan Mufassal)
Faith (Emaan) is the foundation of Islam and Emaan Mujmal ( مجمل ایمان) and Emaan Mufassal (ايمان مفصل) above, as transmitted from our forefathers, are apt and comprehensive.
• Allah SWT is a living being present from eternity and will remain eternal. He has no partners in person, in attributes, in rights, in authority and we know Him through His names and His attributes only.
• Angels are honorable beings created by Allah SWT from Noor. They have distinct identities and are not known to be males or females.
• Four of Allah SWT books are well known i.e., Torah was given to Prophet Moses, Zaboor to Prophet Daud (Psalms of David), Injeel (Bible) to Prophet Eisah (Jesus) and Quran was revealed to the last of the Messengers Prophet Muhammad (PBUH) which is the last of His books and is fully preserved in its original form.
• The prophets of Allah are the best of Human Beings who were chosen by Allah SWT to convey His message to the mankind. They were free from sins and the best of mankind. Some of them have a higher status in certain aspects while Prophet Muhammad is the last and final Prophet and has the highest status of them all.
• All human beings will be resurrected on the Day of Judgement and presented in the court of Allah SWT for accountability and reward / punishment and as a consequence either enter Paradise or Hell.
• Taqdeer i.e., good and evil being from Allah SWT means that He is absolute in His authority and all that transpires in His creations happens with His permission only.
• Resurrection means when Allah SWT wills, trumpet (صور ) will be blown and the whole system of the Universe will descend into chaos and everyone will fall dead. Then when Allah wills, trumpet (صور ) will be blown a second time and every human who ever lived from Prophet Adam to the last person on earth will be raised again and assembled on the day of judgement.
• No one after Prophet Muhammad PBUH is to be considered a Prophet (Nabi or Rasool) in any sense and / or deemed free from sins. At the same time, no one is to be regarded such that accepting him is essential to the belief for becoming a Muslim. A person having such belief is out of the fold of Islam e.g., Qadianis.
• It is our belief that companions (sahaba) of the Prophet PBUH are best among the Ummah to the extent that no non-sahabi can reach the status of a sahabi. Loving them is part of the faith. While some may have a higher status partially in some facets, the overall gradation is that those who performed Baiy’ah-e-Rizwan are higher in status than all others, then higher than them are those who participated in the Battle of Badr, then the ten who were given glad tidings of Paradise in this world (Ashra Mubabashara) and then on top are the four caliphs whose status is in the sequence of their caliphates.

Belief (ایمان) is beneficial in this world and the hereafter. A hadeeth says that lack of good deeds in a believing person makes him a sinner and transgressor. People will be sent to hell because of sin and wrongdoings but will be taken out after having completed their punishment. It is reported in a hadeeth that “Allah SWT will order the angels to take out from hell whoever has even a grain of Belief (ایمان) in his heart”. This is the benefit of Belief (ایمان) which will appear in the hereafter. Tanzeem-e-Islami emphasizes good deeds along with Belief (ایمان) so that Muslims completely evade hell since it is a dreadful place even for a short duration let alone longer period. It may be mentioned that Faith and Good Deeds are always mentioned together as an entity in the Quran and only those with both are given glad tidings.
The other reason for us emphasizing good deeds is because this issue is related to the fact that the language of law and jurisprudence and that of preaching, calling people to Allah, sermonizing, lecturing and moralizing are poles apart. The second reason is related to the definition of Belief (ایمان) in which two of the greatest personalities of the Ummah are apparently at odds with each other. Consequently, the greatest jurist Imam Abu Hanifa’s well-known opinion is “that Belief (ایمان) is declaration which neither increases nor decreases” whereas the greatest Hadeeth Scholar Imam Bukhari says “Belief (ایمان) is declaration as well as practice which increases as well as decreases”. The beautiful reconciliation between these two diametrically opposite statements is that the first interpretation is that of jurisprudence and legal Belief (ایمان) which is admitted in this world and on the basis of which a person is considered Muslim or not, whereas the second interpretation is that of the real Belief (ایمان) which will be acceptable in the hereafter. Both interpretations are 100 percent correct in their own way. If this basic fact is kept in view, then several ahadeeth where “Belief (ایمان)” and “Islam” are described as separate entities, this apparent contradiction can be easily understood.
As an example, on the one hand it is being said in the form of a warning and caution thrice that “By God he is not Mo’min. When it was asked who? The reply came “One from whose provocations his neighbor is not in peace”. On the other hand, there is encouragement and motivation in that “If you feel good after doing a good deed and feel regret after doing a bad deed, then you are Mo’min”. Further explanation of this has been made by Dr. Israr Ahmed in one of his writings. He says, “I do not consider it appropriate to reject the profession of Belief (ایمان) by someone, so in my view even a committer of a bigger (کبیرہ) sin cannot be declared a kafir, so there is only one shape of declaring someone kafir i.e. when someone denies a basic tenet of Islam (example Khatm-e-Nabuwwat) or makes an interpretation of it that amounts to denying it. Of course, the matter of hereafter is with Allah SWT. He knows what is in the hearts (عليم بذات الصدور) therefore will decide on the basis of his perfect knowledge. In principle, it can be said that only that Belief (ایمان) will be acceptable which at some level is with confirmation from the heart (تصديق بالقلب) and at this level good deeds form part of the Belief (ایمان).

Tanzeem-e-Islami shares the same opinion about Companions as that of Ahle-Sunnat-wal-Jamaat (اہل سنت والجماعت). Dr. Israr Ahmed, founder of Tanzeem-e-Islami, has expounded this position in detail in his book “Introduction to Tanzeem-e-Islami” under the topic of Faith in Prophethood (ایمان بالرسالت). He explains that the system established by the Prophet PBUH and which remained fully intact during the righteous caliphate is the only true and established interpretation of Islamic System and the Truthful Way of Life (دین حق). In other words, Khilafat-e-Rashida is “Khilafat on the lines of Prophethood” (خلافت علی منہاج النبوہ) and the four Caliphs Abu Bakr Siddiq RA, Umar Farooq RA, Usman Ghani RA and Ali Haider RA are all righteous caliphs and on the true path who, after Prophet PBUH, are examples to be followed. In addition, the Companions who had the privilege of the Prophet’s company and received education and training directly from him are, as a group, the best among the whole of Ummah to the extent that no non-companion can ever reach the status of a companion. Their love is part of our faith (ایمان), their respect and reverence is in fact respect and reverence of the prophet PBUH, their disrespect and disdain is disrespect and disdain of the prophet PBUH. There may be aspects in which some of them hold partially higher status than others but as a whole those who took Baiy’ah-e-Ridhwan (بیعت رضوان) hold higher status than other companions, the status of those who took part in the battle of Badar (اصحاب بدر) is one level higher, then higher than them are the ten who were given glad tidings of Jannat in this world (عشرہ مبشرہ). Then from among those ten (10), four caliphs are the highest in rank and their rank is determined by the sequence in the Khilafat-e-Rashida i.e., Abu Bakr RA, Umar Khattab RA, Usman Ghani RA and Ali Murtaza RA, in that order.
Also, all companions are just (عد ول). Any differences among them are due to error in Ijtihad and not due to selfishness. The safest approach regarding their disagreements is to remain silent completely. However, if there is a pressing real need to discuss those, while one can consider one companion’s viewpoint correct compared to the other (due to an error in Ijtehad), it is not allowed to criticize and condemn any of them.

Tanzeem-e-Islami is a principled Islamic Revolutionary Party which calls for unity of the Ummah and is not a religious sect or cult. Our currently known sects are based on fiqh or diverse interpretations in faith. Tanzeem-e-Islami is neither a religious sect nor based on a specific fiqh system (Hanafi, Maliki, Shaafae, Hanbali, Ahle-Hadeeth). Muslims belonging to either of the fiqh systems can join Tanzeem and so can those belonging to all groups of Tasawwaf (Chishti, Qadri, Naqshbandi, Suhrwardi, etc.). Tanzeem is not particularly associated with any of them. Anyone whose goals and objectives are common with Tanzeem, he can join it. Similarly, Tanzeem does not hold any special preference from the two major groups of Hanafis i.e., Deobandis and Barelvis who have minor differences in belief.
It is important to clarify that although Tanzeem calls itself a Jamaat, it does not consider itself “Al-Jamaat”. In our view, “Al-Jamaat” is Ummat-e-Muslima as a whole. Tanzeem-e-Islami is a group of Muslims in which anyone who desires self-reformation and enhancement can join and so can those who want to fulfil their individual religious obligations. On the one hand the members’ mutual cooperation can be a support for each other and on the other, an effective force can be provided for societal improvement.
Tanzeem-e-Islami is also not a political or a reformatory party with a program of partial reformation in the society or which aims to bring superficial political change through electoral politics within the current system. Instead, it is a principled Islamic Revolutionary Party whose mission is to bring about Islamic Revolution firstly in Pakistan, created in the name of Islam, which can result in a complete overhaul of all facets of individual and collective life; and later, Islamic form of government can be established globally.

In Quran and Hadeeth, the terminology used for Islam is “Deen” and not “Madhhab”. Although in the initial period of our history, the term Madhhab was used as a synonym of Deen in a wider sense. Later this term was used to differentiate various schools of jurisprudence e.g., Madhhab Hanafi, Madhhab Shafaee, etc. There are laws and regulations at individual and collective level in each Madhhab (jurisprudence). Under the influence of western ideologies, when the word religion was translated into Madhhab (مذھب), it limited the meaning of the term. Nowadays it is considered to mean an individual’s personal life which encompasses only three aspects of his life i.e., Beliefs, modes of worship, and social customs. People of the west limited their religion to their personal lives. A large majority of Muslims, under influence of the western ideologies, consider Islam to be a religion only in the contemporary sense. They are contented with following a few of Islamic practices at the individual level and forgotten the Quranic dictate of observing all commandments at the individual as well as collective level “ادخلوا فى السلم كافه”. In our view, the major role in bringing about this misunderstanding was played during the period of kingships by the corrupt Muslim rulers and world-loving religious leaders and under a conspiracy, relation of the masses with the Quran was ruptured. This resulted in the concept of Deen gradually becoming narrower and narrower and modes of worship came to be considered as total Deen.
Later, the domination of a large part of the world of Islam by the European nations, struck another fatal blow as a result of which the situation today is that, while as per Allah SWT “Islam is the only Deen” (ان الدين عندالله الاسلام), the dominant view in the world today is that of secularism. As per this view, it is perfectly acceptable to follow any religion in one’s personal life but Allah SWT’s commandments cannot be an authority or guide in the collective life of a society. Collective matters are decided by majority opinion of the masses. In other words, on one hand secularism accommodates all religions at individual level but does not permit the divine guidance to interfere with the laws of the society. Secularism is the worst kind of rebellion by man against Allah SWT in the whole of human history which aims to limit his Greatness and Authority to houses of worship. This clash is only with Islam since all other revealed religions have limited their religions to personal level.
In a state, many religions can be practiced concurrently but only one system can govern collective life. That system will either be God-given in the form of Islam or will be man-made. Therefore, the real target of Secularism is Islam. According to the Quran, it is incumbent upon Muslims to strive to keep Islam intact if already established; and to strive for it if it is not established. Today, since Islam is not established as Deen, we consider it to be Muslims’ primary responsibility to understand the demand of Deen that merely professing the beliefs, following modes of worship and social customs in private lives will not fulfill the complete obligation of following Islam completely. We need to make it our life’s mission to struggle for establishment of Islam and to implement Islamic injunctions in the collective affairs of the society (public life) namely economic, political and social.

The short answer is yes.
Allah سبحانه و تعالى is the real Ruler and human beings are his Khalifa on this earth. The following verses of the Quran establish that :

مَا تَعْبُدُونَ مِنْ دُونِهِ إِلاَّ أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنْ الْحُكْمُ إِلاَّ لِلَّهِ أَمَرَ أَلاَّ تَعْبُدُوا إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
“Whatever you worship, other than Him, are nothing but names you have coined, you and your fathers. Allah has sent down no authority for them. It is only Allah Who decides. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know.” [Yusuf 12:40]
قُلْ إِنِّي عَلَى بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنْ الْحُكْمُ إِلاَّ لِلَّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ
“Say, “I am on clear guidance from my Lord, and you have cried lies to it. That which you demand to be hastened is not up to me. It is only Allah Who decides. He relates the Truth and He is the best of all judges.” [An’aam 6:57]
يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُقَدِّمُوا بَيْنَ يَدَيْ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
“O you who believe, do not proceed ahead of Allah and His Messenger, and fear Allah. Surely Allah is All-Hearing, All-Knowing.” [Hujarat 49:1]
… وَمَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمْ الْكَافِرُونَ
“… and those who do not judge according to what Allah has sent down, they are the disbelievers.” [Surah Al-Ma’idah, 5:44]
… وَمَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمْ الظَّالِمُونَ
“…and those who do not judge according to what Allah has sent down, they are the unjust.” [Surah Al-Ma’idah, 5:45]
… وَمَنْ لَمْ يَحْكُمْ بِمَا أَنزَلَ اللَّهُ فَأُوْلَئِكَ هُمْ الْفَاسِقُونَ
“…and those who do not judge according to what Allah has sent down, they are the sinners.” [Surah Al-Ma’idah, 5:47]
أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنْ اللَّهِ حُكْماً لِقَوْمٍ يُوقِنُونَ
“Is it, then, the judgement of (the days of) Ignorance that they seek? Who is better in judgement than Allah, for a people who believe? “ [Ma’idah 5:50]
It is therefore clear that it is obligatory to follow Islam in all spheres of life.
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
“O you who believe, enter Islam completely, and do not follow the footsteps of Satan. Surely, he is an open enemy for you;” [Baqarah 2:208]
In fact, any ‘Muslim state’ has a fundamental obligation to strive and establish the Islamic form of governance. That alludes to the ‘Just Islamic Order‘ by striving to establish an Islamic Welfare State on the lines of the one established by Prophet Muhammad (peace be upon him) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) in Islamic history, in the context of the modern age.
Pakistan is no exception to the rule mentioned above. In fact, Pakistan is the only country in the modern age that was created on the basis of Islam. Therefore, the raison d’être — the rationale for the creation of Pakistan — was both religious and ideological.
The founder of Pakistan, Quaid-e-Azam Muhammad Ali Jinnah said in his speech to the Tribal Jirga made on 17 April 1948 https://united4justice.wordpress.com/tag/muhammad-ali-jinnah-address-to-the-tribal-jirga-at-government-house/ that Muslims should stand united based on the fundamental tenets of Islam, “Whatever I have done, I did as a servant of Islam and only tried to perform my duty and made every possible contribution within my power to help our Nation. It has been my constant endeavor to try to bring about unity among Musalmans, and I hope that in the great task of reconstruction and building up great and glorious Pakistan, that is ahead of us, you realize that solidarity is now more essential than it ever was for achieving Pakistan, which by the grace of God we have already done. I am sure that I shall have your fullest support in this mission. I want every Musalman to do his utmost and help me and support me in creating complete solidarity among the Musalmans, and I am confident that you will not lag behind any other individual or part of Pakistan. We Musalmans believe in one God, one book – the Holy Quran – and one Prophet. So, we must stand united as one Nation.”
Quaid-e-Azam understood that an Islamic social welfare state based on the Islamic principles would be the only viable solution for the country. He also realized the importance of having an economic model that was in consistence with Islamic principles. Quaid’s aversion to the western economic system could be understood from the speech he made during the opening ceremony of the Peshawar Branch of the State Bank of Pakistan in 1948, http://www.jinnahofpakistan.com/2010/04/state-bank-of-pakistan-symbol-of-our.html where he famously said, ”I shall watch with keenness the work of your research organization in evolving banking practices compatible with Islamic ideas of social and economic life. The economic system of the West has created almost insoluble problems for humanity and to many of us it appears that only a miracle can save it from disaster that is now facing the world. It has failed to do justice between man and man and to eradicate friction from the international field. On the contrary, it was largely responsible for the two world wars in the last half century. The adoption of Western economic theory and practice will not help us in achieving our goal of creating a happy and contended people. We must work our destiny in our own way and present to the world an economic system based on true Islamic concept of equality of manhood and social justice.”
Moreover, in his address to the Karachi Bar Association on 25 January 1948 Jinnah said, “…There are people who want to create mischief and make the propaganda that we will scrap the Shariat Law. Islamic principles have no parallel. Today they are as applicable in actual life as they were 1300 years ago.” https://pakistan.gov.pk/Quaid/messages_page2.html
Therefore, it is not only important, but essential for Pakistan to embrace Islam in its politics.

The table below carries a comparison of the basic philosophy of Democracy vs Islam.

DEMOCRACY ISLAM
1 Government of the People, By the People, for the People, Government of Allah, By the Muslims, For the People
2 Rule of the people, Rule of the Majority Rule of Allah the Almighty

Let us consider the guidance we get from Allah سبحانه و تعالى in this context. Allah سبحانه و تعالى says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُقَدِّمُوا بَيْنَ يَدَيْ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
O you who believe, do not proceed ahead of Allah and His Messenger, and fear Allah. Surely Allah is All-Hearing, All-Knowing. (Hujarat 49:1)
While, the Western constitutional and democratic model works satisfactorily as the basis of organizational structure for community work, institution building, and Da’wah work (propagation of the religion), the model is not suitable for the purpose of establishing a truly revivalist and revolutionary party. The reason is very simple. In order to restore Khilafah (Caliphate) to its zenith, the ‘order’ that destroyed it in 1924 (modern Western democracy/capitalism) will have to be razed to the ground and only then can it be replaced by the pure Islamic System.
Furthermore, the organizational model that we find in the Seerah of the Prophet Muhammad (peace be upon him) is based on Baiy’ah (pledge of allegiance).
The Prophet (peace be upon him) was a Messenger of Almighty Allah (سبحانه و تعالى) and every command from him had to be followed. He did not need to take Baiy’ah from the Companions رضى الله تعالى عنهمbut the only reason he took baiy’ah was to leave a model for his Ummah. The Caliphs after him continued the same system, and after them almost all of the revivalist movements have adopted the same system of Baiy’ah for the purpose of organization.
In the Western constitutional and democratic model, a number of people who want to achieve the same goals get together and form an organization in which the majority vote is decisive. In the system based on Baiy‘ah, on the other hand, one person gives a call that he is going to initiate the struggle for the revival and establishment of the Deen of Allah (سبحانه و تعالى); he then invites people to join him in this cause (Ref: Surah Al-Saff 61:14). In such a system, the leader (or Ameer) is required to consult with his associates (or rufaqa) but is not bound by the majority decision (Ref: Surah Aal-e-Imran 3:159). The only difference between the Baiy’ah of the Holy Prophet (peace be upon him) and the Baiy‘ah of a leader (Ameer) today, is that while each and every command given by the Prophet (peace be upon him) had to be followed, the leader of a revivalist party shall be obeyed not in an absolute sense but only within the bounds of the Shari‘ah (i.e., fil Mar‘uf).
Without the system of Baiy‘ah, no revivalist party can claim for itself the status of Al-Jama’ah, a term applicable only to the collective organization of the entire Muslim Ummah under a (one) single leader or Ameer.
Although ideal from the Islamic perspective, this unified state of the Muslim Ummah does not exist in the present world, yet we believe that the internal discipline of a revivalist party that is working to re-establish the pure Islamic System ought to be based on the Islamic ideal of “listening and obeying” to the Ameer. We firmly believe that an amorphous (and anonymous!) body of Islamic workers, scattered all over the world and without a well-defined leadership, hardly merits the expression “the Islamic movement.” It is at best a hypothetical entity.
Tanzeem-e Islami is aiming at a concentrated, centralized, and concerted effort to establish the Islamic socio-politico-economic order, on the lines of the one established during the Khilafat-e-Rashida (in toto), initially in Pakistan and then in other parts of the world. In order to achieve this, Tanzeem-e-lslami is following the prophetic model of organization in the form of Baiy’ah and well-disciplined party structure.
It must be understood that our job as a Tanzeem is to strive for establishing an Islamic Welfare State on the lines of the one established by Prophet Muhammad (peace be upon him) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) in Islamic history, in the context of the modern age.
Since its inception, Tanzeem-e-lslami has categorically declared that its role in the prevalent system of electoral politics would be limited to intellectual critique and opinion sharing only, and that neither would the organization ever practically take part in the prevalent form of electoral politics nor would it allow any of its rufaqa (members) to become part of the electoral process as candidates.
The rationale behind the entire policy stated above is that Tanzeem-e-lslami believes, and has been proven right historically, that an Islamic revolution, revival and change on the lines of the one brought about by the Holy Prophet (peace be upon him) in Madinah and perpetuated during the Khilafat-e-Rashida (The Rightly-Guided Caliphate) cannot be achieved in Pakistan, or anywhere in today‘s world for that matter, by the existing process of electoral politics (democracy) or, for that matter even by a dictatorship. Regarding the query, in a democratic society, elections provide an easy opportunity to become part of the status quo and bring cosmetic change in the leadership, but there is no change in the system as a whole.
It must be understood that in a true Islamic Government, there is limited freedom in running the Affairs of the State because an Islamic State is bound by the freedom granted it by Allah سبحانه و تعالى. The hadeeth, as narrated in Musnad Ahmed, clarifies it beautifully.

“The example of a Mo’min and Faith is like a horse which is tied to a post” (Musnad Ahmed).
Such a horse is limited in movement within a circle of radius equal to the length of the rope tying it. Similarly, a Muslim (individual or state) can freely move within the bounds of Shariah but cannot cross the limits.

The essence of this is best captured in the Objectives Resolution which is the preamble to the Constitution of Pakistan and which states “No legislation will be done repugnant to the Quran and Sunnah”.
For the subjects, the guidance is in the following hadeeth in Musnad Ahmad
لاطاعت لمخلوق فى معصية الخالق
There is no obedience to creation in disobedience to the Creator.
This means that if the rulers require the ruled to do actions which disobey Allah سبحانه و تعالى, then they should refuse to obey the rulers.
وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
“and those who have responded to their Lord (in submission to Him), and have established Salāh, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them”, [Ash-Shura 42:38]
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
“O you who believe, obey Allah and obey the Messenger and those in authority among you. Then, if you quarrel about something, revert it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is good, and the best at the end.” (AlNisaa 4:59)
Our entire struggle is to tear down the ‘current world order’ based on political, economic and social exploitation, borrowed from the ideology of the modem Western civilization, secularism and capitalism, and replace it with the ‘just Islamic order’ by striving to establish an Islamic Welfare State on the lines of the one established by Prophet Muhammad (PBUH) in Madinah and succeeded by the first four Khulafa (Rightly Guided Caliphs) in Islamic history, in the context of the modern age. The inability of ‘Islamic parties’ to make any strides towards that was clearly visible in 2002, when almost all religious political parties merged to form an electoral alliance named ”Muttahida Majlis-e-Amal” (MMA), and even though they got many seats in the National Assembly and a majority in the KP (ex-NWFP) Province, so much so, that they were able to form a provincial government there, they were unable to take even a single step towards establishing a genuine Islamic Welfare State either at the federal level or in the KP province. Tanzeem-e- lslami does not want to be a mere cog in the existing machine!
Islam prescribes consultative process at various levels as ’Discuss amongst thyself’ or ‘Amruhum Shura Bainahum‘. There are differences between this consultation and the Democracy as practiced by the West. According to Islam, the Ameer is strongly urged to conduct consultations but is the final authority to make any decision he considers appropriate as long as it is within the ambit of Islam. He is not bound by the majority opinion. In Democracy, on the other hand, the decisions are bound by the will of the majority.
Beyond that, Tanzeem-e-lslami does not romanticize democracy, particularly not the oppressive and farcical version of it that has been introduced by the modern Western civilization. It must be understood that our job as a Tanzeem is to strive for establishing an Islamic Welfare State based on just politico-socio-economic order on the lines of the one established by Prophet Muhammad (peace he upon him) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) in Islamic history, in the context of the modern age.

Let me start by explaining the take of Tanzeem-e-Islami on ‘politics’ and ‘political systems‘.
A Muslim has been commanded by Allah سبحانه و تعالى not only to pray and fast, but also to put in practice His injunctions with respect to the social, political, and economic aspects of life. Islam does not allow in the least the modern secular approach in which religion is confined to one’s private life and modes of worship. On no pretext whatsoever — economic stringency, difficulties in interest-free monetary transactions, social pressures to follow extravagant customary un-Islamic practices on weddings and other social occasions — can a true and committed Muslim justify himself in indulging in un-Islamic behavior. This is the basic and foremost lesson that comes out so clearly and emphatically from the following verse of Surah Aal-e-Imran for anyone who aspires to live as a Muslim and die as a Muslim.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ
“O you who believe, fear Allah, as He should be feared, and let not yourself die save as Muslims.” [Translation of Surah Aal-e-Imran; verse 102]
The varying political and social (plus economic) perspectives have changed exorbitantly during the last two centuries or so, with the rise of the modern Western civilization. The change has not stopped, and rather exceeded away from the right path of Islam towards the wrong path of Satan.
Let us also ponder on verse 13 of Surah As-Shura, and Ayah 104 of Surah Aal-e-Imran.
شَرَعَ لَكُمْ مِنْ الدِّينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
“He has ordained for you of deen what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the deen and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back (to Him].” (Translation of Surah As-Shura; verse 13)
Thus, verse 13 of Surah As-Shura prescribes for us to establish Islam as the Deen “a code of life based on Quran & Sunnah”.
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنْكَرِ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ
”And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (Translation of Surah Aal-e-Imran; verse 104)
Thus, verse 104 of Surah Aal-e-Imran prescribes that at least a group of people amongst you should be there to call people to “Khair”, promote virtue, and strive to abolish vice. Simply put, it means that if the system is not there, and the whole Ummah is not doing this then at least a group of people amongst you should be on this mission. The word “Ummah” means a group of people with the same objective. So, establishing a party is an edict of Allah (سبحانه و تعالى) that is viable only when the main body of the entire Ummah has forgotten its duty.
What Tanzeem-e-Islami means when it mentions ’revolution’ and ’change’ alludes to, when summarized, tearing down the ‘current world order’ based on political, economic and social exploitation, borrowed from the ideology of the modern Western civilization, secularism and capitalism, and replacing it with the ‘just Islamic order‘ by striving to establish an Islamic Welfare State on the lines of the one established by Prophet Muhammad (peace be upon him) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) in Islamic history, in the context of the modern age. It must be noted that the ’revolution’ and ’change’ starts at home at the individual level and extends through various phases of collectivity, culminating at the level of the entire Muslim Ummah (Al Jama’ah).
It must be understood that our job as Tanzeem is to strive for establishing an Islamic Welfare State as described above, regardless of the prevailing political, economic and social circumstances. We have to do it intelligently and leave the outcome with Allah (سبحانه و تعالى), as He alone is the Decider of all things.

In order to answer this question in its complete essence it is necessary to start by stating the overall mission and objective of Tanzeem-e-Islami, establishing the methodology of achieving the mission and then move on to explain the Islamic concept of ‘Jihad’.
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar (prevalent) sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice based upon the principles of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
In order to achieve the mission stated above, the only viable methodology to follow is the one pursued by the Holy Prophet (PBUH) during his (PBUH) struggle to establish the Islamic state of Madinah about fourteen and a half centuries ago, with slight adjustments to cater for the political, economic and social ‘ground realities’ of today (the modern age).
It is an irony of history that quite in line with ancient times, in the present-day dominant mindset the secular and religious worlds/spheres are kept apart and thus operate under markedly different rules. The secular world adheres to the paradigm of power, in which domination and control are intrinsic values and effectiveness serves as an overarching criterion. “The end justifies the means” is the guiding principle of the secular world. The religion’s domain is, on the other hand, thought to be a world of sheer spirituality and utter goodness, one completely divorced from the secular world. Religious people are expected to eschew secular injustice and corruption, avoid politics and remain aloof from the state, instead of confronting and overcoming such developments. One is almost compelled to believe that “The City of God” and the ‘city of man’ can never intersect.
These two worlds were brought into a remarkable harmony for the first time under the principles of Islam. It was in the state of Madinah and Rightly-Guided Caliphate that we first encounter a clearer example of polity where metaphysical beliefs and universally proclaimed moral values formed the criterion of political judgment and dispensation.
Tanzeem-e-Islami believes that the greatest need of the Muslim Ummah today is an understanding of the methodology of bringing about a revolution as was brought about by the Holy Prophet Muhammad (PBUH). In order to understand that it is necessary to grasp the methodology, strategy or operational model of the obligation of “Iqamatuddin” — or in other words establishing the supremacy of Islam at the global level, on the basis of the edicts of the Holy Qur’an, the Sunnah and the Seerah.
The Prophet’s (PBUH) Strategy of Islamic Revolution in Arabia comprised the following stages, in brief:
1. Revolutionary Ideology:
The first prerequisite of any revolution is a revolutionary ideology and a revolutionary philosophy that will hit like an axe on the pre-existing socio-politico-economic system, which happens to be the modern Western civilization led Socio-politico-economic system, prevalent today in the entire world. And unless it has the bite to slash through the ‘present’ political system, slash through the ‘present’ economic system and slash through the ‘present’ social system it is not a revolutionary ideology; it is merely a sermon or an academic discourse. In our case as the ideology of the Islamic System is not new, its ‘modern presentation’ will utilize new means and its explanation will have to be according to the modern terminology of the present era as well as compatible with the concurrent level of knowledge and intellectual achievements. This ideology should be spread and made popular and for that, all available means of communication of the present time should be utilized. Formerly one could walk through streets and bazaars gathering people and inviting them to a cause or people would be invited for a dinner and the message would be conveyed to them. But now one can hold assemblies, address meetings and write books. Hence, along with the print media, the electronic media and the social media, all means of communication available should be utilized for publicizing the revolutionary ideology.
2. Organization:
At the second stage, the people who accept the revolutionary ideology, should be organized as a collective entity. There are two conditions for the formation of this group or party.
Firstly, it should be a well-knit group with very strong discipline because when a confrontation occurs and you enter the field to put an end to the current system, the elite who have interests associated with the existing system, will stand up against you to crush you to ensure the continuity of the system. That is why you will require a military discipline against all odds. Merely a mob will not be able to stand against them, rather what will be required is a strong group which will be organized on the principle of “listen and obey”, with tight discipline.
Secondly, the rank and cadre of its workers within the party would be determined on the basis of their loyalty and commitment to, and sacrifices for, the movement and not because of any other worldly reason.
3. Training (Tarbiyyah)
The third stage is that of training the workers. At this stage the revolutionary ideology should not be allowed to lapse from the minds of the workers of the revolutionary organization for even a short span of time. For it is on this ideology that the whole revolutionary struggle depends. If the revolutionary ideology has unwaveringly and solidly taken root in the mind then the will to act will also be sustained but if that ideology were to fade away from the minds of the workers then the passion to act will also disappear and steam away. Alongside this they should be trained and inured to discipline so that they listen and obey. This is not an easy task; in fact it requires a great deal of fortitude and a strict regime of training and inurement.
The third target of revolutionary training will be to develop a zeal amongst the workers of the party to sacrifice everything for the sake of the revolutionary ideology. A revolution cannot be brought about without this zeal and ardour.
4. Passive Resistance
This is so to speak the 4th stage but is in fact initiated alongside the first stage. Passive resistance means that the workers of the revolutionary movement should remain steadfast to their principle or stand, should not retreat from their stance but should not retaliate in any way to the violence and persecution they face. There is a very logical reason for this. First, conflict is created in a society by these revolutionary people. Otherwise, the people are generally quite content and satisfied with the existing state of affairs. Hence, the scenario is much like you’re throwing a stone in a placid pond and creating a frenzy of waves where there were previously no unrest or disruption. Likewise, revolutionaries raise the voice of dissent against the established system and assert that this system is wrong and that it is an exploitative and repressive system which is creating discrimination among the people.
During this stage or phase, it is likely that the target or focus of persecution will not simply be the Ameer but all workers of the revolutionary movement particularly the weak in the society and the youth from respected families. Now they are physically abused, deprived of food and kicked out of their homes. They are jailed, murdered and made to face the firing squad where hundreds of them are killed. Now, at this point Passive Resistance is required so that all the physical violence and torture is tolerated without any retaliatory action. This is so because initially the number of followers of the revolutionary party is small. If this small group of followers is to retaliate with violence the established order would have the right to crush them, thereby finishing them off. But if they do not retaliate then they will still be made the targets of such violence and persecution, but the authorities will not gain the right to crush them completely. In this manner they will gain time to act so that they can get their message across to the maximum number of people and expand their organizational base. They will only be able to confront the existing system if they have the power to do so and to acquire this power they need time which, Tanzeem-e-Islami refers to as “buying time”. Hence at this stage they should not even raise their hands in self-defense. This mode of action will have a very important consequence for the followers of the movement in that they will gain the sympathies of the public — the silent majority. Gradually, the common man starts feeling that this group is truly being subjected to unjustified and outright cruelty. Hence quite imperceptibly the sympathies of the people are turned towards the revolutionaries, thus exemplifying the wise adage: “He who conquers the hearts is the true conqueror”.
5. Active Resistance
The fifth stage of the Revolutionary struggle is that of putting up active resistance. This is a time for making an extremely crucial decision and a test of the leadership’s intelligence. It is very essential to determine the appropriate time for initiating this phase. If you are not fully prepared and you take the plunge prematurely you will be wiped out. On the other hand, if despite being ready you delay in taking the step, you lose an opportunity. In other words — ‘You have missed the bus’. Hence, whether you lose the opportunity to initiate the forward action for the revolution or take the final initiative prematurely, in both cases you will be unsuccessful. The decision to start active resistance should be made when it is felt that our numerical strength is enough. The meaning of “enough” will be different in different circumstances.
Secondly, at this stage the workers should abide by the discipline to which they have been trained. They should be inured to the principle of ‘listen and obey’ that is to say, they will only act when commanded to act and will stop only when commanded to stop. They should not be the sort of revolutionaries who initially do not act at all and if they do act, they do not stop. Only when these conditions have been fulfilled the Revolutionary Movement can move forward from the stage of Passive Resistance into the stage of Active Resistance.
6. Armed Conflict
After the stage of Active resistance, the sixth and last stage will be that of direct confrontation. That is there will be an actual physical clash between the defenders of the existing system and the revolutionaries. Because when you have started Active Resistance you have basically challenged the whole system. Hence, the dominant repressive system and its custodians will go all out in taking measures to crush the followers of the revolutionary movement. It is at this stage that the revolutionary movement will be put to the test. If the movement has prepared properly for the revolution, the organization and training of the members was done along the right lines and steps were taken timely then this movement will be successful. And if steps were taken in the context of Active Resistance without prior preparation: neither is there a sufficient number of the followers, nor had they been trained or groomed to the discipline of “listen and obey”; the movement will as a natural consequence fail. In other words, after the clash it will be either the throne or the bier, there is no middle position. There can be many forms of this conflict, and it is particularly important to understand that in a country where the ‘status quo’ in conflict with the revolutionary group would also be Muslims, alternative measure (nonviolent and peaceful agitation) have to be explored and used in order to achieve the target.
7. Outward expansion of the Revolution
Apart from the above mentioned 6 stages there is a seventh stage of revolution and it is a litmus test for a true revolution. A true revolution is never limited to the geographical, national or governmental borders. This is so because if the revolutionary ideology is powerful, convincing, strong, logical and rational, it will definitely succeed in gripping the hearts and minds of people everywhere. Hence, a true revolution will always be exported. It can never stay within the geographical boundaries of a particular region or country.
This is the blue-print of the revolutionary process that Tanzeem-e-Islami has gleaned from the life trajectory of the Holy Prophet (PBUH).
All of the aforementioned are forms of ‘Jihad’, according to the edicts of the Qur’an and Sunnah, and the examples from the Seerah of the Holy Prophet (PBUH).
They expound various forms of Jihad and also clear the misconception between ‘Jihad’ and ‘Qitaal’ found today. The biggest misconception regarding jihad in the way of Allah (SWT) amongst both the public and the scholars is that ‘jihad’ means ‘war’. Thus, ‘Jihad’ and ‘Qitaal’ have been made synonyms to each other. In lexicon and etymological sense, Jihad is general while Qitaal is specific. Which means that every Qitaal is necessarily a Jihad while every Jihad is not necessarily a Qitaal.
True faith and success in the hereafter both necessitate Jihad in Allah’s (SWT) way. Jihad has many forms as expounded in the Qur’an and the Ahadith. The basic forms of Jihad are as follows:
1. Doing Jihad by spending your wealth for this cause (of Allah SWT) i.e. Jihad Bil Maal and to exhaust your talent, understanding, intelligence etc. in the path of Allah i.e. Jihad Bil Nafs.
2. Doing ‘Jihad bil Qur’an’ or Jihad with the Qur’an spreading the message of the Quran
3. Jihad with the heart (Jihad Bil Qalb), which means hating something (kufr, evil, etc.) intensely with your heart which is in fact also a kind of Jihad.
4. Jihad with the tongue (Jihad Bil Lisan)(using all means of communication, old and new), which means speaking against an evil, which is the next stage.
5. Jihad with the hand (Jihad Bil Yad)(or force), which means using force against the evil and this is the highest stage.
6. ‘Jihad bil-Saif’ or ‘jihad with the sword’, used for Qitaal.
It must be noted that ‘Jihad for survival’, ‘Jihad for rights’ and ‘Jihad against Nafs’ are also sub-categories of Jihad.
However, it is agreed upon by scholars that the highest and most eminent form of Jihad is the Jihad at the ideological and systemic level. In other words, Jihad done for ‘Establishing the Deen’. The method of Jihad used may vary according to the stage in the process of bringing about the Islamic Revolution to eradicate the false system.
In short, Tanzeem-e-Islami firmly believes that undertaking Jihad in the Way of Allah (SWT) is a fundamental Islamic obligation. It understands the various forms of Jihad and the circumstances under which each one of them ought to be employed, as commanded in the Qur’an, Sunnah and Seerah. Tanzeem-e-Islami considers that it is currently at the ‘stage’ of passive resistance, and as such its plans to fulfill the obligation of Jihad are correlated to that stage. Once Tanzeem-e-Islami reaches the latter stages of the ‘The Prophet’s Strategy of Islamic Revolution’, it will use other forms of Jihad, intelligently and perceptively.
In this regard the study of the following literature is very helpful:
• Islamic Revivalist Struggle and Main Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: https://tanzeem.org/books/

In order to answer this question in its complete essence it is necessary to start by stating the overall mission and objective of Tanzeem-e-Islami, establishing the methodology of achieving the mission and then move on to explain the Islamic concept of ‘Jihad’.
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar (prevalent) sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice based upon the principles of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
In order to achieve the mission stated above, the only viable methodology to follow is the one persued by the Holy Prophet (PBUH) during his struggle to establish the Islamic state of Madinah about fourteen and a half centuries ago, with slight adjustments to cater for the political, economic and social ‘ground realities’ of today (the modern age).
Tanzeem-e-Islami believes that the greatest need of the Muslim Ummah today is an understanding of the methodology of bringing about a revolution as was brought about by the Holy Prophet Muhammad (PBUH). In order to understand that it is necessary to grasp the methodology, strategy or operational model of the obligation of “Iqamatuddin” — or in other words establishing the supremacy of Islam at the global level, on the basis of the edicts of the Holy Qur’an, the Sunnah and the Seerah.
The Prophet’s (PBUH) Strategy of Islamic Revolution in Arabia comprised the following stages, in brief:
1. Revolutionary Ideology:
(Details in response to question 14)
2. Organization:
(Details in response to question 14)
3. Training (Tarbiyyah)
(Details in response to question 14)
4. Passive Resistance
(Details in response to question 14)
5. Active Resistance
(Details in response to question 14)
6. Armed Conflict
(Details in response to question 14)
7. Outward expansion of the Revolution
(Details in response to question 14)
This is the blue-print of the revolutionary process that Tanzeem-e-Islami has gleaned from the life trajectory of the Holy Prophet (PBUH).
All the aforementioned are forms of ‘Jihad’, according to the edicts of the Qur’an and Sunnah, and the examples from the Seerah of the Holy Prophet (PBUH).
They expound various forms of Jihad and clear the misconception between ‘Jihad’ and ‘Qitaal’ found today. The biggest misconception regarding jihad amongst both the public and the scholars is that ‘jihad’ means ‘war’ in the way of Allah (SWT). Thus, ‘Jihad’ and ‘Qitaal’ have been made synonymous to each other. In lexicon and etymological sense, Jihad is general while Qitaal is specific. Which means that every Qitaal is necessarily a Jihad while every Jihad is not necessarily a Qitaal.
True faith and success in the hereafter both necessitate Jihad in Allah’s (SWT) way. Jihad has many forms as expounded in the Qur’an and the Ahadith. The basic forms of Jihad are as follows:
1. Doing Jihad by spending your wealth for this cause (of Allah SWT) and to exhaust your talent, understanding, intelligence etc. in the path of Allah.
2. Doing ‘Jihad bil-Qur’an’ or Jihad with the Qur’an.
3. Jihad with the heart, which means hating something intensely with your heart which is in fact also a form of Jihad.
4. Jihad with the tongue (using all means of communication, old and new), which means speaking against an evil, which is the next stage.
5. Jihad with the hand (or force), which means using force against the evil and this is the highest stage.
6. ‘Jihad bil-Saif’ جهاد بالسيف or ‘jihad with the sword’, used for Qitaal.
It must be noted that ‘Jihad for survival’, ‘Jihad for rights’ and ‘Jihad against Nafs’ are also sub-categories of Jihad.
However, it is agreed upon by scholars that the highest and most eminent form of Jihad is the Jihad at the ideological and systemic level. In other words, Jihad done for ‘Establishing the Deen’. The method of Jihad used may vary according to the stage of the Strategy of bringing about the Islamic Revolution to eradicate the false system.
Tanzeem-e-Islami’s position regarding Qitaal (Battle/Jihad with Sword) in the way of Allah (SWT) is as follows:
Tanzeem-e-Islami firmly believes that undertaking Jihad in the Way of Allah (SWT) is a fundamental Islamic obligation. It understands the various forms of Jihad and the circumstances under which each one of them ought to be employed, as commanded in the Qur’an, Sunnah and Seerah. Tanzeem-e-Islami considers that it is currently at the ‘stage’ of passive resistance, and as such its plans to fulfill the obligation of Jihad are correlated to that stage. Once Tanzeem-e-Islami reaches the latter stages of the ‘The Prophet’s Strategy of Islamic Revolution’, it will use non-violent, peaceful agitation as Qitaal قتال is not feasible in Pakistan.
In this regard the study of the following literature is very helpful:
• Islamic Revivalist Struggle and Main Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: www.tanzeem.org/books

The female members of Tanzeem-e-Islami are called “Rafiqat رفيقات”.
In the realm of collective human life, mankind has been grappling with certain problems that have plagued many civilizations and cultures. The varied responses of different civilizations and cultures to these problems, have been in similitude to the swings of a pendulum, fluctuating from one extreme response to another, trying desperately to find the balance/equilibrium in order to achieve harmony and peace among the members of a society. Among such problems is one that has been present since time immemorial viz. the proportionate responsibilities and status of men and women in society.
Only once in human history, has a response been articulated and implemented which established the yearned equilibrium. That response was the one put forth by the Muslim civilization in its early pristine stages due to the revolution brought about by the Prophet Muhammad (PBUH). For the first time, women were awarded rights unparalleled in history. While debates ensued elsewhere in the world as to whether women had the right to worship Allah (SWT) as men, Islam announced the spiritual equivalence of men and women. When in some places in the world, women were seen and used as chattels, Islam bestowed upon them their rightful share in inheritance. When women were being buried alive, Islam denounced this devilish deed and honored the parents who raised daughters. However, it is to be noted that while Islam declared men and women to be equal spiritually, it defined different roles for them in a worldly sense based on their differing physical and emotional characteristics.
The status, rights, responsibilities and domain of activity of women in Islam is clearly depicted in the following verse of the Qur’an:
“And it is not befitting for a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should have any option about their decision; and whosoever is rebellious to Allah and His messenger, verily goes astray in error manifest.” [Al-Qur’an (Al-Ahzab) 33:36]
The verse addresses both men and women and declares that there is no room whatsoever for any believing man or woman to act according to their personal preferences once Allah (SWT) and His messenger (PBUH) have passed their verdict regarding a particular matter. The only option open to them is to hear and obey. And if one chooses to differ from the decision of Allah (SWT) and His messenger (PBUH), be they men or women, it would be plain disobedience and infidelity; they are the ones who have definitely gone astray.
Therefore, Tanzeem-e-Islami neither follows the devilish policy of ‘absolute subjugation’ for females, nor does it subscribe to the satanic ideology of ‘absolute freedom’, propounded by the modern Western civilization in the name of ‘Women’s Liberation or Emancipation’, or any such un-Islamic manifestation of the same connotation. Consequently, we have a women’s wing in Tanzeem-e-Islami and they also take Bai’yah. Our highest priority is to emulate, in all matters and as closely as humanly possible, the example set by our Prophet (PBUH). Tanzeem-e-Islami expects both men and women to refrain from evil and to struggle for making Allah’s (SWT) Word supreme. We consider necessary for both men and women to belong to a Jama’ah and to pledge allegiance to an Ameer so that they can have self-evaluation and a consciousness of being an active participant in the struggle for the establishment of Deen. However, women are not entrusted with the responsibility of directly taking part in this struggle. They have a comparatively more passive, but equally vital role to play, all in accordance with the edicts of the Qur’an and the Sunnah, and in line with the Seerah of the Holy Prophet (PBUH), the male and female companions (RA) of the Holy Prophet (PBUH) and that of the Khulafa-e-Rashideen (Rightly-Guided Caliphs).
The answer to the second part of the query is relative. It depends on what ‘allowing female members (rafiqat) to contribute fully within the organization’ means. If it alludes to the way that women are ‘expected’ to contribute in a secular, liberal or modernist way based on the modern Western philosophy, as propounded by the secular and liberal West or by modernist religious sections in certain cases, then the answer is an emphatic no. It must also be understood that our job as a Tanzeem is to strive for establishing an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age. Therefore, the contribution to the activities of female members (rafiqat) of Tanzeem-e-Islami is guided by this basic philosophy and not by any other ideology.
In short, the contribution of female members (rafiqat) of Tanzeem-e-Islami is governed by the pristine principles provided for ‘the activities of women’ in Islam (The Qur’an, The Sunnah, the Seerah and the actions of the female companions (RA) of the Holy Prophet (PBUH). It is a policy that Tanzeem-e-Islami tries to adhere to strictly, as in the case with male members (rufaqa) of Tanzeem-e-Islami.
While the primary role defined for women by Islam centers around the home and family i.e. bearing and raising children, their character building and education, looking after the home and providing support to her husband, Islam allows them to play a positive role in a Muslim society. There is no restriction on them being teachers, doctors, nurses, lawyers, even judges. As long as the work environment is segregated and prevents free mixing between males and females, women are free to choose the profession they like as long as their primary responsibility of looking after the home is not neglected.
It may be noted that Islam has given women clear rights to inheritance, to possess and invest their money. They are not required to spend a single penny of theirs on the family. It is the duty of the male to bear the financial responsibility.
In this regard, the book, “Religious Obligations of Muslim Women” https://tanzeem.org/books/ religious-obligations-of-muslim-women/ [English translation], by late Dr. Israr Ahmad (RAA) is very useful to understand the crux of the aforementioned policy.
The book can be ordered directly by emailing us at markaz@tanzeem.org
Urdu version of this book is also available at the following link: https://tanzeem.org/books/02-islam-main-aurat-ka-muqaam/

This should be very clear regarding Tanzeem-e-Islami’s struggle for Establishing the Deen (اقامت دین) that this struggle is neither an additional virtue nor is it missing from the history and struggles of Ummah’s earlier generations. On the contrary, our forbearers have always projected clarity and have always struggled hard to establish and to keep Deen intact after the time of the Prophet PBUH and his companions. They have never evaded sacrifice to revive and revitalize the Deen to the extent that they have even sacrificed their lives. This continuous struggle for establishment of the Deen is called “Jihad fi Sabeel Allah” (جہاد فی سبیل اللہ) regarding which the Prophet PBUH said that “this struggle will always continue in my Ummah”.
During the first Islamic Century, when decline occurred in the system of government, Hazrat Hussain RA and Abdullah Ibn Zubair RA tried to stem this tide and sacrificed their lives in the process. Later during the period of the Tabieen (تابعين), when attempts were made to dig further holes in the fort of Islam, Hazrat Umar bin Abdulaziz RTA stood up. During the reign of Banu Abbas, Hazrat Nafs Zakiyya RTA and his family sacrificed much against the wrong doings of the Abbasi rulers in which Imam Abu Hanifa RTA joined them. Similarly, during their own times the three other Imams i.e., Imam Shafiee, Imam Ahmed bin Hanbal and Imam Maalik strongly resisted the evil deeds of the rulers as a result of which they had to suffer severe hardships and imprisonment.
Later Imam Ghazali, Ibn Taimiyyah and in the Indo-Pak subcontinent, Sheikh Ahmad Sirhindi, Sheikh Abdulhaq Dehlavi, Shah Wali Ullah rose up with the same philosophy of Establishment of Islam each in his own era and carried out the struggle both in educational and practical fields.
The second era is when even the structure of Deen collapsed and the whole building fell down as a result of which more or less all Islamic countries became colonized. Shariah and Islamic Law was abrogated, Qazi courts were dismissed so that the reformatory work that was previously done by individuals during partially decadent systems was continued by various movements led by great personalities of the Ummah. These included
1. Mehdi Sudani in Sudan
2. Muhammad bin Ali AlSanussi in Libya
3. Imam Shamil in Chechnya
4. Saeed Noorasi in Turkey
5. Muhammad bin Abdulwahhab in Arabia
6. Sheikh Hassan AlBanna Shaheed in Egypt

Similarly in the Indo-Pak subcontinent
1. Haji Shariat Ullah’s Faraizi Movement
2. Silk Handkerchief Movement of Sheikh al-Hind Maulana Mahmood Hassan
3. Ali Brothers’ Khilafat Movement
4. Syed Ahmed Shaheed’s Shahidain Movement

All of them continued their efforts in their own ways and according to the prevalent circumstances at the time to keep the flag of Islam flying.
In light of our ancestors’ involvement with the struggle for the revival of Islam, it becomes clear that Tanzeem-e-Islami’s philosophy is not only extracted from Quran and Sunnah but the fourteen hundred years history of the Muslim Ummah is a witness to it. In addition, not only is Tanzeem entrusted to continue with the struggle of the last four hundred years in the Indo-Pak, it is also a torch bearer of this great effort.

Pakistan has been affected by the culture imposed by the West. In fact, there is no country in the world today that can say that it has not been impacted by the West’s culture. There may be variation in the degree of influence and impact, whether it has predominantly been ’good influence’ or ’bad influence’, but the fact remains that the entire globe has been affected by the West’s culture.
However, the effects on Pakistan are not recent. The whole thing started from the very onset. Then it took off during certain regimes in the late 1960’s. There were ebbs and flows in the 70’s through 90’s, but with the turn of the millennium, the onslaught on the culture and society and its values by the West has been overwhelming. It can be seen in individual and collective lives, at the state level, in the media and education, even in the day to day lives of all people. It may not be a problem for many nations and religions, but it really is detrimental for a people who have faith in Islam and a nation that was made on the basis of Islam. The crux of the issue is that the cultural and social values imposed by the West or imported of our own volition are in stark opposition and contrast to the Islamic take on issues. Therefore, it is a paradox.
Tanzeem-e-lslami does not view the modern Western civilization as an ideal in any sense of the word. It must be understood that our job as a Tanzeem is to strive for establishing an Islamic Welfare State based on just politico-socio-economic order on the lines of the one established by Prophet Muhammad (peace be upon him) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) in Islamic history, in the context of the modern age, regardless of the prevailing political, economic and social circumstances.

A revolutionary party is formed as a result of a shout by a Caller. Those who answer his call and become his supporters, the caller naturally becomes their Ameer. Tanzeem-e-Islami is a principled Islamic Revolutionary Party which came into existence as a consequence of Quranic Lectures (Duroos-e-Quran) by revered Dr. Israr Ahmed and those who gathered upon his call, they took oath of “Listen and Obey” (سمع و طاعت) at his hand. Since democratic culture, as imported from the west, is prevalent in contemporary secular as well as religious political parties and the election of office holders of these parties are carried out on the very same process of voting, the importance of a party structure based on Baiy’ah (pledge of allegiance) of “listen and obey” is out of sight.
The real reason for Tanzeem-e-Islami adopting a structure based on Baiy’ah Listen and Obey is the following:
1. It is mentioned in the Quran in Surah Taubah Ayat 111, Surah Fatah Ayat 10 and Surah Mumtahana Ayat 12.
2. We find 9 types of Baiy’ah taken on different occasions in Sunnah and Seerat of the Prophet PBUH which are discussed by the great Hadeeth Scholar Imam Nisai in his Hadeeth book as detailed below:
a. Baiy’ah Listen and Obey
b. Baiy’ah to always tell the truth
c. Baiy’ah that the Prophet PBUH will have the authority to prefer any of his companions
d. Baiy’ah that we will not run away from the battlefield
e. Baiy’ah that we will perform Jihad
f. Baiy’ah that we will always speak with justice
g. Baiy’ah for goodwill of other Muslims
h. Baiy’ah to sacrifice lives in the path of Allah
i. Baiy’ah that we will leave our houses at the command of the Prophet PBUH
3. If we examine Islamic History, all Islamic governments that were formed from Khilafat-e-Rashida to Khilafat-e-Usmania were founded on Baiy’ah listen and obey. Additionally, all movements against the governments from Banu Umayyah to Banu Abbas whether by Hazrat Hussain RA or Nafs Zakiyya RA were also based on Baiy’ah listen and obey.
4. The institution of Baiy’ah Irshad or Tasawwuf where a Muslim aims to cleanse and purify his self through association with a pious person is also founded on the principle of Baiy’ah. This system began in the reign of Banu Umayyah but later many evils crept into this institution. Even today those who are associated with this institution i.e., monastic system still follow the system of Baiy’ah.
5. In addition, as per the Hadeeth narrated by Abdullah ibn Umar RA, the Prophet PBUH said, “Whoever dies such that his neck did not have leash of Baiy’ah, he died the death of jahiliyyah”. (Sahih Muslim)
In the aforesaid Hadeeth, the Baiy’ah that is referred to is that Baiy’ah which is associated with the Ummah as a whole and there are only two possibilities of this. Firstly, an Islamic State or Caliphate is already established which fulfils the minimum conditions required of such a state then the Baiy’ah will be performed at the hands of Khalifa-tul-Muslimeen or Ameer-Almomineen. If no such state exists, then it is mandatory for Muslims to try to establish such a state and establish such a system in practice. A hezbollah which gets established to conduct this struggle will be based on Baiy’ah of its Ameer. In this world, any undertaking of a meaningful magnitude has required and will always require a collective struggle. If an Islamic State is not already established, then it is our duty to try to establish it and this effort can only be performed through a strong well-organized group and not at an individual level. A strong and organized jamaat can only be established on the principle of Baiy’ah. Therefore, Ameer of Tanzeem-e-Islami, in the light of these rational and historic arguments, takes Baiy’ah listen and obey fil maaroof (بیعت سمع و طاعت فی المعروف) in order to establish a jamaat which can undertake the hard task of Implementation of Islamic System using guidance from Seerat of the Prophet PBUH.

Baiy‘ah is translated as “pledge of allegiance”.
There are two glaring exceptions in the question itself, which we must address from the very onset:
1. Tanzeem-e-Islami considers the Qur’an, Sunnah, Seerah and the history of Khilafah (Caliphate) as the authentic sources for guidelines when making purely Islamic decisions, not the modern Western civilization. This becomes exceedingly important when dealing with essentially religious and jurisprudence-related issues, such as the form of government and the method used to establish it.
2. Tanzeem-e-Islami does not consider the System of Baiy‘ah, mentioned both in the Qur’an and the Ahadith, as ‘outdated’. Khilafah (Caliphate) and Baiy‘ah go together like hand in glove. Just because we are living in a phase of time (an era) when the Khilafah (Caliphate) does not exist, does not mean that the Khilafah (Caliphate) and hence Baiy‘ah have become obsolete!
The Western constitutional and democratic model works satisfactorily as the basis of organizational structure for community work, institution building, and Da‘wah work (propagation of the religion). However, the model is not suitable for the purpose of establishing a truly revivalist and revolutionary party. The reason is very simple. In order to restore Khilafah (Caliphate) to its full form, we must follow the Prophetic Model of Revolution.
Furthermore, the organizational model that we find in the Seerah of the Prophet Muhammad (PBUH) is based on Baiy‘ah (pledge of allegiance). The Prophet (PBUH) was a Messenger of Almighty Allah (SWT) and every command from him was obligatory for Muslims to follow. Thus, the reason that he took Baiy‘ah from the Companions (RAA) was only to leave a model for his Ummah (us Muslims). The Caliphs after him continued the same system, and after them almost all of the revivalist movements have adopted the same system of Baiy‘ah.
In the Western model, a number of people with common goals get together and form an organization in which the majority vote is decisive. In the system based on Baiy‘ah, on the other hand, one person gives a call that he is going to initiate the struggle for the revival and establishment of the Deen of Allah (SWT); he then invites people to join him in this cause (Ref: Surah Al-Saff 61:14). In such a system, the leader (or Ameer) is required to consult with his associates (or rufaqa) but is not bound by the majority decision (Ref: Surah Aal-e-Imran 3:159). The only difference between the Baiy‘ah of the Holy Prophet (PBUH) and the Baiy‘ah of a leader (Ameer) today, is that while each and every command given by the Prophet (PBUH) had to be followed, the leader of a revivalist party must be obeyed not in an absolute sense but only within the bounds of the Shari‘ah (i.e., fil Mar‘uf). By its nature, the system of Baiy’ah makes for a more disciplined organization.
Today no revivalist party can claim for itself the status of Al-Jama‘ah, a term applicable only to the collective organization of the entire Muslim Ummah under a (one) single leader or Ameer.
Although this ideal unified state of the Muslim Ummah does not exist in the present world, yet we believe that the internal discipline of a revivalist party that is working to re-establish the pure Islamic System (mentioned in the answer to question 1) ought to be based on the Islamic ideal of “listening and obeying” to the Ameer, a discipline that can only be achieved by following the Prophetic model of Baiy‘ah.
We are aiming at a centralized and concerted effort to establish the Islamic socio-politico-economic order, on the lines of the one established during the Khilafat-e-Rashida (in toto, initially in Pakistan and then in other parts of the world (as mentioned the answer to question 1). In order to achieve this, Tanzeem-e-Islami is following the prophetic model of organization in the form of Bai’yah, to raise a solid Jama’at i.e. بنيان مرصوص ( Surah Al-Saff:4).

A Muslim has been commanded by Allah (SWT) not only to pray and fast, but also to put in practice His (SWT) injunctions with respect to the social, political, and economic aspects of life. Islam does not allow in the least the modern secular approach in which religion is confined to one’s private life and modes of worship. On no pretext whatsoever — economic stringency, difficulties in interest-free monetary transactions, societal pressures for extravagant customary practices on weddings and other social occasions — can a true and committed Muslim justify himself in indulging in un-Islamic behavior. This is the basic and foremost lesson that comes out so clearly and emphatically from the following verse of Surah Aal-e-Imran; for anyone who aspires to live as a Muslim and die as a Muslim.
“And hold fast, all together, to the Rope of Allah (which He stretched out for you) and be not divided among yourselves; and remember with gratitude Allah’s favor on you, for you were once enemies and then He joined your hearts in love, so that by His Grace you became brethren; and you were on the brink of the pit of fire, and He saved you from it. Thus does Allah make His Signs clear to you, that you may be guided to the right way.” [Translation of Surah Aal e Imran; verse 103]
The varying political, social and economic perspectives have changed exorbitantly during the last two centuries or so, with the rise of the modern Western civilization. The change is continuing, and has strayed the society away from the right path of Islam towards the wrong path of Satan.
Let us also ponder on verse 13 of Surah As-Shura, and Ayah 104 of Surah Aal e Imran.
“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].” [Translation of Surah As-Shura; verse 13]
Thus, verse 13 of Surah As-Shura prescribes for us to establish Islam as the Deen “a code of life based on Quran & Sunnah”.
“And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and Only those will be the successful.” [Translation of Surah Aal e Imran; verse 104]
Thus, verse 104 of Surah Aal e Imran prescribes that at least a group of people amongst you should be there to call people to “Khair”, promote virtue, and strive to abolish vice. Simply put, it means that if the system is not there, and the whole Ummah is not performing this obligation, then at least a group of people amongst you should be on this mission. The word “Ummah” means a group of people with identical objective(s). So establishing a party is an edict of Allah (SWT) that is mandatory when the main body of the entire Ummah has forgotten its duty.
What Tanzeem-e-Islami means when it mentions ‘revolution’ and ‘change’ alludes to, in summary, tearing down the ‘current world order’ based on political, economic and social exploitation, borrowed from the ideology of the modern Western civilization, secularism and capitalism, and replacing it with the ‘just Islamic order’ by striving to establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age. It must be noted that the ‘revolution’ and ‘change’ starts at home at the individual level and extends through various phases of collectivity, culminating at the level of the entire Muslim Ummah (Al Jama’ah).
It must be understood that our job as a Tanzeem is to strive for establishing an Islamic Welfare State based on just socio-politico-economic principles regardless of the prevailing political, economic and social circumstances. We have to do it intelligently and leave the outcome with Allah (SWT), as He (SWT) alone is the Decider of all things.

The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
Moreover, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar prevalent sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
Since its inception, Tanzeem-e-Islami has categorically declared that its role in the prevalent system of electoral politics would be limited to intellectual critique and opinion sharing only, and that neither would the organization ever practically take part in the prevalent form of electoral politics, nor would it allow any of its rufaqa (members) to become part of the electoral process as candidates.
The rationale behind the entire policy stated above that Tanzeem-e-Islami believes, and has been proven right historically, that an Islamic revolution, revival and change on the lines of the one brought about by the Holy Prophet (PBUH) in Madinah and perpetuated during the Khilafat-e-Rashida (The Rightly-Guided Caliphate) cannot be achieved in Pakistan, or anywhere in today’s world for that matter, by the existing process of electoral politics (democracy) or, for that matter even by a dictatorship. Regarding the query, in a democratic society, elections provide an easy opportunity to become part of the status quo and bring cosmetic change in the leadership, but there is no change in the system as a whole.
Our entire struggle is to tear down the ‘current world order’ based on political, economic and social exploitation, borrowed from the ideology of the modern Western civilization, secularism and capitalism, and replace it with the ‘just Islamic order’ by striving to establish an Islamic State1 based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age. The inability of ‘Islamic parties’ to make any strides towards that end was clearly visible in 2002, when almost all religious political parties merged to form an electoral alliance named “Mutahida Majlis-e-Amal” (MMA), and even though they got many seats in the National Assembly and a majority in the KP (ex-NWFP) Province, so much so, that they were able to form a provincial government there, they were unable to make even a single stride towards establishing a genuine Islamic Welfare State either in the center or in the KP province. Tanzeem-e-Islami does not want to be a mere cog in the existing machine!
It must be noted that although, Tanzeem-e-Islami allows its rufaqa (members) to vote for a candidate or a political party, it has clear instructions prohibiting its members from:
1. Voting for any such political party that has included even a single clause in its manifesto that violates the principles of Islam
2. Voting for any such electoral candidate who is involved in acts considered as sins, depravities and manifest wrongdoings in Islam.
The members of Tanzeem-e-Islami are free to vote for candidates that do not fall under the two categories of prohibition mentioned above. The founder of Tanzeem-e-Islami late Dr Israr Ahmad (RAA), subsequent Ameer Hafiz Aakif Saeed and the current Ameer have constantly been stating these two conditions at every forum without fail and this policy of Tanzeem-e-Islami has never changed by even a speck.
Therefore, it should be plain and clear to everyone that Tanzeem-e-Islami would neither back nor support any particular political party or electoral candidate in an exclusive form or manner. The members of Tanzeem-e-Islami are generally free to vote for any political party or electoral candidate that meets the aforementioned two preconditions, as part of the organization’s official policy.
It must also be understood that our goal as a Tanzeem is to strive for establishing an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age, regardless of the varying political, economic and social circumstances. We have to strive for it intelligently and leave the outcome with Allah (SWT), as He (SWT) alone is the Decider of all things.

“Iqamatuddin” is a term used to describe the process of striving for the implementation of all-embracing System of Islam that encompasses the individual as well as the collective lives, activities and decisions of Muslims, as persons and as a state. It covers the individual, the community as well as the state in the social, economic, political and all other ‘macro’ aspects and dimensions.
In fact, “Iqamatuddin” is not a new or modern term coined by Tanzeem-e-Islami. The Qur’an, Sunnah and Seerah all describe it as the establishment of Khilafah or the Deen of Allah (Wholesome System of Islam, not just religious rituals). Tanzeem-e-Islami, in light of the Sunnah and the Seerah of the Holy Prophet (PBUH), considers that this should be the foremost preference of all Muslims and all of them are obligated to strive for formation of an ideal Islamic form of Government (mentioned in the answer to question 1) in any Muslim country, so that the blessings of Islamic injunctions can be practically demonstrated to the entire world. Not establishing Islam means that we are not performing our duties as Muslims. We are Allah’s (SWT) representatives on the earth, and by not implementing Islam we are misrepresenting Allah (SWT) and His Deen. This is the reason that we are facing the wrath of Allah (SWT), in various shapes and forms. So long as we are not willing and able to establish an ideal and pure Islamic System) to present as a model before the world, we will remain under the wrath of Allah (SWT) and would be unable to get out of it. Moreover, our success in this world and in the Hereafter depends on our own intentions and deeds. We must therefore fulfil this obligation of ours for achieving success in the hereafter even if we are unable to achieve the desired results in this world.

The question is based on misunderstanding of the mission of Tanzeem-e-Islami, its methodology and activities.
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic Welfare State on the lines of the one established by Prophet Muhammad (PBUH) in Madinah and succeeded by the first four Khulafa (Rightly-Guided Caliphs) , in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant revivalist revolutionary mass movement. In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world. This alone is sufficient to remove the misunderstanding in the second part of the question viz ‘Do you really want Muslims to turn the other cheek, till they are annihilated by the forces of evil?’
In order to achieve the mission stated above, the only viable methodology to follow is the one perused by the Holy Prophet (PBUH) during his (PBUH) struggle to establish the Islamic state of Madinah about fourteen and a half centuries ago, with slight adjustments to cater for the political, economic and social ‘ground realities’ of today (the modern age).
Tanzeem-e-Islami believes that the greatest need of the Muslim Ummah today is an understanding of the methodology of bringing about a revolution as was brought about by the Holy Prophet Muhammad (PBUH). In order to understand that it is necessary to grasp the methodology, strategy or operational model of the obligation of “Iqamatuddin” — or in other words establishing the supremacy of Islam at the global level, on the basis of the edicts of the Holy Qur’an, the Sunnah and the Seerah. The Prophet’s (PBUH) Strategy of Islamic Revolution can be studied in the answer to question 14.
The reason for incorporating “nonviolence” as part of Tanzeem-e-Islami’s methodology and strategy is based on two basic facts:
1: Tanzeem-e-Islami firmly believes that undertaking Jihad in the Way of Allah (SWT) is a fundamental Islamic obligation. It also understands the various forms of Jihad and the circumstances under which each one of them ought to be employed, as commanded in the Qur’an, Sunnah and Seerah. However, Tanzeem-e-Islami considers that it is currently between 3rd and 4th stages of its journey (1. Propagating Islamic Ideology 2. Organization 3. Training 4. Passive Resistance ) and as such its plans to fulfill the obligation of Jihad are correlated to that stage. Once Tanzeem-e-Islami reaches the latter stages (1. Active Resistance or Challenge 2. Nonviolent, peaceful agitation) of ‘The Prophet’s Strategy of Islamic Revolution’ the form of Jihad will change.2: There can be many forms of this conflict, and it is particularly important to understand that in a country where the those in conflict with the revolutionary group would also be Muslims, alternative measures have to be explored and used in order to achieve the target (avoiding Qitaal) such as nonviolent, peaceful agitation.
However, it is agreed upon by scholars that the highest and most eminent form of Jihad is the Jihad at the ideological and systemic level. In other words, Jihad done for ‘Establishing the Deen’. The method of Jihad used may vary according to the stage of the Strategy of bringing about the Islamic Revolution to eradicate the false (Batil Nizam) system. That is exactly what Tanzeem-e-Islami is trying to follow.
In this regard the study of the following literature is very helpful:
• Islamic Revivalist Struggle and Main Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: www.tanzeem.org/books

The long-term goal of Tanzeem-e-Islami is:
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the familiar (prevalent) sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice based upon the principles of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
The short-term goal of Tanzeem-e-Islami is to start with the individual and develop gradually to the collective stage of the entire world. It must be noted that both the short- and long-term goals of Tanzeem-e-Islami overlap, and are deduced from the Prophet’s (PBUH) Strategy of Islamic Revolution, which also provides the exact planning for achieving all these goals, whether short-term or long-term in nature.
It must be noted that Tanzeem-e-Islami believes that the greatest need of the Muslim Ummah today is an understanding of the methodology of bringing about a revolution as was brought about by the Holy Prophet Muhammad (PBUH). In order to understand that it is necessary to grasp the methodology, strategy or operational model of the obligation of “Iqama al-Deen” — or in other words establishing the supremacy of Islam at the global level, on the basis of the edicts of the Holy Qur’an, the Sunnah and the Seerah.
The Prophet’s (PBUH) Strategy of Islamic Revolution in Arabia comprised the following stages, in brief:
1. Revolutionary Ideology:
The first prerequisite of any revolution is a revolutionary ideology and a revolutionary philosophy that will hit like an axe on the pre-existing Socio-politico-economic system, which happens to be the modern Western civilization led Socio-politico-economic system, prevalent today in the entire world. And unless it has the bite to slash through the ‘present’ political system, slash through the ‘present’ economic system and slash through the ‘present’ social system it is not a revolutionary ideology; it is merely a sermon or an academic discourse. In our case as the ideology of the Islamic System is not new, its ‘modern version’ will have to be presented and its explanation will have to be according to the modern terminology of the present era compatible with the concurrent level of knowledge and intellectual achievements. This ideology should be spread and made popular and for that all available means of communication of the present time should be utilized. Formerly one could walk through streets and bazaars gathering people and invite them to a cause or people would be invited for a dinner and the message would be conveyed to them. But now one can hold assemblies, address meetings and write books. Hence, along with the print media, the electronic media and the social media, all means of communication available should be utilized for publicizing the revolutionary ideology.
2. Organization:
At the second stage, the people who accept the revolutionary ideology, should be organized as a collective entity. There are two conditions for the formation of this group or party.
Firstly, it should be a well-knit group with very strong discipline because when a confrontation occurs and you enter the field to put an end to the current system, the elite who have interests associated with the system, will stand up against you to crush you to ensure the continuity of the system. That is why you will require a military discipline against all odds. Merely a mob will not be able to stand against them, rather what will be required is a strong group which will be organized on the principle of “listen and obey”, with tight discipline.
Secondly, the rank and cadre of its workers within the party would be determined on the basis of their loyalty and commitment to, and sacrifices for, the movement and not that a person enjoys a high rank in the party because of any other worldly reason.
3. Training (Tarbiyyah)
The third stage is that of training the members. At this stage the revolutionary ideology should not be allowed to lapse from the minds of the members of the revolutionary organization for even a short span of time. For it is on this ideology that the whole revolutionary struggle depends. If the revolutionary ideology has unwaveringly and solidly taken root in the mind then the will to act will also be sustained but if that ideology were to fade away from the minds of the members then the passion to act will also disappear and steam away. Alongside this they should be trained and inured to discipline so that they listen and obey. This is not an easy task; in fact it requires a great deal of fortitude and a strict regime of training and inurement.
The third target of revolutionary training will be to develop a zeal amongst the members of the party to sacrifice everything for the sake of the revolutionary ideology. A revolution cannot be brought about without this zeal and ardour.
4. Passive Resistance
This is so to speak the 4th stage but is in fact initiated alongside the first stage. Passive resistance means that the members of the revolutionary movement should remain steadfast to their principle or stand, should not retreat from their stance but should not retaliate in any way to the violence and persecution they face. There is a very logical reason for this. First, conflict is created in a society by these revolutionary people. Otherwise, the people are generally quite content and satisfied with the existing state of affairs. Hence, the scenario is much like you’re throwing a stone in a placid pond and creating a frenzy of waves where there were previously no unrest or disruption. Likewise, revolutionaries raise the voice of dissent against the established system and assert that this system is wrong and that it is an exploitative and repressive system, creating discrimination among the people.
During this stage or phase, it is likely that the target or focus of persecution will not simply be the Ameer but all members of the revolutionary movement particularly the weak and the youth from respected families. Now they are physically abused, deprived of food and kicked out of their homes. They are jailed, murdered and made to face the firing squad where hundreds of them are killed. Now, at this point Passive Resistance is required so that all the physical violence and torture is tolerated without any retaliatory action. This is so because initially the number of followers of the revolutionary party is small. If this small group of followers is to retaliate with violence the established order would have the right to crush them, thereby finishing them off. But if they do not retaliate then they will still be made the targets of such violence and persecution but the establishment will not gain the right to crush them completely. In this manner they will gain time to act so that they can get their message across to the maximum number of people and expand their organizational base. They will only be able to confront the existing system if they have the power to do so and to acquire this power they need time which, Tanzeem-e-Islami refers to as “buying time”. Hence at this stage they should not even raise their hands in self-defense. This mode of action will have a very important consequence for the followers of the movement in that they will gain the sympathies of the public — the silent majority. Gradually, the common man starts feeling that this group is truly being subjected to unjustified and outright cruelty. Hence quite imperceptibly the sympathies of the people are turned towards the revolutionaries, thus exemplifying the wise adage: “He who conquers the hearts is the true conqueror”.
5. Active Resistance
The fifth stage of the Revolutionary struggle is that of putting up active resistance. This is a time for making an extremely crucial decision and a test of the leadership’s intelligence. It is very essential to determine the appropriate time for initiating this phase. If you are not fully prepared and you take the plunge prematurely you will be wiped out. On the other hand if in spite of being ready you delay in taking the step, you lose an opportunity. In other words — ‘You have missed the bus’. Hence, whether you lose the opportunity to initiate the forward action for the revolution or take the final initiative prematurely, in both cases you will be unsuccessful. The decision to start active resistance should be made when it is felt that our numerical strength is enough. The meaning of “enough” will be different in different circumstances.
Secondly, at this stage they should abide by the discipline to which they have been trained. They should be inured to the principle of ‘listen and obey’ that is to say, they will only act when commanded to act and will stop only when commanded to stop. They should not be the sort of revolutionaries who initially do not act at all and if they do act, they do not stop. Only when these conditions have been fulfilled the Revolutionary Movement can move forward from the stage of Passive Resistance into the stage of Active Resistance.
6. Armed Conflict
After the stage of Active resistance, the sixth and last stage will be that of direct confrontation. That is there will be an actual physical clash between the defenders of the existing system and the revolutionaries. Because when you have started Active Resistance, you have basically challenged the whole system. Hence, the dominant repressive system and its custodians will go all out in taking measures to crush the followers of the revolutionary movement. It is at this stage that the revolutionary movement will be put to the test. If the movement has prepared properly for the revolution, the organization and training of the members was done along the right lines and steps were taken timely then this movement will be successful. And if steps were taken in the context of Active Resistance without prior preparation: neither is there a sufficient number of the followers, nor had they been trained or groomed to the discipline of “listen and obey”; the movement will as a natural consequence fail. In other words, after the clash it will be either the throne or the bier, there is no middle position. There can be many forms of this conflict, and it is particularly important to understand that in a country where the ‘status quo’ in conflict with the revolutionary group would also be Muslims, alternative measure i.e. nonviolent and peaceful agitation have to be explored and used in order to achieve the target.
7. Outward expansion of the Revolution
Apart from the above mentioned 6 stages there is a seventh stage of revolution and it is a litmus test for a true revolution. A true revolution is never limited to the geographical, national or governmental borders. This is so because if the revolutionary ideology is powerful, convincing, strong, logical and rational, it will definitely succeed in gripping the hearts and minds of people everywhere. Hence, a true revolution will always be exported. It can never stay within the geographical boundaries of a particular region or country.
This is the blue-print of the revolutionary process that Tanzeem-e-Islami has gleaned from the life trajectory of the Holy Prophet (PBUH).
All of the aforementioned are forms of ‘Jihad’, according to the edicts of the Qur’an and Sunnah, and the examples from the Seerah of the Holy Prophet (PBUH).
They expound various forms of Jihad and also clear the misconception between ‘Jihad’ and ‘Qitaal’ found today. The biggest misconception regarding jihad in the way of Allah (SWT) amongst both the public and the scholars is that ‘jihad’ means ‘war’. Thus, ‘Jihad’ and ‘Qitaal’ have been made synonyms to each other. In lexicon and etymological sense, Jihad is general while Qitaal is specific. Which means that every Qitaal is necessarily a Jihad while every Jihad is not necessarily a Qitaal.
True faith and success in the hereafter both necessitate Jihad in Allah’s (SWT) way. Jihad has many forms as expounded in the Qur’an and the Ahadith. The basic forms of Jihad are as follows:
1. Doing Jihad by spending your wealth for this cause (of Allah SWT) i.e. Jihad Bil Maal and to exhaust your talent, understanding, intelligence etc. in the path of Allah i.e. Jihad Bil Nafs.
2. Doing ‘Jihad bil Qur’an’ or Jihad with the Qur’an.
3. Jihad with the heart (Jihad Bil Qalb), which means hating something intensely with your heart which is in fact also a kind of Jihad.
4. Jihad with the tongue (Jihad Bil Lisan)(using all means of communication, old and new), which means speaking against an evil, which is the next stage.
5. Jihad with the hand (Jihad Bil Yad)(or force), which means using force against the evil and this is the highest stage.
6. ‘Jihad bil-Saif’ or ‘jihad with the sword’, used for Qitaal.
It must be noted that ‘Jihad for survival’, ‘Jihad for rights’ and ‘Jihad against Nafs’ are also sub-categories of Jihad.
However, it is agreed upon by scholars that the highest and most eminent form of Jihad is the Jihad at the ideological and systemic level. In other words, Jihad done for ‘Establishing the Deen’. The method of Jihad used may vary according to the stage of the Strategy of bringing about the Islamic Revolution to eradicate the false system.
In short, Tanzeem-e-Islami’s short and long-term goals have been derived from ‘The Prophet’s Strategy of Islamic Revolution’, as commanded in the Qur’an, Sunnah and Seerah. Tanzeem-e-Islami considers that it is currently at the ‘stage’ of passive resistance, and as such its plans to fulfill its obligation that correlate to that stage. Once Tanzeem-e-Islami reaches the latter stages of the ‘The Prophet’s Strategy of Islamic Revolution’, it will definitely move closer to the materialization and striving for more longer-term goals, perused intelligently and perceptively.
In this regard the study of the following literature is very helpful:
• Islamic Revivalist Struggle and Main Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Islamic Renaissance: The Real Task Ahead (https://tanzeem.org/books/islamic-renaissance-the-real-task-ahead/)
• Constitutional and Legislative Framework of The System of Khilafah in Modern Times (https://tanzeem.org/books/khilafah-in-pakistan-what-why-and-how/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
• Calling People unto Allah (https://tanzeem.org/books/calling-people-unto-allah/)

These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: www.tanzeem.org/books

It is a duty of all Muslims to strive for establishing the system of social justice of the Khilafat-e-Rashida (The Rightly-Guided Caliphate). This is evident from the following verses of the Quran
وَرَبَّكَ فَكَبِّرْ
“and pronounce the greatness of your Lord” [Muddassar 74:3]
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ
“He is the One who has sent down His Messenger with Guidance and the religion of truth, so that He makes it prevail over all religions, no matter how the Mushriks may hate it.” [Tauba 9:33]
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيداً
“He is the One who has sent His Messenger with Guidance and the religion of truth, so that He makes it prevail over all religions. And enough is Allah for being a witness (to His promise).” [Fath 48:28]
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ
“He is the One who has sent His Messenger with guidance and the religion of truth, so that He makes it prevail over all religions, even though the mushriks (those who ascribe partners to Allah) dislike (it).” [Saf 61:9]
وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ فَإِنْ انتَهَوْا فَلا عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ
“And Fight them until there is no more disorder, and obedience becomes for Allah. But, if they desist, then aggression is not allowed except against the transgressors.” [Baqarah 2:193]
وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنْ انتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ
“And Fight them until there is no more disorder, and total obedience becomes for Allah. So, if they desist, then, Allah is indeed watchful over what they do.” [Anfal 8:39]
شَرَعَ لَكُمْ مِنْ الدِّينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
“He has ordained for you of deen what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the deen and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back (to Him].” (Translation of Surah As-Shura; verse 13)
Tanzeem-e-lslami’s short and long-term goals have been derived from ’The Prophet’s Strategy of Islamic Revolution’, as commanded in the Qur’an, Sunnah and Seerah. This strategy that the Prophet PBUH adopted for bringing about the Islamic Revolution and which Tanzeem-e-Islami follows is described in detail in answer to another question. It has six stages i.e., 1. Inviting people to the cause 2. Organizing those who join 3. Training 4. Passive Resistance 5. Active Resistance 6. Non-violent peaceful mass movement.
Tanzeem-e-lslami, considers that it is currently at the ‘stage’ of passive resistance, and as such it plans to fulfill its obligation that correlate to that stage.
The ‘stage’ of passive resistance is, so to speak, the 4th stage but actually starts alongside the first stage. Passive resistance means that the workers of the revolutionary movement should remain steadfast to their principle, should not retreat from their stance but should not retaliate in any way to the violence and persecution they face. There is a very logical reason for this. First of all, conflict is created in a society by these revolutionary people. Otherwise, the people are generally quite content and satisfied with the existing state of affairs. Hence, the scenario is much like you’re throwing a stone in a placid pond and creating a frenzy of waves where there were previously no unrest or disruption. Likewise, revolutionaries raise the voice of dissent against the established system and assert that the system is wrong and that it is an exploitative and repressive, creating discrimination among the people.
During this stage or phase, it is likely that the target or focus of persecution will not simply be the Ameer but all workers of the revolutionary movement particularly the weak and youth of the respected families. Now they are physically abused, deprived of privileges and kicked out of their homes.
At this point Passive Resistance is required so that all the physical violence and torture is tolerated without any retaliatory action. This is so because initially the number of followers of the revolutionary party is small. If this small group of followers is to retaliate with violence the established order would have the right to crush them, thereby finishing them off. But if they do not retaliate then they will still be made the targets of such violence and persecution but the “authorities” will not gain the right to crush them completely. In this manner they will gain time to get their message across to the maximum number of people and expand their organizational base. They will only be able to confront the existing system if they have the power to do so and to acquire this power, they need to buy time. Hence at this stage they should not even raise their hands in self-defense. This mode of action will have a very important consequence for the followers of the movement in that they will gain the sympathies of the public — the silent majority. Gradually, the common man starts feeling that this group is truly being subjected to unjustified and outright cruelty. Hence the sympathies of the people are turned towards the revolutionaries imperceptibly.

The question does not state the facts, most probably due to certain misconceptions regarding the relationship between the Qur’an, Tafsir of the Qur’an, Ahadith, Aqeedah and Islamic Jurisprudence.
The Holy Qur’an is the Divine Spark from which the rest of the branches of Islamic epistemology and ontology arise.
Unfortunately, the great objective of establishing a real contact between us and the Qur’an has not been achieved even by the different religious seminars and symposia which have been held in recent times. The savants and scholars who participated in the discussions at these conferences and colloquia have generally dwelt at such topics as the greatness of the Qur’an, its beauties and marvels etc., but no attempt has been made to consider the fundamental questions: What are our obligations towards the Qur’an? And how can we discharge these obligations? So far as the glory and greatness of the Qur’an is concerned, we believe it is indescribable and its full comprehension is beyond the reach of human mind. It is best known to the Lord of the heavens and the earth Whose word it is, or to His blessed Messenger (PBUH) to whom it was revealed.
Therefore, instead of making a presumptuous attempt at describing its unique merits, the most pertinent thing for us to do is that we should clearly understand our duties and responsibilities towards the Qur’an and then see whether or not we are conscientiously fulfilling these duties and responsibilities. If we find that we are not doing so, we should seriously think about the line of action we should adopt for their fulfillment; and then adopt the line without any further delay because our very salvation depends on our efforts in this direction. Paying pompous compliments to the Qur’an will not be enough and it cannot be a substitute for actually discharging our obligations towards the Holy Book.
In order to achieve the mission stated above, the only viable methodology to follow is the one persued by the Holy Prophet (PBUH) during his (PBUH) struggle to establish the Islamic state of Madinah about fourteen and a half centuries ago, with slight adjustments to cater for the political, economic and social ‘ground realities’ of today (the modern age).
Tanzeem-e-Islami believes that the greatest need of the Muslim Ummah today is an understanding of the methodology of bringing about a revolution as was brought about by the Holy Prophet Muhammad (PBUH). In order to understand that it is necessary to grasp the methodology, strategy or operational model of the obligation of “Iqamatuddin” — or in other words establishing the supremacy of Islam at the global level, on the basis of the edicts of the Holy Qur’an, the Sunnah and the Seerah.
Without delving into the Qur’an as the primary source (preferably with the capacity to have a basic understanding of the Divine Scripture without the help of a translation, for which the knowledge of Arabic language is a prerequisite) and then coupling it with the authentic Tafsir of the Qur’an, the authentic Ahadith and the Seerah of the Holy Prophet (PBUH), it is impossible to “strive for establishing an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.”; which is the stated aim (mission, objective) of Tanzeem-e-Islami.
The importance of understanding the Qur’an is espoused in the Qur’an itself and in the Ahadith.
From the Qur’an:
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
“The Messenger believed in what was revealed to him from his Lord, as well as the believers….” (Al-Baqarah 2:285)
تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُنِيبٍ
“[The Qur’an is] An insight and reminder (of the truths ingrained in human nature) for every servant who turns to Allah in repentance. (Qaf 50:8)
إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنْ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالأَنْعَامُ حَتَّى إِذَا أَخَذَتْ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَأَنْ لَمْ تَغْنَ بِالأَمْسِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ
“…thus do we explain the signs in detail for those who reflect.” (Yunus 10:24)
…. وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
“…and we have sent down unto you the Zikr that you may explain clearly to men what is sent for them, and that they may give thought.” (Al-Nahl 16:44)
كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ
“Thus Allah makes clear His signs to you, in order that you may understand.” (Al-Baqarah 2:242)
إِنَّا أَنزَلْنَاهُ قُرْآناً عَرَبِيّاً لَعَلَّكُمْ تَعْقِلُونَ
“Verily, We have sent it down as an Arabic Qur’an in order that you may understand.” (Yusuf 12:2)
وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
“We have made the Qur’an easy as a means of reminding (men of the truths forgotten by them). Is there any who will benefit from this reminding?” (Al-Qamar 54:17, 22, 32, 40)
كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الأَلْبَابِ
“Here is a book which we have sent down to you, full of blessings, that they may meditate on its signs, and that men of understanding may receive admonition.” (Sad 38:29)
أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا
“Do they not then deeply think over the Qur’an, or are their hearts locked up?” (Muhammad 47:24)
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلا تَكُنْ لِلْخَائِنِينَ خَصِيماً
“Surely, We have sent down to you (O Muhammad!) the Book in truth, that you may judge between men by that which Allah has shown you….” (Al-Nisa 4:105)
شَرَعَ لَكُمْ مِنْ الدِّينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
“The same Deen has He established for you as that which He enjoined on Noah, which We have revealed to you (O Muhammad!) and that which we enjoined on Abraham, Moses and Jesus; namely, that you should establish Deen and make no divisions therein….” (Al-Shura 42:13)
هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
“This is a plain statement to mankind, a guidance and instruction to those who are God-conscious….” (Aal Imran 3:138)
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمْ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
“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., the Shari‘ah), so that mankind may stand by justice….” (Al-Hadeed 57:25)
From the Ahadith:
The following tradition, narrated on the authority of Abdullah Ibn Umar (RA) refers to the polishing effect of the Qur’an on the mirror of the heart:
The Holy Prophet (PBUH) once remarked: “Surely, these hearts get rusted as iron gets rusted in water.” He was asked how the heart’s rust could be rubbed off. He replied: “By frequent remembrance of death and the recitation of the Qur’an.” (Narrated by Bayhaqi)
“The best among you are those who learn the Qur’an and teach it (to others).” (Narrated by Bukhari)
“One who deems lawful what the Qur’an declares unlawful is not a believer in the Qur’an (i.e., in reality, he does not hold it to be a Divine Revelation.)” (Narrated by Tirmidhi)
“None of you can become a believer until all his desires are subordinated to what I have brought (i.e., the Revealed Guidance).” (Narrated in Sharah Al-Sunnah)
“Those who are present should convey (Allah’s Message) to those who are not.” (Narrated by Bukhari)
In a long tradition narrated by Sayyidena Ali (RA), we have the following remark of the Holy Prophet (PBUH) about the Qur’an: “The scholars shall never be satiated with the study of the Qur’an, nor will its appeal ever diminish on account of repeated readings, nor will its marvels be ever exhausted (i.e., its study will ever continue to yield fresh fruits of knowledge and wisdom).” Reported by Tirmidhi and Darimi.
In light of the aforementioned, it would be a gross misunderstanding to state that by placing so much emphasis on the Qur’an, Tanzeem-e-Islami undermines the traditional legacy of Islamic scholarship including Tafsir, Ahadith, Aqeedah and Islamic Jurisprudence (to name a few). In fact, Tanzeem-e-Islami emphasizes to follow the traditional legacy of Islam, with the Final Divine Revelation – The Holy Qur’an and the Authentic Ahadith of the Holy Prophet (PBUH) as the cornerstone and all of the rest spring out from that.
In this regard the study of the following literature is very helpful:
• Objective and Goal of Muhammad’s (PBUH) Prophethood (https://tanzeem.org/books/muhammad-saww-the-objective-of-his-appointment/)
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Bai’yah (https://tanzeem.org/books/baiyah-the-basis-for-organization-of-a-revivalist-party-in-islam/)
• The Obligations Muslims Owe to the Qur’an (https://tanzeem.org/books/the-obligations-muslims-owe-to-the-quran/)
• Obligations to God (https://tanzeem.org/books/obligations-to-god/)
• The Way to Salvation (https://tanzeem.org/books/way-to-salvation-in-the-light-of-surah-al-asr/)
• Three Point Action Agenda (https://tanzeem.org/books/3-points-action-agenda-for-the-muslim-ummah/)
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: https://tanzeem.org/books/

There are two levels of understanding Quran.
1. Tadabbur bil Quran (Deliberation)
2. Tazakkur bil Quran (Remembrance)
Tadabbur means to deliberate on the words of Quran, infer solutions of religious problems (مسائل) and to delve deep into its knowledge and wisdom as Quran is guidance for the whole of mankind. Just like it guides a common man to form correct opinion about the universe and themselves and provides clear guidance about how to conduct their lives; similarly, it offers complete guidance to scholars and thinkers and helps them at every stage and turn of the intellectual journey.
Tazakkur (remembrance) means to take advice. Tazakkur is the need of every human. This is the very reason Allah SWT has made Quran very easy for Tazakkur and stated four (4) times in one surah “Indeed we have made the Quran easy for seeking advice. So, is there one to heed to the advice?” (Surah Al-Qamar)
Allah SWT has established the argument on every human being that he can seek advice from the Quran no matter how limited his abilities are provided of course that his nature is original and not perverted. As he reads Quran, he comprehends a simple meaning unhindered.
Similarly, there are two levels of teaching Quran i.e. Tafseer and Tazkeer. Tafseer (Exegesis) means extracting answers from the Quran and teaching those to people while Tazkeer means stating the meaning of the Quran in the language of the audience and motivate people towards their religious duties, steer them to focus on hereafter and god-fearing. Tafseer and Tadabbur is the responsibility of Ulema (scholars) while Tazkeer and advice with Quran is every Muslim’s responsibility. Several Ayat and Ahadeeth throw light on this. Where Mudarriseen (Lecturers) of Tanzeem-e-Islami are concerned, some of them are formal religious scholars who have completed Darse Nizami and at the same time are well-versed with Tanzeem-e-Islami’s vision, its call to people and its literature whereas others are not proper ulema but have completed 1-year, 2-year, 3-year courses conducted by Quran academies in various big cities established by Tanzeem’s sister organization Anjuman Khuddam-ul-Quran. Additionally, these mudarriseen are mandated to attend training sessions as well as to study Tanzeem’s literature and a prescribed syllabus of religious books and go through exams. It is only after having gone through all these stages that a member is assigned Dars duties. All mudarriseen of Tanzeem are made aware of:
1. They need to make a conscious effort to keep a relationship of love and respect with their ancestors in the Ummah.
2. Remaining clear of differences of fiqh; instead of giving opinion on fiqh matters counsel them to seek fatawa from scholars of their own madhahib.
3. To keep liaison with righteous scholars, to find time to visit them now and then and seek their guidance. If there are any misunderstandings on their part regarding Tanzeem and its approach due to lack of proper communication, then try to remove those misunderstandings and to seek their prayers as much as possible.

This question has lost its relevance as Tanzeem e Islami has chosen a new Ameer Mohtaram Shujauddin Shaikh (Hafiza hullah), who has no family relations with Late Dr Israr Ahmed (RAA), or Hafiz Akif Saeed. This proves that there is no hereditary succession policy in Tanzeem e Islami.
The process of succession of Ameer (selecting a new person as Ameer) in Tanzeem-e-Islami is clearly laid down in the Constitution of Tanzeem-e-Islami. It is a multi-layer, non-hereditary process and the entire process consists of multiple stages, with checks and balances at every stage. The essence, rules and procedure of the process remain impartial and based on justice. It is non-hereditary, but equally being related to the existing Ameer does not disqualify a person from being considered for the position of the Ameer of Tanzeem-e-Islami. Appointment of a new Ameer is for life, hence appointment of a new Ameer of Tanzeem-e-Islami may only be necessary either upon passing away of the existing Ameer or if the current Ameer decides to step down from the position.
Just as a way of clarification, the previous Ameer, Hafiz Aakif Saeed was appointed after following the laid down procedure in totality. His appointment came when late Dr Israr Ahmad relinquished the position of the Ameer during his lifetime. The following process was followed in his appointment.
Hafiz Aakif Saeed was appointed after multiple sessions & prolonged process of consultation (on the basis of ‘Discuss amongst thyself’ or ‘Shura Bainahum’), spread over a few years with Multazim Rufaqa of Tanzeem-e-Islami. All rufaqa accepted this decision because they realized that it was not a ‘knee-jerk’ or ‘out of blue’ decision. It would be surprising for the reader to learn that even the name of Hafiz Aakif Saeed for the new Ameer of Tanzeem-e-Islami was suggested by two elderly rufaqa, and not by late Dr. Israr Ahmad (RAA) himself. According to the Constitution of Tanzeem, the Ameer of Tanzeem-e-Islami may nominate his successor on his own or may consult the Shura (Consultative Council) to nominate a successor. In case of Ameer’s incapacitation (by death or otherwise), the Shura (Central Consultative Body), decides for the new Ameer. Dr. Israr Ahmad (RAA) decided to appoint Hafiz Aakif Saeed as his successor as the Ameer of Tanzeem-e-Islami after the entire process had been completed. It had nothing to do with Hafiz Aakif Saeed being the son of late Dr. Israr Ahmad (RAA). In Tanzeem-e-Islami, the most important factor while making such decisions is the Islamic principle of ‘Discuss amongst thyself’ امرهم شورى بينهم
It must be noted that Hafiz Aakif Saeed was not ‘plucked’ out of the blue to be appointed as the Ameer of Tanzeem-e-Islami. He held the charge of the Media & Publications wing of Tanzeem-e-Islami as a Markazi Nazim from 1990 to 2002. Moreover, in order to ensure due diligence, Hafiz Akif Saeed was nominated as the successor and subsequently appointed as the Naib (Deputy) Ameer of Tanzeem-e-Islami first in 1999.
He carried out the responsibilities of Naib (Deputy) Ameer as well as the Nazim of Media & Publication wing of the Tanzeem simultaneously till he took over as the life-long Ameer of Tanzeem-e-Islami upon the voluntary self-retirement of Dr. Israr Ahmed (RAA) in the year 2002.
Moreover, the principles of justice require that no one is disqualified from consideration as the new Ameer on the basis of relation to the existing Ameer, provided that the essential process is fully adhered to, which it was, in the case of appointment of Hafiz Aakif Saeed as the Ameer of Tanzeem-e-Islami in 2002. It may be worth mentioning that the Imarat in Tanzeem-e-Islami is more a responsibility than a privilege since no perks are associated with the position.
He continued as Ameer until 8th August, 2020, when Imarat of Tanzeem-e-Islami was transferred to Mohtram Shujauddin Shaikh (Hafizahullah).
Note: The Ameer of Tanzeem-e-Islami is appointed for life; not for a certain period. This is in sync with the principles laid down for Imaarat (leadership) by the Khulafa-e-Rashideen (Rightly-Guided Caliphs/Rightly-Guided Successors to the Holy Prophet (PBUH)). That is the system that we adopt in Tanzeem-e-Islami, based on Islamic edicts, not ‘Democracy’, ‘Autocracy’ or ‘Dictatorship’ )

Tanzeem-e-Islami primarily accepts donations only from its own Rufaqa (members), and that remains the only source of income. Every Rafiq is obliged to pay according to his own free will, keeping in view his/her social status. They are, however, encouraged to contribute regularly. Alhamdulillah, the rufaqa of Tanzeem-e-Islami are contributing more and more, thereby fulfilling the needs of our operations. For special occasions, additional funds are sometimes needed and an appeal is made, and the rufaqa come forward with open hearts to fulfill these requirements as well.
Sometimes Ahbab (those non-members who agree with our goals and methods or have a soft corner for Tanzeem-e-Islami) come forward to support special assignments, such as the Dora Tarjuma Qur’an during Ramadan, or when the Tanzeem calls for certain special activities and programs of “AGAHI MUNKARAT MUHIM” (campaigns to create awareness about the forbidden), such as Campaigns against Riba or Obscenity, etcetera.

Tanzeem-e-Islami was established by Late Dr. Israr رحمة الله عليه in 1975 and he became its Ameer. The current Ameer is the third Ameer of Tanzeem. During this time, Tanzeem has flourished and has become recognized as one among the leading religious parties of Pakistan.
Among other things, Tanzeem has been running regular campaigns against evils in the society to create awareness in the society and educate general public. These have included:
• Abolition of Interest Campaign
• Eradication of Obscenity and Vulgarity Campaign
• Educating the Government on Real Riasat-e-Madina Campaign
• Establishment of Deen Campaign, etc.

Let’s have a look at what Tanzeem-e-Islami stands for, before we start to discuss other Islamic organizations, groups and parties in Pakistan.
The stated aim (mission, objective) of Tanzeem-e-Islami is to “establish an Islamic State based on socio-politico-economic principles of Islam on the lines of the one established by Prophet Muhammad (PBUH) in Madinah after the conquest of Makkah and succeeded by the first four Khulafa (Rightly-Guided Caliphs), in the context of the modern age.” Tanzeem-e-Islami is striving towards that goal by pursuing a non-violent, non-militant, revivalist revolutionary mass movement.
In a nutshell, Tanzeem-e-Islami is neither a religious sect nor a political party in the prevalent sense, but essentially an Islamic Revolutionary Party, whose goal is to establish the system of social justice based upon the principles of the Khilafat-e-Rashida (The Rightly-Guided Caliphate) firstly in Pakistan and then in the whole world.
Coming back to the question, it is true that there is a wide variety of Islamic organizations, groups and parties in Pakistan. Some of them are doing the work of Daw’ah, some are purely philanthropic in nature, some are sectarian, and others are involved in political power struggle within the prevalent system. There are many other kinds, and an entire thesis would be required to encompass that subject alone.
Tanzeem-e-Islami enjoys very good relations with Islamic organizations across the board and stays in constant communication with them all. Tanzeem-e-Islami has no sectarian biases. A prime example of our relations and views regarding other Islamic parties was seen in 2002. In 2002, when almost all religious political parties merged to form an electoral alliance named “Muttahida Majlis-e-Amal” (MMA), the founder of Tanzeem e Islami, late Dr. Israr Ahmad (RAA) never criticized or rejected it. Instead, he advised MMA to strive for the establishment of a genuine Islamic Welfare State at all levels once they were in power. These are well established facts that can be verified from numerous sources. This attitude of Tanzeem-e-Islami towards other Islamic parties remains resolute to date!
It would be noteworthy to mention that Tanzeem-e-Islami is not another sect or firqa in Islam. Tanzeem-e-Islami follows the traditional basics of Islam, found in the Qur’an and the Ahadeeth, and as such tries to keep itself in line with the established principles of Islamic Orthodoxy. The Late Dr Israr Ahmad (RAA), the founder of the Tanzeem, categorically mentioned in many of his speeches that he will not go outside the established principles of the four authentic Mazahib of Islam (i.e. Hanafi, Maliki, Shaf’i, and Hanbli) and the Ahl-e-Hadith. In this matter, Tanzeem follows the same principle as Dr. Israr. As far as the fundamental belief system (Aqeedah) of Islam is concerned, it is clearly mentioned in the mission statement of Tanzeem-e-Islami and on the back cover of each book that the Tanzeem is not a new sect, but a revolutionary and revivalist party/movement which is striving to establish Islam as compete code of life. (Notice the word Islam used as opposed to any other innovation. Of course, it would be silly to call ourselves “The only Muslim Jamaat”, so we have used the name Tanzeem-e-Islami to identify ourselves as an entity. The name has no religious significance except the fact that it is an Islamic Organization).

Tanzeem-e-Islami does not consider itself separate from the Muslim Ummah. It is part and parcel of the Muslim Ummah, which may not exist in its ideal form since the abolishment of the Khilafah in 1924, yet it still means ‘the collective body of all Muslims on the globe’ and Tanzeem-e-Islami is a part of that.
Tanzeem-e-Islami also does not consider itself to be ‘special’ and ‘privileged’ in any way.
Tanzeem-e-Islami enjoys very good relations with Islamic organizations across the board and stays in constant communication with them all, both locally and globally. Tanzeem-e-Islami has no sectarian biases. Instead, we counsel and advise the entire Muslim Ummah, using all means of communication available, to strive for the establishment of a genuine Islamic Welfare State. This is in line with the mission of Tanzeem-e-Islami and also our obligation unto Allah (SWT) and the Muslim Ummah as a whole.
It would be noteworthy to reiterate that Tanzeem-e-Islami is not another sect or firqa in Islam. Tanzeem-e-Islami follows the traditional basics of Islam, found in the Qur’an and the Ahadith, and as such tries to keep itself in line with the established principles of Islamic Orthodoxy. The Late Dr Israr Ahmad (RAA), the founder of the Tanzeem, categorically mentioned in many of his speeches that he will not go outside the established principles of the four authentic Mazahib of Islam (i.e. Hanafi, Maliki, Shaf’i and Hanbli) and the Ahl-e-Hadith. That too is relevant when the discussion is being done in matters of Islamic Jurisprudence and other Islamic organizations. As far as the fundamental belief system (Aqeedah) of Islam is concerned, it is clearly mentioned in the mission statement of Tanzeem-e-Islami on the back cover of each book stating that the Tanzeem is not a Mazhabi Firqa, but a revolutionary and revivalist party/movement which is striving to establish Islam as compete code of life. (Notice the word Islam used as opposed to any other innovation. Of course it would be silly to call ourselves “The only Muslim Jamaat”, so we have used the name Tanzeem-e-Islami to identify ourselves as an entity. The name has no religious significance except the fact that it is an Islamic Organization.)
In this regard the study of the following literature is very helpful:
• The Prophet’s Strategy of Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• Process of an Islamic Revolution (https://tanzeem.org/books/the-prophets-strategy-for-islamic-revolution/)
• (http://data.quranacademy.com/BOOKS/Tarajim/The_Quran_and_World_Peace.pdf)
These books can be ordered directly by emailing us at markaz@tanzeem.org
The digital copies of Tanzeem books are available on the website: www.tanzeem.org/books

Dr. Israr Ahmed left Jamaat-e-Islami due to differences in principle when Jamaat, in violation of its pre-partition policy, deviated from its principled stance and participated directly in the electoral politics. At this stage, Dr. Israr Ahmed and other senior Jamaat leaders opposed this change in direction. Dr. Israr was of the opinion that by taking part in the elections, work of Dawat-o-Tabligh (Preaching and Propagation) and Islah-o-Tarbiat (Personal Development and Training) is being impacted adversely rather the level of Piety and Purity of Intention among Jamaat’s members was going down. Dr. Israr expressed this opinion in a 250-page speech (later this was published under the name of “تحریک جماعت اسلامی ایک تحقیقی مطالعہ”) https://tanzeem.org/books/bu-05-04-tehreek-e-jamat-e-islami-aek-tehqeeqi-mutaalah/. Anyway, when Dr. Israr Ahmed sensed that Jamaat-e-Islami is not ready to reform in this regard, he resigned and stepped aside. Later between 1957 and 1967, he continuously strived together with his seniors who had also left Jamaat at the same time, to found a principled Islamic Revolutionary party on the lines of initial period of Jamaat-e-Islami but this effort remained fruitless due to lack of support from these seniors as a result of which Dr. Israr established circles of Quranic Lectures on his own in Lahore, Karachi and other big cities of the country. By way of these circles, he presented a comprehensive view of Islam and its religious obligations to his audiences based on selected portions of the Quran. As a result of his call to the Quran, Tanzeem-e-Islami was established in March 1975.
Tanzeem-e-Islami, is a principled Islamic Revolutionary Party, with its objective of bringing about complete Islamic revolution in all facets of life firstly in Pakistan and then in the whole world by following the methodology of the Prophet PBUH and staying clear of religious sectarianism and the prevalent political shows. Jamaat-e-Islami on the other hand, has become Islamically oriented political party which aims to bring about, while remaining within the system, limited change to the current rotten political system that is actually based on western democracy.
Jamaat-e-Islami’s pre-partition agenda was based on 4 points, first among them being to call people to Deen in such a way that
1. People’s ideas and views are cleared of the wrong resulting in
2. Character building
3. Societal reformation and gradually
4. Progress towards Change of leadership

But after the creation of Pakistan, Jamaat soon became focused only on the fourth point while ignoring the first three points. Consequently, it gradually drifted away from the noble cause of Islamic Revolution and became a main-stream electoral political party with Islamic leanings. In Tanzeem-e-Islami’s viewpoint, there is only one way of getting rid of this tyrannical system i.e., keeping the Prophet’s PBUH struggle as a model, to propound the idea of Tauheed-e-Amali (practical monotheism) in the light of Quran, Sunnah and Seerat of the Prophet PBUH. Once it takes hold among the masses, to organize those who accept the idea, train them on the model of the Prophet PBUH and then to lead them through the various stages of passive resistance finally bringing them to the field for decisive action.

Islamic Scholars are heirs of the Prophets and their basic responsibility is to transfer prophetic sciences to the next generations in a secure manner. Therefore, we continue to utilize their services. However, we cannot say that scholars do not support Tanzeem-e-Islami. Dr. Israr Ahmed always remained in touch with the leading scholars of all the madhahib (Hanafi, Maliki, Shaafei, Hanbali and Ahle-hadeeth) and always used to invite them to annual Quran Conferences on various religious topics. Additionally, he remained in touch with them and at times undertook long journeys. In 1985, he held the Quranic Conference on the topic of “A Comprehensive Understanding of Religious obligations” (فرائض دینی کا جامع تصور) https://tanzeem.org/books/04-03-fariz-e-deeni-ka-jame-tasawur/ and invited 100 Ulema of the Indo-Pak to come and impart their advice on his understanding of a Muslim’s religious obligations. On this occasion, 21 prominent Ulema from all madhahib attended the Conference personally while 25 others could not attend owing to various reasons but sent their written views out of which a large majority commended Tanzeem-e-Islami’s view of the Religious Obligations. In addition, at the time of creation of Tanzeem-e-Islami, a circle of advisors was formed comprising those scholars who agreed with Tanzeem’s viewpoint but could not join it for some reason. This included such scholars as Maulana Hamid Mian (Jamia Madaniah, Lahore), Maulana Akhlaq Hussain Qasmi (Jamia Rahimiyah, Delhi) and Maulana Wasi Mazhar Nadvi (Hyderabad) while those who formally joined Tanzeem-e-Islami included Maulana Saeed-ur-Rahman Alvi (Lahore) and Maulana Syed Muzaffar Nadwi (Azad Kashmir). Even now there are many Pakistani and international scholars, who are not formally part of Tanzeem due to their teaching and religious preoccupation, but despite that their cooperation and duas are with us. They do participate in various conferences and meetings arranged by Tanzeem-e-Islami and invite Ameer Tanzeem as well as its senior members to their events. At the same time, they make use of Tanzeem’s literature and audio and video lectures (Duroos) of Quran as well as study the monthly Meesaq and weekly Nida-e-Khilafat magazines while also contributing articles for them. Nevertheless, there are many young and old talented scholars within Tanzeem who belong to different madhahib of Ahle-Sunnat (اہل سنت والجماعت). Their number is around 150 while joining of more ulema continues. Therefore, as the revolutionary vision of Tanzeem spreads wider, more and more ulema will Insha’Allah join Tanzeem in the future.

جواب:
تنظیم اسلامی کے بنیادی دینی تصوّرات یعنی عقائد اہل سنت و الجماعت کے مطابق ہیں جن کی رُو سے ہر عاقل وبالغ مسلمان خواہ وہ مرد ہو یا عورت، پر لازم ہے کہ وہ پورے شعور وادراک کے ساتھ اقرار کر ے کہ ” میں یقین رکھتا ہو اللہ پر جیسا کہ وہ اپنے اسماء و صفات سے ظاہر ہے اور قبول کرتا ہوں اس کے جُملہ احکام، اقرار کرتا ہوں زبان سے اور تصدیق کرتا ہوں دل سے ” ( ایمانِ مجمل ) ” اور میں یقین رکھتا ہوں اللہ پر اور اسکے فرشتوں پر ، اور اسکی کتابوں پر اور اسکے رسولوں پر اور یومِ آخر پر اور تقدیر پر کہ اسکی بھلائی اور بُرائی سب اللہ تعالیٰ ہی کی طرف سے ہے اور مرنے کے بعد جی اُٹھنے پر “( ایمانِ مفصّل)” اسلام کی اساس ایمان پر قائم ہے اور ایمان کی تعبیر کیلئے ایمانِ مجمل اور ایمانِ مفصّل کے مندرجہ بالا الفاظ جو سلف سے منقول ہیں، حد درجہ موزوں بھی ہیں اور نہایت جامع و مانع بھی ۔
اللہ وہ زندہ وجاوید ہستی ہے جو ہمیشہ سے ہےاور ہمیشہ رہے گا۔ نہ کوئی اسکی ذات میں شریک ہے ، نہ صفات میں نہ حقوق میں نہ اختیارات میں اور اسکی معرفت کی واحد راہ اس کے اسماء وصفات کے واسطے ہی سے ہے۔
 فرشتے وہ برگزیدہ ہستیاں ہیں جنہیں اللہ تعالیٰ نے نور سے تخلیق فرمایا ۔ وہ صاحبِ تشخص وجود کے حامل ہیں نہ کہ مجرد قوائے طبیعیہ ، نہ انکا مذکرہونا معلوم ہے نہ مؤنث ہونا۔
 اللہ کی کتابوں میں سے بھی چارہی معلوم و معروف ہیں ۔ یعنی توراۃ جو حضرت موسیٰ ؑ کو عطا ہوئی اور زبور جو حضرت داؤد ؑ کو عطا ہوئی اور انجیل جو حضرت عیسیٰ ؑ کو عطا ہوئی اور قرآن مجید جو حضرت محمدﷺ کو عطا ہوا جو اللہ کی آخری کتاب ہے اور من و عن محفوظ ہے۔
 اللہ کے رسول نوعِ انسانی کے وہ برگزیدہ افراد ہیں جنہیں اللہ تعالیٰ نے بنی آدم تک اپنا پیغام پہنچانے کیلئے چنا اور پسند فرمایا۔ وہ انسانیت کا اعلیٰ ترین نمونہ تھے۔اور سب گناہ سے پاک یعنی معصوم تھے ۔ان میں سے بعض کو بعض پہلوؤں سے جزوی فضیلت حاصل ہے لیکن جملہ انبیاء و رسل پر فضیلت ِ کلی حضرت محمدﷺ کو حاصل ہے جو خاتم النبین بھی ہیں اور آخرالرُسل بھی ۔
 یوم آخرت وہ دن ہے جس میں تمام انسان دوبارہ زندہ ہوکر عدالت خداوندی میں محاسبہ اور جزاء و سزاکے فیصلے کیلئے پیش ہوں گےجس کے نتیجے میں جنت یا جہنم میں داخلہ ہوگا ۔
 تقدیر کے خیرو شر کا من جانب اللہ ہونا یہ ہے کہ اللہ تعالیٰ قادرِمطلق ہے اور مخلوقات میں جو کچھ بھی ظہور پذیر ہو رہا ہے خواہ وہ کسی کو بھلا لگے یا بُرا اللہ کے اذن سے ہی ہوتا ہے۔
 بعث بعدالموت سے مراد یہ ہے کہ جب اللہ تعالیٰ کا حکم ہوگا نفخہ اولیٰ ہوگا جس کے نتیجے میں کائنات کا پورا موجودہ نظام درہم برہم ہوجائیگا اور سب پر ایک عمومی موت طاری ہوجا ئیگی ۔ پھر اللہ کا اِذن ہوگا ،نفخہ ثانی ہوگا اور سب جی اُٹھیں گے اور حضرت آدم ؑ سے لیکر تا قیام قیامت پیدا ہونے والے آخری انسان تک سب میدا نِ حشر میں جمع کئےجائیں گے۔
 مزید برآں نبی اکرم ﷺکے بعد پیدا ہونیوالے کسی شخص کو نہ تو کسی بھی معنیٰ میں نبی یا رسول سمجھے نہ معصوم اورنہ ہی کسی کا یہ منصب اور مرتبہ سمجھے کہ اسکے ماننے پر انسان کا مومن و مسلم سمجھا جانا منحصر ہو۔
 یہ یقین رکھا جائے کہ صحابہ کرامؓ مِن حیث الجماعت پوری امت میں فضیلت ِ مطلقہ کے حامل ہیں ۔حتّیٰ کہ کوئی غیر صحابی کسی صحابی سے افضل نہیں ہو سکتا۔ ان کی محبت جز وِ ایمان ہے ۔ ان کے مابین جزوی فضیلت کے بہت سے پہلو ہوسکتے ہیں لیکن فضیلت ِکلّی متعین طور پر اس طرح ہے کہ تمام صحابہ ؓ میں ایک اضافی درجہ فضیلت حاصل ہے حضراتِ اصحاب بیعتِ رضوان کو پھر ان پر مزید ایک درجہ فضیلت حاصل ہے اصحابِ بدر کو پھر ان پر ایک اور درجہ فضیلت کےحا مل ہیں حضراتِ عشرہ مبشرہ اور ان میں فضیلت مطلقہ حاصل ہےحضراتِ خُلفا ء اربعہؓ کو جن کی فضیلت علی ترتیب الخلافت ہے۔