Revolution: Through Bullet or Ballot
by Khurram Murad

The Charges

A youthful friend wrote:

What has gone wrong with Islam around the globe in general and Pakistan in particular? In all corners of the world, religious circles are especially worried about the emerging situation. I am one of this perplexed lot. Like many others, I am swayed by emotions, may be I lack in comprehension of the real problem. I feel that according to a well-thought out plan, Pakistan today is undergoing a complete transformation from an Islamic to a secularized state. Aggressive birth control advertisement campaign to facilitate adultery; state-run electronic media’s promotion of vulgarity and obscenity; unchecked cheap-selling pornography and much more, bespeaks the push to bulldoze Islamic traditions off a Muslim society.

At another front, Jama’at-e-Islami motivates people for Jehad in Kashmir and else where. What I would like to say is that: Why Jehad in their own country is not incumbent upon the Jama’at? No doubt, there is murder and rape in Kashmir but, have any Jama’at leader ever closely observed the Pakistani newspapers? While one prime minister declares usury as Halal, should the other be allowed to outrightly condemn Islamic punishments? Should Jama’at-e-Islami confine itself only to public addresses and processions? Can it succeed ever to bring about a revolution like this? Does this serve the purpose of Jehad?

Why do not those engaged in Jehad in Kashmir become active in Pakistan as well? Why do not they blast the cinema halls that indulge in vulgarity? Why does not Jama’at put up a person of Ilmuddin Shaheed’s caliber to once and for all put an end to anybody speaking against the Qur’an or the Prophet (pbuh)? Why an armed action is delayed in the present circumstances? Till Jama’at musters up strength for an encounter, shall the ruling mafia sit ideal? Dars-e-Qur’an attracts 15 persons but a TV drama magnetizes millions. Is it not a proven fact that the holy Prophet (pbuh) not merely preached Qur’an but received physical abuse as well? Did he wait for achieving a balance of power? Did not he throw himself into the fire and came out as pure gold?

From core of my heart I wish to blast the mini cinemas and to throw acid upon the daughters of Eve who display nudity. But ulema obstruct all like me with their Fatwas that hell shall be our destiny forever. Please tell me the way to revolution? Keeping in mind the fate of Algeria, shall it be through elections?

Another friend writes:

Maulana Maudoodi has been my spiritual teacher. I have studied many of his books but due to meager knowledge and low comprehension, I get confused. For the present, my problem is as I state here. I am sending some pictures that appeared on the front page of a daily. I am sorry that you shall have to see them undesirably. You know that presently we are faced with electronic media, dish antennas and the video culture. The proportion between video centers and dish antennas as compared to the number of mosques is 1:1000. Foreign culture has penetrated into our homes. Resultantly, the generation being brought up in this culture shall not be Islam-loving.

I presume Jama’at-e-Islami not merely possesses the strength but also is enriched with the thoughts of Maudoodi. It has power as well. So I simply have to inform that to eliminate evil through use of force is lesson, which Islam teaches. But Jama’at has never utilized its strength either to improve the society or to work for the preservation of the new generation. Is it not possible to set right the present day journalism and media on gun point? Resorting to such an option is essential; otherwise it shall take centuries for us to rise as a political power.

The Reply

In fact, it is not a matter of two letters; a storm has been brewing in the minds of people since long. There is nothing to be astonished. The movements for the supremacy of deen have been a victim of suppression and oppression in many countries since a long time. In most of the countries doors for a peaceful change are totally closed. Wherever there are so-called openings, different types of methods are applied to crush the Islamic movements. Egypt, Turkey, Algeria, Pakistan and Sudan are some of the examples. In Sudan and Egypt, the effort was and is being physically obstructed. Turkey and Algeria are countries where a popular Muslim will partially succeeded but the further way was blocked. In Pakistan, opportunities exist but effort is unsuccessful at least todate. Muslim rulers sheepishly follow steps of their Western masters. They fulfill their political and economic interests. In retaliation if some people resort to force, they are branded as terrorists. These rulers are promoting non-Islamic culture and crushing Islamic forces in their own as well as their masters’ interests.

How to work for the supremacy of deen is then a problem of universal extent. There has been an element of disunity in some movements on this issue, due to which some extremist-armed groups have sprung up in small niches. Excesses by such groups have sometimes been reported from some places. Making excuse of these groups’ violations, the hostile rulers are crushing Islamic movements. At places where these movements are cautious and not providing any such opportunity, the antagonists are trying to create atmosphere so as to crush them, e.g. in Pakistan.

We thank Allah for the way He had shown us to establish and conduct our struggle on the basis of Qur’an and comprehensive teachings of the holy Prophet (pbuh). This is the reason we discourage rationalizing taking up arms and it could not take roots. There has not been any disunity on this score. But the confused thinking, particularly when it is based on despair instead of reasoning and thinking, diffuses strength for action. This can lead to disastrous consequences.

There are some friends, scholars and intellectuals who are not our fellow workers but their struggle too aims at the supremacy of deen. They present arguments in the light of Shari’ah and rationality in favor of their stand and also analyze the social, political and economic conditions of Pakistan as well as the results of past elections to strengthen their arguments. Some of them declared the present form of democracy as Kufr. According to them, a change is possible only through armed struggle. Some of them think that by nature Islamic revolution is not possible through ballot. Some say that the whole system is spurious and vicious and that it should be changed first. Some hold the opinion that in view of the nature of our existing system and the way, in which elections are held, success is not possible. However since the Constitution says that appointment and dismissal of the rulers have to be through adult franchise, there exists no other way for a peaceful change except elections. Hence the outcome of this serious discussion cannot be much different from the aforesaid confusion and dejection. But, as the question of democracy and election calls for detailed examination, we leave it for discussion at some later stage.

Supremacy of deen

To arrive at the right conclusion on the present issue, the foremost consideration should be to know: What is the real objective behind the supremacy of deen and what are the limitations of a Muslim’s responsibilities in this regard. The more this understanding develops, the lesser shall be the possibility to err. The purport and meaning of the supremacy of deen can be described in three mutually consistent parts:

1. Rectification of and change in society, stabilizing it according to Shari’ah. Its base has to be submission to Allah and justice in dealings.
2. Education of human beings to bring them closer to Allah, abide by Him, be good men and to make them attain Heaven in the end.
3. Tazkiah of oneself and substantiating deen in one’s own life to attain Allah’s pleasure.

 

Let’s see the stages of struggle to achieve these objectives:

 

• The desired aim of the struggle is only one — to earn paradise for one’s own self and for others, because the real life is the life Hereafter. Whoever enters the paradise is successful. Since a good end is the only desired objective, its manifestation should be reflected in all daily choirs. So much so, that the decisive factor of every act and word should be: Whether it will lead a Muslim closer to paradise or away from it. In this situation, if use of force is ordained, then it shall be a sin to sit idle, but if restraint were ordered then it would be sin to use force.

 

• For this reason, individual and not the collective system is really important. Reformation of individual is in itself desirable whereas rectification of collective system, despite being extremely important, is not. Reformation of the collective system is needed for the reformation and welfare of the individual in this world and the Hereafter. Also because substantial manifestation of deen is possible through the strength of individuals only. It shall be established and maintained through them. Therefore, any step taken to reform society that bangs the door against an individual’s betterment or brings him closer to hell and farther from paradise, can never be right. Violence breeds contempt. Bloodshed eliminates possibility to preach or to bring change in the people’s minds. Killing is justified when all reasoning have failed to the extent of hopelessness. And this extent is not determinable after cessation of Divine Revelations. Therefore, killing of men to punish them for opposing deen or for committing sins cannot be justified except when Jehad is proclaimed under Allah’s commandment. To kill the innocent, particularly the women, children and the old, is forbidden even in Jehad. If in consequence of such an armed uprising, people are killed in large numbers and habitations are destroyed, then for whom are we going to establish a purified system and who shall be its beneficiaries — Will not they be a few chastised personalities!

• Thirdly, every individual has been solely put to test in the world. He is answerable for his own actions only. He has been bestowed with freedom to reason and discretion to decide. He cannot be forcibly reformed. Even satan has not been given power over human beings except to generate skepticism in them. The prophets were repeatedly clarified that it is not possible for them to show the way to everybody despite best of their wishes. They are not made an individual’s conscious keeper. They were assigned the task to preach and call people towards Islam and so naturally they shall be liable for this task alone. If people respond, agree, converge and provide the required strength, only then Jehad is proclaimed for change in system. Real change and reformation on gunpoint is beyond logic even for an individual. To iron out the whole nation, its politics and its culture by a coercive apparatus is out of question. We are well aware of the unsuccessful past tryouts of Martial Laws in Pakistan. If nations could have been reformed by force then Allah would have sent field marshals instead of prophets. Therefore, the first duty is to convey the message of truth to those who are not aware of it. Without performing this duty, there lies no justification for using force. Killing all those sitting in cinema halls without discharging our responsibility of conveying to them the message of eternal life, can hardly meet the approval of Allah. Do we rightly deserve reward for disfiguring those daughters of Eve who could be chastised by conveying to them the Divine Message?

• Fourthly, even if the use of force is allowed, it needs a surgeon’s sympathy, passion and dexterity. When human feelings of despair, anger and haste are at work in the sub-conscious, then such use shall neither result in anybody’s welfare nor shall the purpose to reform, achieved.

• Most significantly, for so long as doors are open for peaceful preaching of Islam’s message and the required result to bring change is satisfactory, and for so long as the public opinion for an Islamic revolution is not mobilized, one do not qualify to pick up arms for Jehad. No commandment allows raising arms against rulers – branding them infidels – on mere evidence of their wrong doings and words. In Pakistan, preaching is not being suppressed and change of government is possible through peaceful means of elections. For this reason, Syed Maudoodi had said in clear terms, "In country you are living in, there exists a legal and constitutional system. For a change in its leadership there is only one lawful way: Elections. While living within a legal and constitutional system, adoption of any unlawful means for changing its leadership is not just according to Shari’ah. On this basis the constitution of your Jama’at has bound you to follow only legal and constitutional ways for the reformation and the revolution that you have in view." (Laeha-e aml, p. 205)

• Another important aspect of the present discussion is that Islam definitely ordains use of force for stopping evil but in very specific conditions. The commandment is meant for such matters as are within our authority and where rectification is not possible by any other means. Such use of force is allowed in case rectification of one evil dose not give rise to another bigger evil, particularly when that bigger evil has the potential to disturb system (Fasad fil ‘ard). Imam Ghazali has extensively discussed this issue in his book Ahya al-Uloom.

• To seek Allah’s help with patience and perseverance (Sabr) is of utmost import in following this course of action. This quality alone leads to attainment of qualities like fear of Allah (Taqva) and wisdom (Hikmat), which are indispensable for success. The significance of this aspect can be gathered from the fact that in as many as 19 verses of Qur’an, the holy Prophet (pbuh) has been urged upon to be patient and to leave the results of struggle to Allah, while in more than 30 verses the success in this world and the Hereafter has been conditioned with patience.

• Peaceful struggle to uphold the word of truth is not presently meeting success and definitely it is taking time. But, the question arises: Is armed struggle nearing success anywhere? If Algeria, Turkey and Pakistan represent fail cases of peaceful struggle, do armed struggle in Syria, Egypt, Afghanistan and even in Algeria met any success? No doubt, reckless governments are present in countries where peaceful struggle is going on and the rot is on the increase, but what about those countries where armed struggle is on? We see no positive developments with regard to Islam in such countries. None of the modernized Islamic nations’ ruler is threatened. No one country can present example of purging the evil from society.

Jama’at-e-Islami Motto

Jama’at-e-Islami close in upon the call of Syed Maudoodi. The way of working he prescribed in the light of Qur’an and the Sunnah is simple and very clear. In an address to Arab youth in Makkah in 1962, he said that, "My last advice to you is that you should not resort to underground movements and use of arms for bringing a revolution. In fact, in your cherished path of revolution, impatience and haste have no place. A true revolution always evolves through popular movements. Give an open call to the people, change their thinking and win their hearts by exhibiting grand Islamic norms. Thus a revolution brought in a gradual way shall be so stable and firm that it would not be possible for opposite forces to obliterate it. If any revolution surfaces through artificial means in haste, it can be removed in the same way as it came (Tafheemat, vol. 3)." The Arab youth Maulana addressed to had suffered the worst type of physical and mental torture — a bit of which had not come to pass on Pakistan.

In an interview to an Arabic magazine of London in 1968, he said that the workers of Islamic movements "should adopt peaceful means for upholding the words of truth, facing all risks and bearing all the losses, even by suffering imprisonment and the gallows" (Tasreehat, p. 157).

It is thus presumed that the aggrieved friends have been answered. If they rid themselves of despair and anger, they will be convinced in their hearts that manner of response Jama’at-e-Islami has opted for is exactly according to Qur’an and the Sunnah. And there is no denying the fact that if there is possibility of success in this world, it lies in following this course of action only.

Situation in Pakistan

It is a common place observation that the day Pakistan’s premier showed resolve to be a front line state against Islamic fundamentalism, an organized campaign has been launched by the government agencies and media against religious elements in Pakistan in general and against Jama’at-e-Islami in particular. By hurling unfounded and self-conceived accusations of terrorism and armed uprising, these elements sometimes make religious educational institutions as their target and at others, the sectarian violence as their focus. They never observe the vicious activities of the secular bodies who spare no one while committing violence. Comparing murders, bloodshed, hatred and aggression in Karachi and in Punjab, the excesses in the name of religion pale into insignificance. Be it the arrest of Ramzi Yusuf, the Egyptian embassy blast, talk of General Zia era, involvement of Islamic University student, sectarian disturbance, establishment of the Milli Yekjehti council, public meetings of Jama’at-e-Islami, charge against military officers for violence of discipline — all these are counted as charges against religious elements and against Jama’at-e-Islami.

This propaganda campaign has its pre-determined line of action — making false accusations (like Goebelz), linking everything with Islam and Islamic manners, creating a horrible image and — thus poisoning common minds.

In the case of military officers’ attempted coup, nothing has been proved yet. But, skillfully it has been related to Islamic revolution, the officers’ becoming Ameerul Momineen and enforcing Shari’ah. Arrival of some guests from Muslim countries was described to be a network of connections with the unlawful and terrorist parties of those countries. The slogans of Islamic revolution in the annual conference of Jama’at-e-Islami were branded as incitement to treason. They were charged with the offence of committing unlawful activities and an alarm was raised that there existed serious threat to democracy at the hands of terrorists and militant fundamentalists.

Jama’at-e-Islami is treading upon, as ever, the course of action viz. reforming the minds and the conduct through preaching and persuasion, molding public opinion in favor of changes that it has in view. Jama’at’s 50 years history is like an open book for all. Not a speck can be pointed where it might have resorted to violating the Pakistan Constitution. No one can point to ways and means it adopted as may be against truth or that may cause disturbance in society.

Part of its activities comprises of call towards virtue, preaching, education and public welfare. They are vividly known. It is a common knowledge that Jama’at got the Objectives Resolution passed by mobilizing and guiding public opinion. It conducted campaign for Islamic constitution on the strength of public opinion. It was once again Jama’at which struggled against Ayub Khan’s Martial Law and that too was based on public opinion. It made the dictator restore basic rights in Pakistan by presenting nine mile long representation. Jama’at purged the country of Bhutto’s civil martial law on the floor of his Assembly. Bhutto was made to declare Qadianis non-Muslim by a law passed by his Assembly, at the same time Jama’at’s struggle against his democratic dictatorship through democratic process of elections continued. Even when Jama’at was banned and imprisonment and capital punishments were awarded, the party never resorted to violence, instead it knocked on the doors of law.

It is unfortunate that in Pakistan and in all the Muslim countries, the secular, the liberal, military and political groups have been on the forefront to quell democracy and to usurp political and economic freedom. Their common agenda is to prove Islam as the most dangerous conception, which has the potential to disturb peace on earth. While an insight into the status of personalities like Mustafa Kamal, Jamal Abdul Nasir, Soekarno, Ayub Khan, Bhutto, Sadam Hussain, Hafiz Asad, shall reveal that none of them was religious.

Jama’at-e-Islami’s principle not to allow political resistance to develop into hatred is one of its good points. Such practice is for sure, injurious to national interests. But, this is what the Peoples party, the Muslim League and the MQM, is doing today. The Jama’at was on the front against Ayub Khan’s Martial Law. He banned the political activity of the party and the whole leadership was jailed. Despite this, in 1965 War Maudoodi extended whole-hearted support and cooperation to Ayub Khan. When it was over, Jama’at resumed struggle for restoration of democracy and started full-scale struggle against the civil dictatorship of Bhutto again. Despite all his worst invectives and inhuman activities, Mian Tufail went to the Airport to see Bhutto off when he was proceeding to Simla Conference in 1972. Ziaul Haq supported Afghan Jehad and took certain Islamic steps in the domain of law and culture. Jama’at appreciated them. Jama’at always asked him to get rid of his uniform, to revive basic rights and to hand over the government to the elected representatives.

In reality, the accusations hurled upon Jama’at by the government and by certain quarters of media are nothing more than fabricated fiction. But we have no hesitation in saying that these accusations are a part of dirty plan aimed at crushing Jama’at-e-Islami and other religious bodies and organizations.

Daily The News commenting editorially on Jama’at-e-Islami said: No doubt the president and prime minister are determined to fight danger of terrorism under the cover of religion, but for that purpose firm political resolve and support of the people and the intelligence agencies is needed. The rationale of such help is that in the past, half hearted measures could not meet the end, contrarily, morale of the religious revolutionaries boosted and they were further strengthened. Now they need to be exterminated. Government alone can not do it. Therefore, it is suggested that government and opposition should come together so that this menace against political and economic freedom could be rooted out.

Monthly Herald of Karachi wrote: Government’s whole onslaught is against groups like Sipah-e-Sahab but it takes no steps against those parties that have links with international terrorism (after an attack on Egyptian embassy). It appears that government is losing nerves. Just above this column a photo of Jama’at-e-Islami’s grand public meeting addressed by Qazi Husain Ahmed was published.

The latest and the most shameful instance of this campaign is the news item from Ahmad Rashid, published by Far Eastern Economic Review, The News, Herald and by other papers. It said that Jama’at-e-Islami is encouraging armed struggle for an Islamic revolution in the Xinjiang province of China. Beijing has no doubts about the source of funds for the mosques and madarasas that are springing up there speedily. " China has repeatedly asked Islamabad that a ban should be imposed on Jama’at-e-Islami and on religious groups like it." Although the Chinese Government fully refuted this self made news the next morning, yet the news is still there. Its purpose is manifest.

The example of how people believe one-sided and self-made allegations through media is the charge of Islamic revolution on military officers. The story spun by the government leaves serious gaps. Not an iota of charge has been proved. Proceedings have not started. The government and the military are not prepared for an open trial, but this news has been relied upon so solemnly as if it is a divine revelation. Taking advantage of it, the vested interests have fully cursed Islam, Islamism in armed forces and Islamic movements.

The above given facts and figures amply prove that all this is being done to create a situation to curb Jama’at-e-Islami and for taking any harsh step it would not be necessary to establish any proof against the Jama’at. Although we hope that in the background of Pakistan’s political and social traditions, it would not be an easy task, yet we should be prepared for all sorts of test and tribulations. Under these circumstances it is necessary that we should firmly follow the course of action that has been prescribed by the Qur’an and the Sunnah.. Maulana Maudoodi had also led us to this path. Emotions should not lead us astray. We should build up a network of public contacts to undo the misleading propaganda by the government and by the media. We should proceed dexterously not to allow any such situation to emerge. We should try to make more friends so that we are not isolated if any such occasion arises. Real friend is Allah. Let us have firm love and respect for Him. We should develop the patience and grit that may enable us to comply with the direction of Syed Maudoodi "to proclaim and uphold the true message (Kalimatul Haq) even if we have to suffer imprisonment or exhaust life to the gallows for it."

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This Tarjuman al-Qur’an editorial (Jan. 1996) adaptation by late Khurram Murad is defense of Jama’at-e-Islami’s soft revolution stance. The accusations hurled at Jama’at’s passive response to societal obligations are common place while an authentic response to any one of these claims is nowhere to find. What logic lies behind not taking up arms against evil? Why should not the amoral practices be dealt with an iron hand, at least in the Muslim societies? These and a host of other questions boggle minds of the spirited Muslim youth in particular. Khurram Murad has here squarely dealt with the problem by his dexterous, cool and most rational, to-the-point approach.