basic beliefs of Tanzeem-e-Islami

r Israr Ahmad had established ” tanzeem -e- Islam” in 60’s to further his mission.

Basic Beliefs

The basic beliefs of Tanzeem-e-Islami are the same as that of Ahl-e-Sunnat wal Jama’at, according to which it is obligatory upon every sane adult Muslim that

He believes in one, unique, incomparable God, Who has no son nor partner, and that none has the right to be worshipped but Him alone. He has the most magnificent names and sublime perfect attributes. No one shares His divinity, nor His attributes. No one has the right to be invoked, supplicated, prayed to, or shown any act of worship, but God alone. God alone is the Almighty, the Creator, the Sovereign, and the Sustainer of everything in the whole universe. He manages all affairs. He stands in need of none of His creatures, and all His creatures depend on Him for all that they need. He is the All-Hearing, the All-Seeing, and the All-Knowing.
He believes in the existence of the angels and that they are honored creatures.
He believes that God revealed books to His messengers as proof for mankind and as guidance for them. Among these books is the Quran, which God revealed to the Prophet Muhammad . God has guaranteed the Quran’s protection from any corruption or distortion.
He believes in the prophets and messengers of God, starting with Adam, including Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (peace be upon them). But God’s final message to man, a reconfirmation of the eternal message, was revealed to the Prophet Muhammad .
He believes that Muhammad is the last prophet sent by God.
He believes in the Day of Judgment (the Day of Resurrection) when all people will be resurrected for God’s judgment according to their beliefs and deeds.
He believes in Al-Qadar, which is Divine Predestination

Mission Statement

“In our opinion the addressee of Deen is an individual. To provide his moral and spiritual fulfillment and salvation are the main objective of Deen, and the proposed collectivity is required chiefly for the purpose that it may help an individual in achieving his goal, that is to seek the pleasure of Allah.
Therefore the nature of the envisaged collectivity should be such that it may have due consideration for the religious and moral training of an individual, and special arrangement should be made so that the religious sentiments of the participants can be awakened and there can be a continuous increase in their knowledge. Their beliefs should be corrected and purified, they should become more and more inclined towards prayers and in following the Sunnah. In their practical lives, they should become more and more sensitive about the lawful and the prohibited and their actions should be based on piety. Their concern and passion for the invitation and propagation of Deen and for its domination and establishment should increase with the passage of time. In addition to the intellectual and educational guidance in these matters, it is imperative to pay particular attention to provide practical training and effective [and pious] companionship.
With regard to the Da`wah, we consider it necessary that the spirit of Al-Deen Al-Naseeha (Deen is loyalty and sincerity toward each other) and the gradation of Al-Aqrabo Fal-Aqrab (one who is nearer should be given priority) be maintained. Therefore, the practice of Da`wah and reform should extend from an individual to his family, his kith and kin, and then gradually to his surroundings. In this context, it is imperative to make special effort to provide religious teaching and training to the new generation.
In regard to the collective responsibility of the Ummah concerning the work of Da`wah and propagation among the masses, we consider that the most important task is to counteract the false beliefs and customs of the period of ignorance [that are still prevalent today] and to effectively refute the misleading thoughts and philosophy of the modern times. Moreover the guidance given by the Book (Qur’an) and Sunnah concerning the various aspects of human life should be explained in clear terms so that their real wisdom and rational worth can be made clear, and the doubts in the minds of the people of the present times may be removed.”

The obligations of a Muslim as ordained by the Qur’an and Sunnah, can be understood as having four levels:

a Muslim is required to develop real faith and conviction (Iman) in his heart;

he is required to live a life of total obedience to the injunctions of the Shari`ah;

he is required to propagate and disseminate the message of Islam to the entire Humanity;

and he is required to try his utmost to establish the ascendancy of Islam over all man-made systems of life.

The objective of establishing Tanzeem-e-Islami is to assist the Muslims in carrying our these obligations. The ultimate goal is to seek Allah’s pleasure and salvation in the Hereafter.

Our Methodology

Indeed, there are a number of parties and groups working throughout the Muslim world with the aim of bringing about an Islamic Revolution, or establishing an ideal Islamic state. The crucial point at which most of them differ is the methodology of the struggle. Some have taken the path of electoral politics, others have restricted themselves to the domain of educational and missionary work, some have been engaged in armed or even terrorist activities. So far, however, no group or party has achieved any noteworthy success. We firmly believe that the theoretical and the practical guidance for reforming and revitalizing the Muslim Ummah, and specifically the correct methodology for bringing about an Islamic Revolution, can only be derived from the Seerah of Prophet Muhammad (SAW) and not from any other source. Imam Malik (RA) has said that the latter part of this community will not be reformed except by following the same process through which its initial part was reformed. This means that the goal of establishing the domination of Islam can be achieved only by following the methodology of Prophet Muhammad (SAW), keeping in view the present-day conditions, and for this we must study the life of Prophet Muhammad (SAW) and the manner of his struggle in detail. He called people towards Islam, organized those who responded to his call, trained them in discipline and spiritual purification, made them pass through the stage of passive resistance in Mecca when they were not allowed to retaliate even in self-defense; it was only after the number was sufficient and a base was available in Medina that he took the initiative and challenged the Quraysh by blocking their trade route. The resulting armed conflict passed through many battles and finally led to the defeat of falsehood and the triumph of truth. The same methodology must be adopted today, using all the modern means of communication, dissemination, training, and organization that are available to us. The title for this movement shall be nahi anil-munkar, i.e., the Islamic imperative to eradicate everything that is evil, wrong, unjust, or immoral. According to a well-known and oft-quoted tradition of Prophet Muhammad (SAW), there are three levels of this obligation depending on the availability of strength and resources, viz., eradicating evil with one’s hand (i.e., with force); eradicating evil with one’s tongue (i.e., through persuasion); and eradicating evil with one’s heart (i.e., by cultivating personal abhorrence against it). As long as the required strength is not available for us to carry out the highest level of nahi anil-munkar, we must continue to raise our voices against all un-Islamic practices that have become prevalent in Muslim societies. We must use all the available resources of mass communication to try and persuade the people in authority to eradicate these un-Islamic practices, and we must fulfill this duty to the best of our ability. However, once we have the necessary strength in terms of the number and training of committed individuals at our disposal, we shall move on to the highest stage of nahi anil-munkar and try to eradicate evil through force, i.e., by means of a popular resistance movement. We shall target a particular evil in society, and employ all the contemporary techniques of peaceful and non-violent agitation and civil disobedience to eradicate that evil, including street processions, public rallies, strikes, and sit-ins. We shall not damage any public or private property; we shall not attack anyone under any circumstances, but at the same time we shall be willing to lay down our own lives. Our willingness to sacrifice our own lives for the cause of Islam will be matched only by our firm refusal to hurt anyone or destroy anything.