Jamaat

Establishment of Jamaat Jamaat-e-Islami Pakistan is the largest and oldest Islamic movement in the country. It was started by the 20th century Islamic thinker Syed Abul Ala Maududi for the revival of the Islamic system in the present age. Before the establishment of Pakistan, Jamaat-e-Islami was established on 3 Shaban 1360 AH (corresponding to 26 August 1941 AH) and its constitution came into force on 1 June 1957 according to 2 Dhu al-Qa'da 1376 AH. Basic belief According to the constitution of the Jama'at, the basic belief of Jama'at-e-Islami is La ilaha ila Allah, Muhammad is the Messenger of Allah. The first part of this faith, that is, that Allah is the only God and there is no other God, means that the creator, lord, master, creator and law-giver of the earth and the sky and all that is in the sky and the earth is only Allah. , none of them are partners in any of them. Achieving God's pleasure and welfare in the Hereafter through the establishment of the Divine Government or the Islamic system of life has been in view of the Jama'at from day one, and even today this is one of the goals for which we are working. Apart from this, no other goal was before us, nor is it today, nor will it ever be, God willing. Up to now, whatever work we have been interested in, we have taken it for that purpose, and taken it to the extent that it was related to that purpose in our knowledge. The collective name of what we want to establish is "Deen Haqq" in the term of the Qur'an, that is, the system of life (Deen) which is based on the service and obedience of Allah according to the instructions brought by the Prophets. But sometimes for this We have also used the term "Government of God" which means whatever it may mean to others, but to us it only means "recognizing Allah as the real ruler and living in His subjugation throughout our individual and collective life". In this sense, this word is exactly the same as "Islam". That is why we have been talking about these three terms (religion, divine rule and Islam) and the name of the struggle to achieve this goal Iqama-i-deen, Shahadat-e-Haq and Tehreek-e-Islami have been kept. The first two words are derived from the Qur'an and the second word has been adopted because of common understanding That they took their meaning from our term, if they took our meaning, there was no hope that they would be angry about it. Our invitation is for all human beings For us, Islam is not the property of those who are already Muslims, but God has sent this blessing to all who are born as human beings, regardless of where they live in any region of the earth. Therefore, our aim is to establish the life of not only Muslims but the entire human race on religion. This breadth of purpose demands of you. That our appeal should be general and that no behavior should be adopted keeping in mind the interest of a particular nation that would harm or contradict this general appeal of Islam. We are not interested in Muslims because we were born among them and they are our nation, but our interest in them is only because they believe in Islam, they are considered as its representatives in the world. They are the only ones who can be used to convey its message to mankind, and it is not possible to make this message effective for others without those who are already Muslims presenting the correct example of the whole of Islam in their individual and collective lives. Therefore, our path has always been different from the path of those people, and it is still different today, who have real interest in Muslims because they are their nation and either have no interest in Islam or if they do, it is because of this. That it is their nation and religion. (Jamaat-e-Islami objective, history and plan of action: p. 2) Our concept of religion There is also a difference between us and some other people in the concept of "right religion" and "Iqamat Deen". Hum is meaning and its scope dominates all aspects and all spheres of human life. We are not convinced that life can be divided into separate parts and governed by separate schemes. Our view is that such a division, even if made, cannot stand. Because the different aspects of human life, like the parts of the human body, despite being distinct from each other, are connected to each other in such a way that they all become a whole and the same spirit continues within them. If this spirit is a spirit of indifference to God and the Hereafter and a spirit of detachment from the teachings of the Prophets, then the whole system of life remains a false religion, and even if the godly religion is added to it, the nature of the entire system is It gradually fades away and finally completely disappears. And if this spirit is the spirit of faith in God and the hereafter and following the teachings of the prophets, then the whole system of life becomes a true religion. In the limits of which the temptation of ignorance, even if it remains somewhere, cannot flourish for a long time. Therefore, when we speak the word Iqamah Deen, we do not mean simply to establish religion in mosques, or to propagate some religious beliefs and moral rules. The market, the police station and the cantonment, the high court and the parliament, the house of ministry and the embassy, ​​all should be established by the same God whom we have accepted as our Lord and God and all should be managed according to the teachings of the same Messenger. Whom we have rightly accepted as our leader. We say that if we are Muslims, everything we do should be Muslim. We cannot hand over any aspect of our life to Satan. Everything we have is God's. Satan or Caesar have no part. (Jamaat-e-Islami objective, history and plan of action: p. 3) Religion and Politics Someone says that you preach religion. Why do you interfere in politics? But we They are convinced that "Separate religion from politics, Genghis remains." Now, do these people want us to keep imposing Genghis on our politics and we continue to preach "religion" in the mosque? And finally, that religion. Which one are they asking us to preach? If it is a religion with priests that does not interfere in politics, then we do not believe in it. And if it is the religion of Quran and Hadith in which we believe. So he doesn't just interfere in politics but wants to keep it as a part of him. Someone says that you were religious people, now you have become a political group. Yet there has never been a day when we have been "religious" in terms of non-political religion, and God's curse be upon us today if we have become political in terms of non-religious politics. We are followers of Islam and want to establish it. As much as he is "religious" we are religious and have been since the beginning. You did not understand us yesterday when you called us a "religious" group. And we have not understood today when our name was named "Political Party". Europe is your teacher in politics and religion. That's why neither you understand Islam nor us. Someone says that Allah is only a god. Where did you prove this political sovereignty for him? And the wrath on that is that you reserve this sovereignty for Allah and deny human sovereignty. This is pure externality. Because like you, the outsiders used to say the same thing: إنّ الْحُكْمُ إلَّا لِلَّهِ, but according to us, according to the Qur'an and Hadith, the right of God is not only worship and worship, but also obedience and obedience. Whichever of these rights is shared with God by others will be shirk, if any of the slaves can be obeyed, then it can only be done with the permission of God and that too according to God's decree. Within limits. It is not even the right of the Messenger to obey God without needing it, and it is not the right of any human state or political and cultural institution. In which law, court and government do not accept the Book of God and the Sunnah of His Messenger, whose basic principle is that it is the task of human beings to prescribe rules and regulations in all matters of social life, and in which legislators Assemblies do not recognize the need to refer to God's commandments and in fact make laws against them. This call can be tolerated at most only when a person is caught in its clutches. But whoever recognizes the right of such governments to obey and accepts this as a principle is right. That human beings are entitled to formulate their own rules and laws of civilization, politics and economy by rejecting God's guidance. If he believes in God, then he is suffering from polytheism, otherwise he is in life. Describing our religion as "externalism" is a proof of ignorance of both the religion of Ahl al-Sunnah and the religion of Khawarij. Choose any of the books written by scholars of Ahl al-Sunnah. It will be written in it that the right to command is special for Allah. For example, Allama Amadi writes in his book Al-Ahkam Fi Usool Al-Ahkam that “Know that there is no ruler but Allah and the ruling is only what Allah has given”. Islamic government There are six other people who ask each and every time that the establishment of the divine government or the establishment of the Islamic government has been the purpose of the invitation of which prophet? But we ask that this is explained in the Quran and Torah along with the beliefs and worship, the civil and criminal laws and the rules of peace and war, and the rules and regulations of the economy and society, and the principles of political organization. Are all these just for fun? Is it left to your discretion to consider whatever you want from the teachings of the Book of Allah as part of religion and what you want to consider as unnecessary extravagances? Wasn't the political system established by the Prophets Bani Israel (peace be upon them) and Khatam-ul-Nabieen Muhammad (peace be upon them) one of the objectives of their prophetic call? By taking advantage of a mere meeting, he had fulfilled his desire to obey. Is any law made in the world just to be recited, without the intention of its implementation? Is faith really the name of the same thing that we should recite the verses of the Book of Allah in our daily prayers in which the rules and commands related to various aspects of life are explained and day and night most of the affairs of our life go against them. Our religion We also have a clear creed about the worship of God on which we want to base our entire system of life and it is not liked by different groups for different reasons. According to us, every person is not free to worship God in any way he wants according to his will and desire, but there is only one correct form and that is the observance of the Shariat that Muhammad ﷺ brought. We do not recognize the right of a Muslim to accept whatever he wants and to reject whatever he wants. Rather, we consider the meaning of Islam to be obedience to God's command and adherence to Muhammad's Shariah. According to us, the source of knowledge of the Shari'ah is not only the Holy Qur'an, but also the hadith of the Prophet (peace and blessings of Allah be upon him) and the correct way of reasoning from the Qur'an and hadith is not that a person adapts the instructions of God and the Messenger to his ideas, but rather that a person adapts his ideas to his own ideas. We are neither convinced of static imitation in which there is no place for ijtihad, nor are we convinced of such ijtihad that each succeeding generation overturns all the work of the previous generations and absolutely Try to rebuild the whole building. Every part of this religion is such that some group of our nation is angry with us. No one is completely convinced of God's servitude. One wants to serve God according to his discretion without being bound by Shariat. One wants his authority in the Shariat and his demand is that whatever he likes should remain in the Shariat and what he does not like should be excluded from the Shariat. Someone ignores the Qur'an and Hadith and names his fabricated principles as Islam. Someone ignores the Hadith and believes only in the Quran. He is trying to adapt the sayings of Quran and Hadith to them. Some insist on static imitation and some want to make a new ijtihad by recalling the achievements of all previous imams. The right to dissent Our path is different from all these groups and we are forced to disagree with them and preach our religion in spite of them. Similarly, we recognize the right of others to correct us in any matter. But if you understand, disagree with us and preach your religion despite us. Now everyone who lives in India and Pakistan keeps track of the literature of different groups. He can see for himself what our attitude has been in our criticism and preaching and what civility and honesty and reasonableness our opponents have shown in response. (Jamaat-e-Islami's objective, history and plan of action: p)