Operative theories of the Islamic Movement

One of the problems the Islamic Movement is facing, especially in the West, is the rigidity and over-zealousness of some activists. They are trying to apply the exact carbon-copy methods, ways and tools, which were introduced by its founders for their particular context and realities.

The consequences of this is that the Movement loses its dynamic, pragmatism and the spirit upon which it was established and instituted. This approach may produce some immediate benefits, however in the long term productivity will be lost and its principles and values will be diluted by factors beyond its domain.

The late Ustadh Khurram Murad answers a question which highlights this issue which may be of benefit to Islamic Movement activists in the West:

Question: Historically, it is true which you have mentioned that at least in Islamic history, organisations and its principles, also operative theories largely became sacrosanct. People became rigid with respect to them. Have you thought about what mentality and what defects in mentality does contribute to this attitude. Moreover, what can we do to erase this out of our conscious?

Answer: Firstly, in my view, this occurs because we become de-linked from the environment. Once we are closely linked with the environment and we are conscious that we have to make move in advancing in the environment, there are bound to be pressures, challenges and situations, which will keep us thinking how to adopt or how to adapt or change to the environment.

Both approaches are possible. We do not believe in the Western philosophy that we have to adapt to every change in our environment. We may also dislike a change but then we shall make a move to counter and neutralise that change. Anyhow, there should be some move. Once we become de-linked with the environment, then we live in our own world. In doing that we become fossilised, and we do whatever we are doing because we are not concerned with the objectives.

As we shall come and see later in business that setting objectives is very important. I mean very few of us in the individual life, in their jobs who are involved with an Islamic organisation would ask why I am doing this.

This question of asking why sometimes becomes a painful question for a man to answer, and he usually avoids contemplating it. However, once you begin to put why, why this weekly meetings, why organising talks etc? Then you begin to analyse why? You observe the objectives of carrying out a particular task, you are not boxed in within a limited framework etc, and then you will come across the need for change if there is a genuine need.

However, once you stop asking that question, why in setting objectives. Then of course, it begins to become stagnant and fossilised. This is in my view is one reason.

Another reason of course is, the movements are launched by very say super-personalities, and super-personalities have a certain degree of command and respect which is hard to challenge and counter. To be very specific, for example, Maulana Mawdudi launched Jamat-e-Islami. In the initial stages, he set a working structure, how to enlist members, how to treat members and so on, but none of this is sacrosanct as the Qur’an and Sunnah.

However, due to Maulana Mawdudi’s immaculate personality and stature, he begins to command so much respect, devotion and obedience that people hardly begin to think of changing it. Thus, this becomes another reason of rigidity.

Thirdly, in the Qur’an and Sunnah there are the explicit injunctions, which we call in the language of Shari’ah, Nassi (definitive) Shar’i texts. Others are subject to interpretations, and third is where we feel the temperament and we devise something (from ourselves). Now, these three [readings] are in different planes, the nass is something which nobody can change, [the texts which are open to] interpretations, if somebody wants to change he must recourse his interpretation from the Qur’an and Sunnah, and say this is the interpretation. Finally, those matters we are devising from our reasoning in the light of the Qur’an and Sunnah is our own understanding, which may of course change from man to man.

However, once we extract operational methodologies and devise working plans in light of the Qur’an and Sunnah in establishing something, then those methods which are being adopted becomes as sacred as the Qur’an and Sunnah itself [to their understanding]. Therefore, that is the third thing, which is peculiar to the Islamic organisation.

That is why the business organisations are most innovative. They immediately change because their profit has to be derived from the environment. They immediately see that the profit has fallen. So they must bring a new product, they must change something, they must do that because they become unconcerned which will take long time to recruit people, to train them. And then the action that we do are social would bear fruit after a long time. Therefore, we take much longer to evaluate.

Transcribed from lectures on the Islamic Movement series.