Category: History of Islam

Before I started to writing on this topic, the first thing that comes in my mind is that What is Islamization? and what is the history of Islamization? To begin with, we have to be known What is Islamization? The Islamization is the method of getting something or someone under the Islamic rules or laws is known as Islamization. Islamization applied in Pakistan under the Zia’s era. On July 5, 1977, when Zia-ul-Haq was took over the Chief Military Law Administer first time. He was a brave and an active pioneer leader who raised the slogan of Islam in Pakistan. And the Islamic sentiments has still been alive in Pakistan, but different governments have utilized this to their benefits.

On this essay, my focuses is on the Islam and female oppression, concept of Islamization, history of Islamization, genral Zia-ul-Haq regime, little bit about Quaid-e-Azam views, gender disparity, Islamization impact on women, women views in several nations, some political examples, honor killings, religious radicalism, legitimacy, women rights and their violation.

According to my research, overall the concept of Islamization came after the World War I. If we see Islamization in Pakistani context, the concept of Islamization came after the fall of Dhaka. And after sometimes the concept of Islamization came into terrorism in Pakistan. The political motivated people and Ulema defined Islamization have proved dangerous for Pakistan. Then the process of Islamization brought closer to Talibanization. Then after sometime it has pushed the nation and society of Pakistan to the verge of collapse. Poverty and illiteracy continue to hide behind the appearance of Islamization.

In addition, under Zia’s era Islamization promoted a system of education that produced millions of Talibs every year. They have been sympathizers of extremism, violence, supported religious and sectarian divides. They inform their aspects in families, neighbors, market places where the worker work, in institutions where they serve. They have been successful at creating sympathizers from within various groups of the society; sometimes in the name of Jihad and in the name of sectarian activities. The poor people of Pakistan are given little consideration even in giving donations which are preferably given to the militant organizations and Madaris on advice from the platform.

Then, if we see the history of Islamization, the history of Islam concerns the political, social, economic and developments of Islamic civilization. More than half of a billion of women in the world are Muslims. The experiences of Muslims women have the widely difference with different societies. Their attachments to Islam are a shared factor that affects their lives to give them a common identity that may serve to make their wide culture, social, and economic differences between them. But within the influence which have played a vital role to defining the social and spiritual status of women in the Islamic history are Islam’s sacred text, the Quran and the Hadith.

In addition, if I talk about the Zia-ul-Haq regime. During the General Zia-ul-Haq’s administration that Pakistan returned to Islam and tradition. By invoking Islam as a universal code of conduct. The common enemy of Muslims Zia imposed a unified character on a country full of ethnic and political conflict. This boundary of the others also served as a component for social control in Pakistan since it did not simply refer to Western nations alone, but also to those components in society that were imitating the West. In other words, this division also singled out the other inside as a target for social policy and change. Basically, when Zia took over as a Chief Military Law Director. The primary thing he tended to the nation that he announced that Islamic laws would be imposed, which consideration would be concerned towards establishing the Islamic society for which Pakistan had been made. General Zia wanted to bring the legal, social, financial and political institutions of the nation in similarity with the Islamic standards, values and traditions within the light of Quran and Sunnah, to enable the individuals of Pakistan to lead their lives concurring to Islam. Moreover, Some of the Pakistani leaders treated Islamization in different ways. For instance, Ayub Khan presented ‘modern’ Islam, while Bhutto came up with his adaptation of a ‘socialist’ Islam. The blame lines happened when the authority failed to get a handle on the nerve center of the issue. Although it was a think disappointment on the portion of the state to study the social beat, it was also a conscious effort on their part to introduce the Mullah form of Islam for their political gains that resulted in major destruction of the social religious texture of our society.

On the other hand, if we see the history of Islamization, the history of Islam concerns the political, social, economic and developments of Islamic civilization. More than half of a billion of women in the world are Muslims. The experiences of Muslims women have the widely difference with the different societies. Their attachments to the Islam are a shared factor that affects their lives to give them a common identity that may serve to make their wide culture, social, and economic differences between them. But within the influence which have played a vital role to defining the social and spiritual status of women in the Islamic history are Islam’s sacred text, the Quran and the Hadith. Islamization effect on women is that the condition of women in Muslim social orders, particularly in a poor nation like Pakistan, is deplorable. There are various express and certain reasons for this problem circumstance. One major reason is that the Pakistani society could be a closed, isolate and male-dominated society has allowed violation of women’s rights. In Pakistan, each exertion has been made by religious fundamentalists to ruin the development of Pakistan by forcefully restricting women to their homes. As a result, women suffer a lot.

According to the research, study highlights the Islamization process in Pakistan particularly within the North West. It seeks to look at the different aspects that encouraged the development of religious extremism in Pakistan and explores how religion is utilized as an instrument to oppress women’s rights. The research indicates that the way in which religious radicalism has created clashes inside Pakistani society and driven to the reinforcing of the comforting structure. Besides, the conditions of women got to be more awful. The states of mind and perception about women were negative. Within the history, women were forced to pray at home, not in the mosque. Women were ordinarily removed from most segments of social orders. And the status of women has declined rapidly. Moreover, the opportunity they had were basically cancelled. The status of Islamic women distinctive among the different Islamic nations, each one with its own view and considerations about women rights.

In addition, Islam differentiates the gender role of women who believe in Islam and those who do not believe in Islam. The Muslim male’s right to claim the slave women seized during military campaigns and jihad against non-believing pagans from southern Europe to Africa to India to central Asia was considered natural. Slave women could be sold without their consent; and children born to them were automatically considered Muslim under Islamic law if the father was a Muslim. The society like Pakistan, which is considered as the society within the world. Having nearly half of the population of women who are not given the gender equal status and opportunities to require portion within the national improvement. Most of the women are living within the condition of fear beneath diverse sorts of household injurious savagery faced at their homes. As the nation is helpless to destitution and financial difference so the chances of damaging savagery are high. In any case, social, ethnic and linguistic differing qualities, Pakistani women faces the violations of their rights. So, the Pakistani government is taking steps to progress the sexual orientation difference and gender gap. Distinctive NGOS are too working to advance the women folk or in other word women’s liberation. These are working their best to highlight and resolve the infringement things to courts giving assurance and protect homes to poor victimized women.

Furthermore, my next step to discuss the impact of Islamization on women. In all around the world, Pakistan is the third most exceedingly bad nation for the violations of women’s right. The surveys conducted that social, tribal and religious practices destructive to women, counting corrosive assaults, child and constrained relational unions. More than 1000 women and teenage are victimized of honor murdering each year, according to Pakistan’s human rights commission. 90% of the women confront residential violence. Pakistani women and teenagers are especially inclined to acts of violence by men. Such acts can incorporate beatings, having include honor killings, where women who deviates from established social and cultural standards is got to be slaughtered, apparently to ensure the family’s honor. Most of the accidents of honor killings are women and the disciplines dispensed out to the killers are exceptionally tolerant. The practice of outline murdering of an individual suspected of an illegal contact is known as Karo Kari in Sindh and Baluchistan. In December 2004, the Government passed a bill that made Karo Kari punishable under the same corrective arrangements as kill. In 2016, Pakistan revoked the escape clause which permitted the perpetrators of honor killings to avoid discipline by looking for absolution for the crime from another family part, and hence be legitimately exculpated. Numerous cases of honor killings have been detailed against women who marry against their family’s wishes, who look for separate or who have been assaulted.

Introduction

In the seventh century, a profound transformation began in the Arabian Peninsula with the emergence of Islam. This faith would rapidly expand to become one of the world’s major religions. This remarkable spread, beginning with the Prophet Muhammad in 610 C.E., captivated and unified vast populations across continents. The speed and extent of Islam’s expansion raise intriguing questions about the factors contributing to its rapid growth. This essay explores the multifaceted reasons behind the swift spread of Islam, examining its simple yet powerful teachings, strategic use of trade routes, military conquests, effective political organization, and the impactful missionary work of Muslim scholars and preachers. These elements collectively paint a picture of a dynamic and adaptable faith that resonated deeply with diverse societies, leading to its rapid proliferation worldwide.

The Appeal of Islamic Teachings: Simplicity and Ethical Principles

Islam’s teachings, characterized by their simplicity and emphasis on peace and charity, played a significant role in its rapid spread. The religion’s core principles, encapsulated in the Five Pillars of Islam, offered a clear and practical guide to life, appealing to a wide range of people. The Qur’an’s powerful message fostered a sense of unity and purpose among its followers, emphasizing the importance of helping the needy and seeking forgiveness and guidance through regular prayers. This appeal was not limited to the spiritual realm; it also extended to social and ethical practices, attracting people who sought a religion that offered both a meaningful connection with the divine and a pragmatic approach to daily living.

Trade Routes as Conduits of Faith: Spreading Islam Beyond Arabia

The extensive trade networks that spanned the Arabian Peninsula greatly facilitated Islam’s expansion. Being a pivotal trade hub, Mecca played a crucial role in this process. Muslim merchants traveling along these routes shared their beliefs and practices with people in far-flung areas like China, Central Asia, Africa, and Europe. The honest trading methods of Muslim merchants and their demonstrations of Islamic principles in commerce resonated with many, leading to the spread of Islamic teachings beyond the Arabian Peninsula. The influence of these interactions was profound, as traders not only exchanged goods but also ideas and beliefs, paving the way for Islam to reach diverse cultures and regions.

Military Conquests and Cultural Integration: A Dual Force in Islam’s Expansion

Military conquests were a pivotal factor in the spread of Islam. Following the Prophet Muhammad’s death, Islamic armies expanded their influence across vast territories, including parts of Europe, Turkey, Syria, Iraq, Iran, and Afghanistan. These conquests were not merely military victories; they also introduced Islamic culture, religion, and governance to the conquered lands. The success of the Islamic military, often facing weakened opposition like the Persian and Byzantine armies, allowed for the establishment of Islamic rule and the subsequent spread of Islam among the local populations. This expansion through conquest played a critical role in the widespread adoption of Islam across diverse regions.

Effective Governance and Political Organization: Fostering the Growth of Islam

The political organization of the Islamic empire significantly contributed to the spread of Islam. The Islamic governance system, based on principles of equality and justice, appealed to many people, both Muslims and non-Muslims. The Muslim government ensured rights and privileges for all citizens, creating an inclusive environment that encouraged conversions to Islam. One notable aspect was the treatment of non-Muslims in Muslim-dominated lands, who were allowed to practice their religions in exchange for a tax, Jizyah, which in turn provided them protection. This fair and organized political structure not only maintained order but also fostered a positive perception of Islam, aiding in its spread.

The missionary efforts of Muslim scholars and preachers played a crucial role in the spread of Islam. From the 8th to the 11th centuries, there was a significant increase in Islamic missionary activities. These scholars and preachers traveled to far-flung regions, disseminating Islamic teachings and practices. Their approach, often characterized by respectful engagement and dialogue, made a lasting impact on various communities. Through their actions, trade interactions, and political arrangements, they presented Islam in a way that resonated with people from different backgrounds, leading to many embracing and adopting the faith.

Scholarly Perspectives: Understanding the Multifaceted Spread of Islam

Scholars have proposed various theories to explain the rapid spread of Islam. Some attribute it to the strategic use of trade routes, which connected the Islamic heartland with distant lands, facilitating the exchange of ideas and beliefs. Another perspective considers Islam’s spread a natural consequence of the historical context, where European empires’ conquests left new lands exposed to Islamic influence. Additionally, the religion’s appeal to traders and people seeking refuge from persecution is seen as a critical factor. These scholarly viewpoints provide a multifaceted understanding of how and why Islam expanded so swiftly and widely.

Conclusion

To sum up, the rapid spread of Islam can be attributed to a complex interplay of factors, including its appealing and straightforward teachings, strategic use of trade routes, military conquests, effective political governance, and active missionary work. These elements worked in synergy, allowing Islam to resonate with diverse populations across vast geographical regions. This multifaceted approach to spreading the faith ensured that Islam was not just a religion confined to its place of origin but a global phenomenon, influencing societies and cultures far beyond the Arabian Peninsula. Understanding these factors provides insight into how Islam became one of the world’s major religions in a relatively short period.

As one hears the word “Sufism“ or “Sufi’ in today’s times, two things come to his/her mind. One is that it relates to an individual phenomenon and society gains very little from it. And second, it is based on principles not incorporated by the fundamental teachings of Islam. That Sufism is something superfluous to the message of Islam. And that it was invented after the HOLY PROPHET (PBUH) and His noble companions left this world. These misconceptions about Sufism are much more prominent in younger generations than the elder and older ones. In this article, I will try to demonstrate as to why the views mentioned above about Sufism and Sufis are not right but are based on false propaganda run by so-called religious scholars who in no way are helping in spreading the message of peace and love of Islam.

To begin with, let us analyze the word “Sufism “ first. “Sufism “ comes from the word “Suuf’ or “Suffah’. “Suuf’ in Arabic means “wool’ and “Suffah’ means “something pure, devoid of any kind of impurities “ or it has some resemblance with the “orderly grouping of people in rows focused and dedicated to one common goal “. The literal meaning of Sufism gives us some kind of indication that it deals with purification, worship, love, peace, and harmony.

If someone asks to define Sufism in a brief sentence giving us the gist of its concept, it can be described as:

“The spiritual phenomenon or exercise which focuses on the purification and enlightenment of heart and soul of a human being and fills them with the love of Almighty and His all creations’.

So, a Sufi promotes love and peace, not hate and terror. When a person has peace in his heart, he radiates peace to the surrounding beings as well. He never breaks the heart of anyone as his Beloved (Almighty) dislikes it. He is dedicated to every job that pleases his Beloved and he denounces any such act that does not make his Beloved happy. When his heart becomes such that it is devoid of anyone’s grudges, jealousy, hate, greed, pride, ego, and selfishness, the Almighty fills his heart with light, and secrets are revealed to him. Now, as we have got to know about the core of Sufism, we are in a position to reject with reason the false perceptions about Sufism, mentioned in the beginning. The first perception rather conception was that Sufism does not help an individual bring some positive and humane changes in society. As I stated earlier, a follower of Sufism loves all the creations of the Almighty, even objects (devoid of life), he cannot harm society in any way. He rather sacrifices his own wishes and demands for the sake of Allah (SWT) and in the better interest of the people around him. Even if someone threatens him with violence, he stands calm and contained and has no ill feelings towards him. A Sufi shows love and support to his neighbors and relatives. He gives them the best advice and he stands firm in his belief. He always tends to work for the betterment of people around him whether he has direct or indirect relations with them or not. His inner self is enlightened and he enlightens everyone who engages with him. He spreads peace and love everywhere he goes. So, society benefits in every way when there are people who are selfless and have no prejudices. Imagine the impact, the people connected with this message of love can bring about in this current world of greed and cruelty. No one will die of hunger as there is someone to share a meal with him. No weak will be suppressed by the powerful as there is someone to stand by him. No one could promote hate in the name of religion, as there is someone preaching the message of love in the name of religion. No one will be able to divide people having different perspectives of life, as there is someone holding people together by making them understand that “humanity comes first”. Therefore, there is a reasonable argument in favor of Sufism that it not only adds good to society but also removes many menaces that affect people physically and spiritually.

The second propaganda that revolves around Sufism (mentioned in the beginning) is that it is an invention made in contrast to the HOLY teachings of the Qur’an and HOLY teachings of BELOVED PROPHET (PBUH). This misconception can only be embedded in people’s minds by people who have no hold on the Quranic principles and teachings of HOLY PROPHET (PBUH). Sufism was born in the times of HOLY PROPHET (PBUH) and He (PBUH) Himself prepared a group of companions who were specialists in the field of Spirituality and who became the earliest Sufis. So, HOLY PROPHET (PBUH) is the founder and Source of light on Sufism. This group of companions is called “As’haab-e-Suffah’. So, the word Sufism derives from the name of a group of companions of HOLY PROPHET (PBUH). One question that may strike the mind is why only a few companions were taught “Sufism “ or Spirituality while it was the need of every companion of HOLY PROPHET (pbuh). The answer is simple and reasonable. HOLY PROPHET (pbuh) did not only make a group of these companions dealing with spirituality. But He(pbuh) prepared several other groups as well. For example, some companions were made specialists in the field of analysis of Qur’anic teachings (Mufassirs), some were made in the field of jurisprudence (the Islamic low or Fiqq), some were made in reciting the Qur’an with proper knowledge of rules of recitation (Hafiz), some were made in the field of defense strategies & many more such groups were prepared. Likewise, there had to be a group of companions who became specialists in spirituality. But all other companions were not totally ignorant of spiritual teachings. Every one of them practiced Sufism at his own place but everyone was not the specialist.

The base of Sufism which HOLY PROPHET (PBUH) laid down in His time, became a total institution thereafter. The companions followed Sufism and preached it to their followers and they transferred it to their followers and so on till now. It has reached us through a chain at the inception of which stands the HOLY Source of BELOVED PROPHET (PBUH). So, those saying that Sufism has nothing to do with Islam should open their eyes and deeply study the Islamic teachings. The misconceptions that people have about Sufism are not only credited to these people but a bunch of other people too who unfortunately call themselves the “Sufis’. These are fake and self-proclaimed “Sufis’ instead. Sufism was the merger of physical and spiritual ways of life but these fake “Sufis “, for their comfort and to make money, bisected the two ways. They never practiced Islam physically (for example did not offer regular prayers) but wanted to be called Sufis just to please themselves and not the Almighty. Sufis are selfless but these fake ones concentrate everything on their own self. They damaged the core philosophy of Islam and made people part ways from Sufism, the message of selflessness.

At the end, I would like to state something pertaining to the title of this article. The title “The Only Ray of Hope “ has been justified so far. Why have I called “Sufism “, the only Ray of Hope? The answer is that if at all we want to project Islam as the religion of peace, harmony, and love and as a religion that defies terror and protects the rights of humans of every breed, race, caste, creed, or color, we have to go back to the principles of Sufism. Our ancestors practiced Sufism in their lives and wanted us to follow the same path but somehow we younger people got distracted from this path of love, harmony, and peace. There is a greater need for us to promote a positive image of Islam which is only possible through the light of Sufism- which combines the two seas of Shari’ah (orders of Quran and Hadith) and purification of spirits.

That’s all I think I would have liked to say in answering some important questions regarding Sufism and delivering a message that many of us could pay heed to.