Revolution Methodology of Prophet Mohammad PBUH: Stages

Stages of Revolution

There are six to seven stages of a revolution.

Revolutionary Ideology

The difference between a sermon and a revolutionary ideology is that sermon is a set of teachings but a revolutionary ideology has the potential to bring social revolutions, be it partial in extent. 

It is to say that revolutionary ideology must be potentially able to uproot the existing norms of one out of three secular aspects of life at least which is politico-socio-economic.

Forming a Group

Now the people who accept this ideology must form a group, to develop an organization to work at community level and later more than that. 

This group or organization needs a strict discipline otherwise on the event of stand-off, they will be uprooted like anything. The gradation in this group should be on the basis of devotion, hard work and sacrifice.

There is a saying asserting discipline!

There is not to reason why

There is but to do and die

The group should not be like a mob, there must be strict ‘listen and obey’ in practice, once a leader has been selected and some instruction is given on a matter except there is a contrast between the ruling and Islamic norms.

Training

The third stage is that of training of the members of the revolutionary group. The key point here is that not for one moment should the revolutionary ideology be faded from the sight of the group. Plus, the discipline must be like that in military.

A poet says!

We will train for discipline

Even though casual habits is an attitude

Regarding sacrifice Iqbal says!

Do not over protect your soul

For a damaged soul is dearer in the sight of Almighty

There must be a spirit of devoting to this movement whatever is in the capacity of the group members. 

If such a revolutionary movement needs spiritual cleansing like the religions movement do, then there must be strict adherence to the systemic injunction of faith and practice especially the rituals of worship and sacrifice.

Passive Resistance

This is the fourth component but it starts in the very beginning of any revolutionary struggle. The reason is that the new proposition in some way disturbs the equilibrium of society and the gains of privileged classes are jeopardized. 

This is a logical outcome of a movement and from this point onward what is needed is passive resistance. The people who are in position and have authority in a system which has discrimination, repression and exploitation, will become active and openly critical. The first move would be the character assassination of the one leading such a revolutionary movement. 

Then they will also use persecution of the weak to curb the movement. Since the group is small and weak so the resistance has to be passive. Members should face and tolerate all sorts of criticism and finger pointing. 

Silent majority will think about what is happening and naturally their sympathies will be inclined towards the group members facing persecution. This will potentially broaden the organizational base. 

This will also help in buying time in order for survival and strengthening of the group. Until and unless the organization is big and strong, active resistance is out of question.

Active Resistance

This is the fifth stage and the more appropriate term for it is active resistance. This is a juncture where the intelligence and decision making of leadership is put to the test. Premature active resistance can easily be crushed by the system and late initiation can waste energies, divert the focus and can dissolve the effectiveness of the organization.

There is a saying in English!

“You have missed the bus.”

At this point, training will come to play its part. The level of discipline to be achieved was ‘listen and obey’. There is a need to understand that at this juncture of human civilization especially when there existing and functioning Islamic states, in my opinion, there is no room or margin for militancy. 

Rogue groups with unrealistic and extremist ideology are on the contrary detrimental to Islam and its injunctions. However, in the constitution of Islamic states, the fundamentals should be explicitly stipulated, and acted upon by establishment. The maximum the civilians are allowed to do is civil disobedience with no violence if there is something contrary to Islam is the statute. 

An example from recent history is the Boycott by Gandhi under British rule. Gandhi’s followers were not allowed to commit any sort of violence. This was to weaken the establishment economically to make it to give in to the demands of Indian Hindus. 

An example from the history of Pakistan is when Shia’ites gathered and demanded the waiver of Zakat, there was no violence done but the dictator then had to make the amendment in the law for them.

Armed Conflict

It is more of an armed conflict than just conflict.

Allama Iqbal says!

Do you like this world?

No, because capitalists drink wine out of the bloody perspiration of a labourer, so bring revolution. 

On another juncture he says!

When you are weak, survive

But when you are strong, collide with the wrong system, exporting the revolution.

The litmus test of a revolution is that it should go across boundaries after it has taken place at its epicentre.