The essence of what we call the “Islamic revolutionary thought” consists of the idea that it is not enough to practice Islam in one's individual life but that the teachings of the Qur'an and those of the Sunnah of Prophet Muhammad (SAW) must also be implemented in their totality in the social, cultural, juristic, political, and the economic spheres of life. The credit for reviving this dynamic concept of Islam in the Indian subcontinent, after centuries of neglect and dormancy, goes to Allama Muhammad Iqbal. The first attempt towards the actualization of this concept was made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul A`la Maududi through his Jama`at-e-Islami; however, the decision by the Jama`at after the creation of Pakistan to take part in the electoral process instead of continuing the original revolutionary methodology gradually resulted in its degeneration from a pure Islamic revolutionary party to a mere political one. The vacuum left by the departure of Jama`at-e-Islami is being filled by Tanzeem-e-Islami, founded in 1975.
The obligations of a Muslim as ordained by the Qur'an and Sunnah, can be understood as having four levels:
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.
In the name of Allah, the Most Beneficent, the Ever Merciful
Today, in the name of Allah, we resolve to establish an Islamic organization which may help to fulfill the individual and collective obligations of our Deen.
In our opinion the addressee of Deen is an individual. To provide his moral and spiritual fulfillment and salvation are the main topic of Deen, and the proposed collectively 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 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.
(Rahim Yar Khan, September 8 and 9, 1967. Included in Ta`aruf-e-Tanzeem-e-Islami)
Any male or female Muslim (belonging to any school of the Ahl Al-Sunnah) can become a member of Tanzeem-e-Islami by giving a pledge (or Baiy`ah) of obedience — within the limits set by the Shari`ah — to the Ameer of Tanzeem-e-Islami, a position currently held by its founder, Dr. Israr Ahmad. As soon as a Muslim takes the conscious decision to live his life in accordance with the commands of Almighty Allah (SWT), he may join Tanzeem-e-Islami; the stages of learning, training, and purifying will occur subsequently. However, he must promise, on the occasion of becoming a member, that he will give up all that is disliked by Almighty Allah (SWT) and that he will try his utmost in fulfilling the obligations he owes as a Muslim.
The Western constitutional and democratic model work satisfactorily as the basis of organizational structure for community work, institution building, and da'wah work. Since Tanzeem-e-Islami addresses specifically to the duty of struggling for the establishment of the Deen, it believes that the Western constitutional and democratic model is not suitable for this purpose. Further, we do not find that such a model was adopted by Prophet Mohammad (SAW) for his mission. The organizational model we find in the Seerah of the Prophet Mohammad (SAW) is based on Baiy'ah (pledge of allegiance). The Prophet (SAW) was a messenger of Almighty Allah (SWT) and every command from him had to be followed; still he took Baiy'ah so as to leave an example for his Ummah. The Caliphs after him continued the same system and after them almost all of the revivalist movements have adopted the same system of Baiy'ah.The fundamental difference between the two is that the Western constitutional and democratic basis of organization rests on the idea of "one person one vote." A number of people who want to achieve same goals get together and form an organization in which the majority vote is decisive. Whereas in the system based on Baiy'ah, one person (a da'ee) gives a call that he is going to initiate the struggle for the Deen of Allah (SWT) and invites people to join him in this cause. (see Surah Al-Saff 61:14). In such a system, the leader (Ameer) is required to consult with his rufaqa (those who join him) but is not bound by the majority decision (see Surah Aal-e-Imran 3:159). During the time of the Prophet (SAW), each one of his decisions had to be obeyed; but now the Ameer will be obeyed only within the bounds of the Shari'ah (i.e., fil Mar'uf).
Tahreek-e-Khilafat Pakistan was launched in 1991 to educate the Pakistani Muslims regarding the blessings of the System of Khilafah. It is concerned mainly with holding seminars and conferences and publishing propagative literature.
Given below are the features of the envisioned Caliphate System in Pakistan: