Islam in planning
...y had to have some of the same philosophies, and third, they all had to answer central questions concerning major matters in dispute. If I had to choose one, I would probably situate myself in the Social Mobilization tradition. It’s an older tradition that started in the early 1900’s. It is composed of three main components; they are utopianism, social anarchism, and historical materialism. To describe or advance my decision to support the social mobilization movement, I chose to use religion as the driving force to maintain and preserve the components of social mobilization. As a guide, I use Friedmann’s “central questions faced by adherents to this (social mobilization) tradition.” (Friedmann, p.84). The role of the community leaders or Imam(s), would be to teach and guide the community according to the teachings of the Qur’an and practices of the noble prophets. As the Imam, the respect for his leadership skills have already been established by the community, thus the confidence in his power to make change is perpetuated by such. Friedmann asks, “when (there is) only an occasional and partial victory (that) occurs in the seemingly interminable struggle against the enemy,” how is the “commitment to a new life in community maintained?” In this case I would consider the enemy - kafir(s) or non-believers.These opposer’s of God are driven by Shaytan or the devil. The commitment to a seemingly never-ending war against the devil is perpetuated by the possibilities of a rewarding after-life in Jannah or heaven. Basic component’s of a strategy should definitely be according to the shariah (Islamic law). Violence, unless against the enemy, is prohibited and are subject to punitive measures administered by the community. Demonstrations, strikes, and alternative community issues would be ironed out and decided by community-based collective effort...