revelation of quran

revelation of quran

Well before God’s revelation marked him as a Prophet, Mohammad(p) had rejected the religion of Arabia. This religion called on the worship of several gods, and Mohammad felt that these idols were not responsible for life or creation. Questioning the religion that he was born into, Mohammad (p) found peace in reflection, meditation, and contemplation; however, these acts of private worship did not give Mohammad the answers that he was searching for. In his late thirties Mohammad began a practice of retirement, where he would seclude himself from his family and relations and spend several days in a cave on top of a mountain two miles outside of Makkah. He continued this for many years: during the month of Ramadan, Mohammad would often spend the entire month in seclusion, for some instinct must have told him that in this holiest month he would find the answers to his questions. So, it was in his fortieth year that Mohammad (p) received the revelation from God.

While engaged in worship in a corner of the cave of Hira in the heart of the night, the orphan son of Abdullah who had never studied or attended a school, was suddenly shaken by the summons, “O Muhammad!” followed by the command to recite, this being the beginning of revelation. A wave arose from the limitless ocean of Divinity, rent the breast of the Prophet, bewildered and anxious, and filled to the brim the cup of his spirit.
Mohammad was shocked and afraid. How could there be another voice in the cave when he was all alone? Nevertheless, he replied: “I am not one of those who can read”. After his answer, he was taken up, and violently hugged and then set free: the voice repeated, “Read”. Mohammad could only give the same answer: “I am not one of those who can read”. The being repeated the same action, hugging him again. Once again it commanded him to “Read”. This time Mohammad gave a different answer: he said, “What shall I read?”, and the voice said:

“Read! In the Name of your Lord, who has created you! He created man from a clot of blood. Read, and your Lord is the Most Gracious, He who has taught by the pen, Taught man what he did not know.”
[Al-Quran: 96:1-4]

The shining of a light from the realm of the unseen covered and enveloped his being and shone forth on his fair features, giving rise to new and bright life in the darkness of the night. Then, with a painful tumult in his heart and bearing on his shoulders the heaviest responsibility conceivable, he set out for home from the cave of Hira, destined to become the teacher of all human beings and to assume the leadership of humanity on its long march forward.

What force was it that had disquieted him despite his infinite patience, made him anxious despite all his tranquil courage, and plunged his whole being into painful turmoil? Thereafter the envoy of revelation came repeatedly, reciting verses to him, profound and astounding verses that bore no resemblance from the point of view of style and content either to the words of the Prophet himself, eloquent as they were, or to the conventional prose and poetry of the age.

Although the Arabs of the Age of Ignorance knew neither how to read nor how to write and had no historians, philosophers or scholars, they were famed for the excellence of their poetry and the eloquence of their speech. The Prophet, however, had never participated before the beginning of his mission in the cultivation of the arts of poetry and eloquence.
His conduct, on the one hand, and the verses of the Quran, on the other, both testify that he made no compromises in conveying his message. He conveyed the message that he had been ordered to deliver clearly, unambiguously and in utter contradiction both with the beliefs and inclinations of the people and with his own immediate interests. He loudly proclaimed the revelation he had received to the evil and the ignorant, to a people made degenerate and corrupt by the worship of the idols they had fashioned themselves, and he informed them that their sole salvation lay in the worship of the One God.

The new factor that appeared at a particular time in the life of the Prophet and caused him to engage in unprecedented forms of activity was the wondrous phenomenon of revelation, the heavenly message which he as the most lofty and qualified of men had been chosen to receive. Before then, no preliminary effort or particular inclination had been seen on his part that might have led to the bringing about of the sudden and remarkable transformation of the world he was now about to accomplish.

The factor that had this profound effect on Muhammad, that changed that quiet and reflective man into an explosive source of revolutionary energy and enabled him to bring about such a profound transformation of humanity, from within the intense darkness of the Arabs’ Age of Ignorance, was nothing other than revelation. It was a call that penetrated the very depths of the souls of human beings that melted the marrow of their bones, and directed all their strivings to the attainment of perfection.

The command of revelation negated all the false and lying criteria which human beings had regarded as the measure of goodness and considered the sole means of evaluating human characteristics and habits, while, in fact, clothing falsehood in the garment of truth. It brought into operation new and clear criteria which showed human beings the goals to which they should strive to advance and brought about creativity in their lives. The veil of ignorance and silence was torn apart, the human beings’ energies were set to work, the power of thought within them was aroused, and their spirits were borne aloft toward the infinite summit of being.

A people who in their ignorance and lowliness would tear each apart on account of the most insignificant things and had lost all virtue, thanks to their various forms of enslavement, now became, through Islam and its great concept of monotheism – the true pillar of humanity and the breaker of idols – so elevated of spirit and so self-sacrificing that they happily abandoned both their lives and their property. The remarkable stories of self-sacrifice on the part of those early Muslims will stand eternally as examples of true nobility.
The Prophet of Islam had the vision and belief of a world leader, but he began to proclaim his Divine summons to monotheism in a relatively restricted sphere, a closed environment where tribal institutions exercised great influence and idols were counted as the most sacred and beloved of objects. It was an environment that was not in any way prepared to accept the message of Divine unity.

The heavenly teachings of Islam and the culture to which they gave rise were superior not only to the intellectual atmosphere prevailing in the idolatrous society of the Arabs but also to all the religious doctrines and cultures of that age.

The program for reforming systems of thought and culture that had become corrupt was laid down by a man who had never studied, who was unlettered, and who knew nothing of the religious books or the civilization of his age.

At first he invited his relatives to worship the Creator, and then the people of Mecca and the Arabian Peninsula. Finally he proclaimed to the entire world his mission as the last of the Prophets.

The Prophet had been born into an environment where human beings engaged in empty boasting out of their shortsightedness and tribal mentality, where privileges were based on unjust social conditions and prejudices. Now he arose and swept aside all those false privileges. He established new values and concepts with respect to labor, life and social relations, in the framework of a series of rules and ordinances, and strove to concentrate all the goals and thoughts of the human being on a program for liberating peoples from slavery, and delivering the oppressed from the tyranny of emperors and kings. Even for those who do not regard these exalted aims as having a heavenly origin will admit that they are among the most exalted and previous values observable in human history.

What is significant about the Revelation, the Message of God, is that it was an act for which the Prophet (pbuh) was ready. Meaning, that he had already forsaken the beliefs of his people and his culture. Mohammad (pbuh) had proved himself ready for prophethood through his pious actions and behavior. Among his people he had already earned the name Al-Amin, The Trustworthy. Moreover, Mohammad (pbuh) was a mature man, one who had lived the majority of his life, and could devote the next twenty-three years of that life to the service of God.
Since different verses of the Qur’an were being revealed as and when appropriate, it was not possible from the very beginning to write and preserve it in a book form. So, during the initial stage of Islam, major emphasis was laid on memory as a means of preserving the Qur’an.

When a revelation used to come in the very beginning, the Prophet (sallallahu alayhi wasallam) would tend to repeat its words instantly so that they would be memorized well enough. Thereupon, Allah Almighty directed him through the verses of Soorah Qiyaamah that he need not repeat words in a hurry immediately as revelation came. Allah Almighty would himself endow him with a memory that he will be unable to forget the words of the revelation once its descent has been completed. So it was that the moment the Qur’anic verses would come to him, they would be committed to his memory the next moment. Thus, the blessed chest of the Prophet (sallallahu alayhi wasallam), was the most protected vault of the Qur’an, in which there was no chance of even some common mistake, editing or alteration. Moreover, as a matter of additional precaution, he used to recite the Qur’an before angel Jibra’eel every year during the month of Ramadhaan; and the year he left this mortal world he completed a cumulative review of Qur’anic recitation twice with Jibra’eel. (Saheeh Bukhaari with Fat’hul Baari)

Again, as it was, he would not restrict his teachings of the Sahaabah (Companions) to just the meaning of the Qur’an, but had them memorize its words as well. Then, the revered Companions were themselves so enamored with a desire to learn and remember the Qur’an that every one of them was anxious to get ahead of the other. There were women who claimed no dowry from their husbands except that they would teach the Qur’an.

Hundreds of Companions, freeing themselves from all other concerns, had devoted their whole lives for this purpose. Not only did they memorize the Qur’an but also went on repeating it within the nightly prayers. “When someone migrated from Makkah and came to Madeenah”, says Ubaadah Ibne Saamit, “the Prophet (sallallahu alayhi wasallam) would entrust him to one of us Ansaar so that he could teach Qur’an to the new comer.” The mosque of the Prophet (sallallahu alayhi wasallam) was so filled with voices generated by learners and teachers of the Qur’an that the Prophet (sallallahu alayhi wasallam) had to ask them to lower their voices so that mistakes are not made. (Manaahilul ‘Irfaan)

Thus memorisation of the Qur’an was given more emphasis in early Islam as this was the only protected and trustworthy method given the conditions of that time. The reason is that the number of people who could read or write was very limited in those days. The means of publishing books, such as printing press, etc., were not there. Therefore, in that situation, if writing was taken to be sufficient, it would have neither been possible to spread the Qur’an on an extensive scale nor to protect it reliably. In its place, Allah Almighty had blessed the people of Arabia with a memory of such dimensions that thousands of poetic lines would normally rest in the memory of one person after another. Common ordinary villagers would remember by heart their genealogies and those of their families and unbelievably enough – even those of their horses! Therefore, this power of memory was well utilized for the conservation and protection of the Qur’an and it was through it that the verses and chapters of the Qur’an reached all over in to the far corners of Arabia.
Besides having the Qur’an committed to memory, the Prophet (sallallahu alayhi wasallam) made special arrangements to have the Qur’an committed to writing as well. Zayd Ibne Thaabit says: “I used to write down the words of wahee for him. When wahee came to him he felt burning with heat and the drops of perspiration would start rolling down on his body like pearls. When this state would go away from him, I would present myself before him with shoulder-bone or a piece (of something else). He would go on dictating and I would go on writing. When I would be finished with writing, the shear weight of copying the Qur’an would give me the feeling that my leg is going to break and that I will never be able to walk. In any case, when I would be finished with writing, he would say: ‘Read.’ I would read it back to him if there was a shortcoming, he would have it corrected and then let it be known to people. (Majma’uz Zawaa’id with reference to Tabraani)

Thus, there existed, during the time of the Prophet (sallallahu alayhi wasallam), a copy of the Noble Qur’aan which he had arranged to be committed to writing under his supervision. Although, it was not there as a formally prepared book, but it certainly was there in the form of various units of available writing materials. Along with it, it was also the practice of some revered Companions that they would make copies of the Qur’anic verses and keep them for personal recollection. This practice was common since the very early period of Islam. Accordingly, much before Umar embraced Islaam, his sister and brother-in-law had in their possession verses of the Qur’aan which they had written and kept in a book form. (Seerah Ibne Hishaam)

After reading about the Revelation of the Holy Qur’an, you might find the following of interest:
How the Holy Qur’an was preserved: Zayd Ibne Thaabit says: “I used to write down the words of wahee for him. When wahee came to him he felt burning with heat and the drops of perspiration would start rolling down on his body like pearls. When this state would go away from him, I would present myself before him with shoulder-bone or a piece (of something else). He would go on dictating and I would go on writing. When I would be finished with writing, the shear weight of copying the Qur’an would give me the feeling that my leg is going to break and that I will never be able to walk. In any case, when I would be finished with writing, he would say: ‘Read.’ I would read it back to him and if there was a shortcoming, he would have it corrected and then let it be known to people.
The Demand of the Qur’an for a Direct Confrontation: From the very first day that the Prophet began preaching his message of monotheism, he summoned people also to a realistic vision of the world. When inviting them to faith, he addressed their wisdom and intelligence and called on them to use their eyes and their ears to perceive the truth.
Do we deserve the Qur’an ? The student of the Qur’an will find out that, Qur’an is telling us that the messengers of Allah will lead the people from darkness into the light and that nowhere in the Qur’an does Allah tell us a story of a community misled by its messenger or given the wrong teachings by him.

Islam and Islamism in Afghanistan

Islam and Islamism in Afghanistan
Kristin Mendoza
The last half-century in particular has seen the recurrent use of religious Islam as
ideology, often referred to as political Islam or Islamism, in groups espousing the
establishment of an Islamic state. Attention was drawn to Afghanistan when it became
the rallying point for Islamists in the 1980s. However, the earlier appearance of an
Islamist movement in Afghanistan in the 1960s and its subsequent development offer an
instructive, unique lesson in understanding Islam and Islamism in Afghan society.
This overview of the Islamist movement in Afghanistan is divided into three
parts: It begins by defining the differing manifestations of Islam in Afghanistan,
indicating how Islamism differs from or draws upon each manifestation in constructing
its own vision. Then, the broader context of Islamism elsewhere in the Muslim world is
discussed and analyzed. Although the theoretical basis for Islamism was constructed in
the 1960s by Abu ‘Ala Mawdudi in Pakistan and Sayyid Qutb in Egypt, this paper will
show that the Islamist movement in Afghanistan did not mirror those in either of these
countries. To this end, this paper reviews the thought of the above-mentioned
theoreticians of Islamism, and outlines historical and social conditions that colored the
implementation of their models in their respective countries. This leads back to a
discussion of the Afghan context, which makes up the final part of the paper. It is
necessary to review salient aspects of the traditional structure of Afghan society, and the
role Islam has historically played in Afghanistan to understand how the Islamist
experience was shaped and constrained by this structure, as well as how the Islamist
experience has altered it.
As Afghanistan is now faced with the monumental task of rebuilding a state and
legal system, Islamists are attempting to influence the reconstruction. This overview will
underscore for those observing and participating in this process the importance of
understanding the Afghan Islamist perspective, its historical underpinnings, and current
demands.
DEFINING ISLAM IN AFGHANISTAN
It is important to illustrate the various manifestations of Islam in Afghanistan in order to
provide the background for the emergence of Islamism there. Although the categorization
of Islam into schools and trends can be uncomfortable and often misleads rather than
directs, it is necessary if one is to understand the dynamics that are now playing out in
Afghanistan. The designations that follow are not necessarily represented by distinct
groups or individuals, nor are the terms themselves distinct; rather, some of the terms
may overlap and be used together in various combinations to describe groups or
individuals. It is only by identifying these categories that it becomes possible to
determine how they influence or interact with the Islamists who are the focus of this
paper. In this way, one can also deduce how those who are not part of the Islamist
movement might view Islamist groups with varying degrees of hostility, sympathy, or
2
indifference. Moreover, an understanding of these designations is vital to the construction
of broader categories and trends that may be applicable today.
1. Popular Islam
Afghanistan is a nation comprised almost completely of Muslims,1 and Islam permeates
Afghan life, providing a system of norms and basis for social morality. The term “popular
Islam” refers to the way in which the religion structures everyday life, inhabits language,
makes experiences meaningful, and augments a cultural identity;2 it does not denote local
variations of Islamic doctrine, however diluted they may be by pre-Islamic beliefs and
customs.3 In this sense, the category is not defined in contradistinction to the religion as
understood or practiced by the ‘ulama (religious scholars, singular: ‘alim) or Islamists,
indicating a high/low division, but rather it is a common denominator for all groups in
society.4
Popular Islam includes a universal understanding of Islam as a system that enjoins
good, and a belief that obedience to a number of specific rules ensures economic and
social justice. Afghan popular Islam also includes an “Islam of the village,” one that is
presided over by the mulla, a mosque functionary who has a monopoly on religious
activity in the village, such as circumcision, marriage, and burial.5
2. Islam in the Tribal Context
While Islam connects virtually the entire Afghan population, the society is divided along
ethnic and tribal lines. The largest ethnic group, the Pashtuns, is also a tribal group.
Tribes are formulated through patrilineal descent, and the notional ancestor of all
Pashtuns is Qays, who, it is said, received Islam directly from the Prophet Muhammad.
Effectively, Pashtuns deny having any pre-Islamic past or experience of conversion.
Being Muslim is thus inextricable from their tribal heritage.6
In this way, what is Islamic and what is tribal overlap. Defense of tribal forms, for
instance, can easily escalate into a defense of the faith, as demonstrated in the first
Anglo-Afghan War and the jihad (struggle) against the Soviets, where tribes fought
alongside one another against a non-Muslim entity. However, it is clear that conflicts do
exist between tribal codes, for instance, and Islamic law. These conflicts are what bring
the mulla into his authoritative role, clarifying “what the Book says,” referring to the
1 The population is 99% Muslim, with approximately 80-85% of these being Sunni; the remaining 15-20%
consists of Shi‘is, primarily Twelver Shi‘is, while Ismailis also have a community in Afghanistan. The
small non-Muslim communities are made up of Hindus and Sikhs.
2 Olivier Roy, Islam and Resistance in Afghanistan (Cambridge: Cambridge University Press, 1990), 31.
3 See M. Nazif Shahrani, “Local Knowledge of Islam and Social Discourse in Afghanistan and Turkistan in
the Modern Period,” in Turko-Persia in Historical Perspective, ed. Robert Canfield (Cambridge:
Cambridge University Press, 1991), 161-188 for a debunking of the myth that rural inhabitants are cut off
from the main currents of Islamic thought or ignorant of orthodox Islamic teachings.
4 I rely on conceptions of popular culture (considering religion a part of culture) in formulating this
definition of popular Islam. Peter Burke explains that traditional definitions of popular culture as the
culture of the uneducated or non-elite are too narrow because they dismiss participation of the educated
elite in popular culture. See Popular Culture in Early Modern Europe (New York: Harper & Row), 1978.
5 Roy, Islam and Resistance, 32.
6 Jon Anderson, “How Afghans Define Themselves in Relation to Islam,” in Revolutions and Rebellions in
Afghanistan, eds. M. Nazif Shahrani and Robert L. Canfield (Berkeley: University of California Press,
1984), 274.
3
Quranic text, but also to its legal interpretation as embodied in fiqh (Islamic
jurisprudence).7
3. Textual Islam of the ‘Ulama
In Afghanistan, as well as elsewhere in the Muslim world, the ‘ulama operate within a
tradition of scholastic commentary and are defined by their education, not by
membership in any formal institution. Fiqh is the body of applications of the Shari‘a
(Islamic law) to society, of commentary developed over a thousand years by trained
religious scholars, the ‘ulama, who read and interpret the Shari‘a by using a particular set
of rules. Fundamental sources in Islam are the Quran and Sunna, the normative practice
of the Prophet, but for the ‘ulama, these texts are not meaningful without commentaries
and interpreters. Thus the textual Islam of the ‘ulama also includes the body of fiqh. In
Afghanistan, this means Hanafi fiqh, the school of jurisprudence to which all Afghan
Sunni Muslims adhere.8
The ‘ulama conceive of society as being governed by law derived from the sacred
text. It is important to note that the ‘ulama, who have expert knowledge of the sacred text
and control its interpretation, acknowledge legitimacy of a de facto political power that
governs areas where the text is silent. Historically, the ‘ulama, who seek to regulate
society in an Islamic legal system where development and interpretation of the law do not
depend on the state, are essentially concerned with the legalistic and juridical, not the
political. However, as the state takes on more functions previously reserved for religious
institutions, such as personal status law, the ‘ulama counter by making themselves heard
in the political sphere.
Essentially, the above description describes the ‘ulama in Afghanistan as well as
in other parts of the Muslim world. It is important to note the following extenuating
factors, that, combined, have challenged this one-dimensional characterization of the
‘ulama: Sufism, reformist fundamentalism, and Islamism. These factors will be discussed
at length below.
4. Sufism
Sufism is generally understood to be a mystical form of Islam that distinguishes between
exoteric and esoteric revelation. Sufis seek esoteric revelation, an ascent to the Truth, or
haqiqa, by undergoing spiritual initiation through a spiritual master. Most commonly, the
spiritual master is called a shaykh or a pir and the pupil, a murid. The pupil follows a
spiritual path (tariqa) to discover intuitive knowledge of the divine.
Sufi orders do not prescribe any political program. On the contrary, Sufis
typically shun worldliness. The anti-materialistic stance and meditative practices of Sufi
orders mean that Sufis can be ascetic and reclusive. Many Sufi practices, such as total
submission to a Sufi pir, recollection of God (dhikr) in ritualistic circles, and pantheistic
forms of saint worship, do not conform to the orthodox views represented by the formal
intellectualism of the ‘ulama.9 The ‘ulama have historically vacillated between resisting
7 Ibid., 278.
8 The applicable Shi‘i jurisprudence is referred to as Ja‘fari fiqh.
9 Basheer M. Nafi, The Rise and Decline of the Arab-Islamic Reform Movement (London: The Institute of
Contemporary Islamic Thought, 2000), 13.
4
and tolerating these devotional practices of popular piety; the tolerance of Sufism has
even extended to the inclusion of numbers of pirs in its ranks.
The three dominant Sufi orders found in Afghanistan are the Naqshbandi, the
Qadiri, and the Cheshti. The above characterization of Sufis is challenged in Afghanistan
by a form of Sufism that does not threaten the textual Islam of the ‘ulama, a product of
the reformist movement of Ahmed Sirhindi, discussed below, and despite the common
association of unorthodox practices with Sufism, many Afghan ‘ulama are also attached
to a Sufi order and revered as pirs, especially in the north. The pir-‘alim (master-scholar)
practices a form of Sufism that does not rival formal religion, but rather, provides a more
spiritual dimension for the ‘alim who foremost respects the Shari‘a. The dominant
Naqshbandi order is most commonly associated with this more “orthodox” Sufism, but
there are also some Cheshti and Qadiri brotherhoods that practice Sufism in a similar
way.10
Maraboutism is a variation of Sufism in Afghanistan that involves a collective
allegiance of a clan or tribe to a family of holy men. A disciple has a looser individual
relationship to the pir. Hence, there is more of a superstitious veneration than a close
master-pupil relationship involved. For example, the disciple only makes an annual
pilgrimage to his master. The pir is not an ‘alim and Marabout Sufism can be described
as anti-clerical. This type of Sufism is more prominent in the south and often associated
with the Qadiri order.11
5. Reformist Fundamentalism
The introduction of the term “fundamentalism” is fraught with difficulties. Nonetheless,
it is a useful term if sufficiently clarified. Fundamentalism can denote a broad spectrum
of attitudes. Foremost, fundamentalism implies a return to first things.12 This paper
primarily focuses on three variants of fundamentalism. The madrasa variant calls for a
return to the study of the Quran and Sunna, the basis of Islam, without reference to the
four schools of fiqh (Hanafi, Maliki, Hanbali, and Shafi‘i). The fundamentalism variant
of the ‘ulama espouses a return to religious law, and, as discussed above, includes study
of fiqh commentaries as well as of the sacred texts. This “return” involves both study and
implementation of the Shari‘a. Last, the Islamist variant propogates a return to practices
of the first Muslim community; by advocating an Islamic state, the Islamists are seeking
to reconstruct the social and political life of the Muslim community under Muhammad’s
leadership. For Islamists, the implementation of the Shari‘a alone does not qualify a state
as Islamic. The head of such a state should be the virtuous Commander of the Faithful
(amir al-mu’minin), chosen according to Islamic principles, and all institutions should be
based on the Quran and Sunna.13
Two reform movements emerged in the Indian subcontinent (Deobandism) as
well as Saudi Arabia (Wahhabism) that have profoundly influenced Afghanistan. These
movements can both be described as fundamentalist movements, most accurately ones
10 Roy, Islam and Resistance, 39, 40.
11 Ibid., 40-41.
12 Ibid., 3. Roy describes three variants: return to religious practice (fundamentalism of émigré circles),
return to the Shari‘a (fundamentalism of the ‘ulama), and return to the study of the Quran and Sunna
(fundamentalism of the madrasa). The first variant is irrelevant in our case, while the last two are
insufficient to explain the way in which Islamists can be “fundamentalists” as well.
13 Olivier Roy, From Holy War to Civil War (Princeton: Darwin Press, 1995), 35.
5
corresponding to the fundamentalism of the madrasa. The movements differ from each
other most significantly in how each views Sufism, and this has clear implications for
their potency in Afghanistan, a country where Sufism, in its myriad forms, is especially
pervasive.
5.a. Deobandism
Ahmad Sirhindi, a Naqshbandi Sufi and an ‘alim born in India in the sixteenth century,
began a movement that aimed to purify Islam of Hindu influence by returning to its basic
sources (Quran and Sunna), while maintaining the integrity of its spiritual dimension.
Thus he was able to formulate a form of Sufism that could coexist with the textual Islam
of the ‘ulama by bringing it under the aegis of the Shari‘a. He emphasized that Truth
(haqiqa) can be nothing but the Truth of the Shari‘a, and that the test of an individual’s
ascent to God is the ability of that person to return to the world, to act, and to struggle
within society.14 He advised that if Sufi teachings contradicted the strict teachings of
orthodox Islam, these Sufi teachers should not be followed.15 While historically
Naqshbandi Sufis were reclusive, Sirhindi stressed the importance of a strong relationship
between the pir-‘alim and political circles, believing that the ruler was instrumental in
guiding Muslims along the straight path.16 Sirhindi’s teachings were the reaction of an
orthodox ‘alim and Naqshbandi shaykh to the syncretic practices in India at the time, and
the Naqshbandi order that followed his teachings was henceforth known as the
Naqshbandiyya Mujaddidiyya (mujaddid means “renewer”).17 A branch of his family,
the Mujaddidis settled in Kabul in the nineteenth century, and the Naqshbandi order
became the dominant Sufi order in Afghanistan.
Shah Waliullah (d. 1762), also an Indian Sufi and an ‘alim, continued the work of
Sirhindi. After embarking on the Islamic pilgrimage to Mecca, he joined study circles in
Medina under the leadership of Shaykh Muhammad Hayat al-Sindi, who also taught
Muhammad ‘Abd al-Wahhab, discussed below. Upon his return to India, he increasingly
emphasized unity, and thus tried to reconcile differences among the founders of the four
schools of fiqh. He asserted that the truth did not lie within the boundaries of one school,
and to this end, he stressed the importance of ijtihad, interpretation through individual
reasoning, of the only eternally true sources, the Quran and Sunna. Shah Waliullah also
sought to bridge the Sunni-Shi‘i divide by repositioning their differences within the
broader boundaries of Islam. His fundamentalist approach at times seemed to preclude
approval of Sufism, but he asserted that as an individual pursuit, it could be
accommodated, and indeed, for him, it still offered a path to experience of the divine.
This attests to the popularity of Sufism in the region and the difficulty that reformist
‘ulama experienced in their attempts to weaken its influence in the Indian subcontinent.18
A group of ‘ulama in India, claiming the authority of Shah Waliullah, founded a
madrasa at Deoband in 1867.19 This Deoband school, however, did not purge its
curriculum of all schools of fiqh in favor of the Quran and Sunna alone, but rather kept to
14 Fazlur Rahman. Revival and Reform in Islam: A Study of Islamic Fundamentalism (Oxford: Oneworld,
2000), 168.
15 Nafi, The Rise and Decline of Arab-Islamic Reform Movement, 19.
16 Rahman, Revival and Reform in Islam, 166.
17 Nafi, The Rise and Decline of the Arab-Islamic Reform Movement, 20.
18 Ibid., 21-23.
19 Roy, Islam and Resistance, 57.
6
strict orthodoxy in accordance with Hanafi fiqh, and theology (works by al-‘Ashari).
While rejecting the cult of the saints more often found in Maraboutism, and associated
with the puritan practices of the Barlevis, the Deoband school did accept the practice of
Sufism purged of unorthodox elements, and many teachers were associated with
Naqshbandi or Qadiri orders. Here we see the enduring influence of Sufism and Hanifism
on the Indian subcontinent. The thousands of madrasas that later appeared and call
themselves Deobandi are not necessarily formally tied to the original Deoband school,
but unequivocally share the same doctrinal orientation.20
Due to a dearth of prestigious private madrasa networks in Afghanistan, many
Afghan ‘ulama are products of the Deobandi madrasa system, influenced by Ahmad
Sirhindi and Shah Waliullah.21 Thus, the significance of these reformers to Afghanistan’s
current situation, though outside the fold of Afghan society, cannot be overemphasized.
From 1920 on, however, when study at the Deoband school was prohibited, some
aspiring Afghan scholars began to seek their religious education at the conservative al-
Azhar University in Egypt.22 In the 1940s, competition to the private madrasa system in
Afghanistan came in the form of government madrasas. Later, Islamists and Wahhabis
also began to set up madrasa networks there. 23
5.b. Wahhabism
Muhammad Ibn ‘Abd al-Wahhab (d. 1792) was a contemporary of Shah Waliullah. His
writings criticized the beliefs and customs of the Najdis in the Arabian Peninsula, where
social relations were organized on the basis of a customary code and parts of Islamic law
were fused with local traditions. Like Shah Waliullah, he pushed for a greater influence
of the orthodox ‘ulama. Similarly, it was after his stay in Medina that he began
articulating his opposition to what he saw as non-Islamic aspects of Muslim life. He also
traveled to Basra, where he encountered a mixed Sunni-Shi‘i population, which he
decried. This provoked his expulsion from the city by local ‘ulama. His main concern,
unlike Shah Waliullah, was purity rather than unity.
Ibn ‘Abd al-Wahhab saw society in religious terms, and nowhere did he advocate
societal restructuring along political lines. His work was grounded strictly in the text of
the Quran and Sunna, and he gave no role to established methodology used to derive
fiqh.24 However, after Wahhabism became the foundation of the Saudi state, it was
increasingly associated with the Hanbali school of fiqh.
Both Shah Waliullah and Ibn ‘Abd al-Wahhab gave primacy to the sacred texts,
making them both fundamentalist reformers. However, Wahhabism is distinguished by its
puritanical approach reflected in its total rejection of Sufism and hostility to Shi‘ism.
Wahhabism has been influential in Central Asia since 1912 when a Medina native set up
20 Muhammad Qasim Zaman, The Ulama in Contemporary Islam (Princeton: Princeton University Press,
2002), 11. Ahmed Rashid notes that by 1967, there were over 9,000 Deobandi madrasas across south Asia.
Taliban: Militant Islam, Oil and Fundamentalism in Central Asia (New Haven: Yale University Press,
2000), 88.
21 Roy, Islam and Resistance, 45.
22 Eden Naby, “The Changing Role of Islam as a Unifying Force in Afghanistan,” in The State, Religion
and Ethnic Politics: Afghanistan, Iran and Pakistan, eds. Ali Banuazizi and Myron Weiner (Syracuse:
Syracuse University Press, 1986), 134.
23 Roy, Islam and Resistance, 58.
24 Nafi, The Rise and Decline of the Arab-Islamic Reform Movement, 24-28.
7
Wahhabi cells in Tashkent and the Ferghana Valley.25 In the 1950s, Wahhabis began
establishing madrasas in the North-West Frontier Province of Pakistan, where many
Afghans received schooling. Wahhabism also inspired provinces east of Kabul from the
1950s onward.26 Though still relatively small, a Wahhabi following developed further
after Saudi arms and money began to flow to the region in the 1980s.
6. Shi‘ism
The development of Shi‘ism finds its origins in the seventh century, when Muslims were
faced with the issue of succession following the death of the Prophet Muhammad. The
Party of ‘Ali (shi‘at ‘Ali), cousin and son-in-law to the Prophet, supported him as the
Prophet’s rightful successor, although Abu Bakr emerged as the second leader of the
Muslim community, despite these claims. Shi‘is, therefore, see ‘Ali’s descendants as the
rightful leaders (Imams) of the Muslim community. Shi‘is and Sunnis also disagree as to
the religious dimension of leadership. Sunnis insist that the leader of the community does
not possess divine power, while Shi‘is believe that the Imams are imbued with
infallibility, and consider them vessels through which God provides guidance to the
community. While the argument surrounding succession is the historical determiner of
the split, Shi‘is subsequently developed their own rich theological and legal literature,
and are themselves split into multiple sectarian branches.
The Shi‘a, who make up approximately 15-20 % of Afghanistan, are mainly
comprised of ethnic Hazara and Qizilbash. At the level of popular Islam, there are many
concepts and rituals common to Sunnis and Shi‘is, and at the village level, differences
between a Shi‘i mulla and a Sunni mulla are difficult to ascertain.27 Shi‘i ‘ulama,
however, are educated in Iran or Iraq (Qom or Najaf) and each is trained as a mujtahid
(person qualified to interpret Islamic law through ijtihad). While this paper deals
primarily with Sunnis, the Shi‘i presence in Afghanistan is important to recognize, as the
Shi‘a there did undergo a process of politicization similar to Sunni Islamists that are the
focus of this paper.
7. Pan-Islamism
The unity of the entire community of Muslims (umma) is for many Muslims, and
particularly for the ‘ulama, an eternal fact unconnected with political realities. The
political expression of pan-Islamism was a response to colonial expansion in the Muslim
world and was articulated by the teachings of Jamal al-Din al-Afghani (d. 1897), who
spent his life traveling and propagating anti-imperialist pan-Islamism across the Muslim
world.
Pan-Islamism for al-Afghani represented a unifying ideology that would mobilize
believers to resist colonial forces. The strength of the West was seen in direct proportion
to the decadence of Muslim societies. Revival and purification were necessary, and return
to the Shari‘a a concomitant imperative. Al-Afghani believed that Muslim countries did
not need Western laws to treat new phenomena, and he opposed the adoption of
25 Rashid, Taliban, 85.
26 Roy, Islam and Resistance, 72.
27 Ibid., 51.
8
European courts and legal codes in Muslim countries.28 Thus, he advocated resistance to
foreign encroachment and tried to arm Muslims with the knowledge that their own
religion was sufficient to treat any new situation. Essential to his thinking was the
concept of a universal caliphate to implement the Shari‘a. For this reason, pan-Islamism
rejects nationalism, viewing it as divisive. Pan-Islamism as a political expression is in
many ways the precursor to Islamist movements described herein. The primary
distinction is that pan-Islamism is necessarily at odds with nationalism, a framework in
which Islamists operate, though at times reluctantly.29
Despite the fact that al-Afghani spent most of his early life in Afghanistan,30 pan-
Islamism in its strictest sense did not take root in Afghanistan; rather, pan-Islamic
sentiment was often manipulated by rulers in Afghanistan in the realm of foreign policy.
In this way, Islam could not only be used to consolidate a nascent state, such as the ruler
Abdur Rahman did in the late nineteenth century, but also to support foreign policy
initiatives in the name of Muslim solidarity. These initiatives included campaigns of
conquest as well as military aid to Muslims of other nations involved in conflict with
non-Muslims.31 Such politics continued into the reign of Abdur Rahman’s successor, his
son Habibullah, who was advised by the Afghan reformer Mahmud Tarzi (d. 1933). Tarzi
had become familiar with pan-Islamic ideas during a brief period of exile in Damascus;
he was most attracted to pan-Islamic arguments for modernization and did not advocate
an Islamic caliphate.32
ISLAMISM (POLITICAL ISLAM)
As mentioned above, Islamism is the natural consequence of the pan-Islamism
formulated by Jamal al-Din al-Afghani, in that pan-Islamism was forced to operate in a
system of modern nation-states. When al-Afghani traveled to Egypt in 1871, he taught at
al-Azhar University, and his most devoted student and disciple, Muhammad ‘Abduh,
placed al-Afghani’s teachings within the Egyptian context. ‘Abduh agreed that the reform
of Islam was necessary to resist the West, then encroaching on the Egyptian state in the
form of the British colonialists. While he propounded the pan-Islamist ideology of his
mentor, increasingly ‘Abduh spoke in terms of Egypt, abandoning language that referred
to a caliphate. ‘Abduh often defended the concept of watan (nation), which ran counter to
the Islamic ideal of the umma (Islamic community). 33 Overall, ‘Abduh concentrated his
efforts more locally than al-Afghani.
28 Walid Mahmoud Adbelnasser, The Islamic Movement in Egypt (London: Kegan Paul International,
1994), 30.
29 For example, initially, Mawdudi opposed the creation of Pakistan. Islamist movements are generally torn
between being national political parties contending for control of the state and being part of the struggle to
achieve the realization of an ideal Muslim community, believing as they do that Islam offers a universal
standard. See Frederic Grare, Political Islam in the Indian Subcontinent: The Jamaat-i-Islami (New Dehli:
Manohar Publishers, 2002), 11-13.
30 Nafi, The Rise and Decline of the Arab-Islamic Reform Movement, 34.
31 Roy, Islam and Resistance, 62.
32 Asta Olesen, Islam and Politics in Afghanistan (Richmond: Curzon Press, 1995), 99.
33 Monroe Berger comments on a tendency in Islam to alternate between these two themes, as it at once
instills in believers a strong sense of solidarity (as in the construct of the umma), as well as free association
(whether through the watan, “nation,” or other organizations) in which believers achieve the common goal
of the right to individual conduct. Berger, Islam in Egypt Today: Social and Political Aspects of Religion
9
‘Abduh referred to the movement he and al-Afghani advanced as “salafi.” Salaf
literally means “forefathers,” and generally refers to the first generation of the
Companions of the Prophet.34 Salafis assert that the pure Islam of the early days of their
forefathers was rational, practical and scientifically sound, and thus flexible and dynamic.
According to the Salafis, Islam is inherently adaptable, and has been debilitated by the
rigid structure imposed upon it by later generations. In advocating a return to the Quran
and Sunna, Salafism is a reformist fundamentalist movement similar to Wahhabism and
Deobandism. However, more emphasis is placed on reconciling Islam and modernity, and
more attention is given to the early community as object of emulation. Al-Afghani and
‘Abduh are also known as nahda (renaissance) intellectuals, as they are considered part
of a larger Arab renaissance that developed in the latter half of the nineteenth century
(1850-1914) and sought to assimilate modern Western achievements.35
As the confrontation with the West intensified, heirs to the Salafi movement were
increasingly concerned with how to restore dignity to Islam, challenged by European
hegemony. With the assault of colonialism and the dissemination of Western culture in
the traditional setting of Islam, Muslim thinkers became conscious of a multitude of
ruptures in society that were political, social, economic, and linguistic.36 Faced with this
religious and intellectual crisis, the thinkers gave birth to an Islamist program that
envisioned a modern political movement, and sought to construct or transform power
relations in society. Islamists saw an all-encompassing role for Islam that addressed
society in its entirety: religion, politics, law, economics, and culture. They entrenched
their ideology in religious terminology, though it was transparently political in nature.
Since there exists no blueprint for, nor consensus on, the modalities of an Islamic
political system within the sacred texts, the Islamist conception could provide the basis
for either a conservative or a liberal form of government.37 The defining characteristics of
Islamism are its political ambitions and its decidedly modern goals and origins.38
(Cambridge: Cambridge University Press, 1970), 3, 4. Charles Wendell details the evolution of the concept
of umma and describes nationalism in those terms—as shift from the umma of the Prophet to the Egyptian
umma, whereby the term remains the same, but the concept changes from a larger Islamic community to a
smaller national community. Wendell, The Evolution of the Egyptian National Image: From its Origins to
Ahmed Lutfi al-Sayyid (Berkeley: University of California Press, 1972).
34 Muhammad ‘Abduh conceived of the Salaf as not only the first generation of the Companions of the
Prophet, but also the accomplishments of the third and fourth generations, according to Nemat Guenena,
The ‘Jihad’: An ‘Islamic Alternative’ in Egypt (Cairo: American University in Cairo Press, 1986), 32.
35 Ibrahim M. Abu-Rabi’, Intellectual Origins of Islamic Resurgence in the Modern Arab World (Albany:
State University of New York Press, 1996), 6.
36 Ibid., 8.
37 For example, see Gudrun Kramer, “Islamist Notions of Democracy,” in Middle East Report
(July/August, 1993), 2-8 for a discussion of Islamic concepts invoked by Islamist activists calling for
pluralist democracy. See also Mumtaz Ahmad, “Parliament, Parties, Polls and Islam: Issues in the Current
Debate on Religion and Politics in Pakistan,” in The American Journal of Islamic Social Sciences, 2/1
(1985), 15-28 for an example of how Islam was used to justify a military dictatorship under Zia ul-Haq.
What is important to glean from these discussions is that Islam is not useful for explaining the existence or
non-existence of democratic forms of government, since Islam details only how an Islamic government
might appear. Rather, it is vital to understanding issues of legitimacy.
38 The origins of the members are modern in that they often come from urban environments and institutions
of modern society, such as secular university faculties of science. The goals of the movement are modern in
that they speak of Islam-as-ideology (not religion), that will compete with modern Western “isms” using
modern technology and social organization.
10
1. The Theoretical Basis of Islamism: Sayyid Qutb and Mawdudi
The Salafi trend in Egypt gave birth to the Muslim Brotherhood, founded by Hasan al-
Banna and transformed by his more radical disciple Sayyid Qutb. The same trend in
Pakistan produced the Jamaat-e Islami, based on the writings of Abu ‘Ala Mawdudi. The
break between the reformist fundamentalism of the Salafi movement and political Islam
or Islamism is encapsulated in the writings of these ideologues. For them, it is a religious
duty to sever with a society in a state of jahiliyya (ignorance of Islam, as in pre-Islamic
times), to establish a party of God, and to install God’s sovereignty (hakimiyyat Allah) by
establishing an Islamic government. Promoting social justice is also an imperative,
beyond ensuring conformity to Shari‘a. As mentioned above, the implementation of the
Shari‘a is not sufficient to qualify a government as Islamic; the head of state, or
Commander of the Faithful, should be chosen according to Islamic precepts, and all
institutions should be Islamic.
The emphasis on the early Muslim community in the writings of Sayyid Qutb is
clear. However, it is important to note that Sayyid Qutb does not assert that the solution
lies in the past, but rather that it is vital to look at the past to understand the issues at
hand.39 He explains that Islam is a practical religion, in that the history of the religion
progressed in stages and that this process can be reconstructed in order to renew society if
it once again falls into a state of jahiliyya.
The requirement of Islamic belief is that it take shape in living souls, in an active
organization, and in a viable community. It should take the form of a movement
struggling against the jahili environment while also trying to remove the influences of
jahili society in its followers, because they were people of Jahiliyya before the faith
entered their soulds, and the influence of Jahiliyya might have remained in their hearts
and minds as well as in their lives. Islamic belief has a much wider range of action than
simply academic discussions, as it not only addresses itself to hearts and minds but also
includes practices and morals…. From the above explanation we know that this religion
has a particular method of action. Now we ought to know that this method is eternal.40
Jihad is an integral step in this progression. Sayyid Qutb writes:
The causes of Islamic Jihad should be sought in the very nature of Islam and its role in
the world, in its high principles, which have been given to it by God and for the
implementation of which God appointed the Prophet-peace be on him-as His Messenger
and declared him to be the last of all prophets and messengers.
This religion is really a universal declaration of the freedom of man from servitude to
other men and from servitude to his own desires, which is also a form of human
servitude; it is a declaration that sovereignty belongs to God alone and that He is the Lord
of all the worlds. It means a challenge to all kinds and forms of systems which are based
on the concept of the sovereignty of man; in other words, where man has usurped the
Divine attribute. Any system in which the final decisions are referred to human beings,
and in which the sources of all authority are human, deifies human beings by designating
others than God as lords over men. This declaration means that the usurped authority of
39 Abu-Rabi’, The Intellectual Origins of Islamic Resurgence in the Modern Arab World, 111.
40 Sayyid Qutb, Milestones (Cedar Rapids, Ind.: Unity Publishing Company, 1981), 39-40.
11
God be returned to Him and the usurpers be thrown out-those who by themselves devise
laws for others to follow, thus elevating themselves to the status of lords and reducing
others to the status of slaves. In short, to proclaim the authority and sovereignty of God
means to eliminate all human kingship and to announce the rule of the Sustainer of the
universe over the entire earth. 41
He reproves those who would define jihad as defensive:
Anyone who understands this particular character of this religion will also understand the
place of Jihad bis saif (striving through fighting), which is to clear the way for striving
through preaching in the application of the Islamic movement. He will understand that
Islam is not a ‘defensive movement’ in the narrow sense which today is technically called
a ‘defensive war.’ This narrow meaning is ascribed to it by those who are under the
pressure of circumstances and are defeated by the wily attacks of the orientalists, who
distort the concept of Islamic Jihad. It was a movement to wipe out tyranny and to
introduce true freedom to mankind, using resources according to the actual human
situation, and it had definite stages, for each of which it utilized new methods.
If we insist on calling Islamic Jihad a defensive movement, then we must change the
meaning of the word ‘defense’ and mean by it ‘the defense of man’ against all those
elements which limit his freedom. These elements take the form of beliefs and concepts,
as well as of political systems, based on economic, racial or class distinctions. When
Islam first came into existence, the world was full of such systems, and the present-day
Jahiliyyah also has various kinds of such systems.42
It is clear that within this definition of jihad, the government (even if it claims to be
Islamic) can become a legitimate target for Islamists as they strive to establish a truly
“Islamic” state. It is unclear here, however, whether or not members of society, who also
live in a state of jahiliyya may be considered “infidels” and also become targets.43 It is on
this point that many Islamist groups have split, since it largely determines their diagnosis
of society and thus their stance on the potential scope for the use of violence.
Mawdudi’s writings resonate with Sayyid Qutb’s view:
You have come to know that the cause of the evils which spread among God’s servants is
a bad government and that it is necessary for reforming it to set right the root-cause. But
the question now arises as to what is the basic cause of the badness of the government
itself; where is the root of this evil; and what basic reform should be effected in it in order
to wipe out the evils mentioned above? The answer to this question is that the lordship of
man is over man is the root-cause and there is no other method of reform except that
there should be sovereignty of God over man.44
41 Ibid., 57-58.
42 Ibid., 61-62.
43 An infidel is a kafir (pl. kuffar), and proclaiming someone a kafir is called takfir.
44 Sayyid Abu ‘Ala’ Mawdudi, Let us be Muslims, (Leicester: The Islamic Foundation, 2002), on the Web
at http://www.youngmuslims.ca/online_library/books/let_us_be_muslims/ch7top28.html.
12
Like Sayyid Qutb, Mawdudi saw the existing governments as the crux of the problem;
likewise he advocates the total transformation of society beyond the implementation of
the Shari‘a. He sees jihad as the means to remove the servitude of man to other men:
In the eyes of Islam it is certainly not enough for you to believe God as God and His law
as true law. Simultaneous with your faith in these two verities, the duty devolves on you
that wherever you are, in whichever country you live, you must get up there for the
reform of God’s creation, try to transform the wrong principles of government into
correct principles, snatch away the power of legislation and lordship from those who do
not fear God and are unbridled. And then taking over the leadership and superintendence
of God’s servants, conduct the affairs of the government in accordance with God’s laws
and with belief in their responsibility and accountability in the Hereafter as also in God
being the Knower of the unseen. The name of this striving is Jihad.45
The ideology of Sayyid Qutb and Mawdudi is revolutionary in that it seeks to alter the
existing social order and rebuild it in conformity with its own ideals. The revolution
should be launched against existing regimes as well as fiqh, which accommodates the
present society. True believers should join together under the authority of a ruler (amir)
in forming a counter-society, a vanguard of the faithful, reflecting what the whole umma
should one day be.46
2. Islamism in Egypt and Pakistan
Both Egypt and (what later came to be) Pakistan were intensely exposed to Western
influences prior to the emergence of Islamism there. Both adopted Western patterns of
political, legal, social, and economic development, as they each had long and complicated
relationships with the West. Egypt, though never officially a colony, was occupied by
British forces as early as 1882, and was exposed to the French presence from 1798 with
Napoleon’s invasion. Until partition in 1947, Pakistan was part of British India, where
British presence dates back to the early seventeenth century.
Inasmuch as Islamism was a response to the cultural crisis caused by exposure to
the West, it was also a response to the crisis of nationalism. In Egypt, the defeat of the
Arabs in the Six Day War of June 1967 at the hands of Israel represented a blow to the
socialist Arab nationalism espoused by Gamal Abd al-Nasser, who had led the Egyptian
coup to overthrow the Western-leaning monarchy. In Pakistan, after Islam had provided
the raison d’être for the new nation, serious questions arose as to what role Islam would
play in informing the ideology and institutions of the state otherwise segmented along
regional, linguistic, and ethnic lines. The ruling establishment in Pakistan in the 1970s
consisted of the socialist Pakistan People’s Party (PPP). The writings of Sayyid Qutb and
Mawdudi proposed Islam as the cultural, social, and political standard in response to
these socialist nationalist projects. Though the Islamist rhetoric indicated that nationalism
was incompatible with Islam, recalling the pan-Islamism of al-Afghani, pan-Islamist
aspirations quickly gave way to political reality. It became clear that they did not oppose
nationalism itself, but rather a secular nationalism. Mawdudi declared,
45 Ibid.
46 Roy, From Holy War to Civil War, 35.
13
…it is natural for me to wish and pray that my nation should have the proud privilege of
leading the Islamic revolution in the present age, of being the first of the nations to adopt
Islam in its totality, and to set up a model Islamic society which should serve as an
example and a beacon for the rest of mankind.47
Hence, Pakistani Islamists pushed forth an Islamic nationalism, in hopes that other
nations would follow suit.
The Muslim Brotherhood in Egypt developed into a mass movement that enjoyed
the support of urban youth from educated and deprived backgrounds, as well as the
devout middle class, excluded from political power. Although the two groups were
committed to the idea of an Islamic state, they differed as to how that state might
materialize. The former, which developed into student groups that made up the Gama‘at
Islamiyya, was more inclined to view the process in social-revolutionary terms,
promoting radical readings of Sayyid Qutb, while the latter saw a power struggle between
themselves and incumbent elites that would not completely overturn the existing social
structure. The Brotherhood successfully won the broadest base of support when they
couched their political ideology in Islamic terms and emphasized morality, without
offering a detailed social agenda. For its part, the regime tried to woo the devout
bourgeoisie. This effort is epitomized in President Anwar Sadat’s infitah, or economic
opening, that sought to win the support of more moderate elements of the Muslim
Brotherhood by offering the opportunities in a newly privatized economy.48 When a
coalition of the two groups collapsed, radical and moderate elements canceled each other
out and Islamists failed to seize power.49
In Egypt, acts of violence by more radical Islamists allowed the state to discredit
the Islamist movement as a whole. Especially horrific were terrorists acts committed by
a group of Gama‘at members arrested in the Nasser era, who, once released, formed the
splinter groups al-Takfir wa-l-Hijra and Islamic Jihad. The former kidnapped and
murdered a religious cleric, and the latter claimed responsibility for the assassination of
President Sadat.50 Takfir wa-l-Hijra, as its name suggests, took Sayyid Qutb’s theory to
its limit, and included civilian members of society as kuffar (infidels), and thus legitimate
targets. Members of the devout bourgeoisie were thus shocked into joining the ruling
faction, even as they were enticed with a minimal Islamization program or economic
benefits. The violence allowed the Egyptian regime to instigate a campaign of repression
against the entire movement.
In Pakistan, the more gradual approach of Mawdudi (when compared to Sayyid
Qutb) found favor with the educated middle classes; it did not garner as much support
among the masses as did Sayyid Qutb and the Muslim Brotherhood in Egypt.51 However,
Jamaat-e Islami did have an associated youth branch, the Islami Jamiat-i Tulaba (IJT),
which constituted an important force. As in Egypt, it included the more radical elements
of the movement, and the group took recourse to violence on university campuses.52 The
47 As quoted in Grare, Political Islam in the Indian Subcontinent, 24.
48 Kepel, Jihad, 83.
49 Ibid., 67.
50 David Zeidan, “Radical Islam in Egypt,” in Revolutionaries and Reformers: Contemporary Islamist
Movements in the Middle East, ed. Barry Rubin (Albany: State Univeristy of New York Press, 2003), 13.
51 Kepel, Jihad, 24.
52 Grare, Political Islam on the Indian Subcontinent, 34, 37.
14
PPP under Zulfiqar Ali Bhutto tried to reduce the influence of Islamists by embarking on
a campaign of Islamization, and founded a newspaper called Musawat that provided a
mouthpiece for the Islamic justification of the PPP’s policies. Nasser had established the
paper Minbar al-Islam in Egypt for a similar purpose.53 The Jamaat-e Islami, unlike the
Muslim Brotherhood, was able to withstand government measures to diminish its
influence. In the late 1970s, to stabilize his dictatorship, Zia ul-Haq promoted Islamism to
the status of state ideology. Thus, Islamists and members of the devout bourgeoisie were
successfully co-opted by the ruling camp, and were less tempted to ally with the more
radicalized youth.54 By 1984, the government outlawed all student unions, the IJT being
the most powerful among them, and brutally repressed remnants of IJT resistance.55
The Islamist movements in these two countries both failed to secure control of the
state for similar reasons. The coalition formed by Islamist intellectuals of the devout
bourgeoisie and the urban youth disintegrated as the ruling camp was able to woo the
middle-class elements. Realizing their predicament, the more restive factions radicalized,
and increasingly employed violence. This violence enabled the regimes to repress these
elements or even discredit the movement as a whole. It is noteworthy that the only
successful Islamist project to date, that of the Iranian revolution, was able to build on and
maintain this broad-based coalition, essential to capturing control of the state.
AFGHAN CONTEXT
1. The Birth of the Islamist Movement in Afghanistan
The Islamist movement in Afghanistan emerged in the late 1950s in the intellectual
setting of Kabul University. It was initially supported by Dr. Gholam Mohammad Niazi,
Dean of the Faculty of Religious Sciences, after his return from Egypt.56 It is noteworthy
that the Islamist movement in Afghanistan took its inspiration from the Muslim
Brotherhood in Egypt,57 more so than from Islamists in Pakistan, though their influence
can also be detected. This is largely because many of the professors who started the
movement in Afghanistan, like Niazi, were educated in Egypt.
A group of “professors,” led by Burhanuddin Rabbani, called the movement
Jamiat-e Islami (not to be confused with the Pakistani Jamaat-e Islami), and focused on
cultural activity within the student body. They began translating the works of foreign
Islamists and introducing political Islam as a modern ideology. These included Sayyid
Qutb’s Islam and Social Justice, Milestones, and parts of his In the Shade of the Quran.58
Mawdudi’s works were also widely read, but his influence increased only after a number
of Afghan Islamists went into exile in Pakistan in the late 1970s.59
From 1965-1972, the university campus was the scene of ardent political
activism. It is noteworthy that the communist party in Afghanistan was founded in 1965
53 John Esposito, “Islam: Ideology and Politics in Pakistan,” in The State, Religion and Ethnic Politics in
Afghanistan, Iran and Pakistan, eds. Ali Banuazizi and Myron Weiner, 340.
54 Kepel, Jihad, 101
55 Grare, Political Islam on the Indian Subcontinent, 40, 41.
56 Olivier Roy, “The Origins of the Islamist Movement in Afghanistan” in Central Asian Survey 3(2)
(1984), 117.
57 Roy, Islam and Resistance, 69.
58 Ibid., 70.
59 Olesen, Islam and Politics in Afghanistan, 229.
15
after the liberalization that followed the promulgation of the 1964 constitution. During
this time, a more radical student branch of the Islamist movement developed and became
increasingly active. This movement, called Sazman-i Jawanan-i Musulman (Organization
of Muslim Youth), led by Gulbuddin Hekmatyar (a student of engineering), demonstrated
frequently, primarily in opposition to the establishment in Afghanistan, targeting King
Zahir Shah and his cousin Prime Minister Daoud, and protesting the allowance of foreign
influence into the affairs of Afghanistan.60 They aggressively opposed the communists,
who outnumbered Islamists on campus until 1970, when the latter won a majority in the
student elections.61
In 1975, members of the Organization of Muslim Youth attempted to organize a
popular uprising against the regime, but instead, the poorly coordinated movement only
resulted in government repression.62 Different outlooks on strategy led to a clash between
the Jamiat-e Islami represented by the “professors” and the Muslim Youth. After the
failed uprising, surviving elements of the Islamists movement went into exile in
Peshawar.
2. Constraints on the Growth of Afghan Islamism
As mentioned above, the confrontation with the West through colonial projects in the
Muslim world more than anything generated the environment from which Islamism
emerged. Afghanistan, itself never a colony or protectorate, was not subject to as intense
an interaction with the Western world as Egypt or Pakistan. Until the Soviet invasion in
1979, Islam in Afghanistan was not felt to be threatened from the outside.63 This denotes
the key difference between the Islamist movement in Afghanistan and elsewhere in the
Muslim world. It is for this reason that we see a burgeoning Islamist movement coming
out of a limited space where Westernization was most pervasive: Kabul University. And
here, Islamist recruits, like their counterparts elsewhere in the Muslim world, came
primarily from the governmental educational system.64
Moreover, this more isolated theater of East versus West confrontation also
explains why in Afghanistan Islamism did not develop the mass support base that we see
in Egypt, for example. In Afghanistan, where the domestic confrontation between the
capital and the countryside has been the over-arching theme in history, the population has
been more concerned with resisting the state than foreign ideologies. Asta Olesen, in
Islam and Politics in Afghanistan, explains,
In Afghanistan, where the social and economic development was considably slower than
in the neighboring countries and the cultural polarization thus less pronounced, the
Islamic revival movement was felt among the small group of educated young, rather than
in the population at large. Since the revival largely affected the educated middle class,
there was a comparatively close correspondence between revival as a socialpsychological
phenomenon and the spreading of the religio-political ideology of what
came to be known as the ‘Islamism.’65
60 Roy, Islam and Resistance, 71.
61 Roy, “The Origins of the Islamist Movement in Afghanistan,” 119.
62 Roy, Islam and Resistance, 75.
63 Naby, “The Changing Role of Islam as a Unifying Force,” 127.
64 Roy, Islam and Resistance, 69.
65 Olesen, Islam and Politics in Afghanistan, 227, 228.
16
Moreover, Afghans who saw themselves as exemplary Muslims, unaffected by corruptive
Westernization, would hardly respond to calls for re-Islamization.66
From the late 1950s, then, the Islamist movement was unable to mobilize any
noteworthy popular support. The large numbers of poor urban youth were missing from
this Islamist equation. Afghanistan did not experience the massive demographic changes
occurring elsewhere in the Muslim world. There had been no massive rural-to-urban
migration in the preceding years. On the university campus, however, a small group of
Islamists daily mixed with communists, to whom they were fiercely opposed. Islam,
through the formulation of Islamism, became the ideological antidote to communism.
Just before the invasion of the Soviets, however, the population at large became
increasingly agitated by the pervasive reforms initiated by the Marxist government in
1978. For the first time, the rural areas that comprised the majority of the Afghan
population were challenged by foreign ideas. As anthropologist Jon Anderson explains,
What convulsed the population were the heavy doses of Marxist propaganda combined
with abrupt, confused and arbitrary attempts of newly posted, inexperienced officials to
impose such changes. The irrelevance of Marxist class theory to the essentially
segmentary character of Afghan society aside, the peasants and the nomads reacted to
what they saw as interference in religious and social matter, not improvements, in the
fiats declared by the new regime.67
Direct confrontation with rural sensitivities resulted in a revolt, first in Nuristan, followed
by Uzbek, Tajik, and Pashtun areas of Afghanistan. This uprising prompted the invasion
of the Soviets in December of 1979.
The watershed moment for Islamists was the Soviet invasion. Islamists, in exile in
Pakistan since 1975, provided ready-made jihad groups (mujahiddin) to channel the
resistance. The call for jihad played the key role in marshalling support for the Islamists.
Absent such a confrontation, it is unlikely that the Islamist movement would have been
able to influence Afghan society at large.
3. Importance of Traditional Social Structure and Tribal Identities
As discussed above, Afghanistan is a highly segmented society, divided along ethnic and
tribal lines. At the same time, Afghanistan is a society composed almost exclusively of
Muslims. Afghans of all ethnicities recognize the need to defend the community of
believers against the infidel. When jihad is invoked to confront the threat, it brings an
increased authority to religious figures, at the expense of the khan, the traditional rural
community leader and landowner whose authority is secular. In terms of Muslim
solidarity versus tribal solidarity, it is better for the khan to come to an agreement with an
enemy who will recognize his local standing, rather than win the jihad and lose his
identity within the tribe. This explains the absence of a khan at the head of any
mujahiddin group. Historically, an external threat gives Islam its power over tribal
solidarity, but the traditional society and its leadership re-emerges.68 It is a process that
66 Anderson, “How Afghans Define Their Relation to Islam,” 266-287.
67 Naby, “The Changing role of Islam as a Unifying Force,” 117, 118.
68 Roy, Islam and Resistance, 60-62.
17
has repeated itself time and again—traditional structures are for a time subordinated to
functions of religion, and then resume their rightful order.
Defensive jihad is a familiar theme in Afghanistan. However, as mentioned
above, Islamists have aspired to reinstate the notion of offensive jihad as a political
strategy. Despite the fact that Islamists invoked Islamic terms at every stage of the
Afghan jihad, popular discourse demonstrated the enduring elements of tribal identity for
many. For example, while Islamists referred to exile as hijra, recalling the experience of
the Prophet as he emigrated from Mecca to Medina to consolidate the community, many
tribal elements conceived of their stay in Pakistan in terms of such tribal concepts as
milmastiya (hospitality), nanawatia (refuge) or panah (asylum), obligations they imposed
on their tribal brothers.69 Islamists can draw upon tribal identity inasmuch as it overlaps
with religious identity, but there are elements of the tribal structure and identity that
continuously provide a source of tension.
The nature of the relationship between Islamists and the ‘ulama during the jihad is
not obvious or automatic. On the one hand, one would expect the relationship between
Islamists and the ‘ulama to be one of cooperation. After all, the ‘ulama also support the
implementation of the Shari‘a, and they are not competitors for political power. An
alliance with the ‘ulama could only help Islamists in their drive for power. This was the
attitude taken by some Islamists, especially those who comprised the Jamiat under
Rabbani. However, Hekmatyar’s group of Muslim Youth did not share this outlook. For
the increasingly revolutionary Islamists, the ‘ulama were too close to the establishment.
Moreover, the ‘ulama had their own views of the Islamists. In some cases, the ‘ulama
were amenable to membership in the Jamiat and the Muslim Youth (though
understandably less often). However, for the most part, the ‘ulama were distressed at the
increasing radicalism of the Islamist movement and kept their distance.
As for the Afghan Sufis, those for whom the Deoband school influence was
strongest were, not surprisingly, most open to the Islamist platform. These included the
Naqshbandi pir of the Kabul region, where many Naqshbandis were members of the
Islamist movement. The Islamists’ attitude toward Sufis varied: For the most part, they
condemned Sufism as a misrepresentation of Islam, but some were more symphathetic,
paying homage to past pirs, while condemning the current generation.70
*
While the traditional structures of Afghan society and conceptions of identity outside of
Islam have not been entirely decimated, it is clear that the jihad against the Soviets drove
many Afghans into refugee camps, where they became a potential recruitment pool which
probably would not have been available otherwise. Islamists provided a vehicle for
resistance against a foreign invader, as well as an education to a refugee population in
madrasas that served to narrate their pre-packaged ideology. Moreover, many refugees
were not only exposed to, but also raised in an increasingly Islamized Pakistan under Zia
ul-Haq. Undoubtedly, political expectations of a younger generation of Afghans have
been altered by the exposure to this model. Overall, the Afghan jihad destroyed pre-war
69 Olesen, Islam and Politics in Afghanistan, 278.
70 Ibid., 249, 250.
18
elites and led to the development of new political elites founded on a prominent role for
young people and Islamist ideologues.71
After the Soviets withdrew from Aghanistan, the mujahiddin attempted to form an
Islamic state under Rabbani. However, intense internecine fighting between 1992 and
1995 severely damaged their aspirations for an Islamic state.72 While this failure might
indicate that the idea of an Islamic state has been discredited altogether, we must
remember that the Islamic state under Rabbani was unable to implement any Islamist
policy in the face of military opposition from his rival, Hekmatyar.
Moreover, it was this intense infighting that resulted in the rise of the Taliban,
who were welcomed by the majority of Afghans, weary of disorder and violence. The
prolonged war, continuing long after the Soviet withdrawal, maintained the new elites
that had developed as a result of the jihad. It is clear that the recruitment source of the
Taliban were those many young Afghans, born in Pakistan, who had attended the
Deobandi madrasas run by Pakistan’s Islamists, the Jamaat-e-Ulema Islam (JUI).73
Many scholars agree that much about the Taliban remains a mystery. Although
their goals are perhaps still unclear, the Taliban formed a movement motivated by Islam
and their desire to unify and purify Afghanistan. It is important to note here that the
Islamists and the Taliban differ in important ways. The Islamists were closer to the
Marxists than the Taliban in that they developed (or borrowed) an all-inclusive ideology
and sought to impose radical change on the traditional social structure through revolution
from the top. The Taliban, on the other hand, set out as a pure reformist movement, not
echoing Islamists, Sufis, or traditionalists. They have in common that both were
unwilling to accept the realities on the ground, which led to their failure.
Many have pointed out that the Deobandi background of the Taliban provided the
basis for their ideas. It can be said that they represented an extreme form of Deobandism,
sometimes called neo-Deobandism, preached by Pakistani Islamic parties in Afghan
refugee camps. The JUI, headed by Maulana Fazlur Rehman, was instrumental in
establishing hundreds of Deobandi madrasas in the North-West Frontier Province, as well
as in Baluchistan. Mullas who taught at these schools were far removed from the original
Deobandi reformist agenda, however. Their interpretation of the Shari‘a, which many
characterize as very strict, was actually heavily influenced by the tribal code of the
Pashtuns. However, like the Deobandis, the Taliban opposed the tribal and feudal
structure, and did not allow traditional tribal chiefs in leadership positions. These neo-
Deobandi Taliban were also more sympathetic to the Wahhabi creed.74 They enforced a
restricted role for women (Islamists favored the education of women and their
participation in social life), rejected Sufism, and were vehemently anti-Shi‘i. The Taliban
are opposed to modernism, which even the most radical Islamists adopt. From what is
known, they governed without reference to any scholarship on Islamic or Afghan history
and can be said to have lacked a sense of history. Islamists on the other hand include
themselves in a long historical tradition of debate and scholarly thought. Though no
71 Larry Goodson, Afghanistan’s Endless War: State Failure, Regional Politics, and the Rise of the Taliban
(Seattle: University of Washington Press, 2001), PAGES.
72 Roy, “Has Islamism a Future in Afghanistan?” in Fundamentalism Reborn: Afghanistan and the Taliban,
ed. William Maley (New York: New York University Press, 1998), 207.
73 Rashid, Taliban, 26.
74 Rashid, Taliban, 86-90.
19
Afghan theorist rose to prominence, Afghan Islamists wrote their own commentaries in
the same vein as their Egyptian and Pakistani mentors.
Today, despite the violence of the experiences of the Islamic governments of
Rabbani and the Taliban, one cannot ignore the fact that Afghan society has become
more Islamized, or rather more politically Islamized after these experiences. The
traditional structures of power have been severely damaged by a quarter-century of war,
and the new generation has no memory of the old structure to which the society
historically reverted after facing an external threat. In particular, the khan class, which
was the paternalistic authority upon with the central government depended, has been
destroyed. Moreover, the intense exposure to fundamentalist Islam as ideology (as well as
to the Taliban) has resulted in the decline of the influence of Sufism, traditionally a
moderating force that emphasizes the greater jihad, or spiritual striving, in favor of the
lesser jihad, or striving through fighting.75
History shows that Islamists succeed only when they can successfully garner a
broad base of popular support. The Islamists are still powerful players in Afghanistan,
and it remains to be seen whether or not the powers-that-be can reign them in by
sufficiently Islamizing institutions while maintaining a largely secular government, as is
so far the case in Egypt and Pakistan. As has been shown, Islamists successfully won the
broadest base of support when they couched their ideology in Islamic terms and
emphasized morality, without offering a detailed social agenda. Afghan Islamists are
currently forming alliances that suggest such ambiguity. It remains to be seen whether or
not these appeals to morality will be sufficient to win the combined support of the
urbanized youth and the middle-class that will re-emerge in Afghanistan.
75 Olesen, Islam and Politics in Afghanistan, 250.

The Meaning of Islam

The Meaning of Islam

ISLAM is derived from the Arabic root “SALEMA”: peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to His law.

Everything and every phenomenon in the world, other than man is administered TOTALLY by God-made laws i.e. they are obedient to God and submissive to His laws i.e. they are in the STATE OF ISLAM. Man possesses the quality of intelligence and choice, thus he is invited to submit to the good will of God and obey His law ie. become a Muslim. Submission to the good will of God, together with obedience to His beneficial law, i.e. becoming a Muslim is the best safeguard for man’s peace and harmony.

Islam dates back to the edge of Adam and its message has been conveyed to man by God’s Prophets and Messengers including Abrahim, Moses, Jesus and Muhammad. Islam’s message has been restored and enforced in the last stage of the religious evolution by God’s last Prophet and Messenger Muhammad.

The word Allah in the Arabic language means God, or more accurately The One and Only Eternal God, Creator of theUniverse, Lord of all lords, King of all kings, MostCompassionate, Most Merciful. The word Allah to mean God is also used by Arabic speaking Jews and Christians.

Articles of Faith

Allah, the One and Only God

A muslim believes in ONE GOD, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider. God has no father nor mother, no sons nor was He fathered. None equal to Him. He is God of all mankind, not of a special tribe or race.

God is High and Supreme but He is very near to the pious thoughtful believers; He answers their prayers and help them. He loves the people who love Him and forgives their sins. He gives them peace, happiness, knowledge and success. God is the Loving and the Provider, the Generous, and the Benevolent, the Rich and the Independent the Forgiving and the Clement, the Patient and the Appreciative, the Unique and the Protector, the Judge and the Peace. God’s attributes are mentioned in the Quran.

God creates in man the mind to understand, the soul and conscience to be good and righteous, the feelings and sentiments to be kind and humane. If we try to count His favours upon us, we cannot, because they are countless. In return for all the great favours and mercy, God does not need anything from us, because He is Needless and Independent. God asks us to know Him, to love Him and to enforce His law for our benefit and our own benefit and our own good.

Messengers and Prophets of God

A Muslim believes in all the Messengers and Prophets of God without any discrimination. All messengers were mortals, human beings, endowed with Divine revelations and appointed by God to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Noah, Abrahim, Ishmael, Isaac, Moses, Jesus and Muhammad. Their message is the same and it is Islam and it came from One and the Same Source; God, and it is to submit to His will and to obey His law; i.e., to become a Muslim.

Revelations and the Quran

A Muslim believes in all scriptures and revelations of God, as they were complete and in their original versions. Allah, the Creator, has not left man without guidance for the conduct of his life. Revelations were given to guide the people to the right path of Allah and sent down to selected people, the prophet and messengers, to convey it to their fellow men.

The message of all the prophet and messengers is the same. They all asked the people of their time to obey and worship Allah and none other. Abrahim, Moses, David, Jesus and Muhammad who were revealed their own book of Allah, were sent at different times to bring back straying human being from deviation to Right Course.

The Quran is the sacred book of the Muslims. It is the last book of guidance from Allah, sent down to Muhammad, peace be upon him, through the angel Jibraeel (Gabriel). Every word of it is the word of Allah. It was revealed over a period of 23 years in the Arabic language. It contains 114 Surahs (chapters) and over 6000 verses.

The Quran deals with man and his ultimate goal in life. Its teachings cover all areas of this life and the life after death. It contains principles, doctrines and directions for every sphere of human life. The theme of the Quran broadly consists of three fundamental ideas: Oneness of Allah, Prophethood and life after death. The success of human beings on this earth and in the life hereafter depends on obedience to the Quranic teaching.

The Quran is unrivalled in its recording and prservation. The astonishing fact about this book of Allah is that it has remained unchanged even to a dot over the past fourteen hundred years. No scholar has questioned the fact that the Quran today is the same as it was revealed. Muslims till today memorize the Quran word by word as a whole or in part. Today, the Quran is the only authentic and complete book of Allah. Allah is protecting it from being lost, corrupted or concealed.

The Angels of Allah

There are purely spiritual and splendid beings created by Allah. They require no food or drink or sleep. They have no physical desires nor material needs. Angels spend their time in the service of Allah. Each charged with a certain duty. Angels cannot be seen by the naked eyes. Knowledge and the truth are not entirely confined to sensory knowledge or sensory perception alone.

The Day of Judgement

A Muslim believes in the Day of the Judgement. This world as we know it will come to an end and the dead will rise to stand for their final and fair trial. On that day, all men and women from Adam to the last person will be resurrected from the state of death for judgement. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the Day of Judgement. One who believe in life after death is not expected to behave against the Will of Allah. He will always bear in mind that Allah is watching all his actions and the angels are recording them.

People with good records will be generously rewarded and warmly welcomed to Allah’s Heaven. People with bad records will be fairly punished and cast into Hell. The real nature of Heaven and Hell are known to Allah only, but they are described by Allah in man’s familiar terms in the Quran.

If some good deeds are seen not to get full appreciation and credit in this life, they will receive full compensation and be widely acknowledged on the Day of Judgement. If some people who commit sins, neglect Allah and indulge in immoral activities, seem SUPERFICIALLY successful and prosperous in this life, absolute justice will be done to them on the Day of Judgement. The time of the Day of Judgement is only known to Allah and Allah alone.

Qadaa and Qadar

A Muslim believes in Qadaa and Qadar which related to the ultimate power of Allah. Qadaa and Qadar means the Timeless Knowledge of Allah and His power to plan and execute His plans. Allah is not indifferent to this world nor is He neutral to it. It implies that everything on this earth originates from the one and only creator who is also the Sustainer and the sole source of guidance.

Allah is Wise, Just and Loving and whatever He does must have a good motive, although we may fail sometimes to understand it fully. We should have strong faith in Allah and accept whatever He does because our knowledge is limited and our thinking is based on individual consideration, whereas His knowledge is limitless and He plans on a universal basis. Man should think, plan and make sound choice, but if things do not happen the way he wants, he should not lose faith and surrender himself to mental strains or shattering worries.

The Purpose of Life

A Muslim believe that the purpose of life is to worship Allah. Worshipping Allah does not mean we spend our entire lives in constant seclusion and absolute meditation. To worship Allah is to live life according to His commands, not to run away from it. To worship Allah is to know Him, to love Him, to obey His commands, to enforce His laws in every aspect of life, to serve His cause by doing right and shunning evil and to be just to Him, to ourselves and to our fellow human beings.

Status of Human Being

A Muslim believes that human being enjoys an especially high ranking status in the hierarchy of all known creatures. Man occupies this distinguished position because he alone is gifted with rational faculties and spiritual aspirations as well as powers of action. Man is not a condemned race from birth to death, but a dignified being potentially capable of good and noble achievements. A Muslim also believes that every person is born muslim. Every person is endowed by Allah with spiritual potential and intellectual inclination that can make him a good Muslim. Every person’s birth takes place according to the will of Allah in realization of His plans and in submission to His commands. Every person is born FREE FROM SIN. When the person reaches the age of maturity and if he is sane, he become accountable for all his deeds and intentions. Man is free from sin until he commits sin. There is no inherited sin, no original sin. Adam committed the first sin, he prayed to Allah for pardon and Allah granted Adam pardon.

Salvation

A Muslim believes that man must work out his salvation through the guidance of Allah. No one can act on behalf of another or intercede between him and Allah. In order to obtain salvation, a person must combine faith and action, belief and practice. Faith without doing good deeds is as insufficient as doing good deeds without faith. Also, a Muslim believes that Allah does not hold any person responsible until he has shown him the Right Way. If people do not know and have no way of knowing about Islam, they will not be responsible for failing to be Muslim. Every Muslim must preach Islam in words and action.

Acceptance of Faith

A Muslim believes that faith is not complete when it is followed blindly or accepted unquestioningly. Man must build his faith on well-grounded convictions beyond any reasonable doubt and above uncertainty. Islam insures freedom to believe and forbids compulsion in religion (one of the oldest synagogues and one of the oldest churches in the worlds is in Muslim countries).

A Muslim believes that the Quran is the word of Allah revealed to prophet Muhammad through the Angel Gabriel. The Quran was revealed from revealed from

Allah on various occasions to answer questions, solve problems, settle dbe man’s best guide to the truth. The Quran was revealed in Arabic and it is still in its original and complete Arabic version until today. It is memorized by millions. A Muslim also believes in a clear distinction between the Quran and the Traditions (called Hadits) of the Prophet Muhammad. Whereas, the Quran is the word of Allah, the Traditions of Prophet Muhammad (hadits i.e.: his teachings, sayings, and actions) are the practical interpretations of the Quran. Both the Quran and the Hadits of Prophet Muhammad are the primary sources of knowledge in Islam.

Application of Faith

God has laid down for a Muslim four major exercises of faith, some are daily, some weekly, some monthly, some annually and some are required as a minimum of once in a lifetime. These exercises of faith are to serve man’s spiritual purposes, satisfy his human needs and to mark his whole life with a Divine touch. These major exercises of faith are:

Prayer (Salah)

Praying, to the Creator on a daily basis, is the best way to cultivate in a man a sound personality and to actualize his aspiration. Allah does not need man’s prayer because He is free of all needs. Salah is for our benefit which are immeasurable and the blessings are beyond imagination.

In salah, every muscle of the body joins the soul and the mind in the worship and glory of Allah. Salah is an act of worship. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined.

Offering of salah is obligatory upon every Muslim male and female who is sane, mature and in case of women free from menstruation and confinement due to child birth. Requirements of salah: performing of ablution (Wudu), purity of the whole body, clothes and ground used for prayer, dressing properly and having (or declaring) the intention and facing the Qiblah; the direction of the Ka’bah at Mecca.

Obligatory Salah: Five daily salahs, the Friday’s noon congregation salah and the funeral salah.

Highly recommended salah: Those accompanying the obligatory salah and the two great festival salahs.

Optional salah: Voluntary salah during the day and night.

Times of Obligatory Salah:

1. Early Morning – after dawn and before sunrise.

2. Noon – after the sun begins to decline from its zenith until it is about midway on its course to set.

3. Mid-afternoon – after the expiration of the noon salah time until sunset.

4. Sunset – immediately after sunset until the red glow in the western horizon disappears.

5. Evening – after the expiration of the sunset salah until dawn. Salah should be offered in its due time, unless there is a reasonable excuse. Delayed obligatory salah must be made up. In addition to the prescribed salah, a Muslim expressed gratitude to God and appreciation of His favours and asks for His mercy all the time. Especially at times of, for example: childbirth, marriage, going to or rising from bed, leaving and returning to his home, starting a journey or entering a city, riding or driving, before or after eating or drinking, harvesting, visiting graveyards and at time of distress and sickness.

Fasting

Fasting is abstaining completely from eating, drinking, intimate sexual contacts and smoking from the break of dawn till sunset. It is a matchless Islamic institution which teaches man the principle of sincere love to God. Fasting teaches man a creative sense of hope, devotion, patience, unselfishness, moderation, willpower, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood. Obligatory fasting is done once a year for the period of the month of Ramadan; the ninth month of the Islamic year. Recommended fasting every Monday and Thursday of every week, three days in the middle of each Islamic month, six days after Ramadan following the Feast Day and a few days of the two months before Ramadan. Fasting of Ramadan is a worship act which is obligatory on every adult Muslim, male or female if he/she mentally and physically fit and not on a journey. Exception: women during their period of menstruation and while nursing their child and also in case of travel and sickness.

Charity Giving (Zakah)

Charity giving is an act of worship and spiritual investment. The lateral meaning of Zakah is purity and it refers to the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. Zakah does not only purifies the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors.

Zakah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism. Zakah is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Every Muslim, male or female who at the end of the year is in possession of the equivalent of 85 g of gold (approx. $1400 in 1990) or more in cash or articles of trade, must give Zakah at minimum rate of 2.5%. Taxes paid to government do not substitute for this religious duty. Contributor should not seek pride or fame but if disclosing his name and his contribution is likely to encourage others, it is acceptable to do so. The recipient of Zakah are: the poor, the needy, the new Muslim converts, the Muslim prisoners of war (to liberate them), Muslim in debt. Also employees appointed to collect Zakah, Muslim in service of research or study or propagation of Islam, wayfarers who are foreigners in need of help.

The Pilgrimmage (Hajj)

It is a pilgrimage to Mecca, at least once in a lifetime and it is obligatory upon every Muslim male and female who is mentally, physically and financially fit. It is the largest annual convention of faith on earth (in 1989: 2.5 million). Peace is the dominant theme. Peace with Allah, with one’s soul, with one another, with all living creatures. To disturb the peace of anyone or any creature in any shape or form is strictly prohibited.

Muslim from all walks of life, from every corner of the globe assemble in Mecca in response to the call of Allah. There is no royalty but loyalty of all to Allah, the Creator. It is to commemorate the Divine rituals observed by the Prophet Abrahim and his son Ishmael, who are the first pilgrim to the house of Allah on earth; the Ka’bah. It is also to remember the grad assembly of the Day of Judgement when people will stand equal before Allah.

Muslims go to Mecca in glory of Allah, not to worship a man. The visit to the tomb of Prophet Muhammad at Madena is highly recommended but not essential in making the Hajj valid and complete.

Islam is a Code of Life

It is a Muslim belief that Muhammad’s mission was for the whole world and for all the time; because:

Its universality has been clearly confirmed by the Quran (Surah 7: verse 158, 6:19, 34:28, 81:27).

It is a logical consequences of the finality of his prophethood. He had to be the guide and the leader for all men and for all ages.

Allah has provided, through him, a complete code which is to be followed, and this in itself supports the concept of finality, because without completeness, the need for other prophets would remain.

It is a fact that during the last 1400 years no man has arisen whose life and works bear even the slightest resemblance to that of a prophet. Nor has anyone presented a book which could be remotely considered a divine communication. Still less has there been a man to claim legitimate authority as a law-giver fro mankind. The mission of Muhammad, as well as of other prophets who brought the universal message of Islam, does not end with the announcement of the message. He has to guide the people by explaining to them the implications of the Islamic creed, the morale code, the divine injunctions and commandment, and the form of worship that sustains the whole system. He has to exemplify the faith so others can pattern their participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community so that Allah’s word will prevail over all other words.

1. Spiritual Life: prayer (salah), fasting, charity giving (zakah), pilgrimage (hajj), love for Allah and His Messenger, love for truth and humanity for the sake of Allah, hope and trust in Allah at all times and doing good for the sake of Allah.

2. Intellectual Life: True knowledge based on clear proof and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe. Islam demands faith in Allah on the basis of knowledge and research and leaves wide open all field of thought before the intellect to penetrate as far it can reach.

3. Personal Life: purity and cleanliness, a healthy diet, proper clothing, proper behaviour, and good healthy sexual relations within marriage.

4. Family Life: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage…etc.). Marriage is a religious duty on all who are capable of meeting its responsibilities. Each member of the family has rights and obligations.

5. Social Life: Man is ordained by Allah to extend his utmost help and kindness to other family members, relations, servants and neighbours. No superiority on account of class, colour, origin or wealth. Humanity represents one family springing from the one and the same father and mother. The unity of the humanity is not only in its origin but also in its ultimate aims.

6. Economical Life: Earning one’s living through decent labour is not only a duty but a great virtue as well. Earning is man’s private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual. The Islamic economic system is not based on arithmetical calculations alne but also on moral and principles. Man comes to this world empty-handed and departs empty-handed. The real owner of things is Allah alone. Man is simply a trustee.

7. Political Life: The sovereignty in the Islamic State belongs to Allah; the people exercise it by trust from Him to enforce His laws. The ruler is only an acting executive chosen by the people to serve them according to Allah’s law. The State is to administer justice and provide security for all citizens. Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of Allah and the people, it has to be replaced. Non-Muslim can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings. They may pay Zakah or a different tax tributes “Jizyah”. They are entitled to full protection and security of the State including freedom of religion.

8. International Life: Man has a common origin, human status and aim. Other people’s interests and right to life, honour and property are respected as long as the right of Muslim are in tact. Transgression is forbidden. War is only justified if the state security is endangered. During war, destruction of crops, animals and homes, killing non-fighting women, children and aged people are forbidden.

Sources:

1. Sayyid Abu Al-‘Ala Maududi, Islam: Its Meaning and Message, in M. Tariq Quraishi (ed.), American Trust Publications, Indianapolis, Indiana, 1984, 12-14.

2. Islam, An Introduction. Undated. Compiled by Dr. Mohammed Ibrahim Elmasry c/o KW Islamic Association, P.O. Box 823, Waterloo, Ontario, CANADA N2J 4C2, (519) 885-2225.

To Be A Muslim — Fathi Yakan

To Be A Muslim
Fathi Yakan

All praises to Allah, and blessings and peace to His Messenger.
This book is divided into two parts. The first part
focuses on the characteristics that every single Muslim should
portray in order to fulfill the conditions of being a Muslim in
both belief and practice. Many people are Muslim by identity,
because they were ”born Muslim” from Muslim parents. They
may not know what Islam really means or its requirements, and
so may lead a very secular life. The purpose of this first part
is to explain the responsibility of every Muslim to become a
knowledgeable and true believer in Islam.
The second part of this book discusses the responsibility
to become an activist for Islam and participate in the Islamic
Movement. It explains the nature of this movement and its
goals, philosophy, strategy, and tactics, as well as the desirable
characteristics of it members.
The failure of various movements in the Islamic world, and
especially in the Arab countries, result from a spiritual emptiness
in these movements as well as in society generally. In such
a situation the principles and institutions of Islam are forgotten.
The westernized leaders and movements collapse when they encounter
serious challenges. These leaders and movements and
the systems of government and economics they try to impose
have fallen because they lacked a solid base. They fell because
they were artificial constructs copied from alien cultures and
did not represent the Muslim community. Therefore they were
rejected by it. This situation is comparable to a kidney transplant
in a human body. Although the body is able to tolerate it
painfully for a short period of time, eventually the kidney will
be rejected and die.
When the sickness of the Muslim Ummah became acute
few Muslims thought of building a new society on Islamic principles.
Instead many tried to import manmade systems and
principles, which looked good but really were grossly defective
and so could be easily toppled and crushed.
The first stage in this process of adaptation was the introduction
of monopoly capitalism. This poisoned the values of
society and the economy and politics, and destroyed the Muslim
identity, as a culture. This led to the devastating defeat of
Islam in 1948.
Despite this bitter experience the Muslims remained prisoners
of the jahili, or pagan systems, introduced from abroad.
If the 1948 defeat was caused by following the Westerners, the
1967 defeat was caused by following the left-wing proletariat of
European, especially Soviet socialism. Bewildered by its falsities,
they succumbed to successive defeats, abandoned by their
socialist allies.
These very painful experiences caused Muslims to lose hope
in their governments and their empty promises. These unbearable
experiences awakened them to a realization that all the
international powers are united to crush them, both the capitalist
West of Euro-America and the socialist West of Russia,
both ”rightists” and ”leftists.” Muslims are finally learning that
the void in their own midst can never be filled by White House
programs, Kremlin plans, the thought of Marx, and Lenin, or
the principles of Che Guevara and Ho Chi Minh
The Muslim Ummah must recognize that Allah intends it
to have its identity different from others, so that all peoples of
the world may develop theirs by applying the universal din of
truth and justice in personal and community life. Recognition
of this Islamic identity is the first step for the Muslim Ummah
to revolutionize the thought and politics of the world.
Contents
1 Part I 2
1.1 The Creed (Aqidah) . . . . . . . . . . . . . 2
1.1.1 Allah . . . . . . . . . . . . . . . . . 2
1.1.2 Final judgement . . . . . . . . . . . 3
1.1.3 Revelation . . . . . . . . . . . . . . . 3
1.1.4 Charity . . . . . . . . . . . . . . . . 3
1.1.5 Prayer . . . . . . . . . . . . . . . . . 3
1.2 Worship . . . . . . . . . . . . . . . . . . . . 4
1.2.1 Dynamic . . . . . . . . . . . . . . . 5
1.2.2 Open-Hearted . . . . . . . . . . . . . 5
1.2.3 Fervent . . . . . . . . . . . . . . . . 5
1.2.4 Dedicated . . . . . . . . . . . . . . . 5
1.2.5 Qur’an-Oriented And Full Of Awe . 5
1.2.6 Constant In Supplication . . . . . . 6
1.3 Morals . . . . . . . . . . . . . . . . . . . . . 7
1.3.1 Scrupulous Conscience (wara) . . . . 7
1.3.2 Modesty, By Guarding One’s Eyes
Against Lust . . . . . . . . . . . . . 8
1.3.3 Wisdom By Guarding one’s Tongue
Against Abuse . . . . . . . . . . . . 8
1.3.4 Honesty And Sincerity . . . . . . . . 9
1.3.5 Good Example . . . . . . . . . . . . 10
1.4 Family Life . . . . . . . . . . . . . . . . . . 10
1.4.1 Responsibilities Before Marriage . . 10
1.4.2 Responsibilities In Marriage . . . . . 11
1.4.3 Responsibilities Of Raising Children 11
1.5 Self Control . . . . . . . . . . . . . . . . . . 11
1.5.1 The Elements Of Strength In Combatting
the Physical Appetites . . . 12
1.5.2 Vulnerabilities to Evil and Defenses
Against Satan . . . . . . . . . . . . . 13
1.6 Preparing for the Future . . . . . . . . . . . 14
1
2 Part II 15
2.1 Living for Islam . . . . . . . . . . . . . . . . 15
2.1.1 Essential Knowledge . . . . . . . . . 16
2.1.2 The Characteristics of People who
live for Islam . . . . . . . . . . . . . 17
2.2 The Compulsory Nature of Islamic Activism 17
2.2.1 In Principle . . . . . . . . . . . . . . 18
2.2.2 By Law . . . . . . . . . . . . . . . . 18
2.2.3 Self-Defense . . . . . . . . . . . . . . 18
2.2.4 In Community . . . . . . . . . . . . 19
2.2.5 In Jihad . . . . . . . . . . . . . . . . 19
2.3 The Islamic Movement: Its Task, Characteristics
and Tools . . . . . . . . . . . . . . 20
2.3.1 The General Task: Universal Outreach 20
2.3.2 General Characteristics . . . . . . . 21
2.3.3 Organizational Characteristics . . . 22
2.3.4 Tools of the Islamic Movement . . . 25
2.4 Distinguishing the Movement from Specialized
Organizations . . . . . . . . . . . . . . 25
2.5 The Nature of the Commitment . . . . . . . 26
2.5.1 The Creed (aqida) . . . . . . . . . . 26
2.5.2 Common Future . . . . . . . . . . . 27
2.6 Strategic Planning . . . . . . . . . . . . . . 28
2.6.1 Clear Goals . . . . . . . . . . . . . . 28
2.6.2 Clear Methods . . . . . . . . . . . . 29
2.7 The Requirements of Bai‘ah and Brotherhood 31
2.7.1 Quality Over Quantity . . . . . . . . 31
2.7.2 Bai’ah and Shari’ah . . . . . . . . . 32
2.7.3 Loyalty And Shari’ah Law . . . . . . 32
2.7.4 The Principles of Bai’ah . . . . . . . 32
2.7.5 The Responsibilities Of A Muslim
Brother / Sister . . . . . . . . . . . 34
2.7.6 The Responsibilities of Brotherhood 36
1. PART I
1.1. The Creed (Aqidah)
The first requirement for a person who has accepted
Islam as his way of life is to understand and accept certain
teachings or elements of knowledge that one can know only
from revelation. These are called the creed or Aqidah. The
correct Aqidah has been revealed by all the Prophets, but
most precisely in the Qura’n and sunnah of the Prophet
Muhammad (may the blessings and peace of Allah be upon
him). One learns the Aqidah as taught by the early generations
of Muslims and by the great scholars who demonstrated
their piety and true understanding about Islam.
The Aqidah of a Muslim may be differentiated into the
following five beliefs: belief in Allah; the final judgement;
revelation through angels, books and messengers; charity;
and prayer, as described in Surah al-Baqarah, verse 177:
It is not piety that you turn your faces towards East or
West – But truly pious is he who believes in Allah and the
Last Day, and the angels, and the Book, and the Messengers;
and spend of his substance, out of love for Him, upon
his near of kin, and the orphans, and the needy, and the
wayfarer, and those who ask, and for the freeing of human
beings from bondage; and is steadfast in prayer, and gives
regular charity; and (truly pious are) they who keep their
promises whenever they promise, and are firm and patient,
in pain (or suffering) and adversity, and in times of peril.
Such are the people of truth, the God-fearing.
*The small letter (s) used in this book after the
Prophet’s name stands for sall-allahu alayhi wa sallam
(peace and blessings be upon him).
1.1.1. Allah
1. The Creator of the universe is Allah, the Allknowing,
the Almighty, and the One who needs no
help. This is also demonstrated by the beauty and
complexity of this universe. The parts of the universe
each need one another in order to ensure their
existence and stability. A single part cannot exist
without the others.
Such a beautiful universe cannot come into existence
without the design and sustenance of Allah the
Almighty. Allah the Almighty has said:
If there were, in the heavens and the earth, other
gods besides Allah, there would have been confusion
in both! But glory be to Allah, the Lord of
the Throne; (Far Exalted is He) above what they
attribute to Him. [Qur’an 21:22]
2. Allah created this world with a purpose, and everything
in it has its own divinely ordained purpose. Allah
has the attribute of completeness, so everything
he does has purpose and coherence. Allah’s purpose
and goals for creating this world can be known
only through His messengers or Words. Allah the
Almighty has said:
Did you then think that We had created you in jest,
and that you would not be brought back to us (for
account)? Therefore exalted be Allah, the King, the
Reality: There is no god but He, the Lord of the
Throne of Honour! [Qur’an 23:115-116]
3. The purpose of life in this world is to know, serve
and worship Allah. Allah the Almighty has said:
I have created jinns and men, that they may serve
Me. No sustenance do I require of them, nor do I require
that they should feed Me. For Allah is He who
gives (all) sustenance, the Lord of Power, Steadfast
(forever). [Qur’an 51:56-58]
2
4. The attributes of Allah are unlimited. The Qur’an
mentions 99 attributes and many verses show the
completeness of His uluhiyyah (godliness or worthiness
to be worshipped). Among these attributes alqayyum
(the self-subsisting), almuqaddam (the promoter.
and albaqi (the eternal, as distinct from
makhluk, or His creation. He has no son, no father,
and no comparison. He does not need help from His
creatures but His creatures do need help from Him.
He is unique (al abid) in His being, attributes, work,
and leadership. He is al ’alim (all-knowing), al hayy
(the living), at wasi’ (the all-embracing), and has
many other attributes unknown to us).
1.1.2. Final judgement
1. Paradise is the reward for the obedient mumin (believer)
and hell-fire is the punishment for disbelievers.
Allah the Almighty has said:
(When) some will be in the Paradise, and some in
the blazing fire.’[Qur’an 42:7]
2. All members of mankind are able to do good and
avoid evil through their effort and will, but one cannot
do good without help and good fortune (taufiq)
from Allah. Allah the Almighty has said:
By the soul and the proportion and order given to it,
and its enlightenment as to its wrong and its right
– truly he succeeds who purifies it, and he fails that
corrupts it.[Qur’an 7-10]
Every soul will be (held) in pledge for its
deeds.[Qur’an 74:38]
3. One should remain close to Allah whether alone or
not. Allah, the Almighty has said:
Do you not see that Allah knows (all) that is in the
heavens and on earth? There is not a secret consultation
among three persons but He is the fourth
among them nor between five but He is the sixth –
nor between fewer nor more but He is in their midst,
wheresoever they be, in the end will He tell the truth
of their conduct, on the Day of Judgement. For Allah
has full knowledge of all things.[Qur’an 58:7]
1.1.3. Revelation
1. Allah has sent His messengers with the Books of revelation
so that all of mankind may know Allah, their
purpose in this world, and their final destination.
Prophet Muhammad (may the blessings and peace
of Allah be upon him) is the final prophet among
the prophets that Allah has sent. He was helped
and strengthened by Allah with the Qur’an, the only
miracle that lasts forever.
2. Allah alone has the right to make laws. The Shari’ah
or law of Allah cannot be overruled. A Muslim is limited
to ijtehad or intellectual effort in deriving laws
from the shari’ah Allah the Almighty has said:
Whatever it be wherein you differ, the decision
thereof is with Allah: Such is Allah my Lord: in
Him I trust, and to Him I turn? [Qur’an 42:10]
3. Human traditions and the opinion of the earlier generations
of Muslim scholars in ta’wil (interpretation
of the Qur’an and hadith) are important. The ta’wil
made by the scholars of the later generations should
not cause bitter arguments between traditionalist
and modernist groups.
1.1.4. Charity
One should love Allah so much that one’s heart is always
looking for Him. This love for Allah will impel one
to good deeds, sacrifice, and struggle for His sake, so much
so that one’s attachment to this temporary world and to
one’s family cannot stop one from doing good deeds. He
has said:
Say, if your fathers, your sons, your brothers, your
mates, or your kindred, and nation or the wealth that you
have gained, or the commerce in which you fear a decline,
or the dwellings in which you delight – are dearer to you
than Allah or His messenger and the striving in His cause –
then wait until Allah brings about His decision; and [know
that Allah] does not guide the rebellious. [Qur’an 9:24]
One should sacrifice in the cause of Allah because one
likes to taste the sweetness of faith. The Prophet said (may
the blessings and peace of Allah be upon him):
Those who have three things will taste the sweetness of
faith, namely, a love for Allah and His Messenger greater
than for anything else, a love for another only because of
Allah, and hatred of returning to kufr (unbelief) as strong
as one’s hatred of being thrown into hell-fire. [Bukhari]
1.1.5. Prayer
1. One must serve Allah alone, and not admit any rivals
to Him or partners. A Muslim worships Allah
because Allah has ordered him through His Messenger
to do so. Allah the Almighty has said:
For We assuredly sent amongst every people a messenger
(with the command) serve Allah and avoid
evil. [Qur’an 16:36]
2. Every Muslim should learn and try to understand
the names or attributes of Allah. Abu Hurairah narrated
a hadith that the Prophet (may the blessings
and peace of Allah be upon him) said:
3
Allah has 99 names, a hundred less one; everyone of
you who memorizes them will be in Paradise. Allah is
odd (not even) and Allah loves odd things. [Bukhari]
3. Allah should be remembered by reciting His names.
Such dhikr or remembrance of Allah is the best
medicine to cure the soul. It is also the most effective
weapon to fight against problems of the world. Allah
the Almighty told the Prophet to say:
He (Allah) guides to Himself all who turn to Him –
those who believe and whose hearts find satisfaction
in the remembrance of Allah – for without doubt in
the remembrance of Allah human hearts find satisfaction.
[Qur’an 13:28]
Allah, the Almighty has said:
If anyone withdraws himself from remembrance of
Allah Most Gracious, We appoint for him an evil
one to be his intimate companion. [Qur’an 43.36]
4. Man should ponder the creation of Allah, not his
dhat or person. The Prophet said in one hadith:
Ponder the creation of Allah and not about the person
of Allah, because you will not be able to comprehend
it. [This hadith has been narrated by Abu
Nuiam in al-Hilyah, and also by al-Asfihani in at-
Targhib uia-tarhib.]
5. One must fear only Allah. Such awe of Allah and
fear of separation from Him strengthens one to abstain
from all that is forbidden. Allah the Almighty
has said:
And for those who fear their Lord unseen, for them
is forgiveness and a great reward. [Qur’an 67:12]
Such as obey Allah and His messenger and fear Allah
and do right will win (in the end). [Qur’an 24:7]
6. One should depend on Allah in every matter and
make tawakul (trust in Allah). This generates such
strength of commitment that one will feel at ease in
everything one does. Allah the Almighty has said:
And if anyone puts his trust in Allah, sufficient is
(Allah) for him. [Qur’an 65:3]
The Prophet (s) said:
Be mindful of Allah, and Allah will protect you. Be
mindful of Allah, and you will find Him in front
of you. If you ask, ask of Allah; if you seek help,
seek help of Allah. Know that if the nations were
to gather together to benefit you with anything, it
would benefit you only with something that Allah
had already prescribed for you, and if they gather
together to harm you with anything, they would
harm you only with something Allah had already
prescribed for you. The pens have been lifted and
the pages have dried. [Tirmidhi]
7. One should thank Allah for His mercy and unlimited
gifts. Thankfulness is part of virtue. Allah, the
Almighty has said:
And Allah has brought you forth from your mothers’
wombs knowing nothing but He gave you hearing
and sight and intelligence and affections so that you
might have cause to be grateful. [Qur’an 16:78]
A sign for them is the earth that is dead. We give
it life and produce from it grain which you eat. And
we produce orchards in it with date-palms and vines,
and We cause springs to gush forth from it, so that
they may enjoy the fruits of this (artistry). It was
not their hands that made this. Will they not then
give thanks? [Qur’an 36:33-35]
Allah has promised to increase His mercy for those
who thank Him, and to punish those who are ungrateful.
Allah the Almighty has said:
And remember when your Lord made [this promise]
known: ”If you are grateful [to me], I shall most
certainly give you more and more, but if you show
ingratitude, truly My punishment is severe indeed.”
[Qur’an 14:7]
8. One must repent to Allah and make istighfar (a statement
of repentance). This act of repentance purifies
one’s contrition and faith and instills a feeling
of tranquility and peace in one’s heart. Allah the
Almighty has said:
If anyone does evil or wrongs his own soul but afterwards
seeks Allah’s forgiveness, he will find Allah
Oft-forgiving, Most Merciful. [Qur’an 4:110]
And those who, when they have done something to
be ashamed of or wronged their own souls, earnestly
bring Allah to mind and ask forgiveness for their
sins.- and who can forgive sins except Allah – and
are never obstinate in persisting knowingly in (the
wrong) they have done; for such the reward is forgiveness
from Allah. [Qur’an 3:135-6]
1.2. Worship
Worship or ibadah in Islam is the peak of submission to
Allah, the connecting step between the creatures and the
Creator, and the key to righteousness in dealing among the
creatures of Allah.
This comprehensive worship or ibadah includes all the
pillars of Islam, i.e., prayer, fasting, charity (zakat), and
pilgrimage, as well as the entire shari’ah The logic of Islam
requires life to be all worship and obedience. This is the
meaning of Allah’s statement:
4
I have created jinns and Men only that they may serve
Me. No sustenance do I require from them, nor do I require
that they should feed Me. For God is He who gives (all)
sustenance, Lord of Power, steadfast (forever). [Qur’an
51:56-58]
And we have been taught to declare:
Truly, my prayer and my death, are (all) for Allah, the
Cherisher of the worlds. [Qur’an 6:163]
The worship of a Muslim should have the following
characteristics. It should be:
1.2.1. Dynamic
Worship must be alive, inspired with the love of Allah,
and productive of right action (ihsan). The Messenger of
Allah (may the blessings and peace of Allah upon him),
when asked about (ihsan). said:
It is to worship Allah as though you see Him, and
though you see Him not, yet truly He sees you. [Bukhari
and Muslim]
Worship must be humble, inspired by both awe of Allah
and intimacy of feeling. ’Aisha (may Allah be pleased
with her) said:
The Messenger of Allah was talking with us and we
were talking with him, but when the time for prayer came
he seemed not to know us nor we him. [Azdi]
The Prophet (s) said:
Many a (people) get nothing but fatigue from their
prayer; and many a (people) get from their fasting nothing
but hunger and thirst. [Nasa’i]
1.2.2. Open-Hearted
Worship should be open to Allah and dedicated to Him,
free from concerns about business and the hardships of this
world. The Messenger of Allah indicated this by saying:
Allah will not look at the prayer which does not relate
the man’s heart with his body. [Musnab Al-Firdausi]
Prayer is directed toward the hereafter; when you start
praying, you leave this physical world. Al-Hassan observed:
A prayer without one’s heart into it is a fast road
to punishment.
1.2.3. Fervent
Worship should be impassioned, unsatiable and one
should never be complacent about it. One should seek
ever greater nearness to Allah by personal prayer and by
responding to Him as a faithful servant. A qudsi hadith
says that Allah told the Prophet (s):
I will declare war against him who shows hostility to
a pious worshipper of Mine. And the most beloved things
with which My slave comes nearer to Me is what I have enjoined
upon him. My slave continued to come closer to Me
through performing Nawafil (praying or doing extra deeds
besides what is obligatory) till I love him. So I become the
sense of hearing with which he hears, and the sense of sight
with which he sees, and the hand with which he grips, and
the leg with which he walks. And if he asks Me, I will
give him, and if he asks my protection, I will protect him,
I do not do anything as I hesitate to take the soul of the
believer, for he hates death, and I hate to disappoint him.
[A hadith qudsi narrated by Bukhari from Abu Hurairah.]
1.2.4. Dedicated
Worship should include supererogatory (nawafil) prayer
at night (qiyam al layl). One should discipline oneself to
become accustomed to prayer at night because it is the
most effective armor of faith for a believer. Allah, the
Almighty, has said:
Truly the rising by night is most potent for governing
(the soul), and most suitable for (framing) the word (of
prayer and praise). [Qur’an 73:6 34]
Allah praises His obedient servants in these words:
They were in the habit of sleeping but little by night,
and in the hours of early dawn, they (were found) praying
for forgiveness. [Qur’an 51:17-18]
Their limbs do forsake their beds of sleep, the while
they call on their Lord, in fear and hope, and they spend
(in charity) out of the sustenance that We have bestowed
on them. [Qur’an 32:16]
1.2.5. Qur’an-Oriented And Full Of Awe
To nourish one’s worship, one should allocate a certain
time to read and think deeply about the Glorious Qur’an,
especially at dawn because Allah the Almighty has said:
The prayer and reading in the morning carry their testimony.
[Qur’an 17:78]
Always bear in mind the following words of Allah concerning
His book:
Had we sent down this Qur’an to a mountain, verily,
you would have seen it humble itself and cleave asunder
for fear of Allah. [Qur’an 59:21]
Reading the Qur’an in this manner helps one to understand
its message soberly, to ponder the awesome future
of man, and to lament the melancholy fate of those who
ignore the promises of Allah. The messenger of Allah said:
”The Qur’an was revealed in all gravity, so when you read
it try to be pensive.” (Abu Ya’la and Abu Naim).
The Prophet (s) said: ”The best worship for my ummah
is reading the Qur’an. (narrated by Abu Naim).
Abdullah Ibn Masud related that the Prophet (s) said:
Verily, the Qur’an is the food of Allah, so come closer
to it if you are able. Verily, the Qur’an is the rope of Allah,
bright light, good medicine, and a guide for those who
hold on to it. When he strays, the Qur’an will remind
him of the path; and when he is misguided, the Qur’an
5
will correct him. Its miracle lasts forever, and will not be
reduced by rejection. Read the Qur’an. Allah will reward
each word of your reading tenfold; and W, ’U, ’M’ is not
one word, but three . [Narrated by al-Hakim]
In his advice to Abu Dharr the Prophet (s) told him:
Recite the Qur’an because this will cast light on the
earth from the heavens? [Narrated by Ibn Haban]
Whoever declares lawful what [in the Qur’an] is prohibited
denies the Qur’an. (Tirmidhi).
1.2.6. Constant In Supplication
Supplication forms the steps to Allah throughout one’s
life because supplication in every detail of life is the essence
of worship. One should use the supplications of the
Prophet (s) when appropriate. Allah the Almighty has
said: ”Call upon Me, and I will respond to you.” [Qur’an
40:60] The following are 21 commonly used and illustrative
supplications of the Prophet Muhammad (s):
1. When Getting Up All praise be to Allah who has
given us life after death and unto Him is the resurrection.
(Bukhari)
2. When Going to Bed In Your name my Lord, O my
Lord, I lie down, and in Your name I will get up.
If you should take my soul, forgive me my sins, and
if you should let me live another day, protect me as
You protect Your righteous servants. [Recorded by
Bukhari, Muslim Abu Da’ud, Tirmidhi, Nasa’i and
Ibn Majah]
3. When Getting Dressed and Undressed O Allah!
Grant me the good of getting dressed (or undressed)
and the good for which these clothes were made; and
I seek refuge in You from any evil in dressing (undressing)
and from the evil of ill intent.
4. When Entering the Bathroom O Allah! I seek refuge
in You from bad and evil things. (Bukhari, Muslim)
5. When Leaving the Bathroom I seek Your forgiveness
(O Allah!). (Abu Da’ud)
6. Before Meals O Allah! Bless what You have bestowed
upon us, and protect us from the punishment of Hell
fire. In the name of Allah.
7. After Meals Praise be to Allah who has fed us, provided
us drink, and made us Muslims. [Abu Da’ud,
Tirmidhi, Nasa’i, Ibn Majah]
8. When Leaving or Entering a House In the name of
Allah, I have put my trust in Allah, there is neither
might nor power but in Allah. [Abu Da’ud, Tirmidhi,
Nasa’i]
9. When Going to the Mosque O Allah! Place light
in my heart, light in my sight, light in my hearing,
light to my right, light to my left, light above me,
light under me, light in front of me, light behind me,
and grant me light. (Bukhari).
10. While Entering the Mosque O Allah! Open for me
the doors of Your mercy. [Muslim, Abu Da’ud, al-
Nasa’i]
11. While Leaving the Mosque O Allah, I beg of You
Your Grace. [Muslim, Abu Da’ud, Nasa’i]
12. After Daily Prayer (Salah) If anyone extols Allah after
every (regular daily) prayer thirty three times
(or say subhanallah) and praises Allah thirty three
times (or say alhamdulitiah) and declares His greatness
thirty three times (or say Allahu akbar), and
says, to complete a hundred,—Noone has the right
to be worshipped but Allah alone, Who has no partner;
to Him belongs all sovereignty, and to him is due
all praise; and He has power over all things,” his sins
will be forgiven even if these are as abundant as the
foam of the sea. (Muslim).
13. On Leaving a Meeting Glory be to You, O Allah: all
praise is due to You: I bear witness that there is no
deity but You. I beg your forgiveness and repent to
You. (Abu Da’ud, al-Hakim).
14. When Setting Out on a Trip O Allah! We seek righteousness
and piety from You in this journey of ours
and deeds that please You. O Allah! Facilitate this
journey of ours, and make it easy on us. O Allah!
You are our companion during this journey and
guardian of our family. O Allah! I seek refuge with
You from any hardships of this journey, from evil
sights, and from any harm to my property, home,
and children. [Muslim, Ahmad, narrated by ’Ali,
Ibn ’Umar.]
15. When One Can Not Sleep O Allah! The stars come;
my eyes become quiet.
16. When Overwhelmed by a Problem or Sadness Allah
suffices us and He is the best guardian. (Abu Da’ud)
17. When Congratulating Newlyweds May Allah Bless
yours [your spouse], and you, and join you in a happy
union. (Bukhari, Muslim).
18. Before Sexual Intercourse with One’s Wife In the
name of Allah. O Allah! Protect us from Satan and
prevent Satan from approaching the child you may
bestow on us. (Bukhari).
6
19. When Visiting the Sick O Allah! Remove his (or
her) suffering, O Lord of mankind. Grant healing for
You are the Healer. There is no cure but from You.
Restore his (or her) health with no trace of illness.
(Bukhari).
20. When Offering Condolences What Allah has taken
belongs to Him and to Him belongs what He has
given. With Him everything has a limited term (in
this world), so be patient and seek reward from Allah.
(Bukhari).
21. For the Dead in a Funeral Prayer O Allah Forgive
him (or her), have mercy upon him, give him peace,
and absolve him. Receive him with honor and make
his grave spacious. Wash him with water, snow and
hail. Cleanse him from faults as you would cleanse
a white garment from impurity. And give him an
abode, in exchange, more excellent than his home
(in this world), and a family better than his family,
and a wife better than his wife. Admit him to Paradise,
and protect him from the torment of the grave
and the torment of the fire. (Bukhari).
1.3. Morals
Moral behaviour is the bottom line or essential message
of Islam. It has been narrated in a hadith of the Prophet
(s):
Verily, I have been sent to perfect morals.
Allah also emphasized this in linking belief or Aqidah
with action:
It is not piety that you turn your faces towards East or
West – But truly pious is he who believes in Allah and the
Last Day, and the angels, and the Book, and the Messengers;
and spend of his substance, out of love for Him, upon
his near of kin, and the orphans, and the needy, and the
wayfarer, and those who ask, and for the freeing of human
beings from bondage; and is steadfast in prayer, and gives
regular charity; and (truly pious are) they who keep their
promises whenever they promise, and are firm and patient,
in pain (or suffering) and adversity, and in times of peril.
Such are the people of truth, the God-fearing. [Qur’an
2:177]
In another verse:
[Allah is well aware of] those who, when We establish
them in the land, remain constant in prayer and give regular
charity, enjoin the right and forbid the wrong, with
Allah rests the end (decision) of (all) affairs . [Qur’an
22:41]
Morality is the sign and fruit of true belief. Belief
without the resulting moral behaviour is worthless. The
Prophet (s) portrayed this in his various sayings. He was
asked: ”What is the religion?” He replied: ”The religion is
morality.” When asked, ”What is woe (or affliction)?” he
replied, ”Real affliction is lack of morality.”
On the Day of judgement, morality will be weighed
more heavily than anything else. Those whose morals are
weak and deeds are slight, will be judged accordingly. The
Prophet (s), said:
Nothing that will be weighed on the Day of Judgement
will weigh heavier than moral action. [Abu Da’ud and
Tirmidhi]
In Islamic teaching, morality is the core of worship.
Without morality, worship is meaningless and is considered
to be no more than worthless custom and selfserving
habit. Allah, the Almighty, said concerning prayers
(salah): ”Verily, prayers restrain from shameful and unjust
deeds.” [Qur’an 29:45] The Prophet (s) said: A person
who does not desist from bad and unjust deeds after offering
prayers (salah), strays away from Allah. [Narrated by
Tabrani]
Concerning fasting, the Prophet (s) said: None of you
should utter foul words or go to his wife or argue on a day
of fasting, and when somebody reproaches or attacks you,
say to him: ”I am fasting.” [Bukhari and Muslim]
About Hajj, Allah, the Almighty, has said:
For Hajj are the months well-known. And whoever undertakes
the pilgrimage in those [months] shall while on
the pilgrimage, abstain from lewd speech, from all wicked
conduct, and from wrangling; and whatever good you do,
(be sure) Allah is aware of it. [Qur’an 2:197]
The Prophet (s) said:
Whoever performs hajj and abstains from evil words
and unlawful acts will return like the day he was born.
[Bukhari and Muslim]
The Moral behaviour of a Muslim should be guarded
by the following characteristics:
1.3.1. Scrupulous Conscience (wara)
A Muslim not only must avoid prohibited deeds but
must be careful to avoid even any doubtful matter. This
characteristic is expressed by the Qur’anic word, wara’,
which means both piety and caution. The Prophet (s)
said: What is lawful is plain and what is unlawful is plain,
and between the two are doubtful matters about which not
many people know. Thus whoever avoids doubtful matters
maintains clarity and assurance in practicing the religion
and protecting his or her honor; but whoever falls into
doubtful matters falls into the unlawful, like the shepherd
who pastures his flock around a sanctuary, letting it graze
almost but not quite inside. Truly every king has a sanctuary,
and truly Allah’s sanctuary is His prohibitions. Truly
in the body there is a morsel of flesh which, if it be whole,
all the body is whole and which, if it be diseased, all of it is
diseased, and truly it is the heart. [Bukhari and Muslim]
7
The highest degree of wara’ is indicated in the saying
of the Prophet (s): ”One will never achieve the level of mutaqqin
(Godfearing virtuous persons) until he avoids even
what is not considered sinful because he is afraid of failing
into the prohibited.” [Tirmidhi]
1.3.2. Modesty, By Guarding One’s Eyes Against Lust
A Muslim should avoid looking at occasions of sin, such
as at an improperly dressed woman, because such a sight
tends to arise one’s desire and might lead to committing a
sin. Allah, the Almighty, has said:
Tell the believing men to lower their gaze. [Qur’an
24:30]
The Prophet (s) said:
You should guard your sight and protect your dignity,
or Allah will cover your face with humiliation. [Tabrani]
1.3.3. Wisdom By Guarding one’s Tongue Against Abuse
One should avoid unkind words, useless talk, slander,
and detraction. Imam Nawawi said: ”You should know
that one should not talk except to say something beneficial.
When one is undecided whether to speak or keep
quiet, according to the sunnah it is better to keep quiet,
since the allowable saying will probably lead to the unlawful
or doubtful.” Many ahadith of the Prophet (s) state
that the tongue could lead to disaster and calamity. Some
of these are given below.
The abuse of their tongues causes them to be thrown
into the fire on their faces; the believer does not like to
accuse, curse, and use foul language. [Tirmidhi]
Anybody who speaks a lot will have a lot of mistakes,
and those who commit a lot of mistakes will have a lot of
sins, and those who have a lot of sins will be in the Hellfire.
[Baihaiqi]
subsubsectionModesty
A Muslim must always be modest, but this should not
prevent a Muslim from telling the truth. Modesty prevents
one from meddling in other people’s affairs and from raising
one’s voice. Modesty produces infaq (the tendency to
give rather than take in life) and contentment with what
one has achieved after putting forth one’s best effort. The
Prophet (s) said:
Faith (iman) consists of more than sixty or seventy
branches, the greatest of these is the kalimah, ”there is
no god but Allah- and the lowest is removing an obstacle
from the way; modesty is one of the branches. [Bukhari
and Muslim]
A truly modest person would always avoid evil and be
careful regarding the rights of other people.
subsubsectionFortitude
A most important characteristic of a Muslim is fortitude,
which is the strength to persevere in the good with
kindness and patience. Good deeds are hated by most
people, and teaching the truth is full of hardship, torture,
oppression, blame, humiliation, and degradation. The dai’
or caller to Islam faces all of these obstacles, and because
of them, some of these people retreat from their commitment
of daw’ah and abandon their mission to preach the
good news of Islam.
It is clear that the duty and responsibility of a dai’ are
very challenging. They are responsible for bringing the
message of Islam throughout the world so that all human
beings can receive this message. In doing so, the caller
has to encounter people of different backgrounds, the arrogant
and knowledgeable, as well as the educated and the
sensitive, the hard-hearted and the responsive. Therefore,
the callers to Islam must communicate its message in a
manner most fitting to win their hearts. They need a high
degree of fortitude. Many verses of the Qur’an and ahadith
of Prophet Muhammad (peace be on him) encourage
Muslims to persevere in kindness and fortitude. Allah, the
Almighty, has said:
But, indeed, if anyone shows patience and forgive, that
would truly be an exercise of courageous will and resolution
in the conduct of affairs. [Qur’an 42:43]
So overlook (any human faults) with gracious forgiveness.
[Qur’an 15:85]
Those who patiently persevere will truly receive a reward
without measure. [Qur’an 39:10]
… forgive and overlook, do you not wish that Allah
should forgive you? [Qur’an 24:22]
And the servants of (Allah) Most Gracious are those
who…… when the ignorant address them, they say,
”peace!” [Qur’an 25:63]
The Messenger of Allah (s) said:
Verily, whoever has a character of kindness will achieve
the same level (of righteousness) as those who fast and
engage in constant prayer.
Do you want me to tell you what will cause Allah to secure
your future and advance your cause in heaven? They
replied: ”Truly, yes, O Messenger of Allah!” He said, ”Behave
politely to those who do not know you; forgive those
who have oppressed you; give to those who have never
given anything to you; and make brothers of those who
have denied their brotherhood with you.”
When all creatures are gathered on Day of judgement,
a caller will announce: ”Where are the privileged people?”
The Prophet (s) said: ”Then a group of people, consisting
of a small number, will rise and go to Heaven.” Then the
angels will say to them: ”What are your privileges?” They
will answer, ”During the past, when we were oppressed,
we were patient; when something bad was done to us, we
behaved kindly.” Then the angels will say: ”Enter Heaven
and get the reward you deserve.”
The following illustrate the Prophet’s demonstration of
fortitude:
8
1. After the Battle of Hunain, a man said, ”By Allah
this division of war booty is unjust and not for the
sake of Allah.” When the Prophet heard this, he said,
”May Allah be merciful to Prophet Moses. Indeed,
he was tortured more than I am now, but he kept
patience.”
2. Anas narrated: ”One day the Prophet (s) entered
the mosque with clothes containing a piece of course
cloth made in Najran. Then an Arab (bedouin) came
from the back and yanked the cloth until a scratch
was visible on the neck of the Prophet. Then the
bedouin said: ”O Muhammad, give me all the wealth
of Allah that you have.” The Prophet turned to him,
smiled, and said: ”Give him what he wants.”
3. Abu Hurairah narrated: ”A Bedouin came to the
Prophet and said, ’O Muhammad give me two camels
loaded with goods. Verily such a gift won’t make a
dent on either your or your father’s wealth.” Then he
approached the Prophet and yanked his cloth until a
scratch was visible on his neck. The Prophet told his
companions to give the bedouin a sack of flour and
dates.
4. At-Tabarani narrated: ”There was a woman who
used to talk nonsense to men. one day, she passed
by the Prophet while he was sitting on the ground
eating bread and said, ’Look, the Prophet is sitting
and eating like a slave’.”
5. Abu Hurairah narrated: ”Aman said, ’O Muhammad,
I have relatives with whom I always try to keep
good relations, but they break relations with me. I
behave politely to them, but they behave badly to
me. I behave kindly to them but they behave harshly
to me,’ Then the Prophet said, ’If this is true, it
seems that you are too much for them, so Allah will
help you with them if you continue such behaviour.’”
6. A Jew came to the Prophet asking for his debt and
said: ”You are from the tribe of Abd Manaf whose
tribe likes to delay paying debts.” When Umar heard
this, he swore that he would cut off the Jew’s head.
The Prophet said to him, ”O, Umar, you should have
told him to ask for his debt politely, and you should
have asked me to pay him immediately.”
7. It has been narrated that the Prophet Isa (s) always
travelled from one place to another to spread his message
with his disciples. He was constantly speaking
good to his people but they replied with insults, jesting,
and shouts. His companions were surprised to
see this and asked him what was the cause. The
Prophet Isa (s) replied, ”Every person acts in accordance
with what is in him.”
All of these incidents prove the importance for the
callers to Islam to behave kindly, patiently, and openheartedly,
especially in response to aggravation from relatives,
friends, and loved ones. Such behaviour will generate
love and can avoid divisions and argument. The caller to
Islam need only act as Allah wants.
1.3.4. Honesty And Sincerity
A Muslim should be truthful, not dishonest, and speak
the truth regardless of the consequences. Telling a lie is the
worst kind of degraded behaviour and provides an opening
to the devil. Such dishonesty and insincerity weaken the
soul, depress the spirit and undermine the morality generally.
Avoiding this behaviour will produce the characteristics
of fortitude and endurance and will guard against
self-doubt and the influence of the devil. The Prophet (s)
said:
Verily truth will lead to goodness and goodness will
lead to heaven. A person who develops a habit of honesty
will be accepted by Allah as an honest person. But lying
leads to evil, and evil leads to the Hellfire. A person who
lies until dishonesty becomes habitual will be written off
by Allah as a liar.
subsubsectionHumility
The Muslim should be humble, especially toward other
Muslims. There is no difference between rich and poor.
The Prophet (s) always prayed for protection from pride.
Once he said: ”No one will enter Paradise who has even a
little bit of pride.” [Muslim] In a qudsi hadith, Allah
says, ”Pride is My attire, greatness is My robe, whoever
competes with me in either of these will be cast into
Hellfire.”
subsubsectionTrust And Kindness
Every Muslim should avoid undue suspicion, slander,
detraction, teasing, and fault-finding. Allah, the Almighty.
has said:
O you who believe, avoid suspicion as much as possible,
for suspicion in some cases is a sin, and spy not on each
other nor speak ill of each other behind their backs. Would
any of you like to eat the flesh of his dead brother? Nay you
would abhor it. But fear Allah, for Allah is Oft-returning,
Most Merciful. [Qur’an 49:12]
And those who undeservedly annoy believing men and
women are guilty of calumny and a glaring sin. [Qur’an
33:51]
The Prophet (s) said:
O you who believe with your tongue only, your belief
does not yet enter your heart. Do not slander a Muslim
or tell his faults nor even look for your brother’s faults,
because whoever uncovers his brother’s fault, will have his
own faults revealed by Allah even in his own house.
subsubsectionGrace
9
A Muslim should behave graciously, sacrificing self and
wealth for the sake of Allah. We see many examples of status
and high ambition demolished by the desire for wealth.
Allah, the Almighty, has said:
(Believers are those) who spend (freely) out of the gifts
We have given them for sustenince. [Qur’an 8:4]
Whatever good you give benefits your own souls, provided
that you only do so seeking the pleasure of Allah,
for whatever good you give will be repaid in full, and you
shall not be dealt with unjustly. [Qur’an 2:272]
The Prophet (s) said..
Not a day passes but Allah sends two angels to every
servant of His, and the angel says, ”O, Allah, reward those
who spend their wealth for Your sake;” and the other says,
””O Allah, punish those who are stingy.” [Bukhari and
Muslim]
1.3.5. Good Example
A Muslim must set a good example. Every action
should portray Islamic principles in everyday life, in eating,
drinking, dressing, speaking, in peace, during a journey, at
home, in action, and in silence.
1.4. Family Life
Acceptance of Islam carries the obligation to be part
of its message by living one’s life in accordance with this
message so that one is a Muslim in belief, worship, and
morals. Living the message of Islam means working hard
within one’s surrounding community at all levels from the
family to the nation, to the community of mankind, since
Islam was revealed for all mankind.
The Messenger of Allah (s) said: Whoever does not
care about Muslims is not one of them. If one’s duty is
to establish the ummah or moral community in one’s society
and to convey Islam to this society, the first step in
fulfilling this duty is to make one’s home Islamic. One
must establish the din or Islamic way of life in one’s immediate
community, that is, in one’s family, with one’s wife
or husband, children, and relatives in the extended family.
This is exactly what the Messenger of Allah (s) did at the
beginning of his mission. Allah, the Almighty, has said:
So call not on any other god with Allah or you will
be among those under the penalty. And admonish your
nearest kinsmen, and lower your wing to the believers who
follow you. [Qur’an 26:213-215]
So the first responsibility of a Muslim, other than to
oneself, is to one’s family, because Allah, the Almighty,
has said:
O you who believe! Save yourselves and your families
from a fire whose fuel is men and stones, over which are
(appointed) angels stern (and) severe who flinch not (from
executing) the commands they receive from Allah, but do
(precisely) what they are commanded? [Qur’an 66:6]
1.4.1. Responsibilities Before Marriage
Islamic teachings and practices help one to establish a
Muslim family and secure it on the right path. The following
directives facilitate observance of marital responsibilities:
1. Marriage is for the sake of Allah. Its purposes are to
establish a Muslim family, have offspring, transmit
the message of Allah, and through them, carry on
the human race. Allah, the Almighty, has said:
Say: ”Allah did choose Adam and Noah, the family
of Abraham, and the family of ’Imran above all
people, offspring, one of the other. [Qur’an 3:34]
2. Marriage serves to protect one’s modesty and dignity,
and one’s fear of the Lord. The Prophet of Allah (s)
said:
Three [people] are entitled to Allah’s help. The
fighter (mujahid) in the cause of Allah, the trustee,
and the person who marries for protection (of his or
her modesty). [Tirmidhi]
Whoever marries, has completed half of his religion,
and the other half is fear of Allah. [Tabrani]
3. The choice of a lifetime partner, a wife or a husband,
demands one’s best effort. The Messenger of Allah
(s) said:
”Choose[the best] for your generation because [the
failure of a single] generation can lead to a crisis.”
[Ibn Majah]
4. The qualities of a good wife are good behavior and
religious commitment, not wealth and beauty. The
Messenger of Allah (s), said:
Do not marry women because of their beauty; their
beauty may spoil them. Do not marry them because
of their money; their money may oppress them. But
marry them because of their piety (din). And a slave
girl, deaf, but pious is better. [Ibn Majah]
If a man marries a woman because of her (worldly)
status, Allah will reward him only with degradation;
and if a man marries her because of her wealth, this
will bring him only poverty; and if a man marries
because of her family, Allah will reward him only by
humiliation; but if a man marries for the sake of Allah,
Allah will bless him with her and bless her with
him. [Tabrani]
10
1.4.2. Responsibilities In Marriage
The choice of a good spouse does not reduce one’s responsibilities
after the marriage. As a matter of fact, one’s
major responsibilities start right at the first moment of
marriage. These are to:
1. Deal with one’s wife kindly so as to achieve mutual
understanding. The Messenger of Allah (s) said:
The best of you are those who are best to their wives
and I am the best (among you) to my family. [Ibn
Majah and Al-Hakim]
The believers with the most perfect faith are those
who have the best disposition and are kind to their
wives. [Tirmidhi]
2. Develop harmony in thought and spirit based on love
and not only on sexual compatibility. A Muslim couple
should read together, worship together, organize
things together, and have time to enjoy each other
and play together. Thus the Messenger of Allah (s)
used to challenge his wife, ’Aisha, to run races and
helped in her housework, even by mending shoes.
3. Base the relationship of marriage on Islam and in no
way denigrate it or forsake it for convenience or out
of weakness. It was narrated that the Messenger of
Allah (s) said: ”Whoever is submissive to the likes
and dislikes of a woman will be thrown by Allah into
Hell,” and. ”A man’s sin is as great as his wife’s ignorance.”
And, ”Shame on a man who becomes his
wife’s slave.” [Al-Firdausi]
1.4.3. Responsibilities Of Raising Children
A good wife builds a successful marriage by helping to
raise the children according to good principles of Islamic
education. The choice of a bad wife or failure to achieve
Islamic marriage will cause severe problems and eventually
will destroy the whole family.
Any conflict and tension in the life of husband and wife
will be reflected directly on the education and psychology
of the children. Furthermore, the children will inherit the
problems and will be misled. One’s first responsibility in
the Islamic education of one’s children therefore is to- build
an Islamic marriage. Allah, the Almighty, has taught us
to pray:
Our Lord! Grant to us wives and offspring who will be
the comfort of our eyes and give us the grace to lead the
righteous. [Qur’an 25:74]
All children are born innocent. If they are raised well,
they will become righteous, but if they are raised in a bad
environment, their future will be dim. The Messenger of
Allah (s) said”
All children are born innocent. It is their parents who
make them Jewish, Christian, or Zoroastrian. [ Bukhari
and Muslims]
Rearing a son is better than giving a charity. There
is no better gift from a father to his children than good
(education and) behavior. [Tirmidhi]
Be good to your children and teach them good manners.[
Ibn Majah]
When a man dies, only three deeds will continue to
earn him merit. These are an endowment or scholarship
or continuous charity, beneficial knowledge, and righteous
sons who pray for him.
1.5. Self Control
Every person faces internal conflict from birth to death
and will either triumph over it or succumb to it. Allah,
the Almighty, says:
By the soul, and proportion and order given to it; and
its enlightenment as to its wrong and its right – truly
he succeeds who purifies it, and he fails who corrupts it!
[Qur’an 91:7-10]
The Prophet (s) warned:
Trails will be opened to a man just like a mat, one after
another. When a heart is influenced by a trial, one black
dot will be written on it, and when a heart ignores it, then
a white dot will be written until the heart becomes one of
the two kinds, either white as white stone, which will pass
any test, or dark black, because it has never followed the
good or ignored evil in its conflict with the soul.
Mankind can be categorized into two groups:
1. Those who are defeated by their desires. These people
obey the world and are immersed in worldly matters.
They are the nonbelievers. Those who follow
them are the ones who forget Allah, so Allah forgets
them. Says the Qur’an:
Have you ever seen a person who takes as his god
his own desires? Allah knows this and so has left
him astray, and sealed his hearing and his heart
[and understanding] and veiled his sight. Who, then,
will guide him after Allah [has withdrawn guidance]?
Will you not then receive admonition. [Qur’an 45:23]
2. Those who struggle against their desires. In doing so,
sometimes they win and sometimes they lose. When
they do wrong they repent. When they commit sins
they regret them and ask forgiveness from Allah. Allah,
the Almighty, says:
Vie with one another to attain your Sustainer’s forgiveness
and to a paradise as vast as the heavens,
when they and the earth, which has been readied for
the God-conscious who, when they have done something
to be ashamed of or wronged their own souls,
11
earnestly bring God to mind and ask for forgiveness
for their sins – for who can forgive sins except Allah
– and do not knowingly persist in (the wrong) they
have done. [Qur’an 3:135]
The Prophet (s) told us: ”All sons of Adam make
mistakes. The best among them are those who do
wrong and repent.” [Tirmidhi]
In this matter it was reported from Wahib ibn
Munabbih, that once Iblis went to meet Yahya ibn
Zakariya. Yahya said to him, ”Tell me how you fare
with the sons of Adam.” Iblis said, ”Some of them
are just like you; they are free from sins so we can
never seduce them. The second type of people I can
play with just like children play with balls. Their
desires help us to defeat them. But the third type of
people are very difficult for us. We pursue them until
we succeed in achieving what we want, but then they
repent, and destroy all that we have accomplished,
so we can never frustrate or finally stop them.”
1.5.1. The Elements Of Strength In Combatting the Physical
Appetites
There are two sources of strength in managing physical
desires. These are:
1) Hearts
Hearts become an element of strength in maintaining
order in one’s soul when they are alive, soft, pure, and
strong. Remember the saying of ’Ali ibn ’Abi Talib: ”Allah
has a water container in the earth, which is a heart.
The hearts that Allah likes most are those which are the
softest, the purest, and the strongest.” Then ’Ali explained
the meaning of these words, namely, ”strongest in religion,
purest in trust, and softest toward one’s brother” ’Ali ibn
’Abi Talib added: ”The hearts of Believers are pure and
full of light. On the other hand, the hearts of Disbelievers
are dark and always sick.” In the words of the Qur’an:
Believers are those who, when God is mentioned, tremble
with awe in their hearts, and, when they hear His messages,
find their faith strengthened, and put all their trust
in their Lord? [Qur’an 8:2]
Truly it is not their eyes that are blind, but their hearts,
which are in their breasts.[Qur’an 22:46]
Will they not, then, ponder over the Qur’an? – or are
there locks upon their hearts? [Qur’an 47:24]
2) Mind and Intellect
The rational faculty of one’s soul, known as the mind,
and the spiritual faculty, known as the intellect or spirit,
can contribute to victory over the material faculty, known
as the body, if both mind and spirit are supplied with
knowledge from experience and study. Such knowledge
makes possible discrimination between good and bad and
can bring one closer to Allah, so one can know His strength
and greatness. This is what Allah meant in His revelation,
about those who can see past the observable world, to the
inner meaning behind it:- Of all His servants, only those
endowed with spiritual understanding stand [truly] in awe
of Allah, [for they alone comprehend] that Allah truly is
Almighty, and much Forgiving. [Qur’an 35:28]
The Prophet (s) praised the marvel of the human mind
and spirit in his exclamation:
The greatest dignity bestowed by Allah on His creatures
was the human mind and spirit. [Tirmidhi]
Once the Prophet (s), said to ’Ali ibn Abi Talib:
A person tries to get closer to Allah with various good
deeds; get yourself closer to Allah with knowledge.
The highest achievements come from the faculties of the
mind and Spirit, because they can direct one to the right
path and protect one from evil. This Is why Islam encourages
us to acquire knowledge and to deepen our knowledge
of the din so that our mind can learn to differentiate between
good and bad and between right and wrong. The
Prophet (s) said:
Whomever Allah wants to reward with goodness He
gives him an understanding of the din.
The advantages of the learned over those who only worship
is like my advantages over the lowest people among
my companions.
These advantages come from moral values and from the
role of knowledge in deepening our faith and revealing the
reality of the universe. The minds of the awakened believers
can differentiate between good and bad, right and
wrong, lawful and unlawful, because such believers have
an awareness that enables them to see everything through
the light of Allah. Allah, the Almighty, has said:
For any to whom Allah gives not light, there is no light?
[Qur’an 24:40]
Spiritual illumination can be extinguished only by iniquitous
actions, by constantly remaining in a state of iniquity,
and by deliberately committing sins and never repenting
afterwards. The Prophet (s) said:
If a person commits sins, his spirit will be extremely
alienated from him.
If it were not because of the evils playing around the
hearts of the sons of Adam, surly they could comprehend
the governance of the heavens and the earth.
Anas reported:
While I was on the way to meet ’Uthman, I saw a
woman. I watched the woman with my full attention and
I was taken with her beauty. When I entered, ’Uthman
said: ”One of you entered this house to meet me while
the signs of adultery were still visible in both of his eyes.
Don’t you know that one can commit adultery through
one’s eyes? Therefore you must make repentance or I will
mete out to you with a special punishment!” Then I asked,
”Is there any revelation after the Prophet?” Uthman answered,
”No, but my opinion is objective and based on
12
clear evidence and careful scrutiny.”
The Signs Of Spiritual Defeat
When one’s heart becomes immoveable, one’s mind
perverted, and one’s spirit immersed in darkness, especially
after acknowledged defeat in combat with the Devil,
then all the doors of evil are opened to one’s soul. The
Devil’s evil power than spreads in the sons of Adam like
the flow of blood in their bodies. We must be aware of
this danger and recognize that once the soul’s defenses are
down the Devil will become its closest friend. Allah, the
Almighty, has said:
Are you not aware of those who would be friends with
people whom Allah has condemned? It is they who are
the greatest liars. Satan has gained mastery over them
and caused them to remain oblivious of the remembrance
of Allah. [Qur’an 58: 19]
The Qur’an tells us that the Satan, the sworn enemy
of man, declared to Allah after expulsion from Paradise.
Satan said:
Now that You have thwarted me, I shall most certainly
lie in ambush for them all along Your straight way, and
shall most certainly fall upon them openly as well as in a
manner beyond their ken, and from the right and the left?
[Qur’an 7:16-17]
The most dangerous disease that strikes those who are
defeated is the disease of doubt. Satan makes them feel uncertain
about everything they do, in order to cause them
to deviate from the right way of Allah. In this context, the
Prophet (s) said:
Verily, Satan tries to stop the sons of Adam in many
ways. He tries to stop them by attacking Islam itself, saying:
”Why are you embracing Islam and leaving your religion
and the religion of your forefathers.” The sons of
Adam ignore the Satan and embrace Islam. Then Satan
tries to stop them by opposing migration for the sake
of Allah, saying: ”What are you doing now is migration,
wherein you abandon your home and all that bore you.”
The sons of Adam just ignore the Satan and then migrate.
Then the Satan tries to stop them by attacking
jihad, saying: ”What you are doing now is waging jihad,
whereby you will fight and then get killed, and your wives
will marry other men and your belongings will be divided.”
But the sons of Adam ignore him and wage jihad. Then
the Prophet (s) said: ”Whoever does this and dies has
earned the right to Paradise.” [Nasa’i]
The cowardly tactics of Satan are alluded to in the following:
Satan says to man, ”Deny the truth!” But as soon
as [man] has denied the truth, [Satan] says, ”Behold, I am
not responsible for you: behold I fear Allah, the Sustainer
of all the worlds!” [Qur’an 59:16]
1.5.2. Vulnerabilities to Evil and Defenses Against Satan
In order to help men overcome the trials and fantasies
of Shaitan and to overpower this arch enemy, Islam provides
many weapons. The first is to recognize one’s vulnerabilities.
Knowledgeable scholars advise one to learn
how Shaitan enters the hearts of men, namely, through
the following ten doors:
1. Greed and hostility. One can counter this by developing
the habit of trusting others and feeling content
with what one has achieved after sincere effort.
2. Love of this life, which one can counter by fearing
the approach of sudden death.
3. Love of idleness and luxuries, which one can overcome
by contemplating the assurance that good
times will not last, but punishments will.
4. Pride, which can be opposed by humbly thanking
Allah for His bounties and fearing His punishment.
5. Haughtiness and disrespect for others, which one can
overcome by recognizing their God-given dignity and
rights.
6. Envy, which can be combatted by developing the
virtue of contentment (qana ) with what one has
earned through hard work and by accepting the gifts
and rewards from Allah to his creatures.
7. Boastfulness and a craving for praise, which one can
counter by developing the virtues of honesty and sincerity.
8. Covetousness, which one can overcome by remembering
the transience and inevitable destruction of
all material possessions and the eternity of Allah, as
well as by remembering the assurance of reward from
Allah and the futility of relying on rewards from one’s
fellow men.
The best way, according to Islamic wisdom, to avoid Satanic
influence is to remember Allah by invoking him at
the beginning of everything we do. In this context, Abu
Hurairah narrated how the Shaitan for the Believers met
the Shaitan for Nonbelievers.
The Shaitan for the non-Believers is very fat, in contrast
the Believers, who is very thin and sad. The Shaitan
for the Believers was asked why he was thin and sad. He
said: I went to a man to test him. Whenever he wanted
to eat he mentioned the name of Allah, which made me
hungry. When he drank, he mentioned the name of Allah,
which made me thirsty. Also when he wore his cloths, he
mentioned the name of Allah, which made me feel naked;
when he applied hair cream, he mentioned the name of Allah,
and it made my hair dry and messy. The Shaitan for
13
the Non-Believers then said: ”But when I went to people
who never did all these things that you have mentioned, I
shared their food, their drink and their clothes.”
Another way of defense against Shaitan is to avoid eating
luxurious foods even though they are lawful and clean,
because Allah has said:
Eat and drink but not to excess, for Allah does not love
wasters. [Qur’an 7:31]
The Prophet (s) said.
Verily Shaitan runs through the sons of Adam like the
flow of the blood, so constrain the path of the Shaitan by
hunger. [Ahmad]
Another way to defend against the evil one is by reading
the Qur’an, remembering Allah, and making repentance.
The Prophet (s) said:
Verily, Shaitan attacks the hearts of the sons of Adam.
Whenever the sons of Adam remember Allah, Shaitan
backs off, but whenever they forget Allah, Shaitan eats
their hearts.
Still another weapon for defense is to avoid hasty behavior
and adopt the character of carefulness in everything
one does. The Prophet (s) said,
Hastiness is from Shaitan and caution (and carefulness)
is from Allah the Almighty.
Most important though in introducing discipline and
self-control in one’s life, is to act on the following wisdom
recalled by Allah:
When thoughts of evil from Satan assault them, those
who fear Allah, bring Allah to remembrance, whereupon,
lo! they see (aright) . [Qur’an 7:201]
1.6. Preparing for the Future
Faith in Islam produces conviction that its potential for
good in the world is unlimited. As a system of thought and
a way of life from Allah, the Almighty, Islam is the primordial
religion and the only ”religion” designed to govern this
life. It is the only ”religion” that is designed for the nature
of man by man’s Creator and is capable of producing and
sustaining a balance between man’s spiritual and physical
needs. Allah, the Almighty, has said:
Should He not know – He who created [everything]? For
He is the One Who understands the finest mysteries (and)
is well acquainted (with them). [Qur’an 67:14]
Islam’s Divine character gives it more dignity than any
manmade system. This universal din is also eternal and
so can fulfill the needs of man at all times and places, at
every level of community.
Its universality means that Islam is all-encompassing
and thus extends beyond the boundaries of climate and
across all differences in race, language and culture. The
open and comprehensive character of Islam is inherent in
its Divine origin as a gift from Allah designed for human
nature.
Its all-inclusiveness as a macro-system of Divine purpose
for all life makes this din relevant to all life’s problems
and opportunities. The systems – analytic framework
or paradigm of this religion, known as the shari’ah or –
Islamic law,” makes it possible for scholars, using ijtehad
or analytical logic, to apply it through the analogical techniques
(qiyas) of istihsan (identification of the general good
– hasn of man) and maslaha mursalah (commonweal).
Its comprehensiveness distinguishes this primordial Islamic
din from all other man-made systems. Since Islam
comes from Allah, Who is the Most Knowledgeable
and knows everything about mankind’s changing needs,
by comparison with it, any man-made system must he incomplete.
No other system can equal its guidance for human
governance, whether at the psychological level of the
human person or at the sociological level of the human
community. Allah, the Almighty, has said:
[Say: ”Our life takes its”] hue from Allah! And who
could give a better hue [to life] than Allah, if we but truly
worship him? [Qur’an 2:138]
In their efforts to build a better world, Muslims must
know the limits of the manmade systems, such as capitalism,
socialism, communism, and democracy. As products
of human philosophies and social engineering, these systems
are inherently limited or incomplete in substantive
scope and time-frame.
The narrow-mindedness of both left and right wings
have always jeopardized humankind. These secular extremists
are responsible for the disappearance of family
and community ties, and for moral degradation and for
the decline of eternal values. Their egoism and individualism
have replaced the community values of helping, loving,
and caring for each other.
Neither capitalism nor socialism can build the paradise
that their proponents promise, because their narrowly focused
institutions promote the concentration of wealth
and ignore the incentives of broad-based ownership of the
means of production and other essential characteristics of
a complete system of society based on Islamic principles
of economic justice. Equally inadequate are the political
systems of modern secular culture, whether democracy, republic
or monarchy, because for most of the people in the
world they have brought on corruption and exploitation.
Reliance on governance by military force to sustain unjust
regimes has oppressed billions of people, including Muslim
minorities in Kashmir, Eritria, Ethiopia, the Philippines
and Palestine.
All of these man-made systems of economy, politics and
security undermine the basic human responsibilities of Islamic
law, namely, the responsibility to promote the rights
to life, community, freedom, dignity, knowledge, and private
property. These secular systems, spawned in modern
Western civilization, can be replaced by morally and spiritually
based systems only when Muslims become aware
14
that Allah has shown us the principles and strategy designed
to liberate man from the clutches of Satan. Truth
and justice can become governing values in the world only
when the Muslims revive their own heritage and apply the
Qur’an and sunnah to change themselves as tile first step
to change the world.
Verily, Allah does not change the condition of a people
unless they change their inner selves. [Qur’an 13:11.]
2. PART II
2.1. Living for Islam
Commitment to Islam requires proper creed, worship,
and morals and observance of the Islamic guidelines for
family life and personal self-discipline, as elaborated in
Part One of this book. In addition, true commitment requires
every Muslim to dedicate his or her life in a jihad
to establish and maintain a system of Islamic governance.
Three Types of People
There are three broad categories of people:
1) The Materialists
The first group is secular in both ideology and practice.
Regarding these people the Qur’an says:
And they say: ”There is nothing beyond our life in this
world, for we shall not be raised from the dead.” [ Qur’an
6:29]
And they say: ”What is there but our life in this world?
We shall die as we come to life, and nothing but Time can
destroy us.” But of that they have no knowledge; they
merely conjecture. [Qur’an 45:24]
The secular humanists including the Communists and
the existentialists (or post-modernists), all are products of
this materialist ideology. A philosopher once said: ”This
universe was not created by either God or man. It has existed
in the past and will be a torch of life that burns and
dies in the future in accordance with the governing laws of
nature.” Lenin commented laconically, ”This is a pleasant
description of dialectical materialism.”
When mankind ignores the existence of life after death,
where all the deeds are accountable, the material world will
he man’s greatest goal and have the highest priority in his
drive for knowledge They will work for it and drown in
their desires for its delights without limit.
2) The Functional Atheists
These people claim to he Believers but are captives of
materialism. They believe formally in Allah and the afterlife,
and even think they are doing good, but their belief,
worship (if any), and morals are pretentious and have no
practical effect in life. Basically this type of people are
materialists even though they may perform spiritual acts.
Functionally, these people are atheists.
According to Imam Hasan Al-Banna there are three
such groups of people. [Hasan Al-Banna, Toward the Future
of Man] He writes, ”The Qur’an has established the
purpose of our life and the reason for our creation. First,
the Qur’an refers to a group of people who live only for
eating and enjoyment:
Verily Allah will admit those who believe and do righteous
deeds to Gardens beneath which river flow; while
those who reject Allah will enjoy (this world) and eat as
cattle eat; and the fire will be their abode [Qur’an 47:12]
Second, the Qur’an describes a group of people who
bye for the glitter of worldly wealth:
Fair in the eyes of men is the love of things they covet:
women and sons; heaped-up hoards of gold and silver;
horses branded (for blood and excellence); and (wealth of)
cattle and well-tilled land. Such are the possessions of this
world’s life. But nearness to Allah is the best of the goals.
[Qur’an 3:14]
Thirdly, the Qur’an designates a group of people who
live only to slander and find fault with others and to encourage
mischief and destruction in these word:
There is the type of man whose speech about this
world’s life may dazzle you, and he calls Allah to witness
what is in his heart. Yet he is the most contentious of
enemies. When he turns his back, his aim everywhere is
to spread mischief throughout the world and destroy crops
and cattle. But Allah does not love mischief.
These three goals in life Allah has bid us to avoid, because
He has assigned the believers a higher purpose, which
is to guide mankind to the divine path, and to illuminate
the universe with the brightness of Islam
3) The Sojourners
These people, who view themselves as living only temporarily
in the world, are the true believers. They understand
the real meaning of life and the value of this world
compared to the hereafter. The Qur’an says”
What is the life of this world but play and amusement?
But best is the home in the hereafter for those who are
righteous. Will you not then understand. [Qur’an 6:32]
This worldly life can not deter them from pursuing the
purpose of their creation in this life. Allah says in the
Qur’an:
I have created jinns and men only that they may serve
Me. [Qur’an 51:56]
The True Believer conceives the world as a field of
struggle. His life, knowledge, business, wealth, home,
thoughts are devoted to obeying Allah and fulfilling His
will. In contrast, the materialist uses the same capabilities
to fulfill his selfish desires. This is evident in most of the
achievements of modern civilization. The goal of this civilization
is to maximize human pleasure and not to develop
man and the universe toward peace and harmony. Most of
the human inventions, such as the automobile, aeroplane,
refrigerator, dryer, washer, furniture, clothes, music, and
thousands of industrial products are designed to fulfill the
15
human desire for physical ease and enjoyment. Islam encourages
scientific and industrial research, development,
and production , but only in accordance with moral guidelines
in order to assure that our material progress will not
cause harm and instead will benefit the entire community
of man.
2.1.1. Essential Knowledge
In order to live entirely for Islam and follow the Islamic
path, one must master some basic elements of knowledge,
among which the following five should be highlighted:
1. The Divine Purpose of Life – to serve and worship
Allah only. [Qur’an 51:56] He it is Who created the
heavens and the earth in six days – and His Throne
was over the waters – that He might try you to determine
who is best in conduct. [Qur’an 11:7]
2. The Value of the World
Allah tells us:
Do you prefer the life of this world to the Hereafter?
But little is the comfort of this life as compared with
the Life to Come. [Qur’an 9:38]
Such are the possessions of this world’s life; but the
nearness toAllah is the best of the goals. [Qur’an
3:14]
And in the hadith we read:
It has been narrated that one day the Prophet (s)
was standing beside a garbage dump and he called
to the companions and said: ”Pursue the world.”
Then he took a smelly piece of garbage and a rotten
bone and said: ”This is the world.”
On another day, the Prophet (s) saw the cadaver of
a young sheep that had been thrown away by the
owner. Then the Prophet (s) turned towards his
companions and said: ”Have you ever thought how
worthless is this cadaver to the owner. By Allah,
the world is more worthless in the eyes of Allah than
this cadaver in the eyes of its owner. If the world
were equal in value to a mosquito’s wing, surely Allah
would not have given the unbelievers even a sip
of water.”
Then the Prophet (s) said: ”Doomsday is around
the corner, but humans are still lusting for the world
and are distant from Allah.” Then he added. ”The
world is a prison for the believers and paradise for
the unbelievers.” [Muslim]
3. The Certainty of Death Allah tells us:
All that is on earth will perish, but the face of your
Lord will abide for ever – Full of Majesty, Bounty and
Honor. [Qur’an 55:26-27]
Every soul shall have a taste of death, but only on
the Day of Judgement shall you be paid your full recompense.
Only he who is saved from the Fire and
admitted to the Garden will have attained his purpose
in life, for the life of this world is but goods and
chattels of deception. [Qur’an 3:185]
Several abadith are relevant:
Abu Dharr AI-Ghifari reports: ”I asked the Messenger
of Allah, ’What was the message of the revelation
to Moses?’ The Prophet (s) replied: ’The books revealed
to Moses are a reminder. It is surprising to
see people who believe in death but still feel happy,
people who believe in Hell but still laugh, people who
believe in Allah’s assurance but still feel unsatisfied,
people who notice how the world treats those who
live in it and still desire it, and people who believe
in the Day of Judgement and still do not do good
deeds’.”
It has been narrated from Abu Hurairah that he said:
”We went out together with the Prophet (s) to accompany
a funeral. As the Prophet (s) was sitting
next to the grave, he said, -Whenever a person comes
to this grave it will shout: ”Oh son of Adam, have
you forgotten me? Do you realize that I am a lonely
place to be in, a quiet place, a place for insects, and
a narrow place unless Allah makes me wider?” Then
the Prophet (s) said, ’The grave is either part of a
garden of Paradise or a hole in Hell’.” [Tabrani]
4. The Difference Between Right and Wrong
In order to live for Islam one must learn the essentials
of Islam jurisprudence, which is foundation of
Islam and of all Knowledge. Allah the Almighty, has
said:
Do not approach the Qur’an in Haste, before it has
been revealed to you in full, but say, ”O my Sustainer,
make me grow in knowledge.” [Qur’an 20:114]
The Prophet (s) said:
Verily, knowledge is obtained by learning while understanding
is obtained by experience. Whenever
Allah wants to benefit a person, He gives him understanding
of the din. [Tabrani]
Verily, the prophets did not want dinars of dirhams,
but knowledge. Whoever will accept it, will receive
a real wealth. [Abu Da’ud and Tabrani]
5. The Fallacies of Ignorant
The wise man should learn to know his enemies. He
should understand their way of thinking, their factional
divisions, and their way of fighting. Moreover,
should study their defects and shortcomings. Since
16
one’s greatest enemy is ignorance, one must know the
fallacies of the ignorant and their direct and indirect
consequences, so then one can be prepared confront
and fight them. The advice of the Prophet (s) is true:
Whoever learns the language of tribe, will be safe
from (their)tricks.
2.1.2. The Characteristics of People who live for Islam
Those who live by Islam and for Islam must follow the
teachings of Islam, so that its patterns is their lives are
distinguishable form the non-Islamic patterns of others. A
life committed to Islam is:
Action-Oriented Commitment to practical action is essential
because faith is not mere idea by it is rooted in your
heart so that its truthfulness can be proved by action. Allah,
the Almighty, has said:
Verily man is loss, except such as have faith and do
good works. [Qur’an 103:2-3]
Do you enjoin right conduct on people, and forget (to
practice it) yourselves, and yet you study the Book? Will
you not understand? [Qur’an 3:44]
Grievously odious is it in the sight of Allah that you do
not practice what you preach. [Qur’an 61:3]
Al-Ghazali said: ”Two men bring disaster to me, a virtuous
man with his falsehood and an ignorance man with
his adoration. The latter dupes people with his adoration
and the former dupes people with his falsehood.” The
prophet (s) reminded the believers:
Be a person who practices wisdom and not one who
merely talks about it.
Problem-Oriented A committed activist is aware of
problems encountered by other Muslims and joins them
in seeking solution. The Prophet (s) said:
Move together with the book of Allah wherever it takes
(You).
Whoever does not pay special attention to the problems
of Muslims, is not one of us.
You are a corner of the corners of Islam, so don’t let it
be attacked from your corner.
In the battle of Uhud, Saad Ibn Al-Rabie died with 70
wounds on his body. Just before he died, he said to Zaid
ibn Thabit: ”Verily, I have smelt the aroma of Paradise.
Tell the Ansar that Allah will honor His promises to those
who are sincere toward the Prophet (s) and are able to
catch his attention.” Then Allah took his soul.
Honorable in the Defense of Truth Pride in one’s faith
is one of the characteristics of the Believers. Allah, the
Almighty, has said:
But honor belongs to Allah and His Messenger, and to
the Believers. [Qur’an 63:8]
So lose not heart, nor fall into despair, for you must
gain mastery if you are true in faith. [Qur’an 3:139]
It has been narrated that the Believers who were migrating
to Ethiopia to gain freedom of religion met the
King of Ethiopia, Al Najashi. One of the priests who was
there with Al-Najashi started the discussion with the Believers
by commanding: ”Bow to the King (AI-Najashi).
”Ja’afar ibn Abi Talib, who was the leader of the Believers,
answered: ”We are a group of people who never bow
except to Allah.”
The history of Islam is full of anecdotes that show
the early Muslims to be excellent in morals, and superb
and courageous in action. These have been recorded by
members of the first Islamic generation, for example, AIKhubaib
ibn ’Udai, Zaid ibn Ad-Dathanah, Rub’ie ibn
’Amir, Masaab ibn ’Urnair, Said ibn jubair, and Said ibn
Musaiyid. We should be well advised to study their history,
scrutinize their life stories and follow in their footsteps.
Movement-Oriented A person who lives for Islam will
work with other like-minded people. Believing in Islam
means to work in solidarity with others in an activist movement,
directed toward teaching the truths of Islam, enjoining
right and combatting wrong, establishing the Islamic
personality and family, and establishing the Islamic community
with Islamic governance. Allah, the almighty, has
said:
[Allah to Moses], ”We will certainly strengthen your
arm through your brother.” [Qur’an 28:35]
Help one another in righteousness and piety, but help
not one another in sin and rancor. [Qur’an 5:2]
The Prophet (s) said:
A Muslim working with another Muslim may be compared
to a strong building. Everybody is reinforcing each
other.
Allah’s help is with the community. Verily, a fox will
eat only a sheep who is away from the community.
You must be with the Muslim community and their
leader.
Togetherness is a blessing and disunity is destruction.
2.2. The Compulsory Nature of Islamic Activism
Working for Islam means to reform oneself so that one’s
life teaches others true belief and Islamic behaviour. Working
for Islam equally means to form a society that is committed
to the Islamic way of thinking and Islamic way of
life, which means to form a government that implements
principles of justice embodied in the shariah to guard the
rights of every person and community, and establish truth
and justice, and at the same time call others toward Islam
– truth, peace, and justice.
These three responsibilities are obligatory not merely
for the entire Muslim community but for every individual
Muslim until we have established a system of governance
adequate to the task. Until the nations of the world have
functionally Islamic governments, every individual who is
17
careless or lazy in working for Islam is sinful. These sins of
omission will not be forgiven until they take a quick action
to carry out all their responsibilities and Islamic duties.
These responsibilities to change both oneself and the
world are binding in principle, in law, in self-defense, in
community and as a sacred obligation of jihad, as explained
in this chapter.
2.2.1. In Principle
Working for Islam is a must in principle because it is
the core of all the duties that have been prescribed by
Allah for all human beings. This responsibility to work
for Islam was enjoined by all prophets and messengers, for
all human beings until the Day of Judgement. Allah, the
Almighty, has said:
I swear by the declining day, that man is in loss, except
those who have faith and do righteous deeds and counsel
one another to follow the truth and counsel one another to
be steadfast. [Qur’an 103:1-3]
On those who conceal the clear (signs) We have sew
down our guidance, after We have it clear for the people
in the Book, shall be the curse of Allah, and the curse of
those entitled to curse them. [Qur’an 2:159]
In the sunnah of the Prophet (s) there are many narrations
directly related to teaching the truth (dawah), enjoining
the good, and forbidding evil. The Messenger of
Allah (s) said:
Whosoever of you sees in evil action, let him change it
with his hind, and if he is not able to do so, then with his
tongue; and it-he is not able to do so. then with his bean
– and that is the weakest of faith.[Trimidhi]
Oh mankind, verily Allah says: ”Order them to do
good and forbid them from doing evil [while they still have
a chance] before (the time) when they will pray to Me but
I will not answer, they will ask (something) from Me but I
will refuse, and they will seek My help but I will not help
them.
2.2.2. By Law
Working for Islam is a must from the Islamic point of
view because the existing political and economic system
and manmade laws operate functionally to deny the wisdom
of Allah on earth. This denial makes it compulsory
for every Muslim to establish 2 functionally Islamic society
in every country on earth and to restore the Islamic way of
life taught by 211 the prophets. It is also every Muslim’s
responsibility to remove all impediments to the worship of
Allah alone, by every human being in belief, behavior and
social life. Allah, the Almighty, has said.
By your Lord, they can have no (real) faith, until they
make you judge in all disputes between them. and find in
their souls no resistance against your decisions, but accept
them with the fullest conviction. [Qur’an 4:65]
In whatever you disagree among yourselves, the decision
is with Allah. [Say therefore] ”Such is Allah, my Sustainer;
in Him I trust and to Him I turn.” [Qur’an 42:10]
If any do fail to judge by (the light of) what Allah has
revealed, they are (no better than) unbelievers. [Qur’an
5:44]
If any do fail to judge by (the light of ) what Allah has
revealed, they are (no better than) wrong-doers. [Qur’an
5:45]
If any do fail to judge by (the light of) what Allah
has revealed, they are (no better than) those who rebel.
[Qur’an 5:47]
Since transforming every society into a functionally Islamic
community and governing in accordance with the
law of Allah, the Almighty, is a must, therefore every effort
to accomplish these goals, according to the shari’ah is
also a must. Whenever the accomplishment of something
compulsory is impossible without accomplishing something
else, that prior accomplishment is also compulsory.
The Muslim countries have been ruled by manmade
systems with elements borrowed from the Romans, Chinese,
French and many other cultures. The economic systems
in these countries are capitalistic, Socialist, or a mixture
of both evils. This overlay of secular cultures makes it
all the more necessary to abolish all traces of such primitive
life (labiliyya) and to reinforce the understanding and
application of the eternal and universal Islamic din until it
becomes the ruling power throughout the world.
The application of the Islamic din depends on the
elected ruler or leader. Their election depends on the existence
of Islamic power, which alone can implement the
shari’ab as an Islamic system throughout society in every
field, whether it be economics, family law, war, disarmament,
or international law, or any other, throughout the
world.
2.2.3. Self-Defense
Working for Islam is necessary to counter attacks from
every materialistic ideology and system that threatens the
existence of Islam as a global paradigm of thought and system
of life. In most of the Muslim world today it is necessary
in self-defense to form an Islamic opposition. From a
legal (fiqhi) perspective such an organized effort is obligatory.
Many Muslim countries suffer from the oppression of
non-believing occupiers, such as Palestine, Kashmir, Eritrea,
Cyprus, Bukhara, Samarkand, and many more.
Other Muslim countries suffer from the brutality of an evil
minority, which governs through the iron-fist. In still others,
the Muslims complain of the cruelty inflicted on them
18
because they either are controlled by the left or right wing
or must suffer from bloody wars between the two.
This general situation is so acute because the whole
Muslim ummah or global community is still living in a crisis
of political, economic and social ignorance, oppressed
by overall decadence in values, thought and behavior.
The very extreme of these general and local conditions
proves that Working for Islam is necessary and compulsory
in self-defense against the external machinations of secular
powers and against the collaboration internally between
these enemies and their local puppets. The Qur’an says:
And fight them until there is no more tumult or oppression,
and there prevail justice and faith in Allah. [Qur’an
8:39]
2.2.4. In Community
The responsibility to work for Islam is the personal
duty of every Muslim. As in the case of every Islamic duty
one is rewarded if and only if one fulfills these responsibilities,
and one is punished for neglecting them. Allah, the
Almighty, has said:
Every soul will be (held) in pledge for its deeds. [Qur’an
74:38]
And everyone of them will come to Him singly on the
Day of Judgement. [Qur’an 19:95]
No bearer of burdens shall be made to bear the burden
of another. [Qur’an 6:164]
And if any strive (with might and main), they do so for
their own soul. [Qur’an 29:6]
Allah has made every human being responsible to sacrifice
according to his own ability and limitations in organizing
and developing one’s life, on condition that one has
reached adulthood, and is of sound mind and body. Each
of these persons, with responsibilities appointed by Allah,
are to form a society and operate as a living cell so that
each person will participate in building the truth and see
this as compulsory. Each person in the community then
will give freely of his or her own talents and compete to do
whatever work is needed. From this we see why personal
work for Islam is an Islamic duty.
Just as working for Islam is compulsory for each person,
there is a collective obligation of the community to
act in a movement of solidarity to carry out its specific
responsibilities. This collective obligation is necessary for
a number of reasons.
The responsibilities and duties to work for Islam are
too big a load for one person, because the goal is to obliterate
jahiliyyah (evil ways and systems of thought and life)
down to their roots and replace it with the truth of Divine
Revelation. This requires sacrifice, energy and power in
amounts not possible from one man alone, even working to
his fullest capacity and with maximum effort and unlimited
readiness to suffer. This obligation can be carried out only
by an organization that has a certain level of consciousness
and organizational capability to confront the existing
evil systems. The fact that working for Islam is a collective
responsibility is borne out by the life-example of the
Prophet (s) and his companions, who faced the jahiliyyah
together in order to form a society that could follow the
teaching of Islam and preserve the Islamic way of life. The
life-example of the Prophet (s) proves that he did not operate
as an individual, but rather realized the importance of
forming a community right at the beginning. He chose the
right people to form the new community, and he trained
each member of the community until he or she was strong
and able to carry out the process of transformation. The
path of Islamic activism is full of hardship because, as Syed
Qutb said, the devil is at work wherever good Muslims are
active. The challenges are great and there are so many evil
powers always looking to use them as weapons to destroy
Islam and its followers. These challenges, make it necessary
to build an organized movement of sufficient size and
quality to carry on every level of Islamic work and also
to handle unexpected situations and needs. The Qur’an
and hadith of the Messenger of Allah (s), demonstrated
repeatedly that working for Islam in an organized group is
a necessity. Allah, the Almighty, has said: Help one another
in righteousness and piety, but help not one another
in sin and rancor. [Qur’an 5:5]
2.2.5. In Jihad
Those who work for Islam must be clear that they need
Islam more than anyone else. They should be aware that
when they are working, striving, and fighting for Islam this
is an opportunity granted by Allah to purify their souls so
that they will be rewarded by Allah in the Hereafter. On
the Day of judgement, all eyes will be cast down and their
souls will be in utter humiliation because of their fear of
punishment.
Those who continue working for Islam are the ones who
will prosper and those who withdraw will be in terrible loss.
Allah, the Almighty, has said:
For Allah does not stand in need of anything in all the
worlds. [Qur’an 29:6]
If you turn back (from the path), He will substitute in
your stead another people; then they will not be like you!
[Qur’an 47:38]
Muslims should realize that their self-value derives only
from Islam, without which they are like animals or worse.
They must know however, that true honor can never be
achieved unless they continue actively to involve themselves
in the Islamic Movement. Those who remain in
isolation will be in the Hellfire. Those who join in the
Islamic Movement are joining themselves with an honorable
people. They are the enlightened, the -prophets- and
the -martyrs- on whom Allah, the Almighty, bestows his
19
blessings. How fortunate they are!
They should know that constancy in solidarity with
the community is a condition for being steadfast. As the
Prophet (s) said:
Verily, a wolf will eat a sheep only when it is separated
(from the herd).
Living in a decadent society is like being lost on a dark
night. Those who are far from the advice of their companions
in Islam and from encouragement to be patient
and virtuous cannot survive in jahili society without being
influenced by the surrounding filth. In the Qur’an, we
read:
But teach (your message), for teaching benefits the believers.
[Qur’an 51:55]
I swear by the declining day, that man is in loss, except
those who have faith and do righteous deeds and counsel
on another to follow the truth and to be steadfast. [Qur’an
103:1-3]
Therefore, Muslims are required always to live within
the faithful family of Islam and to unite in the ummah
under the banner of Islam, to transform the world. Allah,
the Almighty, has said:
And keep your soul content with those who call on their
Lord morning and evening, seeking His presence: and let
not your eyes pass beyond them, seeking the pomp and
glitter of this life; and pay no heed to one whose heart We
have permitted to neglect the remembrance of Us, one who
follows his won desires, and whose [transgressions] have
gone beyond all bounds. [Qur’an 18:28]
Muslims should never forget that they are striving for
Allah, the Almighty. The path to Allah is long and full of
hardship. Heaven is surrounded by unpleasant obstacles
while Hell is surrounded by everything pleasant to human
lusts.
The road is difficult for those who fear to lose their
money and secure future. The end of the road can never
be reached by those who love leisure and pleasure, by the
narrow minded and weak, the impatient and stingy, the arrogant
and lazy, and by those who refuse to support what
has been decided in the community.
The path of Islamic activism purifies and liberates a
person and teaches one to he strong. It is a path of blessings
and honor, but it requires patience and endurance,
honesty, and sincerity. A path with these characteristics
can be traversed only by those who are confident of the
truth, and who rely on Allah always and everywhere. Allah,
the Almighty, has said:
And if anyone puts his trust in Allah, sufficient is [Allah]
for him. For Allah will surely accomplish His purpose;
verily all things has Allah appointed in due proportion.
[Qur’an 65:3]
Then anyone who violates his oath, does so to the
harm of his own soul, and if anyone fulfills what he has
covenanted with Allah, Allah will soon grant him a great
reward. [Qur’an 49:10]
2.3. The Islamic Movement: Its Task,
Characteristics and Tools
The duty of the Islamic movement is to help people submit
to Allah as individuals and groups by working for the
establishment of an Islamic community deriving its rules
and teachings from the book of Allah and His Prophets’
sunnah.
2.3.1. The General Task: Universal Outreach
The Islamic movement is a universal organization that
reaches out to encompass the workers in the Islamic field
all over the world. This outreach is a precondition for success
in conveying purely and clearly the Islamic message in
ways relevant to the needs of the present time. This outreach
is designed to call people to Islam, strengthen their
belief in it, and organize them to work and to wage jihad
in its cause.
In order to establish Islam functionally in the world the
Islamic movement must strive against the thoughts and
philosophies left over from colonialism, whether of European
socialism or American capitalism, until the Ummah
or Muslim community can recover its independence and
genuine identity. From the very inception, the Islamic
movement has been almost obsessed with the need to purify
Islam from the garbage of unlawful innovations and
superstitions, and to introduce it to the people of the world
in a pure form worthy of its excellence and greatness above
all contending religions and ideologies.
The Islamic Movement is rooted in some basic principles,
namely, that:
Islamic teachings and rules are comprehensive and designed
by Allah to govern the affairs of man at all levels
of community, from the family to the whole of the human
race. The fundamental theme of Islam throughout history
has been -there is no god but Allah,- which means, that Allah
alone is Divine and Sovereign. Islam alone can provide
the power for Muslims to liberate oppressed peoples from
The control of those who worship the false gods of modernist
and postmodernist cultures, namely, from taghut,
so that these false gods will no longer be in a position to
persecute or put obstacles in the way of sincere people and
so all religion will be exclusively for Allah. The adoption
and adaptation of capitalist, socialist, communist or other
manmade systems, either in whole or in part, constitutes
a denial of Islam and disbelief in Allah the Lord of the
worlds. Such adoption and adaptation diverts Muslims
into unguided, haphazard, and wasteful efforts. Allah, the
Almighty, has said: If anyone desires a religion other than
Islam (submission to Allah), never will it be accepted of
him and in the hereafter he will be in the ranks of those
20
who have lost (all spiritual good). [Qur’an 3:85]
Hasan AI-Banna summarized the Islamic movement’s
general task of universal outreach as follows:
Our task in general is to stand against the flood of
modernist civilization overflowing from the swamp of materialistic
and sinful desires. This flood has swept the
Muslim nation away from the Prophet’s leadership and
Qur’anic guidance and deprived the world of its guiding
light. Western secularism moved into a Muslim world already
estranged from its Qur’anic roots, and delayed its
advancement for centuries, and will continue to do so until
we drive it from our lands. Moreover, we will not stop at
this point, but will pursue this evil force to its own lands,
invade its Western heartland, and struggle to overcome
it until all the world shouts by the name of the Prophet
and the teachings of Islam spread throughout the world.
Only then will Muslims achieve their fundamental goal,
and there will be no more ”persecution” and all religion
will be exclusively for Allah. ”With Allah is the decision,
in the past and in the future: on that day shall the believers
rejoice.” [Qur’an 30:4]
Within this general task, there are many specific duties.
The Islamic movement must develop:
1. Internal governance sensitive to Allah’s command:
Judge between them by what Allah has revealed, and
follow not their vain desires, but beware of them lest
they beguile you from any of the (teachings) that
Allah has sent down to you. [Qur’an 5:52]
2. Public relations designed to carry out Allah’s injunctions:
Thus have We made you a community justly balanced,
that you may be a witness over the nations.
[Qur’an 2:143]
3. A practical judicial system reflecting the authority of
Islamic law:
By your Lord, they can have no (real) Faith, until
they make you judge in all disputes between them,
and find in their souls no resistance against your decisions,
but accept them with the fullest conviction.
[Qur’an 4:65]
4. Military defense adequate to all demands in accordance
with Allah’s decree: ”Go forth, (whether
equipped) lightly or heavily, and strive and struggle
with your goods and your persons in the cause of Allah.
This is best for you, if You (only) knew. [Qur’an
9:41]
5. Economic institutions and policies designed to foster
the production of wealth through broadly-based private
ownership with proper regulation to avoid concentration
of either economic or political power.
To those of weak judgement do not entrust your
property which Allah has made a means of support
for you. [Qur’an 4:5]
6. Educational and cultural infrastructure designed to
overcome ignorance and evil and to carry out the instruction
of Allah in the first revealed verse of the
Qur’an:
Proclaim! (or read!) in the name of your Lord and
Cherisher who created. [Qur’an 96:1]
7. Family values to shape and train the character of
young boys and girls, in accordance with the saying
of Allah, ”O you who believe! Save yourself and your
families from a fire whose fuel is men and stones.”
[Qur’an 66:6]
8. Spiritual encouragement so that in their private lives
people find it easier to advance in wisdom and in
peace of soul: ”Truly he succeeds who purifies it.”
[Qur’an91:9]
9. Personal empowerment to bring alive as civil activists
every person in society, either as a leader or follower,
according to the saying of Allah, ”But seek, with the
(wealth) which Allah has bestowed on you, the home
of the Hereafter, and do not forget your just enjoyment
of this world; but do good as Allah has been
good to you and avoid occasions for mischief in the
land.” [Qur’an 28:77]
10. Leadership at all levels of human community, in the
family, neighbourhood, national government and international
institutions, in order to bring together
Muslims everywhere so they can excel again in all
endeavors, and recover the flag of jihad and call
mankind to Allah and the good news of His Revelation.
2.3.2. General Characteristics
The most important features or characteristics of the
Islamic movement required for it to carry out this general
task are the following five:
1. Guided by Allah
The direction and methods of the movement must
come from the eternal religion of Allah. The movement
serves Allah and not its members, in accordance
with Allah’s teaching:
Say: Truly, my prayer and my service of sacrifice, my
life and death, are all for Allah, the Cherisher of the
worlds. [Qur’an 6:162]
The Islamic movement is not a political party that
aims to gain or achieve some vested interest or power
21
as is common in ordinary parties. Its leaders are expected
to obey only the commands of Allah.
2. Self Motivated
This movement originates in the reality of Islam and
not in reaction to or as an outgrowth of the socialism
and capitalism of the secular West. The movement
calls only to Islam, the true religion, which fact is its
major source of power.
3. Growth-oriented
The Islamic movement is designed to liberate man in
dynamic change, not enslave him in efforts to stabilize
and control the world, as do most utopian movements,
including capitalism, in the West. Unlike
these secular manmade systems, the Islamic movement
addresses human needs and everyday problems
from the spiritual and moral perspective of Revelation.
It stands in awe of the universe, every aspect of
which is merely a sign from its Creator and therefore
promotes science and technology not to gain power
or to register new discoveries but to learn more about
the greatness of Allah.
The Islamic movement promotes progress in developing
improved tools of economic growth because Muslims
are enjoined to multiply the bounties of Allah
and benefit from all that is good. This is the essential
meaning of the Prophet’s saying:
”Take wisdom from whatever container it comes
from,” and ”Knowledge is what every Muslim should
seek the most; wherever he finds it, he is the one who
most deserves it.”
4. Comprehensive and balanced
The Islamic movement addresses all the needs of man
in proper balance. Therefore it is referred to as:
(a) Salafi da’wah, because it derives from the pure
sources of Islam, the Qur’an and sunnah;
(b) The Sunni way, because it works to revive the
sunnah of the Prophet (s) in its members and
in every human community;
(c) The Rabbani covenant, because it teaches that
a pure and clean heart and a close relationship
with Allah are the basis and origin of all good;
and
(d) The Political movement, because it tries to address
everyone’s needs by changing both public
policy and the institutions of society from which
such policy issues.
5. Unity in diversity
The Islamic movement recognizes the legitimacy of
different positions on public issues, but it requires
unity in basic principles (usul), and seeks to bring
people together around the fundamentals of Islam.
In the words of Imam Hasan AI-Banna:
We are not a political party, although politics in accordance
with Islam is deeply rooted in our ideas;
and we are not a welfare organization nor a sports
team, although welfare and sports are part of our
method; we are not any of these because these are
all forms, techniques, or means designed for specific
objectives and for a limited period of time.
We are, however, an idea and a creed, a system and
a syllabus, which is why we are not bounded by a
place or a group of people and can never be until
the Day of judgement, because we are the system of
Allah and the way of His Prophet (s).
We are the followers of the Companions of the Messenger
of Allah, and the Raisers of his flag as they
raised it, and like them, popularizers of his way, and
the memorizers of the Qur’an as they memorized it,
and the preachers of his da’wah as they preached it,
which is why we are a mercy for mankind.
2.3.3. Organizational Characteristics
In addition to these five general characteristics, the
Islamic movement must have seven specifically organizational
ones, namely:
1. Freedom from the special Interests of politicians and
powerbrokers, especially those who dominate the
government.
This organizational independence, however, does not
preclude members of the movement from holding political
and appointive office as long as they work to
protect the movement from harm and to secure its
sincerity of intent and purity of action.
2. Gradualism In both thoughts and action, because the
road to success is hard and long and the goals are ambitious
and grandiose. The gradualist strategy pursues
these goals through a tactic of incremental steps,
each planned to build on the previous step in a carefully
optimized time frame. Imam Hasan al-Banna
in his Instructional Discourse divided the stages of
da’wabinto three stages:
(a) Introductory: Disseminating concepts and ideas
among the people through oratory and writing,
civic action and other practical methods.
22
(b) Preparatory: Identifying good and reliable
cadre to bear the burden of initiating and sustaining
jihad. This is a period of building wisdom
among the leaders and military discipline
among the recruits. At this stage no one will be
admitted to the movement except those willing
to carry out their responsibilities in full obedience.
(c) Execution: The stage of relentless combat and
constant effort to achieve the goals. This stage
will weed out all but the most honest and sincere,
both in their own commitment and in their
obedience to the chain of command. [Risalat
Ta’alim (Arabic)]
(d) Low-Profile, with a maximum of productive action
and a minimum of publicity, in order to:
i. Purify action from the desire to he seen and
praised by others;
ii. Save energy and time for productive and
constructive action; and
iii. Ensure the safety of the movement and its
members. The Prophet Muhammad (s)
said, ”Seek secrecy in what you do.”
3. Strategic orientation for long-range victory. The
hugeness of the task ensures that the way will be long
and hard, so the people working in this field should
prepare themselves both mentally and physically to
meet any hardship and to sacrifice:
Do men think that they will be left alone on saying
we believe, and that they will not be tested? We did
test those before you, and Allah will certainly know
those who are true from those who are false. [Qur’an
29:1-3]
Members of the Islamic Movement should adopt and
follow a long term plan so they do not lose the way
or seek the fruit before it is ripe. This requires a
full understanding that securing power for an Islamic
government is a means for a larger goal, so when
they gain power they will thank Allah and not retreat
from their task out of fear. ”There is no help
except from Allah;” [Qur’an 2:26] and ”You will not,
except as Allah wishes.” [Qur’an 76:30]
If someone retorts: ”But crooks and tools of outside
interests gain power a lot faster and more easily,”
then reply that the two ways are different and
the Islamic Movement will accept power only clearly
gained in justice. If it would accept the reins of
power held by others, it would have gained a false
and fraudulent power, as have so man others. ”Now
then, for that (reason) call (them to the faith) and
stand steadfast as you are commanded, and do not
follow their vain desires.”
4. Openness in work but secrecy of organization. One
may not work for Islam in secret, or through a front,
and still claim to exhibit wisdom. The message of
Islam should be broadcast from the housetops and
the truth should be witnessed always and everywhere
Those who hide the truth through silence are not
merely dumb but evil. ”Whoever sees a wrong-doing
should change it by his hand; if he cannot, by his
tongue; and if he still cannot then by his heart, arid
that is the weakest of faith.” Those who call to Allah
should proclaim the truth at their place of work and
to all around them in every way. Allah says, ”Invite
(all) to the way of your Lord with wisdom and
beautiful preaching.” [Qur’an 16:125]
This does not mean, however, that the Islamic Movement
should reveal all its strategies, plans, and organization,
because this would be foolhardy and put
the movement and its members in danger. The slogan
should be, ”Work in public but organize in secret”
which accords with the Prophet saying. ”Seek
secrecy in what you do”, and ”War is dissimulation.”
5. Psychological independence. There has been much
discussion about the -feeling of isolation- that Syed
Qutb called for when he said, ”There should be a
group that takes the lead and proceeds alone in the
middle of the ignorance found everywhere on this
earth. This group should be in this environment but
isolated from it, and should not be of this environment,
though it should communicate with it.”
The concept of isolation referred to here by Syed
Qutb is distinct from the nihilist or rejectionist isolation
of many non-Muslim groups. Muslims are isolationist
in the sense of psychological independence,
based on the manner and behavior, and of their feelings.
This is what the Prophet (s) called when he
warned: ”Do not be a follower who says, I am with
the people right or wrong. But maintain disciplined
behavior, so when people do good, you should too
and when they do evil, you should avoid it.”
Effective work, movement, and da’wah are not possible
if one is physically isolated and out of contact
with people, because one must be sensitive to
their differences and tailor one’s approach accordingly.
These people who are committed to Islam as
individuals but reject the duties of work in a movement
must be approached in one way. Some people
are open enemies of Allah and his Messenger
(s), both as individuals and as members and leaders
of non-believing groups. Other people are proud
of being Muslims but do not live in accordance with
23
its rules. These people, who represent the majority
of Muslims today, cannot be equated with those
who deny non-believers. Each group must be addressed
distinctly and with the personal knowledge
that comes from communication.
The message of the callers to Islam should be adapted
to the closeness or distance of the potential audience,
to their acceptance or rejection of the message, and
to their friendship or enmity. Some of them need
awareness, education, and guidance, while others, as
a last resort in self-defense need the sword. This flexibility
requires the callers to Islam to remain in contact
with all elements of society. This relationship
should aim at affecting the others positively, while
avoiding a negative effect on oneself, and at purifying
their lives while avoiding contamination of one’s
own. The Prophet (s) said: ”The patience of one of
you (in jihad) is better than (worshipping) Allah for
60 years.”
6. Moral consistency. For a Muslim the end never justifies
the means, no matter what the aggravation.
Unlike most un-Islamic movements, who are machiavellian
even in excess of their own teachings, the
Islamic movement must be principled in action.
How many people or parties actually practice what
they preach in either the executive or legislative
branch of government? These people and parties do
not subscribe to a spiritual and moral creed designed
to protect them from the hypocrisy endemic in the
arena of politics.
The interests of secular people change and are translated
into party programs, and these are often directed
toward the self-serving advantage of party
leaders, who sell out the interests of their supporters
for personal gain. They gain power easily and manipulate
it even more easily, because they are not constrained
by religious and moral obligations. Instead
they have objectives, strategies, and tactics that need
to he accomplished regardless of the cost.
In contrast, the laborers in the Islamic field do not
work for themselves. They are bound by religious
and moral obligations, which they cannot discard or
change.
This characteristic of moral consistency is based on
five principles:
(a) Islamic work must not be contaminated by any
un-Islamic means in pursuit of its goals and objectives,
even if these means be only words or
slogans.
Say: The truth’s from your Lord, let him who
will, believe and let him who will, reject it.
[Qur’an 18:29]
(b) Islam is an organic whole and cannot be partitioned.
Giving up part of it is abandoning it all.
We need only recall the story of the ”Quraish”
when they made the Prophet Muhammad (s) a
very tempting offer in return for giving up part
of the Message of Islam. Allah instructed him
to refuse their offer:
Say O you who reject faith, I do not worship
what you worship, nor do you worship what I
worship, and I will not worship what you have
ever worshipped, nor will you ever worship what
I worship. To you be your way, and to me mine.
[Qur’an 109:1-6]
(c) Islam requires major effort and sacrifice. The
magicians of Pharaoh when they learned the
truth of Allah from the Prophet Moses (s), ignored
Pharaoh’s threats and replied, ”Never
shall we regard you as more than our Creator.
So decree whatever you desire to decree: for you
can only decree [what concerns] the life of this
world.” [Qur’an 20:72]
When the Prophet (s) was offered kingship,
honor, and money merely to slacken somewhat
his efforts and compromise his message, he refused
and said,
By Allah, if they put the sun in my right hand
and the moon in my left to abandon this call, I
will not until Allah gives victory to this din or
I die struggling for it.
(d) Righteous people must on guard against those
of the non-Muslims who have a disease in their
hearts, and the righteous must remain close to
Allah so they cannot be easily swayed or accept
the imposition of unsuitable solutions. ”And
this (He commands), judge between them by
what Allah has revealed, and do not follow their
vain desires, but beware of them lest they beguile
you from any of the (teaching) that Allah
has sent down to you. And if they turn away,
be assured that for some of their crimes it is
Allah’s purpose to punish them, for truly most
men are rebellious.” [Qur’an 5:52]
When Ka’ab ibn Malik, the famous companion
of the Prophet, was approached by an envoy
of the king of Gassan with a letter from the
king which read, ”We know that your friend is
treating you harshly (the Prophet had ordered
a social boycott of the three Muslims, including
Ka’ab ibn Malik, for failing to join the expedition
of Tabuk, and no one was allowed to speak
to them), so come and join us.” When Ka’ab
24
read it, he said, ”this is another test.” He realized
that his situation had reached the point
where a non-believer wanted to convert him to
fight the Prophet, so he burned the letter.
(e) Truth and knowledge of right and wrong can he
known only from revelation, not from human
reason alone, and one must accept divinely revealed
truth even it be against one’s will. From
the Islamic perspective, dishonesty and cheating
people, regardless of how small the matter,
is hypocrisy. The Prophet (s) said ”The one
who pleases people by making Allah angry will
receive from Allah only humiliation, and the one
who pleases Allah but thereby makes people angry
will receive from Allah only honor.” The
Prophet also said, ”Do not be a follower who
says, I am with the people, right or wrong. But
maintain disciplined behavior, so when people
do good, you should too, and when they do evil,
you should avoid it.”
2.3.4. Tools of the Islamic Movement
Imam Hasan AI-Banna proclaimed that, ”Our tools are
the tools of our righteous predecessors, and our weapons
are what our guide and leader, the Prophet Muhammad
(s) and his companions used to address the world, despite
their limited number and resources. These tools are five.
1. A deep internal love of Allah and belief in His help
and His support. ”If Allah helps you, none can overcome
you: if He forsakes you, who is there, after that,
that can help you? [Qur’an 3:160]
2. A conviction that the Qur’an is a universally applicable
guide. ”There has come to you from Allah a
(new) light and a perspicuous Book, with which Allah
guides all who seek His good pleasure to ways of
peace and safety.” [Qur’an 5:17-18]
3. A strong sense of the rights and importance of brotherhood.
”The believers are but a single brotherhood.”
[Qur’an 49: 10]
4. Firm reliance on Allah’s love and justice. -Because
all their sufferings and efforts were reckoned to their
credit as deeds of righteousness whether they suffered
thirst, or fatigue, or hunger, in the cause of Allah, or
took any steps that angered or confounded the unbelievers,
or sustained any injury whatever from an
enemy; for Allah does not fail to give a just reward
to those who do good. [Qur’an 9:120]
5. Supreme confidence that they are among those chosen
by Allah to bring truth, justice, and peace to the
world.
Our predecessors in faith heard the call to Allah, so
they believed, and we pray that Allah will make this
faith beloved to us as it was to them because this
love of Allah and Islam is our faith. Our faith is our
greatest strength and our most powerful tool; it is
also the source of the second most powerful instrument
of the Islamic movement, which is jihad. The
companions of the Prophet (s) knew that Islam prevails
only through the sacrifice of self and wealth in
jihad, and they were right.
They heard the call of Allah, ”Say, if your fathers,
your sons, your brothers, your mates, or your kindred,
or the wealth that you have gained in commerce
and fear to lose, or the dwellings in which you
delight, are dearer to you than Allah or His Messenger,
or striving in His cause, then wait until Allah
brings about His decision, for Allah guides not the
rebellious.” They answered the call and offered everything
willingly, rejoicing in their bargain with Allah
Almighty.
When they fought in the Cause of Allah, they fought
to death. Some donated all their resources, saying we
have kept for our families only Allah and His Messenger,
while others exclaimed while the sword was
readied above their necks, ”Strike on either side. It
makes no difference as long as I die as a Muslim for
the sake of Allah.” As they were committed in battle
and magnanimous in sacrifice, so shall we be.
2.4. Distinguishing the Movement from
Specialized Organizations
Those who join the Islamic movement should do so after
careful study, so that they know how it differs from
all other Islamic organizations, both in goals and methods,
and can distinguish between Islamic and non-Islamic
groups. There are four kinds of organizations with inadequately
universal goals:
First, there are spiritual groups. Most of these groups
stress personal spiritual growth but neglect other essential
aspects of Islam, such as thought, politics, strategic
planning, and work. Such inner-directed groups may become
isolated and unable to understand the environment
in which they live. Therefore they cannot directly influence
or change the environment.
Second, are ecumenical groups. These groups exist
in order to address problems jointly with Christians and
Jews. These groups usually restrict their goals to the limitations
imposed by non-Muslims. Because to that extent,
they are non-Islamic and will give a distorted image of
Islam.
Third, are welfare organizations. These organizations
were formed in order to help those in need of various kinds
25
of help, such as medical, financial, and shelter. Although
they have done a good job in their fields – these jobs are required
by Islam – they are restricted in their work to their
goals. These groups cannot be considered as a movement
of reformation, because their goals are not to establish an
Islamic society nor to move forward to the Islamic way of
life.
Fourth, are political movements. They may operate
under the name of Islam, but they rarely base their work
on the Islamic creed or principles. In some situations, these
political movements, without hesitation, violate the principles
of Islam. They justify this by claiming that they
want to exhibit the flexibility of Islam or pursue the general
good of the people. They rely on the non-believers and
on man-made systems of government, and usually focus on
insignificant matters of marginal value.
None of these four groups work for the real and comprehensive
objective of Islam, which is to transform the
jahili society into an Islamic community in order to save
the world from the false gods of modernism rampant in
Western civilization by building the human person, family,
community, and government in the Islamic mold.
The work of all these organizations is deficient and incomplete.
Some of these groups even condemn Islam, although,
they claim to work under the name of Islam. The
compartmentalization of being and action on which these
groups are based give the erroneous impression that Islam
is similarly based on such erroneous premises. This
implies that man-made systems are acceptable, which will
only prolong their life.
Any groups, no matter what their names are, in any
country who work under the name of Islam, with a goal of
preparing or establishing a complete change in all aspects
of society are indeed the right groups to join because all
of their work converges on a single understanding and on
common goals and methods.
Imam Hasan AI-Banna clarified the characteristics of
the group that best works for Islam by saying:
My brothers, you are not a welfare organization, nor
a political party; you are not a limited-goals organization,
but a new spirit that moves in the nerves of people. Your
are the new light that will destroy the darkness of materialism.
You are the voices that echo the message of Prophet
Muhammad (s).
2.5. The Nature of the Commitment
Every member of the Islamic movement must be committed,
if it is to succeed. Commitment goes far beyond
the formalities of filling out a membership form, registering
one’s name, and going back and forth to the headquarters
to attend gatherings; but it has a deeper meaning which
goes beyond formalities. Commitment must be based on
a common philosophy of life, a common creed or aqidah,
common hopes for the future and on coherent blending of
thought, organization, and action.
2.5.1. The Creed (aqida)
The first task of a movement member is to absorb its
aqidah (or ideology). The Islamic Movement, unlike some
organizations, does not accept superficial submission to the
leadership structure, because it would eventually destroy
the organization itself.
Commitment to an Islamic Movement means being a
committed Muslim, that is, to obey all of the commandments
of Allah and hope for His mercy. This type of commitment
can easily survive the death or loss of Movement
leaders because the commitment has always been only to
Allah. Only in this way the Islamic Movement becomes
a permanent movement. Whoever worships Muhammad,
may the blessings and peace of Allah be upon him, he
should know that he is dead, but whoever worships Allah
the Almighty, he should remember that He is alive and will
never die. Allah, the Almighty, says:
Verily those who pledge their allegiance to you do no
less than pledge their allegiance to Allah. The Hand of
Allah is over their hands. Hence anyone who violates his
oath, does so to the harm of his own soul, and if anyone
fulfills whathe has covenanted with Allah, Allah will soon
grant him a great reward. [Qur’an 48:10]
The Islamic Movement rejects any commitment undertaken
only through enthusiasm. This is because Islam is a
way of thought and life that contains a definite understanding
about the universe, mankind, and daily life. Moreover
working for Islam has the goal of establishing an Islamic
way of life in society. This has to be done according to
a clear understanding and careful ’ planning. Therefore
personal change based on faith and knowledge is the first
requirement for committing oneself to an Islamic movement.
This requirement must be thoroughly understood
so that one will never look back once a commitment has
been made to the Movement. Steadfastness in da’wah sufficient
to guarantee one’s permanent commitment to the
Movement and to achieve its goals requires deep understanding
and a true perception of what such commitment
means. Those who fall or quit are those who committed
themselves through enthusiasm or under outside pressure
without understanding the purpose or appreciating the implications
of their commitment.
The Islamic Movement also rejects any commitment
based on self-interest, whereby this commitment is merely
a stepping-stone to gain a particular goal, a material benefit
or access to people.
True commitment encourages surrender and sacrifice,
so that one’s skills and efforts are always at the disposal of
the Movement and Islam. Intention is very important, because
committing oneself to the Islamic Movement is just
26
another name for committing oneself to the cause of Islam
itself. One’s heart and self must be cleansed and purified
from all self-interest. The Prophet (s), said:
Actions are judged only by intention and every man
shall have only what be intended. Thus if one’s migration
was for Allah and His Messenger, one’s migration will be
for Allah and His Messenger, and if one’s migration was
to achieve some worldly benefit or to take some women
in marriage, then ones migration is what he migrated for.
[Bukhari and Muslims]
2.5.2. Common Future
Commitment to the Movement requires also binding
one’s future to the future of the Movement. One’s commitment
must not he limited to a certain period or bounded
by a certain situation, whereby one’s commitment ends
whenever the period expires or the situation changes. This
would rule out any commitment to the Movement when
one is young and single with the idea that one might quit
when one becomes older or gets married or a commitment
when one is poor or in difficulty but with the thought that
one might quit when one becomes rich and has overcome
one’s difficulties; or ”commitment” in time of peace but
not during tribulations or hardship.
Commitment to the Movement must he a lasting one.
Such a commitment ends only when one meets Allah in
the Hereafter. About the early generations of Muslims the
Qur’an says:
There are among men such as say, ”We believe in Allah,”
but when they suffer affliction in the (cause of) Allah,
they treat men’s oppression as if it were the wrath of Allah!
And if help comes (to you) from your Lord, they are
sure to say, ”We have (always) been with you!” Does not
Allah know best all that is in the hearts. of all creation?
And Allah most certainly, knows those who believe and as
certainly those who are hypocrites. [Qur’an 29:10-11]
There are among men some who serve Allah, as it were,
on the verge; if good befalls them, they are therewith well
content, but if a trial comes to them they turn on their
faces; they lose both this world and the Hereafter, which
is a lose for all to see. [Qur’an 22:11]
How many of the Prophets fought (in the cause of Allah)
and with them large bands of godly men? But they
never lost heart if they met disaster in the way of Allah,
nor did they weaken (in will), nor give in. And Allah loves
those who are firm and steadfast. All that they said was,
”Our Lord! forgive us our sins and anything we may have
done that transgressed our duty; establish our feet firmly,
and help us against those that resist Faith.” And Allah
gave them a reward in this world and the excellent reward
of the Hereafter. For Allah loves those who do good.
[Qur’an 3:146-8]
Da’wah demands commitment, work and continuous jihad
with steadfastness, patience, and sacrifice. And all the
votaries of falsehood are always opposed to it. Allah, the
Almighty, says:
And we shall try you until We test those among you
who strive their utmost and persevere in patience, and We
shall try your reported (mettle). [Qur’an 47:31]
Those who are really committed to the Movement can
be distinguished from others by their moral and social behavior,
because they live according to the principles of Islam
in all circumstances and they engage in the work for
Islam only to win the pleasure of their Lord. These characteristics,
however, emerge only through a long process of
purification. Allah, the Almighty, says:
The scum disappears like froth cast out, while that
which is for the good of mankind remains on the earth.
Thus does Allah set forth parables. [Qur’an 13:17]
Tribulations and trials from Allah will distinguish good
from the bad, and will screen and cleanse those who are
qualified for being the true vicegerents (khulafah) of Allah
in this world, which is an exalted status, and no other
creature was found fit to receive. Allah, the Almighty, said:
If a wound has touched you, be sure a similar would
has touched the others. Such days (of varying fortunes)
We give to men and women by turns so that Allah may
know those who believe and may take to Himself from your
ranks martyr-witnesses (to truth). And Allah loves not
those who do wrong. Allah’s object also is to purge those
who are true in faith and to deprive of blessing those who
resist faith. [Qur’an 3:140-1]
Basically, the callers to Islam face two types of temptations.
The first one they face in the form of luxuries,
such as wealth, status, power, and popularity. Allah, the
Almighty, said:
Fair in the eyes of men is the love of things they covet,
women and sons, heaped-up hoards of gold and silver,
horses branded (for blood and excellence), and (wealth) of
cattle and well-tilled land. Such are the possessions of this
world’s life, but nearness to Allah is the best of all goals.
Say, shall I give you glad tidings of things far better than
those? For the God-conscious are Gardens in the presence
of their Lord, with rivers flowing beneath; therein is their
eternal home, with companions pure (and holy), and the
good pleasure of Allah. For in Allah’s sight are (all) His
servants. [Qur’an 3:14-15]
The second one comes to them as adversity and hardship,
threats, pressure, and torture. Many are imprisoned,
tortured, and killed. Their activities are watched,
and their means of livelihood blocked. In these situations,
they must always be patient and steadfast until Allah gives
them victory.
Men said to them, ”a great army is gathering against
you,” and frightened them, but it only increased their faith.
They said, ”for us Allah suffices and He is best disposer
of affairs.” And they returned with grace and bounty from
27
Allah, and no harm ever touched them, for they followed
the good pleasure of Allah, and Allah is the Lord of bounties
unbounded. [Qur’an 3:173-4]
All these trials and temptations are a means of moral
purification and improvement for the Muslim, just as fire
is for rusty irons. Allah, the Almighty, says:
And we test you by evil and by good, by way of trial;
to Us must you return. [Qur’an 21:35]
Imam Hasan AI-Banna says:
I want to make it clear to you that today our da’wah
is still unknown. When people know and understand the
objective of this da’wah, you will be hated and assailed by
them. You will face a lot of difficulties and so you will be
blocked. Only in this situation will you start to follow the
way of true callers to Islam. Now you are unknown. You
are in the stage of preparation to make da’wah and jihad
required by Islam.
People’s ignorance about Islam is one of the obstacles
in your way. For instance, you will find that the so-called
scholars of Islam will look down upon your understanding
of Islam and will not support your jihad. Leaders, powercrazy
people, and the like will never tolerate you. All
kinds of leaders will together attack you and try to control
your work. They will do anything to go against you and to
put out the light of your da’wah. They will spread rumors
about your da’wah by saying that it is deficient, deviant,
and so forth. Allah the Almighty said: ”Their intention is
to extinguish Allah’s light (by blowing) with their mouths,
but Allah will complete (the revelation of) His light even
though the unbelievers may detest (it).” (Qur’an 61:8).
No doubt, you will go through these tests. You will
be apprehended, imprisoned, and exiled. All of your belongings
will be taken, your jobs will be frozen, and your
houses will be invaded. You might face these tribulations
for quite a long period. Allah the Almighty said.. ”Do men
think that they will he left alone on saying, ’we believe,’
and that they will not be tested?” (Qur’an 29:2).
But remember, after all of these tribulations, Allah has
promised to help you and to reward those who strive to do
good. Allah the Almighty said: ”O you who believe shall
I lead you to a bargain that will save you from a grievous
penalty? That you believe in Allah and His Messenger and
that you strive (your utmost) in the cause of Allah with
your property and your persons, that will be the best for
you if you but knew. He will forgive you your sins and
admit you to Gardens beneath which rivers flow and to
beautiful mansions in Gardens of Eternity; that is indeed
the supreme achievement. And another (favor will He bestow)
which you do love, namely, help from Allah and a
speedy victory. So give glad tidings to the believers. O
you who believe, be helpers of Allah, as said Jesus, the
son of Mary, to the disciples, ’Who will be my helpers to
(the work of) Allah?’ The disciples said, ’We are Allah’s
helpers!’ Then a portion of the Children of Israel believed
and a portion disbelieved, but we gave power to those who
believed against their enemies and they became the ones
that prevailed.”(Qur’an 61:10-14). [See the discourse, Between
the Past and Present, under the subheading ”Obstacles
in the Way.”]
2.6. Strategic Planning
The Islamic movement must be clear in its purpose,
goals and strategies, and must distinguish them from subordinate
objectives, courses of action and tactics.
2.6.1. Clear Goals
Clarity of purpose in the Islamic Movement is a source
of strength for the fully committed. This purposiveness
and coherent goals structure avoids wasted or inefficient
effort and permits all one’s abilities and strength to focus
on the most effective Islamic work.
From study of Islamic methodology and analysis of
texts of the Qur’an and hadith, and Islamic history, it
is clear that the purpose of Revelation is for mankind to
serve Allah, the Almighty, both individually and collectively.
Men and women should be the servants of Allah
not only while praying in the mosques but in their daily
lives while earning a living or doing business; not only during
their fasting, but also while they are governing. Not
only when they make supplications to Allah but also when
they sit in judgement on others.
Allah, the Almighty, says:
I have created Jinns and men only that They may
[know, worship, and] serve Me. [Qur’an 51:56]
In other words, Muslims in an Islamic Movement are
the true servants of Allah and their obedience is only to
Allah, the Almighty, in all matters of life. It encompasses
not only religious affairs but also worldly affairs. This is
because Islam teaches its followers that there is no segregation
or separation between religion and worldly affairs.
Islam rejects the idea of secularism which is based on separation
of religion and state in accordance with the superficial
understanding of the supposed statement of the
Prophet Jesus, peace be upon him, -Render unto Caesar
what is Caesar’s and unto God what is God’s, which is
translated into the idea that religion is for God (Allah)
and the state is for everyone. The servitude of man means
that he must reject all manmade philosophies and systems
that by nature lead mankind to submit to the false gods
of materialism.
Islam rejects totally all of these paradigms, systems and
methods because:
1. It is clear that they transgress against Allah’s rights
and rules. Allah, the Almighty, says:
The Command Rests with none but Allah. [Qur’an
6:57]
28
2. All such man-made concepts and practices cause
weakness and failure. Therefore they are unable to
bring out the true nature of mankind in the trials of
life. Allah, the Almighty, says:
Is then He Who creates like one that creates not?
Will you not receive admonition? [Qur’an 16:17]
2.6.2. Clear Methods
Working for Islam means to establish Allah’s rule on
this earth, which means replacing man-made laws and systems
of governance and problem-solving. Allah’s rule is
complete and comprehensive consisting of the greatness of
its creed, the beauty of its moral teachings and the universal
laws and methods that provide detailed guidance for
every practical situation in life.
Since our ultimate goal is to replace the un-Islamic system
with a total Islamic one, every effort that does not
contribute toward achieving the goal of destroying the un-
Islamic system is useless and will only prolong evil. Allah,
the Almighty, says:
Now then, for that (reason), call (them to the Faith),
and stand steadfast as you are commanded, and do not
follow their vain desires. [Qur’an 26:15]
The method of work must be determined entirely by
this overriding goal, because Islam has been revealed for
the purpose of achieving this same goal. This method of
work is clear from the path the Prophet (s) chose, to reach
this goal.
The Islamic method used for this ultimate goal gives
depth of meaning to our work. The Islamic Movement
wants to bring all people to a state of total submission to
Allah, the Almighty, in their practice, their interactions,
their political and economic systems, their laws, -in every
aspect of their lives.
Fundamental transformation of society requires actions
that can change it at its very roots. The Islamic Movement
therefore must reject every cosmetic act or process
of putting band-aids on the wounds of the fundamentally
flawed societies of materialism. The Islamic Movement
must reject un-Islamic methods and refuse to coexist with
any man-made ideologies.
As to its method four things are critical to the Movement’s
Success. It must be:
1. Comprehensive
The scope and focus of all Movement work should
include four elements in order to be comprehensive.
These are implementation of thought and political
strategy, organization and tactical planning, human
preparation, and the manpower and weapons. These
elements should be separated from each other, because
they are complementary and mutually reinforcing
in every effort to pursue the ultimate goal.
Allah, the Almighty, says:
And fight them until persecution is no more and religion
is all for Allah. [Qur’an 8:39]
2. Universal
The Movement must be universal in its planning, organization,
and implementation, in the sense that it
is active everywhere, in every country and throughout
every society. Islam is a universal system of
thought and action. It goes beyond the boundaries
of country, nationality, family, and language. This
system is unique in the sense that it covers all aspects
of thought and governance, with the flexibility
essential for effective implementation. This has made
Islam the only system capable of offering solutions to
the problems of life wherever or whenever they may
arise.
The universality of Islamic teachings can be seen
through the development of an Islamic community
that reaches out to a great portion of the world, and
preserves the beliefs, values and methods of effective
action.
The universality of the Islamic work is essential
and obligatory because our major problems are now
global and interrelated. Therefore the Islamic Movement
must be universal in its thinking, ideology, direction,
and strength. All local problems have some
universal characteristics and links with the broader
external world.
Therefore those who work for Islam must free themselves
from thinking only about their local problem
or from a local frame of reference.
Duties and responsibilities of the Islamic movement
are not limited to finding or providing solutions to
the myriad of problems that arise in un-Islamic societies,
e.g., in education, the mass media, food,
clothing, politics, and economics. Islamic movements
should get involved in these issues, but their involvement
should focus on exposing the falsehood and the
evil and the destruction caused by un-Islamic systems.
This focus will undercut any efforts by un-
Islamic rulers to exploit these issues in order to retain
or consolidate their power.
As an example, the Islamic movement should address
the issue of inflation by identifying it as a natural result
of monopoly capitalism, whose leaders can benefit
from inflation to further narrow the ownership
of the nation’s wealth. Hence, the Islamic movement
must explain to the public that property ownership
in the means of production must be widely held in
29
order to be Islamic and that Islam is the only system
of thought that recognizes the man’s right of
property ownership as the core of economic and social
justice. The Islamic movement should not work
together helping an un-Islamic system solve its problems
without addressing their underlying causes, because
cooperation in alleviating the effects of injustice
only prolongs the power of an unjust system.
In addressing the Palestinian problems and all its injustices,
the Islamic movement should point out the
failure of all un-Islamic systems that have attempted
to govern Palestine. These un-Islamic systems have
failed to instill in the people the spirit and the feeling
of struggling in the path of Allah and have failed to
free the land that has been usurped by transgressors.
The Islamic movement should also build the belief,
trust and pride in Islam as the only method capable
of preparing and molding the ummah to face with
fortitude any difficulties in the struggle of justice.
3. Faithful to the Way of the Prophet
The Islamic movement should rely only on the methods
the Prophet Muhammad (s) used, to achieve Islamic
goals. In this regard we must remember that
his methodology is the only correct way to move forward.
The Prophet’s life-example shows the right
techniques of preaching, public relations, and working
with people; it is a perfect model for confronting
and defeating forces of ignorance (jahiliyyah).
The life of the Prophet Muhammad (s), brings out
four principles as the foundation of all our Islamic
work:
First, at the very beginning, the declaration of submission
to Allah. Allah, the Almighty, says:
In order that Allah may separate the impure from
the pure. [Qur’an 8:37]
This declaration was revealed to the Prophet
Muhammad (s), in many ways, all calling mankind
to worship only Allah, in his sublimity, and divinity,
in every aspect of life.
Even though the Prophet (s) and his companions suffered
various kinds of torture, but they never gave up
and did not take the easy way out in practicing their
beliefs and calling people to believe the Message and
basic truths for which they struggled. Allah, taught
the Prophet declare:
Say: O you that reject Faith! I worship not what
you worship, nor will you ,N,orship what I worship.
And I will not worship what you have been wont to
worship, nor will you worship what I worship. To
you be your way, and to me mine. [Qur’an 109:1-6]
Say, The Truth is from your Lord: let him who will
believe, and let him who will, reject (it). [Qur’an
18:29]
Second, the formation and mobilization of a group
of people bound together by belief and faith in Allah,
the Almighty, who obey the organization and
its leadership and who perform their responsibilities
with the guidance of Allah. Such a group is not diverted
from the goals by the decision-making process
nor by small matters and trivial problems. Rather
they are more concerned with working and preparing
themselves to achieve the goal of Islam in their allocation
of time and effort. Their commitment to the future
of Islam overcomes their own personal interests,
as it did for those of Darul Arqam bin AI-Arqam,
whose faith was firm, and for all the Companions of
the Prophet, peace be upon him, who sacrificed in
jihad in the Battles of Badr, Qadisiah, and Yarmuk.
The history of the first generation, prepared and
groomed by Muhammad, peace be upon him, is filled
with this kind of countless brave and fearless heroes.
Through this generation, Allah opened the doors for
the Message of Islam. They are our forefathers [in
Islam], so let us be like them.
Third, carefully prepared all-out effort against the
forces of ignorance. The Prophet (s), exercised such
care because he knew that the central Islamic goal is
to totally change all aspects of human life, especially
thought and belief, the way of life, and the system of
governance. This form of confrontation requires pioneers,
who are strong in faith, well prepared, capable
of carrying out their responsibilities, and ready for
the greatest sacrifices in pursuing the great Islamic
goal.
Therefore the preparation has to be comprehensive
and complete, encompassing worship and education
in ways of thinking and knowledge, organization and
planning, and training for jibad, both spiritual and
physical. All of this preparation must be carried
out according to priorities, based on the quantitative,
qualitative and urgent needs of the particular
stage.
4. Materially Strong
A successful revolutionary movement requires a balance
of material and non-material strength. Neglect
of either leads to extremism, and extremism
is strongly condemned in Islam.
Imam Hasan AI-Banna explained the role of material
strength in the strategy of the Islamic movement as
follows:
30
Many people ask, ”Does the Islamic movement plan
to use its strength in achieving its goal?” ”Does the
Islamic movement have in mind a comprehensive or a
complete revolution to replace the ruling system and
other social systems that exist today?” Since I do not
want to allow these questioners to continue in their
state of confusion, I want to use this opportunity to
answer those questions thoroughly and clearly.
The Qur’an says:
Against them make ready your strength to the utmost
of your power, including steeds of war, to strike
terror into [the hearts of] the enemies, of God and
your enemies. [Qur’an 8:60]
The Prophet, peace be upon him, said: A strong
believer is better and more loved by Allah than the
weak believer.
Prayer for strength and the courage to use it is common
in Islamic prayer. Thus, the Prophet (s), prayed
for the strength of total concentration and calmness,
and taught this prayer to his Companions:
Oh Allah, Oh my God, I seek refuge from you from
the feeling of depression; I seek refuge from You
from the feeling of cowardliness and stinginess, I seek
refuge from you from the burden of debt and from
suppression by those in power.
Our slogan is ”strength in everything.” Therefore,
the Muslim Brotherhood must work from and with
this strength.
The Islamic movement must be mature in its thinking
and far sighted in its vision, so it will not be influenced
by undue enthusiasm for the insignificant objectives
of the shortsighted. We know that the most
important strength is our faith and belief, followed
in order by, the strength of togetherness, and the
strength of manpower and weapons. No group can
be strong without values. An organization or group
with superficial strength in manpower and weapons,
but disorganized or weak in faith, will lead itself to
destruction.
Should the use of force he the initial solution or only
if necessary, the choice of last resort in a final stage?
How does one identify and evaluate the good or had
results of the use or non-use of force in each stage
of the systemic revolution to which all Muslims are
called? The Islamic Movement should consider these
questions carefully.
2.7. The Requirements of Bai‘ah and
Brotherhood
Every Muslim has the ability to help the Islamic movement
in its course of Islamic work, but only by disciplining
himself or herself as a member of the movement in
the characteristics described in previous chapters of this
book. This character-building can also be accomplished
simply by experiencing the hardships faced by the Muslim
community and other communities in society. Constructive
action requires the members of the movement to rise
above these hardships by understanding their causes and
putting faith in the power of Islam (submission to Allah)
to save mankind. Men and women can be asset to the
Islamic Movement only when they have developed a balanced
personality, i.e. developed a high level of humanity
and internalized the rules of good character, so that
they can submit fully to the principles and laws of Islam
throughout their lives.
2.7.1. Quality Over Quantity
The first requirement is quality. Naturally the Islamic
Movement will strive to increase its membership through
every way acceptable in Islamic law (shari’ab). But, these
ways exclude any effort to recruit members without considering
the required conditions of membership, because the
quality of the movement is more important than its quantity.
The movement must expend much time and energy
helping each new member fit into the movement so that he
or she can start carrying the load of the movement’s duties
and responsibilities. The movement can not bear the burden
of unproductive or even counterproductive members
for long, because this would threaten its very survival. Allah,
the Almighty, has said:
And on the of Day of Hunain, behold your great number
elated you, but they availed you naught, for the land,
despite all its vastness, did constrain you, and you turned
back in retreat. [ ]
Large numbers are not decisively important. Priority
should be given to those who really fear Allah, the
Almighty, and are steadfast and submit totally in pursuing
the truth. in certain situations, large numbers can even
lead to defeat. When some of the people involved in the
movement do not understand the truths of Islam or are
not steadfast in observing its teaching, they may become
unruly and clamorous during times of hardship, and in the
midst of battle they may panic and suffer defeat in jihad.
The Movement therefore should evaluate and categorize
every member, so that it can correctly assess his or her
true strengths and design a developmental program tailormade
for each person. This does not mean that some members
will be ignored as not worth anybody else’s time, but
rather that the Movement may provide sufficient awareness
training and education until every member becomes
steadfast and reliable.
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2.7.2. Bai’ah and Shari’ah
Bai’ah means taking an oath of loyalty. Whoever makes
bai’ah agrees to submit his entire life to the leader and the
ummah. He will not act against the leader in agreed matters,
and will be loyal to him in every action, regardless of
his personal likes or dislikes.
Bai’ah is a tradition of the Prophet (s), such as the
first and second bai’atal ’Aqabah and the bai’ah ar-ridwan
. This kind of bai’ah was taken regularly after the death of
the Prophet (s), whereby the Muslims pledged their loyalty
to the leaders of the Muslim community.
Bukhari narrated from junadah ibn Abi Umaiyah who
said that Ubadah ibn Shamit said: ”The Prophet (s) called
us, and we gave bai’ah to him. He asked us to promise,
among other things, to obey in specific matters, whether
we like it or not, and whether in happiness or hardship,
and not to give priority to ourselves, and not to go against
the orders of authority unless we see that they are clearly
against Allah’s rules and we have clear witness.”
In his book, Fi al Din al Khair, Sadiq Hasan Khan
writes, ”This hadith evidences that it was a sunnah to ask
the Companions to give bai’ah, and similarly the bai’ah
given by the Companions was also a sunnah. To fulfill a
bai’ah is a must (wajib) and to violate it is a sin (ma’asia).
In interpreting this hadith, Ibn Hajar said: ”The words
’whether we like it or not,’ refer to the situations where we
are able to do something asked of us.” Ad-Daudi said ”It
refers to something we hate.” Ibn At-Tin said, ”The obvious
meaning concerns times of laziness and hardship.”
Ibn al-jauzi al Makki then said, ”We should not oppose a
Muslim government even though the government is cruel
until it is clear that it is kufr (not Islam).”
We must obey the Islamic government in every legitimate
matter, whether we like it or not, except when we are
asked to commit sins. Only in this situation is it permissible
to disobey the government. An honest person should
be able to conclude from the above that it is a requirement
for him to obey the leader.
2.7.3. Loyalty And Shari’ah Law
Loyalty includes obedience to legitimate orders and responsiveness
to every request. When loyalty is not observed,
there will be iniquity, oppression and persecution.
The early signs of these may not be visible to a believer,
and so he may feel that nothing is wrong. Therefore he
must be careful not to let his speech or action become a
source of trial (fitnah) for others and for himself.
Loyalty is a must so long as it is not sinful or an occasion
of sin. Allah, the Almighty, has said:
O you who believe! Obey Allah and obey His Messenger
and those charged with authority among you. If you
differ in anything among yourselves, refer it to Allah and
His Messenger if you do believe in Allah and the Last Day.
This is the best [for you] and best in the end. [Qur’an 4:59]
It is narrated from Abu Hurairah that the Prophet (s),
said:
Those who obey me obey Allah, the Almighty. Those
who disobey me disobey Allah, the Almighty. Those who
obey my leader obey me and those who disobey my leader
disobey me.
Bukhari related a hadith from Anas ibn Malik in which
Anas said that the Prophet (s), said:
Listen and obey even though your leader is a slave from
Ethiopia.
Bukhari also has recorded a hadith from Ibn Abbas
that the Prophet (s), said:
Those who dislike something their leader does, must be
patient with him because anyone who leaves the jama’ah
(community) and later dies in that condition, he dies in
jahiliyyah.
From Abdullah ibn’Umar, Bukhari relates that the
Prophet (s), said:
To listen and obey is a must for every Muslim in every
matter whether he likes it or not. But if he is asked to
commit sin, then he is not under obligation to listen and
obey.
Bukhari also narrated that ’Umar AI Khattab said:
There were many people during the time of the Prophet
(s), who were punished on the evidence of Revelation. Now
there is no more Revelation. We will punish you for what
you do. Those who do good deeds, we will protect and
trust them, for we have no right to assert what they intend
to do. Allah, the Almighty, will judge intent, which
is a matter of one’s heart. Those who show bad deeds to
us, we will not protect or trust, even though they might
claim to have a good intention.
2.7.4. The Principles of Bai’ah
Involvement in the Islamic Movement means direct involvement
in Islam. It also means a new compact or
covenant with Allah, the Almighty, wherein one is committed
to make jihad for the sake of Allah, the Almighty.
Defining the principles of bai’ah, Imam Hasan AI Banna
said:
Our principles of bai’ah are ten: understanding, sincerity,
ibadah (worship), jihad (struggle), sacrifice, obedience,
perseverance, integrity, brotherhood, and trust.
1. Understanding
The first principle of Islamic bai’ah is the clear understanding
that the philosophy of life, or ideology
of the Islamic Movement is a purely Islamic ideology.
This philosophy of life contains the following twenty
sub-principles:
32
(a) Islam is a complete system and covers all aspects
of life.
(b) The Qur’an and the sunnah of the Prophet (s),
are the ultimate sources of reference for all Muslims.
(c) True faith, acceptable worship, and striving for
the cause of Allah, the Almighty, are the lights
and sweetness given by Allah, the Almighty,
to those He chooses. Mystical enlightenment
(kashf), dreams, inspiration (ilham), and various
other illusions, can not serve as proofs if
these are against the teachings of the Islam and
shari’ah.
(d) Talismans, charms, palm reading, fortune
telling, and horoscopes, as well as everything
related, are practices contrary to Islam. They
must be fought, including talismans and charms
inscribed with verses of the Qur’an such as those
compiled by Imam Hasan AI Banna, in his AIma’thurat.
(e) The opinions of a leader or his deputies concerning
matters of public welfare (maslaha mursalah)
can be acceptable if they are not in conflict
with the principles of Islamic shari’ah.
(f) The sayings of any person other than the
Prophet (s), may be either accepted or rejected
on its merits.
(g) A Muslim whose knowledge has not reached a
level of discernment sufficient to understand the
reasoning behind various rules of Islamic law
must follow one of the four most authoritative
leaders of the Islamic law – Malik, Ahmad ibn
Hanbal, Abu Hanifah, and Shaf’i.
(h) Differences of opinion in minor matters of law
or details of regulations should not be a reason
for causing disunity in the Muslim community.
(i) To discuss theoretical issues and problems that
do not benefit one’ s practical life, can be categorized
as unduly burdensome and is forbidden
by the shari’ah.
(j) To know Allah, the Almighty, to believe in Him
and not to admit any rivals to Him, constitutes
the core of the Islamic creed. The verses of the
Qur’an and ahadith from the Prophet (s) about
the attributes of Allah must be accepted without
trying unduly to put on them false interpretation,
because their true meaning is beyond
human experience and comprehension.
(k) All innovations (bid’ah) in the din of Allah that
are baseless and have support from the Qur’an
or hadith should be countered in a most intelligent
way.
(l) Committing bid’ah by deliberately adding or
leaving out something from formal worship is
a minor problem in Islamic law.
(m) Making supplication (dua) to Allah through an
intermediary (tawasul), such as a saint, is also
a relatively minor problem of fiqh (Islamic law);
it is not a problem of creed or aqidah.
(n) Visiting graves is a sunnah of the Prophet (s),
as long as it according to his practice and teachings.
(o) To love and respect pious people because of
their piety is a legitimate form of developing
closeness to Allah.
(p) Wrong custom cannot legitimize bid’ah or alter
the meaning of the shari’ah.
(q) Faith is the basis of worship. Worshipping internally
with the mind and heart is better than
worshipping externally through the body, but
Islam requires both forms of worship for balance
and perfection.
(r) Islam liberates the mind and encourages people
to observe, analyze and understand the universe
as a means to advance them in knowledge
and wisdom, because Islam welcomes all useful
things.
(s) Human opinion and the shari’ah may legitimately
differ, but not on indubitable matters.
In such cases positive assertions of law will take
precedence over individual opinion. Dubious
matters should be interpreted to conform with
indubitable truths. Where a person’s opinion
differs with the shari’ah, the shari’ah must be
followed until the correctness of the person’s
opinion is either proven or disproven.
(t) A Muslim should never be deliberately designated
as a kafir (an infidel), even though he or
she is a sinner, unless he or she should admit
to being an unbeliever or act in a way that can
not be interpreted as anything other than kufr.
2. Sincerity
Every Muslim should aspire only to please Allah in
every aspect of his life, whether in word, action, or
jihad. He should not look for self-interest, respect,
prestige, or title, because a Muslim believes in an
ideology and a creed; he is not a fortune-hunter who
merely seeks worldly gains.
3. Worship Through Action (Ibadah)
The meaning of ibadah is to perfect oneself, to build a
Muslim family, educate the community, liberate the
33
Muslim nation, correct a ruler until he follows Islam,
regain the respect and influence of the Muslim
ummah in the world community, and provide leadership
by propagating the message of Islam to the ends
of the earth until no trials and barriers are left, and
all mankind willingly submits to its Creator, Allah.
4. Jihad
Jihad is a continuous struggle that will last till the
Day of Judgement. Failure to engage in jihad or to
have no intention for it is a sure sign of jahiliyyah,
as the Prophet (s), said:
Those who die and never went to war (in the cause
of Allah), nor had the intention of doing so, will die
as in the state of jahiliyyah (ignorance).
5. Sacrifice
Sacrifice for a Muslim means to sacrifice life, wealth,
time, and everything in life for the sake of reaching
his ultimate goal.
6. Obedience
Obedience for a Muslim means to obey every command
and implement it whether in time of happiness
or hardship, and whether one likes it or not.
7. Perseverance
A Muslim must always worship Allah and wage jihad
until death in order to reach his ultimate goal, although
the goal is invisible and it takes a long time to
achieve. Therefore the steadfast Muslim will achieve
this goal either through a lifetime of effort or through
sudden death as a martyr.
8. Integrity
This means to be true to one’s self, and honest in
one’s thinking, to do one believes, and to refuse to
compromise with what is false, whether a system or
an ideology, for Islam is the most comprehensive and
perfect truth. In the words of the Qur’an,
(Our religion is) the baptism of Allah! And who can
baptize better than Allah?
9. Brotherhood
Brotherhood is to unite one’s soul and spirit with
one’s faith and beliefs.
10. Trust
Trust and confidence in competence, sincerity, and
ability of leadership inspire feelings of love, appreciation,
honor, and obedience.
2.7.5. The Responsibilities Of A Muslim Brother / Sister
In his Educational Discourse, Imam Hasan AI Banna
outlined more than thirty responsibilities of a member of
an Islamic movement. These responsibilities are obligations
to himself or herself, family, and community. He
said:
My honest brothers [and sisters], your pledge (bai’ah)
requires you to carry out the following duties. Once you
have done so, you will be strong and hard as a rock.
Recite the Qur’an, at least a juz (1/30 of the Qur’an)
daily. You should finish a reading of the whole Qur’an in
no more than a month and no less than three days.
Improve your Qur’anic recitation by listening to good
reciters and taking lessons in recitation. Set aside some
time to study the life-history of the Prophet (sirah), and
the history of Muslims. You should read a lot of books,
but a Humatul Islam is a must. Also, you should read a
lot of ahadith and memorize at least forty, if possible, from
the collection of Imam AI-Nawawi. Last but not least, you
should study the basics of Islamic faith (aqidah), Islamic
law (fiqh) and its branches.
Have a medical check-up regularly and have a doctor
check any ailment. You should take care of your strength
and refrain from anything that will harm your body.
Avoid excessive use of coffee, tea and other caffinated
drinks, and abstain from smoking.
Practice cleanliness in every aspect of your life, e.g.,
house, clothing, food, body, and work place. As a matter
of fact, Islam has been built on cleanliness.
Speak the truth and never lie even once.
Fulfill your promises and commitments and do not resort
to lame excuses.
Be brave and wise. Bravery requires one to talk frankly
about what is true and right, to keep secrets, to admit
one’s faults, to be aware of oneself, and to keep oneself
from getting angry.
Be serious but your seriousness should not stop you
from enjoying jokes and laughing.
Be modest, careful, and sensitive to good and bad
things by expressing your happiness when experiencing
good and gratitude when encountering bad. You should
ask for a less prominent position, although you deserve or
have a higher one.
Be fair in judging according to sound evidence. Your
anger should not make you ignore the good in others and
your blessings should not make you forget the bad in others.
You should speak the truth even to yourself and to
your closest friends, even though it may be painful to do
so.
Be active in community service. You should be happy
when you have a chance to help others by visiting a sick
person, helping the needy, and offering charity.
Exhibit sympathy, generosity, and forgiveness. You
34
should be tolerant, flexible, and gentle. You should be
kind to human beings and animals, have good relations
with the community, preserve the courtesies of Islam, be
gentle when talking with young people, respect elders, give
up a seat to those who need it more, respect others privacy,
and neither condemn nor insult others.
Improve your reading and writing skills; increase your
knowledge of the Islamic movement [The original reads:
Ikhwan Muslimin (or Muslim Brotherhood).] by reading
about it. Read newspapers and magazines. You should
have a personal library even if it is a small one. You must
increase your knowledge both generally and in your specially
if you have one. You must be able to understand the
problems concerning Muslims in sufficient depth to develop
your own solutions in accordance with our ideology.
Work to earn money no matter how rich you are. Give
priority to ordinary jobs even though their pay is small,
and also give your full attention to this kind of job no
matter how high your qualifications are.
Do not work in the government, but do not reject an
offer of work in the government, even though the pay is
poor, and do not quit unless the work is against Islam.
If you are given a job, work wholeheartedly, and honestly.
Demand and respect the rights of your brother and
yourself.
Avoid gambling and unlawful sources of income.
Do not take interest (riba) in any, dealings and you
must avoid the circumstances that may lead to it.
Contribute to the material gains encouraged by Islam
by promoting private industry, especially Muslim-owned
and employee-owned enterprises.
Support da’wah by contributing some of your wealth
to the Islamic movement. You must pay the minimally
established amount of zakat on your assets because this is
the right of those who should receive it.
Keep a small amount of your income for emergency use.
Never overspend on luxury goods.
Strive as far as you can to keep alive the beneficial practices
of true Islamic culture and eliminate secular culture
in your daily conduct. Some of these practices are to greet
everyone with salaam, speak the Arabic language, read
the sirah, wear modest clothing, maintain regular hours of
work, and rest, observe the rules of eating and drinking,
and follow the etiquettes of visiting, in accordance with
the sunnah of the Prophet (s).
Avoid all newspapers, magazines, clubs, gatherings,
and schools that oppose the principles of Islam, unless your
reading and activities in such prohibited institutions are
designed only to promote the good and oppose the bad.
Always remember Allah, the Almighty, and the Day of
judgement. You should look for every means to seek the
blessing of Allah, the Almighty, with high spirit and selfesteem.
You should always seek to be closer to Allah through
voluntary prayer such as night prayer (qiyam al-layl), and
fasting at least three days a month. You should use the
supplications of the Prophet, (s).
When you clean yourself, always follow the rules and
regulations. Always maintain wudu (ablution).
When you perform the daily prayers, do so on time,
and always fulfill the rules. Pray in congregation and at
the mosques as much as possible.
Observe the fast of Ramadan and go on the hajj as
soon as you have the means.
Regularly make the intention to go on jihad with the
ambition to die as a martyr. You should be ready for this
right now, even though its time may not have come yet.
Regularly renew your repentance, ask for Allah’s forgiveness,
and avoid every kind of sin. You should set aside
a special time to evaluate yourself before going to bed every
night. Always keep track of your time because time means
life. Do not misuse your time. Always fear Allah guarding
yourself against evil, and keeping away from dubious
things so as not to fall into doing the unlawful (haram)
things.
Avoid lustful thoughts, emotions, and occasions of sin,
for example, by restraining your gaze from haram things,
urging your emotions to focus on good deeds, and keeping
your heart and desires away from all that is forbidden.
Do not eat or socialize where alcohol is used and consumed.
Do not take immoral people as friends and avoid all
places that may lead to sin, such as bars.
Avoid all evil forms and places of entertainment, and
in general, avoid the environment of arrogant and extravagant
luxury.
Get to know every member of your Movement by introducing
yourself to those you do not know. Fulfill the rights
of brotherhood as much as you can by showing love and
appreciation, by mutual help and giving preference to others
and by attending the movement’s gatherings wherever
possible.
Dissociate yourself from every gathering or organization
that opposes your ideological standpoint, especially
when the Movement asks you to do so.
Spread the message of Islam everywhere you go. Keep
the leadership informed about all you see that is relevant
to its mission, and avoid any actions that might hurt or
weaken your leaders and the movement. Always maintain
good relations with your direct superior in the leadership.
Regard yourself as a soldier in battle ready to go on duty
at any time.
Make frequent use of the following supplication known
as the wird al rabitah (or supplication of commitment).
First, read the following verse carefully: Say: O Allah!
Lord of Power (and Rule), You give power to whom You
please, and You strip off power from whom You please.
You endow with honor whom You please, and You bring
35
low whom You please. In Your hand is all good. Verily,
over all things You have power. You cause the night to
gain on the day, and You cause the day to gain on the
night. You bring the living out of dead, and You bring the
dead out of the living, and You give sustenance to whom
You please, without measure. [Qur’an 3:26-27]
Then say the following supplication:
O Allah, this is the arrival of Your night and the departure
of Your day. Please forgive me.
After that bring to mind the face of your closest brother
and try to feel a spiritual relationship between you and him
and with others whom you do not know, and make the following
supplication:
O Allah, indeed you know that these souls have agreed
to love you, to obey you, to cooperate in spreading Your
message, and have promised to support and apply your law
(shari’ah). O Allah, strengthen our relationship, make our
love last, and show us the right way. Fulfill these souls with
Your light that never diminishes, expand our souls with
the blessings of faith in You, for in You we believe. Enlighten
these souls with Your understanding and let us die
as martyrs by fighting in Your cause, for indeed You are the
best Protector and Helper. O Allah, fulfill these requests,
bestow Your blessings and peace on Prophet Muhammad
(s), and his family, and his companions. [Imam Hasan
AI-Banna Risalat Ta’alim]
2.7.6. The Responsibilities of Brotherhood
In Islam, faith or aqidah is the core of brotherhood. it
keeps Muslims close to each other in a fraternal relationship.
This relationship is based on each brother’s submission
to the Lord, the Almighty, and on their mutual efforts
to be closer to Him. Islamic brotherhood is a bond of faith
as mentioned in the following saying of the Prophet (s):
The strongest relationship is built on loving for the sake
of Allah and becoming angry for the sake of Allah. [Narrated
by Ahmad]
Brotherhood in Islam strengthens the process of building
a Muslim community and keeps Muslims close to each
other. An Islamic movement based on true brotherhood is
as solid as concrete and functions with organic unity as a
body that feels the pain when any of its part suffers.
In order to ensure that brotherhood can play this role
in the Muslim Movement, Islam has laid down specific duties
and rights of practicing brotherhood. These are given
below to show that these duties and rights are not theoretical
but are real and true duties and responsibilities:
1. Brotherhood must be able to help each brother obey
Allah, the Almighty, and accept the teachings of the
Prophet (s), who said:
Those whom Allah wishes to be given good deeds,
Allah will sustain them by a pious Muslim friend. if
he forgets, (to do good deeds] his friend will remind
him, and when his friend reminds him, he will help
his friend.
’Umar AI Khattab, said: ”Seek out trustworthy
brothers and live in their community, because they
are the embellishers during happiness and suppliers
in hardship.”
2. Brotherhood is a spiritual bond that helps a person
feel the needs of his brother and cooperate with him
in fulfilling those needs, as indicated by the Prophet
(s):
If one of you goes with your brother to help him fulfill
his duty, and then the Prophet (s), made a sign
with his fingers, added: ’That is better for him than
making i’tikaf [staying in the mosque for worship] in
my mosque for two months. [Narrated by AI Hakim]
3. Brotherhood gives rise to cooperation also in a material
sense, as the Prophet (s) said:
Those who help a Muslim in hardship in this world,
will be protected by Allah from suffering hardship
in the Hereafter. Those who help the unfortunate,
Allah will help them both in this world and in the
Hereafter. Those who keep the secrets of a Muslim
in this world, will have their secrets kept by Allah
in this world and in the Hereafter. Allah will help
His servants as long as they help their fellow Muslim
brothers.[Narrated by Muslim, Abu Dawud, Tirmidhi,
Nasa’i, and Ibn Majah]
4. Brotherhood is a communal responsibility with many
duties. The most important of these is referted to in
the following baditb:
There are six duties of a Muslim to another Muslim:
When you meet him, you should say salaam (give
salutations). When he invites you, you should accept
his invitation. When he advises you, you should
also advise him. When he sneezes and says, ”Alhamdulillah,”
[All praise to Allah], you should say,
”Yarbamukallah”. When he is sick, you should visit
him. And when he passes away, you should accompany
his dead body to the cemetery. [Narrated by
Muslim]
5. Brotherhood in Islam means caring, loving, and cooperating
with one another. In this context, the
Prophet (s), said:
Do not end a friendship, do not turn your back, do
not hate each other, and do not envy each other.
As a servant of Allah, maintain brotherhood. Two
Muslims may not remain on non-speaking terms with
each other for more than three days. [Narrated by
Malik, Bulchari, Abu Da’ud, Tirmidhi, and Nasa’i]
36
In another tradition, the Prophet said:
Do not downgrade a good deed. Even (an apparently
insignificant thing like) looking at your (Muslim)
brother with a pleasant smile, is a good deed.
[Narrated by Muslim]
The Prophet (s) said:
Every good deed is a charity and indeed charity is
meeting your brother with a pleasant smile and pouring
water from a kettle into his glass. [Narrated by
Tirmidhi]
The Prophet (s), also said:
Exchange gifts, so that you will love each other
and the enmity between you and others will vanish.
[Bulchari & Muslim]
6. Brotherhood in Islam implies loyalty and truthfulness.
The Prophet (s) said in one of his traditions:
If one defends the honor of his fellow Muslim brother,
Allah, the Almighty, will keep the Hellfire away from
his face in the Hereafter. [Narrated by Tirmidhi]
The Prophet, peace be upon him, also said:
The supplication of a Muslim for his brother without
his knowledge is an accepted supplication and will be
rewarded by the presence of an angel at his side. Every
time he supplicates for his brother, the angel will
say: Amen, and the same for you too. [Narrated by
Muslim]

The True Religion of God

The True Religion of God
By Dr. Abu Ameenah Bilal Philips – 3rd Edition, 1994
Which Is The True Religion Of God?
Each person  is born in a circumstance which  is not of his own  choosing. The  religion of his
family or the ideology of the state is thrust upon him from the very beginning of his existence
in this world. By the time he reaches his teens, he is usually fully brain-washed into believing
that  the  beliefs  of  his  particular  society  are  the  correct  beliefs  that  everyone  should  have.
However, when  some  people mature  and  are  exposed  to  other  belief-systems,  they  begin  to
question the validity of their own beliefs. The seekers of truth often reach a point of confusion
upon realizing that each and every religion, sect, ideology and philosophy claims to be the one
and only correct way for man. Indeed, they all encourage people to do good. So, which one is
right?  They  cannot  all  be  right  since  each  claims  all  others  are wrong.  Then  how  does  the
seeker of truth choose the right way?
God gave us all minds and intellects to enable us to make this crucial decision. It is the most
important  decision  in  the  life  of  a human  being. Upon  it  depends his  future, Consequently,
each  and  every  one of us must  examine  dispassionately  the  evidence  presented  and  choose
what appears to be right until further evidence arises.
Like every other religion or philosophy,  Islam also claims  to be  the one and only  true way  to
God. In this respect it is no different from other systems. This booklet intends to provide some
evidence for the validity of that claim. However, it must always be kept in mind that one can
only determine the true path by putting aside emotions and prejudices, which often blind us to
reality.  Then,  and  only  then, will we  be  able  to use  our God-given  intelligence  and make  a
rational and correct decision.
There are several arguments, which may be advanced to support Islam’s claim to be the  true
religion of God. The following are only three of the most obvious. The first argument is based on
the divine origin of the names of  the religion and  the comprehensiveness of  its meaning. The
second  deals  with  the  unique  and  uncomplicated  teachings  concerning  the  relationship
between  God,  man,  and  creation.  The  third  argument  derives  from  the  fact  that  Islam  is
universally attainable by all men at all  times. These are  the  three basic  components of what
logic and reason dictate necessary for a religion to be considered the true religion of God. The
following pages will develop these concepts in some detail.
The Religion’s Name
The  first  thing  that one  should  know  and  clearly understand  about  Islam  is what  the word
‘Islam” itself means. The Arabic word “Islam” means the submission or surrender of one’s will
to the only true God, known in Arabic as “Allah”. One who submits his will to God is termed in
Arabic a  “Muslim”. The religion of  Islam  is not named after a person or a people, nor was  it
decided by  a  later  generation  of man,  as  in  the  case  of Christianity which was named  after
Jesus Christ, Buddhism after Gautama Buddha, Confucianism after Confucius, Marxism after
Karl Marx, Judaism after the tribe of Judah and Hinduism after the Hindus. Islam (submission
to the will of God) is the religion which was given to Adam, the first man and the first prophet
of God, and it was the religion of all the prophets sent by Allah to mankind. Further its name
was chosen by God Himself and clearly mentioned in the final scripture which He revealed to
man. In that final revelation, called in Arabic the Qur’an Allah states the following:
“This  day  have  I  perfected  your  religion  for  you,
completed My favour upon you, and have chosen for
you Islam as your religion.” [Qur’an 5:3]
“If  anyone  desires  a  religion  other  than  Islam
(submission  to  God),  never  will  it  be  accepted  of
Him.” [Qur’an 3:85]
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Hence, Islam does not claim to be a new religion brought by Prophet Mohammed into Arabia in
the  seventh  century, but  rather  to be a  re-expression  in  its  final  form of  the  true  religion  of
Almighty God, Allah, as it was originally revealed to Adam and subsequent prophets.
At this point we might comment briefly on two other religions that claim to be  the  true path.
Nowhere in the Bible will you find God revealing to Prophet Moses’ people or their descendants
that  their religion is  called Judaism, or  to  the  followers of Christ  that  their  religion  is called
Christianity. In other words,  the names  “Judaism” and  “Christianity” had no divine origin or
approval.  It was  not  until  long  after  his  departure  that  the  name Christianity was  given  to
Jesus’ religion.
What, then, was Jesus’ religion in actual fact, as distinct from its name? (Both the name Jesus
and  the name Christ are derived  from Hebrew words,  through Greek and Latin. Jesus  is  the
English and Latin form of the Greek Iesous, which in Hebrew Is Yeshua or Yehoshua’ (Joshua).
The Greek word Christos is a translation of the Hebrew [for] ‘messiah’, which is a title meaning
‘the  anointed’.) His  religion  was  reflected  in  his  teachings,  which  he  urged  his  followers  to
accept as guiding principles in their relationship with God. In Islam, Jesus is a prophet sent by
Allah and his Arabic name is Eesa. Like the prophets before him, he called upon the people to
surrender their will to the will of God (which is what Islam stands for). For example, in the New
Testament it is stated that Jesus taught his followers to pray to God as follows:
“Our father in heaven, hallowed be your name, may your
will  be  done  on  earth  as  it  is  in  heaven.”  [Luke
11:2/Matthew 6:9-10]
This concept was emphasised by Jesus in a number of his statements recorded in the Gospels.
He  taught,  for  example,  that  only  those who  submitted would  inherit  paradise.    Jesus  also
pointed out that he himself submitted to the will of God.
“None of those who call me ‘Lord’ will enter the kingdom
of God, but only the one who does the will of my Father
in heaven.” [Matthew 7:21]
“I cannot do anything of myself I judge as I hear and my
judgment  is  honest  because  I  am  not  seeking my  own
will but the will of Him who sent me.” [John 5:30]
There are many reports  in  the Gospels which show  that Jesus made  it  clear  to his  followers
that he was not the one true God. For example, when speaking about the final Hour, he said:
“No-one  knows  about  the  day  or  hour,  not  even  the
angels  in  heaven,  not  the  son,  but  only  the  Father.”
[Mark 13:32]
Thus, Jesus like the prophets before him and the one who came after him, taught the religion
of Islam: submission to the will of the one true God.
God And Creation
Since  the  total  submission of one’s will  to God  represents  the  essence of worship,  the  basic
message  of  God’s  divine  religion,  Islam,  is  the  worship  of  God  alone.  It  also  requires  the
avoidance of worship directed to any person, place or thing other  than God. Since everything
other  than God,  the creator of all  the  things,  is God’s creation,  it may be said  that  Islam,  in
essence, calls man away from worship of creation and invites him to worship only his Creator.
He is the only one deserving of man’s worship, because it is only by His will that prayers are
answered.
Page 3 of 7
Accordingly,  if a man prays  to a  tree and his prayers are answered,  it  is not  the  tree which
answers  his  prayers  but God,  who  allows  the  circumstances  prayed  for  to  take  place.  One
might  say,  “That  is  obvious”.  However,  to  tree-worshippers,  it  might  not  be  so.  Similarly,
prayers  to  Jesus,  Buddha,  or  Krishna  or  Saint  Christopher,  or  Saint  Jude  or  even  to
Muhammad,  are  not  answered  by  them,  but  are  answered  by  God.  Jesus  did  not  tell  his
followers to worship him but to worship God, as the Quran states:
“And  behold!  Allah  will  say:  ‘O  Jesus,  the  son  of
Mary!  Did  you  say  to  men,  worship  me  and  my
mother as gods besides Allah?, He will say: “Glory to
you, I could never say what I had no right  (to say).”
[Qur’an 5:118]
Nor did Jesus worship himself when he worshipped, but rather he worshipped God. And Jesus
was reported in the Gospels to have said,
“It is written: ‘Worship the Lord your God and serve Him
only.’” [Luke 4:8]
This basic principle  is  contained  in  the opening  chapter of  the Qur’an, known as Soorah al-
Faatihah, verse 4:
“you alone do we worship and from you alone do we
seek help.”
Elsewhere, in the final book of revelation, the Quran, God also said:
“And  you  Lord  says:  ‘Call  on Me  and  I  will  answer
your (prayer).’” [Qur’an 40:60]
It is worth emphasizing that the basic message of Islam (namely, the worship of God alone) also
proclaims that God and His creation are distinctly different entities. God is neither equal to His
creation nor a part of it, nor is His creation equal to Him or a part of Him.
This might seem obvious, but man’s worship of  creation,  instead of  the Creator  is  to a  large
degree based on ignorance, or neglect, of this concept. It is the belief that the essence of God is
everywhere  in His  creation  or  that His  divine  being  is  or was  present  in  some  parts  of His
creation, which has provided justification for the worship of God’s creation and naming it the
worship  of  God.  However,  the message  of  Islam,  as  brought  by  the  prophets  of  God,  is  to
worship only God and to avoid the worship of His creation either directly or indirectly.
In the Qur’an God clearly states:
“For  we  assuredly  sent  amongst  every  people  a
prophet,  with  the  command Worship Me  and  avoid
false Gods.” [Qur’an 16:36]
When idol worshippers are questioned as to why they bow down to idols created by men, the
invariable  reply  is  that  they  are  not  actually worshipping  the  stone  image,  but God  who  is
present within it. They claim that the stone idol is only a focal point for God’s essence and is
not in itself God! One who has accepted the concept of God being present in any way within His
creation will be obliged to accept this argument for idolatry. Whereas, one who understands the
basic message of Islam and its implications would never agree to idolatry no matter how it  is
rationalized.
Those who have claimed divinity for themselves down through the ages have often based their
claims on the mistaken belief that God is present in man. Taking one step further, they claim
that  God  is more  present  in  them  than  in  the  rest  of  us,  and  that  other  humans  should
Page 4 of 7
therefore submit to them and worship them as God in person or as God concentrated within
their persons. Similarly, those who have asserted the godhood of others after their deaths have
found fertile ground among those who accept the false belief of God’s presence in man.
It should be abundantly clear by now that one who has grasped the basic message of Islam and
its  implications could never agree to worship another human being under any circumstance.
God’s  religion,  in  essence,  is  a  clear  call  to  the worship  of  the Creator  and  the  rejection  of
creation-worship in any form. This is the meaning of the motto of Islam:
“Laa Ilaaha Ill Allah” (there is no God but Allah)
The sincere declaration of this phrase and the acceptance of prophethood automatically bring
one within the  fold of  Islam, and sincere belief  in  it guarantees one Paradise. Thus,  the  final
Prophet of Islam (p.b.u.h) is reported to have said, “Any one who says: There is no God but
Allah, and dies holding that (belief) will enter paradise.”
Belief in this declaration of faith requires that one submit his/her will to God in the way taught
by the prophets of God. It also requires the believer to give up the worship of false gods.
The Message Of False Religions
There  are  so many  sects,  cults,  religions,  philosophies,  and movements  in  the  world,  all  of
which claim to be the right way or the only true path of God How can one determine which one
is correct or whether, in fact, all are correct? One method by which the answer can be found is
to  clear  away  the  superficial  differences  in  the  teachings  of  the  various  claimants  to  the
ultimate  truth, and  identifies  the  central object  of worship upon which  they  call,  directly or
indirectly. False religions all have in common one basic concept with regard to God they either
claim that all men are gods, or that specific men were God, or that nature is God, or that God
is a figment of man’s imagination.
Thus, it may be stated that the basic message of false religion is that God may be worshipped
in the form of His creation. False religions invite man to the worship of creation by calling the
creation or some aspect of it God. For example, prophet Jesus invited his followers to worship
God, but those who claim to be Jesus’  followers  today call people to worship Jesus, claiming
that he was God.
Buddha was a reformer who  introduced a number of humanistic principles  in  the  religion of
India. He did not claim to be God, nor did he suggest to his followers that he be an object of
worship. Yet today most Buddhists who are to be found outside of India have taken him to be
God and they prostrate themselves to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, we can easily detect false religions
and the contrived nature of their origin. As God said in the Qur’an:
“That which you worship besides Him are only names
and  you  and  your  forefathers  have  invented  for
which  Allah  has  sent  down  no  authority:  the
command  belongs  only  to  Allah  He  has  command
that you worship Him; that is the right religion, but
most men do not understand.” [Qur’an 12:40]
It may be argued  that all religions  teach good  things, so why should  it matter which one we
follow?  The  reply  is  that  all  false  religions  teach  the  greatest  evil  the  worship  of  creation.
Creation-worship  is  the  greatest  sin  that man  can  commit  because  it  contradicts  the  very
purpose of his creation. Man was created to worship God alone as Allah has explicitly stated in
the Qur’an:
“I have  only  created  jinns  and men,  that  they may
worship Me” [Qur’an 51:56]
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Consequently , the worship of creation, which is the essence of idolatry is the only unforgivable
sin. One who dies in this state of  idolatry, has sealed his  fate  in  the next life. This  is not an
opinion, but a revealed fact stated by God in his final revelation to man:
“Verily Allah will not  forgive  the  joining of partners
with Him, but He may forgive (sins) less than that for
whomsoever He wishes.” [Qur’an 4:48 and 116]
Universality Of God’s Religion
Since the consequences of following a false religion are so grave, the true religion of God must
have  been  universally  understandable  and  universally  attainable  in  the  past  and  it  must
continue eternally to be understandable and attainable  throughout  the entire world.  In other
words, the true religion of God cannot be confined to any one people, place, or period of time.
Nor is it logical that such a religion should impose conditions that have nothing to do with the
relationship  of  man  with  God,  such  as  baptism,  or  belief  in  man  as  a  savior,  or  an
intermediary. Within the central principle of Islam and its definition (the surrender of one’s will
to God) lie the roots of Islam’s universality. Whenever man comes to the realization that God is
one and distinct from His creation, and submits himself to God, he becomes a Muslim in body
and spirit and is eligible for paradise.
Consequently, anyone at any time in the most remote regions of the world can become Muslim,
a follower of God’s religion, Islam, by merely rejecting  the worship of creation and  turning  to
God alone. It should be noted, however, that in order to actually submit to God’s will, one must
continually choose between right and wrong. Indeed, man is endowed by God with  the power
not only  to distinguish  right  from wrong but also  to  choose  between  them.  These God-given
powers carry with them an important responsibility, namely, that man is answerable to God for
the choices he makes. It follows,  then,  that man should  try his utmost  to do good and avoid
evil. These concepts are expressed in the final revelation as follows:
“Verily, those who believe (in the Qur’an), and those
who follow the Jewish faith, and the Christians, and
the  Sabians  (angel-and-star-worshippers)  —  any  of
these who believe in Allah and the Last Day and work
righteousness  shall  have  their  reward  with  their
Lord.  They  will  not  be  overcome  by  fear  or  grief.”
[Qur’an 2:62]
If, for whatever reason, they fail to accept the final message after it has been clearly explained
to them, they will be in grave danger. The last Prophet said:
“Whoever among the Christians and Jews hears of me but
does not  affirm  his  belief  in what  I  brought  and  dies  in
this  state  will  be  among  the  inhabitants  of  hell.”  (Sahih
Muslim [English Translation], Vol.1 P.91 No, 284)
Recognition Of God
The question which arises here is : How can all people be expected to believe in  the one true
God, given their varying backgrounds, societies and cultures? For people to be held responsible
for worshipping the one true God, they all need to have access to knowledge of Him. The final
revelation teaches that all humans being have the recognition of the one true God imprinted on
their souls as a part of their very nature with which they are created.
In the seventh chapter of the Qur’an (Al-A’raaf, verses 172-173), God explained that when He
created  Adam  He  caused  all  of  Adam’s  descendants  to  come  into  existence  and  He  took  a
pledge from them saying:
Page 6 of 7
“‘Am  I  not  your  Lord?’  To  which  they  all  replied,
‘Yes, we testify to it’”
Allah then explained why He had all of mankind bear witness that He is their creator and the
only true God worthy of worship. He said:
“That was  in case  you  (mankind)  should  say  on  the
day  of Resurrection,  ‘Verily we were  unaware  of  all
this’” [Qur’an 7:172]
That is to say, we cannot claim on that day that we had no idea that Allah, was our God and
that no one told us that we were only supposed to worship Allah alone. Allah went on to further
explain that:
“It was also in case you should say, ‘Certainly it was
our ancestors who made partners (with Allah) and we
are only their descendants; will you then destroy us
for what those liars did?’” [Qur’an 7:173]
Thus, every child  is born with a natural belief  in God and an  in-born  inclination  to worship
Him alone. This in-born belief and inclination is called in Arabic the “Fitrah“.
The  Prophet  Muhammad  reported  that  Allah  said,  “I  created  my  servants  in  the  right
religion, but devils made them go astray.” The Prophet also said, “Each child is born in a
state of Fitrah. Then his parents make him a Jew, Christian or a Zoroastrian.” If the child
were  left  alone, he would worship God  in his  own way,  but  all  children  are  affected  by  the
environment. So, just as the child submits to the physical laws, which Allah has  imposed on
nature, in the same way his soul also submits naturally to the fact that Allah is his Lord and
Creator. But,  if his  parents  try  to make him  follow  a  different  path,  the  child  is not  strong
enough in the early stages of his life to resist or oppose the will of his parents. In such cases,
the religion, which the child follows, is one of custom and upbringing, and God does not hold
him to account or punish him for his religion up to a certain stage of his life.
The Signs Of God
Throughout people’s  lives,  from  childhood until  the  time  they die,  signs of  the one  and  only
true God are shown to them in all regions of the earth and in their own souls, until it becomes
clear that there is only one true God (Allah). God says in the Qur’an:
“We will show them our signs In the furthest regions
(of  the  earth)  and  in  their  souls,  until  it  becomes
clear to them that this is the truth.” [Qur’an 41:53]
The following is an example of God revealing by a sign to one man the error of his idol-worship.
In  the  south-eastern  region of  the Amazon  jungle  in Brazil, South America, a primitive  tribe
erected  a  new  hut  to  house  their man-idol  Skwatch,  representing  the  supreme  God  of  all
creation. The following day a young man entered the hut to pay homage to the God, and while
he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old
flea-ridden dog slunk into the hut. The young man looked up in time to see the dog lift his hind
leg and pass urine on the idol.
Outraged, the youth chased the dog out of the temple; but when his rage died down he realized
that the idol could not be the Lord of the Universe. God must be elsewhere, he concluded. As
strange as it may seem, the dog urinated on the idol was a sign from God for that young man.
This sign contained  the divine message  that what he was worshipping was  false.  It  liberated
from slavishly following his traditionally learned worship of a false god. As a result,  this man
was given a choice: either to seek the true god or to continue in the error of his ways.
Allah mentions Prophet Abraham’s quest for God as an example of how  those who  follow His
signs will be rightly guided:
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“So  also  did  we  show  Abraham  the  power  and  the
Laws  of  the  heavens  and  the  earth  that  he  might
(with understanding) have certitude.  When the night
covered him over, he saw a star. He said: ‘This is my
Lord.’ But when it set, he said: ‘I love not those that
set’   When  he  saw  the moon  rising  in  splendor,  he
said:  ‘This  is my  Lord.’ But when  the moon  set, he
said:  ‘Unless  my  Lord  guide  me,  I  shall  surely  be
among those who go astray.’  When he saw the rising
sun in splendor, he said: ‘This is my Lord this is the
greatest  (of  all).’  But when  the  sun  set,  he  said;  ‘O
my people I am indeed free from your (guilt) of giving
partners to Allah.  For me, I have set my face, firmly
and truly, towards Him who created the heavens and
the  earth,  and  never  shall  I  give  partners  to  Allah”
[Qur’an 6:75-79]
As was mentioned earlier, prophets have been sent to every nation and tribe to support man’s
natural belief in God and man’s in-born inclination to worship Him, as well as to reinforce the
divine  truth  in  the daily  signs  revealed by God. Although much of  these prophets’  teachings
became distorted, portions revealing their God-inspired messages have remained untainted and
have served  to guide mankind in  the choice between  right and wrong. The  influence of Godinspired
messages  down  through  the  ages  can  be  seen  in  the  “Ten  Commandments”  of
Judaism’s  Torah  which  were  later  adopted  into  Christianity’s  teachings,  as  well  as  in  the
existence  of  laws  against  murder,  stealing  and  adultery  in  most  societies  throughout  the
ancient and modern world.
As a result of God’s signs to mankind through the ages combined with His revelation through
His prophets, all mankind has been given a chance to recognize the one only true God.
Consequently, every soul will be held accountable for its belief in God and its acceptance of the
true religion of God, namely Islam, which means total submission to the will of Allah.
Conclusion
The preceding presentation has demonstrated that the name of the religion of Islam expresses
Islam’s most central principle, submission to God, and that the name “Islam” was chosen not
by man, but by God, according  to  the holy  scriptures of  Islam.  It has also been  shown  that
Islam alone teaches the uniqueness of God and His attributes and enjoins the worship of God
alone without intermediaries. Finally, due to the divinely instilled inclination of man to worship
God  and  the  signs  revealed  by  God  throughout  the  ages  to  each  individual,  Islam may  be
achieved by all men at all times.
In  short,  the  significance  of  the  name  Islam  (submission  to  God),  Islam’s  fundamental
acknowledgment of the uniqueness of God and Islam’s accessibility to all mankind at all times
convincingly support Islam’s claim that from the beginning of time in whatever language it was
expressed, Islam alone has been, and will be the true religion of God.
In conclusion we ask Allah, the exalted, to keep us on the right path to which He has guided
us, and to bestow on us His blessings and mercy, for He is indeed the Most Merciful. Praise be
to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammad and on all
the prophets of God and their righteous followers.Page 1 of 7
The True Religion of God
By Dr. Abu Ameenah Bilal Philips – 3rd Edition, 1994
Which Is The True Religion Of God?
Each person  is born in a circumstance which  is not of his own  choosing. The  religion of his
family or the ideology of the state is thrust upon him from the very beginning of his existence
in this world. By the time he reaches his teens, he is usually fully brain-washed into believing
that  the  beliefs  of  his  particular  society  are  the  correct  beliefs  that  everyone  should  have.
However, when  some  people mature  and  are  exposed  to  other  belief-systems,  they  begin  to
question the validity of their own beliefs. The seekers of truth often reach a point of confusion
upon realizing that each and every religion, sect, ideology and philosophy claims to be the one
and only correct way for man. Indeed, they all encourage people to do good. So, which one is
right?  They  cannot  all  be  right  since  each  claims  all  others  are wrong.  Then  how  does  the
seeker of truth choose the right way?
God gave us all minds and intellects to enable us to make this crucial decision. It is the most
important  decision  in  the  life  of  a human  being. Upon  it  depends his  future, Consequently,
each  and  every  one of us must  examine  dispassionately  the  evidence  presented  and  choose
what appears to be right until further evidence arises.
Like every other religion or philosophy,  Islam also claims  to be  the one and only  true way  to
God. In this respect it is no different from other systems. This booklet intends to provide some
evidence for the validity of that claim. However, it must always be kept in mind that one can
only determine the true path by putting aside emotions and prejudices, which often blind us to
reality.  Then,  and  only  then, will we  be  able  to use  our God-given  intelligence  and make  a
rational and correct decision.
There are several arguments, which may be advanced to support Islam’s claim to be the  true
religion of God. The following are only three of the most obvious. The first argument is based on
the divine origin of the names of  the religion and  the comprehensiveness of  its meaning. The
second  deals  with  the  unique  and  uncomplicated  teachings  concerning  the  relationship
between  God,  man,  and  creation.  The  third  argument  derives  from  the  fact  that  Islam  is
universally attainable by all men at all  times. These are  the  three basic  components of what
logic and reason dictate necessary for a religion to be considered the true religion of God. The
following pages will develop these concepts in some detail.
The Religion’s Name
The  first  thing  that one  should  know  and  clearly understand  about  Islam  is what  the word
‘Islam” itself means. The Arabic word “Islam” means the submission or surrender of one’s will
to the only true God, known in Arabic as “Allah”. One who submits his will to God is termed in
Arabic a  “Muslim”. The religion of  Islam  is not named after a person or a people, nor was  it
decided by  a  later  generation  of man,  as  in  the  case  of Christianity which was named  after
Jesus Christ, Buddhism after Gautama Buddha, Confucianism after Confucius, Marxism after
Karl Marx, Judaism after the tribe of Judah and Hinduism after the Hindus. Islam (submission
to the will of God) is the religion which was given to Adam, the first man and the first prophet
of God, and it was the religion of all the prophets sent by Allah to mankind. Further its name
was chosen by God Himself and clearly mentioned in the final scripture which He revealed to
man. In that final revelation, called in Arabic the Qur’an Allah states the following:
“This  day  have  I  perfected  your  religion  for  you,
completed My favour upon you, and have chosen for
you Islam as your religion.” [Qur’an 5:3]
“If  anyone  desires  a  religion  other  than  Islam
(submission  to  God),  never  will  it  be  accepted  of
Him.” [Qur’an 3:85]
Page 2 of 7
Hence, Islam does not claim to be a new religion brought by Prophet Mohammed into Arabia in
the  seventh  century, but  rather  to be a  re-expression  in  its  final  form of  the  true  religion  of
Almighty God, Allah, as it was originally revealed to Adam and subsequent prophets.
At this point we might comment briefly on two other religions that claim to be  the  true path.
Nowhere in the Bible will you find God revealing to Prophet Moses’ people or their descendants
that  their religion is  called Judaism, or  to  the  followers of Christ  that  their  religion  is called
Christianity. In other words,  the names  “Judaism” and  “Christianity” had no divine origin or
approval.  It was  not  until  long  after  his  departure  that  the  name Christianity was  given  to
Jesus’ religion.
What, then, was Jesus’ religion in actual fact, as distinct from its name? (Both the name Jesus
and  the name Christ are derived  from Hebrew words,  through Greek and Latin. Jesus  is  the
English and Latin form of the Greek Iesous, which in Hebrew Is Yeshua or Yehoshua’ (Joshua).
The Greek word Christos is a translation of the Hebrew [for] ‘messiah’, which is a title meaning
‘the  anointed’.) His  religion  was  reflected  in  his  teachings,  which  he  urged  his  followers  to
accept as guiding principles in their relationship with God. In Islam, Jesus is a prophet sent by
Allah and his Arabic name is Eesa. Like the prophets before him, he called upon the people to
surrender their will to the will of God (which is what Islam stands for). For example, in the New
Testament it is stated that Jesus taught his followers to pray to God as follows:
“Our father in heaven, hallowed be your name, may your
will  be  done  on  earth  as  it  is  in  heaven.”  [Luke
11:2/Matthew 6:9-10]
This concept was emphasised by Jesus in a number of his statements recorded in the Gospels.
He  taught,  for  example,  that  only  those who  submitted would  inherit  paradise.    Jesus  also
pointed out that he himself submitted to the will of God.
“None of those who call me ‘Lord’ will enter the kingdom
of God, but only the one who does the will of my Father
in heaven.” [Matthew 7:21]
“I cannot do anything of myself I judge as I hear and my
judgment  is  honest  because  I  am  not  seeking my  own
will but the will of Him who sent me.” [John 5:30]
There are many reports  in  the Gospels which show  that Jesus made  it  clear  to his  followers
that he was not the one true God. For example, when speaking about the final Hour, he said:
“No-one  knows  about  the  day  or  hour,  not  even  the
angels  in  heaven,  not  the  son,  but  only  the  Father.”
[Mark 13:32]
Thus, Jesus like the prophets before him and the one who came after him, taught the religion
of Islam: submission to the will of the one true God.
God And Creation
Since  the  total  submission of one’s will  to God  represents  the  essence of worship,  the  basic
message  of  God’s  divine  religion,  Islam,  is  the  worship  of  God  alone.  It  also  requires  the
avoidance of worship directed to any person, place or thing other  than God. Since everything
other  than God,  the creator of all  the  things,  is God’s creation,  it may be said  that  Islam,  in
essence, calls man away from worship of creation and invites him to worship only his Creator.
He is the only one deserving of man’s worship, because it is only by His will that prayers are
answered.
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Accordingly,  if a man prays  to a  tree and his prayers are answered,  it  is not  the  tree which
answers  his  prayers  but God,  who  allows  the  circumstances  prayed  for  to  take  place.  One
might  say,  “That  is  obvious”.  However,  to  tree-worshippers,  it  might  not  be  so.  Similarly,
prayers  to  Jesus,  Buddha,  or  Krishna  or  Saint  Christopher,  or  Saint  Jude  or  even  to
Muhammad,  are  not  answered  by  them,  but  are  answered  by  God.  Jesus  did  not  tell  his
followers to worship him but to worship God, as the Quran states:
“And  behold!  Allah  will  say:  ‘O  Jesus,  the  son  of
Mary!  Did  you  say  to  men,  worship  me  and  my
mother as gods besides Allah?, He will say: “Glory to
you, I could never say what I had no right  (to say).”
[Qur’an 5:118]
Nor did Jesus worship himself when he worshipped, but rather he worshipped God. And Jesus
was reported in the Gospels to have said,
“It is written: ‘Worship the Lord your God and serve Him
only.’” [Luke 4:8]
This basic principle  is  contained  in  the opening  chapter of  the Qur’an, known as Soorah al-
Faatihah, verse 4:
“you alone do we worship and from you alone do we
seek help.”
Elsewhere, in the final book of revelation, the Quran, God also said:
“And  you  Lord  says:  ‘Call  on Me  and  I  will  answer
your (prayer).’” [Qur’an 40:60]
It is worth emphasizing that the basic message of Islam (namely, the worship of God alone) also
proclaims that God and His creation are distinctly different entities. God is neither equal to His
creation nor a part of it, nor is His creation equal to Him or a part of Him.
This might seem obvious, but man’s worship of  creation,  instead of  the Creator  is  to a  large
degree based on ignorance, or neglect, of this concept. It is the belief that the essence of God is
everywhere  in His  creation  or  that His  divine  being  is  or was  present  in  some  parts  of His
creation, which has provided justification for the worship of God’s creation and naming it the
worship  of  God.  However,  the message  of  Islam,  as  brought  by  the  prophets  of  God,  is  to
worship only God and to avoid the worship of His creation either directly or indirectly.
In the Qur’an God clearly states:
“For  we  assuredly  sent  amongst  every  people  a
prophet,  with  the  command Worship Me  and  avoid
false Gods.” [Qur’an 16:36]
When idol worshippers are questioned as to why they bow down to idols created by men, the
invariable  reply  is  that  they  are  not  actually worshipping  the  stone  image,  but God  who  is
present within it. They claim that the stone idol is only a focal point for God’s essence and is
not in itself God! One who has accepted the concept of God being present in any way within His
creation will be obliged to accept this argument for idolatry. Whereas, one who understands the
basic message of Islam and its implications would never agree to idolatry no matter how it  is
rationalized.
Those who have claimed divinity for themselves down through the ages have often based their
claims on the mistaken belief that God is present in man. Taking one step further, they claim
that  God  is more  present  in  them  than  in  the  rest  of  us,  and  that  other  humans  should
Page 4 of 7
therefore submit to them and worship them as God in person or as God concentrated within
their persons. Similarly, those who have asserted the godhood of others after their deaths have
found fertile ground among those who accept the false belief of God’s presence in man.
It should be abundantly clear by now that one who has grasped the basic message of Islam and
its  implications could never agree to worship another human being under any circumstance.
God’s  religion,  in  essence,  is  a  clear  call  to  the worship  of  the Creator  and  the  rejection  of
creation-worship in any form. This is the meaning of the motto of Islam:
“Laa Ilaaha Ill Allah” (there is no God but Allah)
The sincere declaration of this phrase and the acceptance of prophethood automatically bring
one within the  fold of  Islam, and sincere belief  in  it guarantees one Paradise. Thus,  the  final
Prophet of Islam (p.b.u.h) is reported to have said, “Any one who says: There is no God but
Allah, and dies holding that (belief) will enter paradise.”
Belief in this declaration of faith requires that one submit his/her will to God in the way taught
by the prophets of God. It also requires the believer to give up the worship of false gods.
The Message Of False Religions
There  are  so many  sects,  cults,  religions,  philosophies,  and movements  in  the  world,  all  of
which claim to be the right way or the only true path of God How can one determine which one
is correct or whether, in fact, all are correct? One method by which the answer can be found is
to  clear  away  the  superficial  differences  in  the  teachings  of  the  various  claimants  to  the
ultimate  truth, and  identifies  the  central object  of worship upon which  they  call,  directly or
indirectly. False religions all have in common one basic concept with regard to God they either
claim that all men are gods, or that specific men were God, or that nature is God, or that God
is a figment of man’s imagination.
Thus, it may be stated that the basic message of false religion is that God may be worshipped
in the form of His creation. False religions invite man to the worship of creation by calling the
creation or some aspect of it God. For example, prophet Jesus invited his followers to worship
God, but those who claim to be Jesus’  followers  today call people to worship Jesus, claiming
that he was God.
Buddha was a reformer who  introduced a number of humanistic principles  in  the  religion of
India. He did not claim to be God, nor did he suggest to his followers that he be an object of
worship. Yet today most Buddhists who are to be found outside of India have taken him to be
God and they prostrate themselves to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, we can easily detect false religions
and the contrived nature of their origin. As God said in the Qur’an:
“That which you worship besides Him are only names
and  you  and  your  forefathers  have  invented  for
which  Allah  has  sent  down  no  authority:  the
command  belongs  only  to  Allah  He  has  command
that you worship Him; that is the right religion, but
most men do not understand.” [Qur’an 12:40]
It may be argued  that all religions  teach good  things, so why should  it matter which one we
follow?  The  reply  is  that  all  false  religions  teach  the  greatest  evil  the  worship  of  creation.
Creation-worship  is  the  greatest  sin  that man  can  commit  because  it  contradicts  the  very
purpose of his creation. Man was created to worship God alone as Allah has explicitly stated in
the Qur’an:
“I have  only  created  jinns  and men,  that  they may
worship Me” [Qur’an 51:56]
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Consequently , the worship of creation, which is the essence of idolatry is the only unforgivable
sin. One who dies in this state of  idolatry, has sealed his  fate  in  the next life. This  is not an
opinion, but a revealed fact stated by God in his final revelation to man:
“Verily Allah will not  forgive  the  joining of partners
with Him, but He may forgive (sins) less than that for
whomsoever He wishes.” [Qur’an 4:48 and 116]
Universality Of God’s Religion
Since the consequences of following a false religion are so grave, the true religion of God must
have  been  universally  understandable  and  universally  attainable  in  the  past  and  it  must
continue eternally to be understandable and attainable  throughout  the entire world.  In other
words, the true religion of God cannot be confined to any one people, place, or period of time.
Nor is it logical that such a religion should impose conditions that have nothing to do with the
relationship  of  man  with  God,  such  as  baptism,  or  belief  in  man  as  a  savior,  or  an
intermediary. Within the central principle of Islam and its definition (the surrender of one’s will
to God) lie the roots of Islam’s universality. Whenever man comes to the realization that God is
one and distinct from His creation, and submits himself to God, he becomes a Muslim in body
and spirit and is eligible for paradise.
Consequently, anyone at any time in the most remote regions of the world can become Muslim,
a follower of God’s religion, Islam, by merely rejecting  the worship of creation and  turning  to
God alone. It should be noted, however, that in order to actually submit to God’s will, one must
continually choose between right and wrong. Indeed, man is endowed by God with  the power
not only  to distinguish  right  from wrong but also  to  choose  between  them.  These God-given
powers carry with them an important responsibility, namely, that man is answerable to God for
the choices he makes. It follows,  then,  that man should  try his utmost  to do good and avoid
evil. These concepts are expressed in the final revelation as follows:
“Verily, those who believe (in the Qur’an), and those
who follow the Jewish faith, and the Christians, and
the  Sabians  (angel-and-star-worshippers)  —  any  of
these who believe in Allah and the Last Day and work
righteousness  shall  have  their  reward  with  their
Lord.  They  will  not  be  overcome  by  fear  or  grief.”
[Qur’an 2:62]
If, for whatever reason, they fail to accept the final message after it has been clearly explained
to them, they will be in grave danger. The last Prophet said:
“Whoever among the Christians and Jews hears of me but
does not  affirm  his  belief  in what  I  brought  and  dies  in
this  state  will  be  among  the  inhabitants  of  hell.”  (Sahih
Muslim [English Translation], Vol.1 P.91 No, 284)
Recognition Of God
The question which arises here is : How can all people be expected to believe in  the one true
God, given their varying backgrounds, societies and cultures? For people to be held responsible
for worshipping the one true God, they all need to have access to knowledge of Him. The final
revelation teaches that all humans being have the recognition of the one true God imprinted on
their souls as a part of their very nature with which they are created.
In the seventh chapter of the Qur’an (Al-A’raaf, verses 172-173), God explained that when He
created  Adam  He  caused  all  of  Adam’s  descendants  to  come  into  existence  and  He  took  a
pledge from them saying:
Page 6 of 7
“‘Am  I  not  your  Lord?’  To  which  they  all  replied,
‘Yes, we testify to it’”
Allah then explained why He had all of mankind bear witness that He is their creator and the
only true God worthy of worship. He said:
“That was  in case  you  (mankind)  should  say  on  the
day  of Resurrection,  ‘Verily we were  unaware  of  all
this’” [Qur’an 7:172]
That is to say, we cannot claim on that day that we had no idea that Allah, was our God and
that no one told us that we were only supposed to worship Allah alone. Allah went on to further
explain that:
“It was also in case you should say, ‘Certainly it was
our ancestors who made partners (with Allah) and we
are only their descendants; will you then destroy us
for what those liars did?’” [Qur’an 7:173]
Thus, every child  is born with a natural belief  in God and an  in-born  inclination  to worship
Him alone. This in-born belief and inclination is called in Arabic the “Fitrah“.
The  Prophet  Muhammad  reported  that  Allah  said,  “I  created  my  servants  in  the  right
religion, but devils made them go astray.” The Prophet also said, “Each child is born in a
state of Fitrah. Then his parents make him a Jew, Christian or a Zoroastrian.” If the child
were  left  alone, he would worship God  in his  own way,  but  all  children  are  affected  by  the
environment. So, just as the child submits to the physical laws, which Allah has  imposed on
nature, in the same way his soul also submits naturally to the fact that Allah is his Lord and
Creator. But,  if his  parents  try  to make him  follow  a  different  path,  the  child  is not  strong
enough in the early stages of his life to resist or oppose the will of his parents. In such cases,
the religion, which the child follows, is one of custom and upbringing, and God does not hold
him to account or punish him for his religion up to a certain stage of his life.
The Signs Of God
Throughout people’s  lives,  from  childhood until  the  time  they die,  signs of  the one  and  only
true God are shown to them in all regions of the earth and in their own souls, until it becomes
clear that there is only one true God (Allah). God says in the Qur’an:
“We will show them our signs In the furthest regions
(of  the  earth)  and  in  their  souls,  until  it  becomes
clear to them that this is the truth.” [Qur’an 41:53]
The following is an example of God revealing by a sign to one man the error of his idol-worship.
In  the  south-eastern  region of  the Amazon  jungle  in Brazil, South America, a primitive  tribe
erected  a  new  hut  to  house  their man-idol  Skwatch,  representing  the  supreme  God  of  all
creation. The following day a young man entered the hut to pay homage to the God, and while
he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old
flea-ridden dog slunk into the hut. The young man looked up in time to see the dog lift his hind
leg and pass urine on the idol.
Outraged, the youth chased the dog out of the temple; but when his rage died down he realized
that the idol could not be the Lord of the Universe. God must be elsewhere, he concluded. As
strange as it may seem, the dog urinated on the idol was a sign from God for that young man.
This sign contained  the divine message  that what he was worshipping was  false.  It  liberated
from slavishly following his traditionally learned worship of a false god. As a result,  this man
was given a choice: either to seek the true god or to continue in the error of his ways.
Allah mentions Prophet Abraham’s quest for God as an example of how  those who  follow His
signs will be rightly guided:
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“So  also  did  we  show  Abraham  the  power  and  the
Laws  of  the  heavens  and  the  earth  that  he  might
(with understanding) have certitude.  When the night
covered him over, he saw a star. He said: ‘This is my
Lord.’ But when it set, he said: ‘I love not those that
set’   When  he  saw  the moon  rising  in  splendor,  he
said:  ‘This  is my  Lord.’ But when  the moon  set, he
said:  ‘Unless  my  Lord  guide  me,  I  shall  surely  be
among those who go astray.’  When he saw the rising
sun in splendor, he said: ‘This is my Lord this is the
greatest  (of  all).’  But when  the  sun  set,  he  said;  ‘O
my people I am indeed free from your (guilt) of giving
partners to Allah.  For me, I have set my face, firmly
and truly, towards Him who created the heavens and
the  earth,  and  never  shall  I  give  partners  to  Allah”
[Qur’an 6:75-79]
As was mentioned earlier, prophets have been sent to every nation and tribe to support man’s
natural belief in God and man’s in-born inclination to worship Him, as well as to reinforce the
divine  truth  in  the daily  signs  revealed by God. Although much of  these prophets’  teachings
became distorted, portions revealing their God-inspired messages have remained untainted and
have served  to guide mankind in  the choice between  right and wrong. The  influence of Godinspired
messages  down  through  the  ages  can  be  seen  in  the  “Ten  Commandments”  of
Judaism’s  Torah  which  were  later  adopted  into  Christianity’s  teachings,  as  well  as  in  the
existence  of  laws  against  murder,  stealing  and  adultery  in  most  societies  throughout  the
ancient and modern world.
As a result of God’s signs to mankind through the ages combined with His revelation through
His prophets, all mankind has been given a chance to recognize the one only true God.
Consequently, every soul will be held accountable for its belief in God and its acceptance of the
true religion of God, namely Islam, which means total submission to the will of Allah.
Conclusion
The preceding presentation has demonstrated that the name of the religion of Islam expresses
Islam’s most central principle, submission to God, and that the name “Islam” was chosen not
by man, but by God, according  to  the holy  scriptures of  Islam.  It has also been  shown  that
Islam alone teaches the uniqueness of God and His attributes and enjoins the worship of God
alone without intermediaries. Finally, due to the divinely instilled inclination of man to worship
God  and  the  signs  revealed  by  God  throughout  the  ages  to  each  individual,  Islam may  be
achieved by all men at all times.
In  short,  the  significance  of  the  name  Islam  (submission  to  God),  Islam’s  fundamental
acknowledgment of the uniqueness of God and Islam’s accessibility to all mankind at all times
convincingly support Islam’s claim that from the beginning of time in whatever language it was
expressed, Islam alone has been, and will be the true religion of God.
In conclusion we ask Allah, the exalted, to keep us on the right path to which He has guided
us, and to bestow on us His blessings and mercy, for He is indeed the Most Merciful. Praise be
to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammad and on all
the prophets of God and their righteous followers.Page 1 of 7
The True Religion of God
By Dr. Abu Ameenah Bilal Philips – 3rd Edition, 1994
Which Is The True Religion Of God?
Each person  is born in a circumstance which  is not of his own  choosing. The  religion of his
family or the ideology of the state is thrust upon him from the very beginning of his existence
in this world. By the time he reaches his teens, he is usually fully brain-washed into believing
that  the  beliefs  of  his  particular  society  are  the  correct  beliefs  that  everyone  should  have.
However, when  some  people mature  and  are  exposed  to  other  belief-systems,  they  begin  to
question the validity of their own beliefs. The seekers of truth often reach a point of confusion
upon realizing that each and every religion, sect, ideology and philosophy claims to be the one
and only correct way for man. Indeed, they all encourage people to do good. So, which one is
right?  They  cannot  all  be  right  since  each  claims  all  others  are wrong.  Then  how  does  the
seeker of truth choose the right way?
God gave us all minds and intellects to enable us to make this crucial decision. It is the most
important  decision  in  the  life  of  a human  being. Upon  it  depends his  future, Consequently,
each  and  every  one of us must  examine  dispassionately  the  evidence  presented  and  choose
what appears to be right until further evidence arises.
Like every other religion or philosophy,  Islam also claims  to be  the one and only  true way  to
God. In this respect it is no different from other systems. This booklet intends to provide some
evidence for the validity of that claim. However, it must always be kept in mind that one can
only determine the true path by putting aside emotions and prejudices, which often blind us to
reality.  Then,  and  only  then, will we  be  able  to use  our God-given  intelligence  and make  a
rational and correct decision.
There are several arguments, which may be advanced to support Islam’s claim to be the  true
religion of God. The following are only three of the most obvious. The first argument is based on
the divine origin of the names of  the religion and  the comprehensiveness of  its meaning. The
second  deals  with  the  unique  and  uncomplicated  teachings  concerning  the  relationship
between  God,  man,  and  creation.  The  third  argument  derives  from  the  fact  that  Islam  is
universally attainable by all men at all  times. These are  the  three basic  components of what
logic and reason dictate necessary for a religion to be considered the true religion of God. The
following pages will develop these concepts in some detail.
The Religion’s Name
The  first  thing  that one  should  know  and  clearly understand  about  Islam  is what  the word
‘Islam” itself means. The Arabic word “Islam” means the submission or surrender of one’s will
to the only true God, known in Arabic as “Allah”. One who submits his will to God is termed in
Arabic a  “Muslim”. The religion of  Islam  is not named after a person or a people, nor was  it
decided by  a  later  generation  of man,  as  in  the  case  of Christianity which was named  after
Jesus Christ, Buddhism after Gautama Buddha, Confucianism after Confucius, Marxism after
Karl Marx, Judaism after the tribe of Judah and Hinduism after the Hindus. Islam (submission
to the will of God) is the religion which was given to Adam, the first man and the first prophet
of God, and it was the religion of all the prophets sent by Allah to mankind. Further its name
was chosen by God Himself and clearly mentioned in the final scripture which He revealed to
man. In that final revelation, called in Arabic the Qur’an Allah states the following:
“This  day  have  I  perfected  your  religion  for  you,
completed My favour upon you, and have chosen for
you Islam as your religion.” [Qur’an 5:3]
“If  anyone  desires  a  religion  other  than  Islam
(submission  to  God),  never  will  it  be  accepted  of
Him.” [Qur’an 3:85]
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Hence, Islam does not claim to be a new religion brought by Prophet Mohammed into Arabia in
the  seventh  century, but  rather  to be a  re-expression  in  its  final  form of  the  true  religion  of
Almighty God, Allah, as it was originally revealed to Adam and subsequent prophets.
At this point we might comment briefly on two other religions that claim to be  the  true path.
Nowhere in the Bible will you find God revealing to Prophet Moses’ people or their descendants
that  their religion is  called Judaism, or  to  the  followers of Christ  that  their  religion  is called
Christianity. In other words,  the names  “Judaism” and  “Christianity” had no divine origin or
approval.  It was  not  until  long  after  his  departure  that  the  name Christianity was  given  to
Jesus’ religion.
What, then, was Jesus’ religion in actual fact, as distinct from its name? (Both the name Jesus
and  the name Christ are derived  from Hebrew words,  through Greek and Latin. Jesus  is  the
English and Latin form of the Greek Iesous, which in Hebrew Is Yeshua or Yehoshua’ (Joshua).
The Greek word Christos is a translation of the Hebrew [for] ‘messiah’, which is a title meaning
‘the  anointed’.) His  religion  was  reflected  in  his  teachings,  which  he  urged  his  followers  to
accept as guiding principles in their relationship with God. In Islam, Jesus is a prophet sent by
Allah and his Arabic name is Eesa. Like the prophets before him, he called upon the people to
surrender their will to the will of God (which is what Islam stands for). For example, in the New
Testament it is stated that Jesus taught his followers to pray to God as follows:
“Our father in heaven, hallowed be your name, may your
will  be  done  on  earth  as  it  is  in  heaven.”  [Luke
11:2/Matthew 6:9-10]
This concept was emphasised by Jesus in a number of his statements recorded in the Gospels.
He  taught,  for  example,  that  only  those who  submitted would  inherit  paradise.    Jesus  also
pointed out that he himself submitted to the will of God.
“None of those who call me ‘Lord’ will enter the kingdom
of God, but only the one who does the will of my Father
in heaven.” [Matthew 7:21]
“I cannot do anything of myself I judge as I hear and my
judgment  is  honest  because  I  am  not  seeking my  own
will but the will of Him who sent me.” [John 5:30]
There are many reports  in  the Gospels which show  that Jesus made  it  clear  to his  followers
that he was not the one true God. For example, when speaking about the final Hour, he said:
“No-one  knows  about  the  day  or  hour,  not  even  the
angels  in  heaven,  not  the  son,  but  only  the  Father.”
[Mark 13:32]
Thus, Jesus like the prophets before him and the one who came after him, taught the religion
of Islam: submission to the will of the one true God.
God And Creation
Since  the  total  submission of one’s will  to God  represents  the  essence of worship,  the  basic
message  of  God’s  divine  religion,  Islam,  is  the  worship  of  God  alone.  It  also  requires  the
avoidance of worship directed to any person, place or thing other  than God. Since everything
other  than God,  the creator of all  the  things,  is God’s creation,  it may be said  that  Islam,  in
essence, calls man away from worship of creation and invites him to worship only his Creator.
He is the only one deserving of man’s worship, because it is only by His will that prayers are
answered.
Page 3 of 7
Accordingly,  if a man prays  to a  tree and his prayers are answered,  it  is not  the  tree which
answers  his  prayers  but God,  who  allows  the  circumstances  prayed  for  to  take  place.  One
might  say,  “That  is  obvious”.  However,  to  tree-worshippers,  it  might  not  be  so.  Similarly,
prayers  to  Jesus,  Buddha,  or  Krishna  or  Saint  Christopher,  or  Saint  Jude  or  even  to
Muhammad,  are  not  answered  by  them,  but  are  answered  by  God.  Jesus  did  not  tell  his
followers to worship him but to worship God, as the Quran states:
“And  behold!  Allah  will  say:  ‘O  Jesus,  the  son  of
Mary!  Did  you  say  to  men,  worship  me  and  my
mother as gods besides Allah?, He will say: “Glory to
you, I could never say what I had no right  (to say).”
[Qur’an 5:118]
Nor did Jesus worship himself when he worshipped, but rather he worshipped God. And Jesus
was reported in the Gospels to have said,
“It is written: ‘Worship the Lord your God and serve Him
only.’” [Luke 4:8]
This basic principle  is  contained  in  the opening  chapter of  the Qur’an, known as Soorah al-
Faatihah, verse 4:
“you alone do we worship and from you alone do we
seek help.”
Elsewhere, in the final book of revelation, the Quran, God also said:
“And  you  Lord  says:  ‘Call  on Me  and  I  will  answer
your (prayer).’” [Qur’an 40:60]
It is worth emphasizing that the basic message of Islam (namely, the worship of God alone) also
proclaims that God and His creation are distinctly different entities. God is neither equal to His
creation nor a part of it, nor is His creation equal to Him or a part of Him.
This might seem obvious, but man’s worship of  creation,  instead of  the Creator  is  to a  large
degree based on ignorance, or neglect, of this concept. It is the belief that the essence of God is
everywhere  in His  creation  or  that His  divine  being  is  or was  present  in  some  parts  of His
creation, which has provided justification for the worship of God’s creation and naming it the
worship  of  God.  However,  the message  of  Islam,  as  brought  by  the  prophets  of  God,  is  to
worship only God and to avoid the worship of His creation either directly or indirectly.
In the Qur’an God clearly states:
“For  we  assuredly  sent  amongst  every  people  a
prophet,  with  the  command Worship Me  and  avoid
false Gods.” [Qur’an 16:36]
When idol worshippers are questioned as to why they bow down to idols created by men, the
invariable  reply  is  that  they  are  not  actually worshipping  the  stone  image,  but God  who  is
present within it. They claim that the stone idol is only a focal point for God’s essence and is
not in itself God! One who has accepted the concept of God being present in any way within His
creation will be obliged to accept this argument for idolatry. Whereas, one who understands the
basic message of Islam and its implications would never agree to idolatry no matter how it  is
rationalized.
Those who have claimed divinity for themselves down through the ages have often based their
claims on the mistaken belief that God is present in man. Taking one step further, they claim
that  God  is more  present  in  them  than  in  the  rest  of  us,  and  that  other  humans  should
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therefore submit to them and worship them as God in person or as God concentrated within
their persons. Similarly, those who have asserted the godhood of others after their deaths have
found fertile ground among those who accept the false belief of God’s presence in man.
It should be abundantly clear by now that one who has grasped the basic message of Islam and
its  implications could never agree to worship another human being under any circumstance.
God’s  religion,  in  essence,  is  a  clear  call  to  the worship  of  the Creator  and  the  rejection  of
creation-worship in any form. This is the meaning of the motto of Islam:
“Laa Ilaaha Ill Allah” (there is no God but Allah)
The sincere declaration of this phrase and the acceptance of prophethood automatically bring
one within the  fold of  Islam, and sincere belief  in  it guarantees one Paradise. Thus,  the  final
Prophet of Islam (p.b.u.h) is reported to have said, “Any one who says: There is no God but
Allah, and dies holding that (belief) will enter paradise.”
Belief in this declaration of faith requires that one submit his/her will to God in the way taught
by the prophets of God. It also requires the believer to give up the worship of false gods.
The Message Of False Religions
There  are  so many  sects,  cults,  religions,  philosophies,  and movements  in  the  world,  all  of
which claim to be the right way or the only true path of God How can one determine which one
is correct or whether, in fact, all are correct? One method by which the answer can be found is
to  clear  away  the  superficial  differences  in  the  teachings  of  the  various  claimants  to  the
ultimate  truth, and  identifies  the  central object  of worship upon which  they  call,  directly or
indirectly. False religions all have in common one basic concept with regard to God they either
claim that all men are gods, or that specific men were God, or that nature is God, or that God
is a figment of man’s imagination.
Thus, it may be stated that the basic message of false religion is that God may be worshipped
in the form of His creation. False religions invite man to the worship of creation by calling the
creation or some aspect of it God. For example, prophet Jesus invited his followers to worship
God, but those who claim to be Jesus’  followers  today call people to worship Jesus, claiming
that he was God.
Buddha was a reformer who  introduced a number of humanistic principles  in  the  religion of
India. He did not claim to be God, nor did he suggest to his followers that he be an object of
worship. Yet today most Buddhists who are to be found outside of India have taken him to be
God and they prostrate themselves to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, we can easily detect false religions
and the contrived nature of their origin. As God said in the Qur’an:
“That which you worship besides Him are only names
and  you  and  your  forefathers  have  invented  for
which  Allah  has  sent  down  no  authority:  the
command  belongs  only  to  Allah  He  has  command
that you worship Him; that is the right religion, but
most men do not understand.” [Qur’an 12:40]
It may be argued  that all religions  teach good  things, so why should  it matter which one we
follow?  The  reply  is  that  all  false  religions  teach  the  greatest  evil  the  worship  of  creation.
Creation-worship  is  the  greatest  sin  that man  can  commit  because  it  contradicts  the  very
purpose of his creation. Man was created to worship God alone as Allah has explicitly stated in
the Qur’an:
“I have  only  created  jinns  and men,  that  they may
worship Me” [Qur’an 51:56]
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Consequently , the worship of creation, which is the essence of idolatry is the only unforgivable
sin. One who dies in this state of  idolatry, has sealed his  fate  in  the next life. This  is not an
opinion, but a revealed fact stated by God in his final revelation to man:
“Verily Allah will not  forgive  the  joining of partners
with Him, but He may forgive (sins) less than that for
whomsoever He wishes.” [Qur’an 4:48 and 116]
Universality Of God’s Religion
Since the consequences of following a false religion are so grave, the true religion of God must
have  been  universally  understandable  and  universally  attainable  in  the  past  and  it  must
continue eternally to be understandable and attainable  throughout  the entire world.  In other
words, the true religion of God cannot be confined to any one people, place, or period of time.
Nor is it logical that such a religion should impose conditions that have nothing to do with the
relationship  of  man  with  God,  such  as  baptism,  or  belief  in  man  as  a  savior,  or  an
intermediary. Within the central principle of Islam and its definition (the surrender of one’s will
to God) lie the roots of Islam’s universality. Whenever man comes to the realization that God is
one and distinct from His creation, and submits himself to God, he becomes a Muslim in body
and spirit and is eligible for paradise.
Consequently, anyone at any time in the most remote regions of the world can become Muslim,
a follower of God’s religion, Islam, by merely rejecting  the worship of creation and  turning  to
God alone. It should be noted, however, that in order to actually submit to God’s will, one must
continually choose between right and wrong. Indeed, man is endowed by God with  the power
not only  to distinguish  right  from wrong but also  to  choose  between  them.  These God-given
powers carry with them an important responsibility, namely, that man is answerable to God for
the choices he makes. It follows,  then,  that man should  try his utmost  to do good and avoid
evil. These concepts are expressed in the final revelation as follows:
“Verily, those who believe (in the Qur’an), and those
who follow the Jewish faith, and the Christians, and
the  Sabians  (angel-and-star-worshippers)  —  any  of
these who believe in Allah and the Last Day and work
righteousness  shall  have  their  reward  with  their
Lord.  They  will  not  be  overcome  by  fear  or  grief.”
[Qur’an 2:62]
If, for whatever reason, they fail to accept the final message after it has been clearly explained
to them, they will be in grave danger. The last Prophet said:
“Whoever among the Christians and Jews hears of me but
does not  affirm  his  belief  in what  I  brought  and  dies  in
this  state  will  be  among  the  inhabitants  of  hell.”  (Sahih
Muslim [English Translation], Vol.1 P.91 No, 284)
Recognition Of God
The question which arises here is : How can all people be expected to believe in  the one true
God, given their varying backgrounds, societies and cultures? For people to be held responsible
for worshipping the one true God, they all need to have access to knowledge of Him. The final
revelation teaches that all humans being have the recognition of the one true God imprinted on
their souls as a part of their very nature with which they are created.
In the seventh chapter of the Qur’an (Al-A’raaf, verses 172-173), God explained that when He
created  Adam  He  caused  all  of  Adam’s  descendants  to  come  into  existence  and  He  took  a
pledge from them saying:
Page 6 of 7
“‘Am  I  not  your  Lord?’  To  which  they  all  replied,
‘Yes, we testify to it’”
Allah then explained why He had all of mankind bear witness that He is their creator and the
only true God worthy of worship. He said:
“That was  in case  you  (mankind)  should  say  on  the
day  of Resurrection,  ‘Verily we were  unaware  of  all
this’” [Qur’an 7:172]
That is to say, we cannot claim on that day that we had no idea that Allah, was our God and
that no one told us that we were only supposed to worship Allah alone. Allah went on to further
explain that:
“It was also in case you should say, ‘Certainly it was
our ancestors who made partners (with Allah) and we
are only their descendants; will you then destroy us
for what those liars did?’” [Qur’an 7:173]
Thus, every child  is born with a natural belief  in God and an  in-born  inclination  to worship
Him alone. This in-born belief and inclination is called in Arabic the “Fitrah“.
The  Prophet  Muhammad  reported  that  Allah  said,  “I  created  my  servants  in  the  right
religion, but devils made them go astray.” The Prophet also said, “Each child is born in a
state of Fitrah. Then his parents make him a Jew, Christian or a Zoroastrian.” If the child
were  left  alone, he would worship God  in his  own way,  but  all  children  are  affected  by  the
environment. So, just as the child submits to the physical laws, which Allah has  imposed on
nature, in the same way his soul also submits naturally to the fact that Allah is his Lord and
Creator. But,  if his  parents  try  to make him  follow  a  different  path,  the  child  is not  strong
enough in the early stages of his life to resist or oppose the will of his parents. In such cases,
the religion, which the child follows, is one of custom and upbringing, and God does not hold
him to account or punish him for his religion up to a certain stage of his life.
The Signs Of God
Throughout people’s  lives,  from  childhood until  the  time  they die,  signs of  the one  and  only
true God are shown to them in all regions of the earth and in their own souls, until it becomes
clear that there is only one true God (Allah). God says in the Qur’an:
“We will show them our signs In the furthest regions
(of  the  earth)  and  in  their  souls,  until  it  becomes
clear to them that this is the truth.” [Qur’an 41:53]
The following is an example of God revealing by a sign to one man the error of his idol-worship.
In  the  south-eastern  region of  the Amazon  jungle  in Brazil, South America, a primitive  tribe
erected  a  new  hut  to  house  their man-idol  Skwatch,  representing  the  supreme  God  of  all
creation. The following day a young man entered the hut to pay homage to the God, and while
he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old
flea-ridden dog slunk into the hut. The young man looked up in time to see the dog lift his hind
leg and pass urine on the idol.
Outraged, the youth chased the dog out of the temple; but when his rage died down he realized
that the idol could not be the Lord of the Universe. God must be elsewhere, he concluded. As
strange as it may seem, the dog urinated on the idol was a sign from God for that young man.
This sign contained  the divine message  that what he was worshipping was  false.  It  liberated
from slavishly following his traditionally learned worship of a false god. As a result,  this man
was given a choice: either to seek the true god or to continue in the error of his ways.
Allah mentions Prophet Abraham’s quest for God as an example of how  those who  follow His
signs will be rightly guided:
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“So  also  did  we  show  Abraham  the  power  and  the
Laws  of  the  heavens  and  the  earth  that  he  might
(with understanding) have certitude.  When the night
covered him over, he saw a star. He said: ‘This is my
Lord.’ But when it set, he said: ‘I love not those that
set’   When  he  saw  the moon  rising  in  splendor,  he
said:  ‘This  is my  Lord.’ But when  the moon  set, he
said:  ‘Unless  my  Lord  guide  me,  I  shall  surely  be
among those who go astray.’  When he saw the rising
sun in splendor, he said: ‘This is my Lord this is the
greatest  (of  all).’  But when  the  sun  set,  he  said;  ‘O
my people I am indeed free from your (guilt) of giving
partners to Allah.  For me, I have set my face, firmly
and truly, towards Him who created the heavens and
the  earth,  and  never  shall  I  give  partners  to  Allah”
[Qur’an 6:75-79]
As was mentioned earlier, prophets have been sent to every nation and tribe to support man’s
natural belief in God and man’s in-born inclination to worship Him, as well as to reinforce the
divine  truth  in  the daily  signs  revealed by God. Although much of  these prophets’  teachings
became distorted, portions revealing their God-inspired messages have remained untainted and
have served  to guide mankind in  the choice between  right and wrong. The  influence of Godinspired
messages  down  through  the  ages  can  be  seen  in  the  “Ten  Commandments”  of
Judaism’s  Torah  which  were  later  adopted  into  Christianity’s  teachings,  as  well  as  in  the
existence  of  laws  against  murder,  stealing  and  adultery  in  most  societies  throughout  the
ancient and modern world.
As a result of God’s signs to mankind through the ages combined with His revelation through
His prophets, all mankind has been given a chance to recognize the one only true God.
Consequently, every soul will be held accountable for its belief in God and its acceptance of the
true religion of God, namely Islam, which means total submission to the will of Allah.
Conclusion
The preceding presentation has demonstrated that the name of the religion of Islam expresses
Islam’s most central principle, submission to God, and that the name “Islam” was chosen not
by man, but by God, according  to  the holy  scriptures of  Islam.  It has also been  shown  that
Islam alone teaches the uniqueness of God and His attributes and enjoins the worship of God
alone without intermediaries. Finally, due to the divinely instilled inclination of man to worship
God  and  the  signs  revealed  by  God  throughout  the  ages  to  each  individual,  Islam may  be
achieved by all men at all times.
In  short,  the  significance  of  the  name  Islam  (submission  to  God),  Islam’s  fundamental
acknowledgment of the uniqueness of God and Islam’s accessibility to all mankind at all times
convincingly support Islam’s claim that from the beginning of time in whatever language it was
expressed, Islam alone has been, and will be the true religion of God.
In conclusion we ask Allah, the exalted, to keep us on the right path to which He has guided
us, and to bestow on us His blessings and mercy, for He is indeed the Most Merciful. Praise be
to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammad and on all
the prophets of God and their righteous followers.

Qura’anic Principles and the role of new Generation

Qura’anic Principles and the role of new Generation	Course :Islamic Thoughts Submitted To Syed Muhammad Usman
Shahzaib Shamim [ 2958 ] Paf Kiet KARACHI

Table Of Content

1. The Meaning of Islam:                                                                                                3
2. Articles of Faith:                                                                                                         4

1. Allah, the One and Only God
2. Messengers and Prophets of God

1. Revelations and the Quran:                                                                                        5-11
   1. The Angels of Allah
   2. The Day of Judgement
   3. Qadaa and Qadar
   4. The Purpose of Life
   5. Status of Human Being
   6. Salvation
   7. Acceptance of Faith
   8. Application of Faith
   9. Prayer (Salah)
   10. Fasting
   11. Charity Giving (Zakah)
   12. The Pilgrimmage (Hajj)
   13. Islam is a Code of Life

1. ReveLation of  Quran:                                                                                                12-16
2. The Preaching of Islam                                                                                               17-23
3. Role of Young Generation in Islam                                                                            24-26

1. i.      Living for Islam
2. ii.      Essential Knowledge
3. iii.      The Characteristics of People who live for Islam
4. iv.      The Compulsory Nature of Islamic Activism

1. The Requirements of Bai‘ah and Brotherhood                                                           27

1. The Responsibilities of Brotherhood

The Meaning of Islam:

ISLAM is derived from the Arabic root “SALEMA”: peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to His law.

Everything and every phenomenon in the world, other than man is administered TOTALLY by God-made laws i.e. they are obedient to God and submissive to His laws i.e. they are in the STATE OF ISLAM. Man possesses the quality of intelligence and choice, thus he is invited to submit to the good will of God and obey His law ie. become a Muslim. Submission to the good will of God, together with obedience to His beneficial law, i.e. becoming a Muslim is the best safeguard for man’s peace and harmony.

Islam dates back to the edge of Adam and its message has been conveyed to man by God’s Prophets and Messengers including Abrahim, Moses, Jesus and Muhammad. Islam’s message has been restored and enforced in the last stage of the religious evolution by God’s last Prophet and Messenger Muhammad.

The word Allah in the Arabic language means God, or more accurately The One and Only Eternal God, Creator of theUniverse, Lord of all lords, King of all kings, MostCompassionate, Most Merciful. The word Allah to mean God is also used by Arabic speaking Jews and Christians.

Articles of Faith:

Allah, the One and Only God

A muslim believes in ONE GOD, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider. God has no father nor mother, no sons nor was He fathered. None equal to Him. He is God of all mankind, not of a special tribe or race.

God is High and Supreme but He is very near to the pious thoughtful believers; He answers their prayers and help them. He loves the people who love Him and forgives their sins. He gives them peace, happiness, knowledge and success. God is the Loving and the Provider, the Generous, and the Benevolent, the Rich and the Independent the Forgiving and the Clement, the Patient and the Appreciative, the Unique and the Protector, the Judge and the Peace. God’s attributes are mentioned in the Quran.

God creates in man the mind to understand, the soul and conscience to be good and righteous, the feelings and sentiments to be kind and humane. If we try to count His favours upon us, we cannot, because they are countless. In return for all the great favours and mercy, God does not need anything from us, because He is Needless and Independent. God asks us to know Him, to love Him and to enforce His law for our benefit and our own benefit and our own good.

Messengers and Prophets of God

A Muslim believes in all the Messengers and Prophets of God without any discrimination. All messengers were mortals, human beings, endowed with Divine revelations and appointed by God to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Noah, Abrahim, Ishmael, Isaac, Moses, Jesus and Muhammad. Their message is the same and it is Islam and it came from One and the Same Source; God, and it is to submit to His will and to obey His law; i.e., to become a Muslim.

Revelations and the Quran:

A Muslim believes in all scriptures and revelations of God, as they were complete and in their original versions. Allah, the Creator, has not left man without guidance for the conduct of his life. Revelations were given to guide the people to the right path of Allah and sent down to selected people, the prophet and messengers, to convey it to their fellow men.

The message of all the prophet and messengers is the same. They all asked the people of their time to obey and worship Allah and none other. Abrahim, Moses, David, Jesus and Muhammad who were revealed their own book of Allah, were sent at different times to bring back straying human being from deviation to Right Course.

The Quran is the sacred book of the Muslims. It is the last book of guidance from Allah, sent down to Muhammad, peace be upon him, through the angel Jibraeel (Gabriel). Every word of it is the word of Allah. It was revealed over a period of 23 years in the Arabic language. It contains 114 Surahs (chapters) and over 6000 verses.

The Quran deals with man and his ultimate goal in life. Its teachings cover all areas of this life and the life after death. It contains principles, doctrines and directions for every sphere of human life. The theme of the Quran broadly consists of three fundamental ideas: Oneness of Allah, Prophethood and life after death. The success of human beings on this earth and in the life hereafter depends on obedience to the Quranic teaching.

The Quran is unrivalled in its recording and prservation. The astonishing fact about this book of Allah is that it has remained unchanged even to a dot over the past fourteen hundred years. No scholar has questioned the fact that the Quran today is the same as it was revealed. Muslims till today memorize the Quran word by word as a whole or in part. Today, the Quran is the only authentic and complete book of Allah. Allah is protecting it from being lost, corrupted or concealed.

The Angels of Allah

There are purely spiritual and splendid beings created by Allah. They require no food or drink or sleep. They have no physical desires nor material needs. Angels spend their time in the service of Allah. Each charged with a certain duty. Angels cannot be seen by the naked eyes. Knowledge and the truth are not entirely confined to sensory knowledge or sensory perception alone.

The Day of Judgement

A Muslim believes in the Day of the Judgement. This world as we know it will come to an end and the dead will rise to stand for their final and fair trial. On that day, all men and women from Adam to the last person will be resurrected from the state of death for judgement. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the Day of Judgement. One who believe in life after death is not expected to behave against the Will of Allah. He will always bear in mind that Allah is watching all his actions and the angels are recording them.

People with good records will be generously rewarded and warmly welcomed to Allah’s Heaven. People with bad records will be fairly punished and cast into Hell. The real nature of Heaven and Hell are known to Allah only, but they are described by Allah in man’s familiar terms in the Quran.

If some good deeds are seen not to get full appreciation and credit in this life, they will receive full compensation and be widely acknowledged on the Day of Judgement. If some people who commit sins, neglect Allah and indulge in immoral activities, seem SUPERFICIALLY successful and prosperous in this life, absolute justice will be done to them on the Day of Judgement. The time of the Day of Judgement is only known to Allah and Allah alone.

Qadaa and Qadar

A Muslim believes in Qadaa and Qadar which related to the ultimate power of Allah. Qadaa and Qadar means the Timeless Knowledge of Allah and His power to plan and execute His plans. Allah is not indifferent to this world nor is He neutral to it. It implies that everything on this earth originates from the one and only creator who is also the Sustainer and the sole source of guidance.

Allah is Wise, Just and Loving and whatever He does must have a good motive, although we may fail sometimes to understand it fully. We should have strong faith in Allah and accept whatever He does because our knowledge is limited and our thinking is based on individual consideration, whereas His knowledge is limitless and He plans on a universal basis. Man should think, plan and make sound choice, but if things do not happen the way he wants, he should not lose faith and surrender himself to mental strains or shattering worries.

The Purpose of Life

A Muslim believe that the purpose of life is to worship Allah. Worshipping Allah does not mean we spend our entire lives in constant seclusion and absolute meditation. To worship Allah is to live life according to His commands, not to run away from it. To worship Allah is to know Him, to love Him, to obey His commands, to enforce His laws in every aspect of life, to serve His cause by doing right and shunning evil and to be just to Him, to ourselves and to our fellow human beings.

Status of Human Being

A Muslim believes that human being enjoys an especially high ranking status in the hierarchy of all known creatures. Man occupies this distinguished position because he alone is gifted with rational faculties and spiritual aspirations as well as powers of action. Man is not a condemned race from birth to death, but a dignified being potentially capable of good and noble achievements. A Muslim also believes that every person is born muslim. Every person is endowed by Allah with spiritual potential and intellectual inclination that can make him a good Muslim. Every person’s birth takes place according to the will of Allah in realization of His plans and in submission to His commands. Every person is born FREE FROM SIN. When the person reaches the age of maturity and if he is sane, he become accountable for all his deeds and intentions. Man is free from sin until he commits sin. There is no inherited sin, no original sin. Adam committed the first sin, he prayed to Allah for pardon and Allah granted Adam pardon.

Salvation

A Muslim believes that man must work out his salvation through the guidance of Allah. No one can act on behalf of another or intercede between him and Allah. In order to obtain salvation, a person must combine faith and action, belief and practice. Faith without doing good deeds is as insufficient as doing good deeds without faith. Also, a Muslim believes that Allah does not hold any person responsible until he has shown him the Right Way. If people do not know and have no way of knowing about Islam, they will not be responsible for failing to be Muslim. Every Muslim must preach Islam in words and action.

Acceptance of Faith

A Muslim believes that faith is not complete when it is followed blindly or accepted unquestioningly. Man must build his faith on well-grounded convictions beyond any reasonable doubt and above uncertainty. Islam insures freedom to believe and forbids compulsion in religion (one of the oldest synagogues and one of the oldest churches in the worlds is in Muslim countries).

A Muslim believes that the Quran is the word of Allah revealed to prophet Muhammad through the Angel Gabriel. The Quran was revealed from revealed from

Allah on various occasions to answer questions, solve problems, settle dbe man’s best guide to the truth. The Quran was revealed in Arabic and it is still in its original and complete Arabic version until today. It is memorized by millions. A Muslim also believes in a clear distinction between the Quran and the Traditions (called Hadits) of the Prophet Muhammad. Whereas, the Quran is the word of Allah, the Traditions of Prophet Muhammad (hadits i.e.: his teachings, sayings, and actions) are the practical interpretations of the Quran. Both the Quran and the Hadits of Prophet Muhammad are the primary sources of knowledge in Islam.

Application of Faith

God has laid down for a Muslim four major exercises of faith, some are daily, some weekly, some monthly, some annually and some are required as a minimum of once in a lifetime. These exercises of faith are to serve man’s spiritual purposes, satisfy his human needs and to mark his whole life with a Divine touch. These major exercises of faith are:

Prayer (Salah)

Praying, to the Creator on a daily basis, is the best way to cultivate in a man a sound personality and to actualize his aspiration. Allah does not need man’s prayer because He is free of all needs. Salah is for our benefit which are immeasurable and the blessings are beyond imagination.

In salah, every muscle of the body joins the soul and the mind in the worship and glory of Allah. Salah is an act of worship. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined.

Offering of salah is obligatory upon every Muslim male and female who is sane, mature and in case of women free from menstruation and confinement due to child birth. Requirements of salah: performing of ablution (Wudu), purity of the whole body, clothes and ground used for prayer, dressing properly and having (or declaring) the intention and facing the Qiblah; the direction of the Ka’bah at Mecca.

Obligatory Salah: Five daily salahs, the Friday’s noon congregation salah and the funeral salah.

Highly recommended salah: Those accompanying the obligatory salah and the two great festival salahs.

Optional salah: Voluntary salah during the day and night.

Times of Obligatory Salah:

1. Early Morning – after dawn and before sunrise.

2. Noon – after the sun begins to decline from its zenith until it is about midway on its course to set.

3. Mid-afternoon – after the expiration of the noon salah time until sunset.

4. Sunset – immediately after sunset until the red glow in the western horizon disappears.

5. Evening – after the expiration of the sunset salah until dawn. Salah should be offered in its due time, unless there is a reasonable excuse. Delayed obligatory salah must be made up. In addition to the prescribed salah, a Muslim expressed gratitude to God and appreciation of His favours and asks for His mercy all the time. Especially at times of, for example: childbirth, marriage, going to or rising from bed, leaving and returning to his home, starting a journey or entering a city, riding or driving, before or after eating or drinking, harvesting, visiting graveyards and at time of distress and sickness.

Fasting

Fasting is abstaining completely from eating, drinking, intimate sexual contacts and smoking from the break of dawn till sunset. It is a matchless Islamic institution which teaches man the principle of sincere love to God. Fasting teaches man a creative sense of hope, devotion, patience, unselfishness, moderation, willpower, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood. Obligatory fasting is done once a year for the period of the month of Ramadan; the ninth month of the Islamic year. Recommended fasting every Monday and Thursday of every week, three days in the middle of each Islamic month, six days after Ramadan following the Feast Day and a few days of the two months before Ramadan. Fasting of Ramadan is a worship act which is obligatory on every adult Muslim, male or female if he/she mentally and physically fit and not on a journey. Exception: women during their period of menstruation and while nursing their child and also in case of travel and sickness.

Charity Giving (Zakah)

Charity giving is an act of worship and spiritual investment. The lateral meaning of Zakah is purity and it refers to the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. Zakah does not only purifies the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors.

Zakah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism. Zakah is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Every Muslim, male or female who at the end of the year is in possession of the equivalent of 85 g of gold (approx. $1400 in 1990) or more in cash or articles of trade, must give Zakah at minimum rate of 2.5%. Taxes paid to government do not substitute for this religious duty. Contributor should not seek pride or fame but if disclosing his name and his contribution is likely to encourage others, it is acceptable to do so. The recipient of Zakah are: the poor, the needy, the new Muslim converts, the Muslim prisoners of war (to liberate them), Muslim in debt. Also employees appointed to collect Zakah, Muslim in service of research or study or propagation of Islam, wayfarers who are foreigners in need of help.

The Pilgrimmage (Hajj)

It is a pilgrimage to Mecca, at least once in a lifetime and it is obligatory upon every Muslim male and female who is mentally, physically and financially fit. It is the largest annual convention of faith on earth (in 1989: 2.5 million). Peace is the dominant theme. Peace with Allah, with one’s soul, with one another, with all living creatures. To disturb the peace of anyone or any creature in any shape or form is strictly prohibited.

Muslim from all walks of life, from every corner of the globe assemble in Mecca in response to the call of Allah. There is no royalty but loyalty of all to Allah, the Creator. It is to commemorate the Divine rituals observed by the Prophet Abrahim and his son Ishmael, who are the first pilgrim to the house of Allah on earth; the Ka’bah. It is also to remember the grad assembly of the Day of Judgement when people will stand equal before Allah.

Muslims go to Mecca in glory of Allah, not to worship a man. The visit to the tomb of Prophet Muhammad at Madena is highly recommended but not essential in making the Hajj valid and complete.

Islam is a Code of Life

It is a Muslim belief that Muhammad’s mission was for the whole world and for all the time; because:

Its universality has been clearly confirmed by the Quran (Surah 7: verse 158, 6:19, 34:28, 81:27).

It is a logical consequences of the finality of his prophethood. He had to be the guide and the leader for all men and for all ages.

Allah has provided, through him, a complete code which is to be followed, and this in itself supports the concept of finality, because without completeness, the need for other prophets would remain.

It is a fact that during the last 1400 years no man has arisen whose life and works bear even the slightest resemblance to that of a prophet. Nor has anyone presented a book which could be remotely considered a divine communication. Still less has there been a man to claim legitimate authority as a law-giver fro mankind. The mission of Muhammad, as well as of other prophets who brought the universal message of Islam, does not end with the announcement of the message. He has to guide the people by explaining to them the implications of the Islamic creed, the morale code, the divine injunctions and commandment, and the form of worship that sustains the whole system. He has to exemplify the faith so others can pattern their participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community so that Allah’s word will prevail over all other words.

1. Spiritual Life: prayer (salah), fasting, charity giving (zakah), pilgrimage (hajj), love for Allah and His Messenger, love for truth and humanity for the sake of Allah, hope and trust in Allah at all times and doing good for the sake of Allah.

2. Intellectual Life: True knowledge based on clear proof and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe. Islam demands faith in Allah on the basis of knowledge and research and leaves wide open all field of thought before the intellect to penetrate as far it can reach.

3. Personal Life: purity and cleanliness, a healthy diet, proper clothing, proper behaviour, and good healthy sexual relations within marriage.

4. Family Life: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage…etc.). Marriage is a religious duty on all who are capable of meeting its responsibilities. Each member of the family has rights and obligations.

5. Social Life: Man is ordained by Allah to extend his utmost help and kindness to other family members, relations, servants and neighbours. No superiority on account of class, colour, origin or wealth. Humanity represents one family springing from the one and the same father and mother. The unity of the humanity is not only in its origin but also in its ultimate aims.

6. Economical Life: Earning one’s living through decent labour is not only a duty but a great virtue as well. Earning is man’s private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual. The Islamic economic system is not based on arithmetical calculations alne but also on moral and principles. Man comes to this world empty-handed and departs empty-handed. The real owner of things is Allah alone. Man is simply a trustee.

7. Political Life: The sovereignty in the Islamic State belongs to Allah; the people exercise it by trust from Him to enforce His laws. The ruler is only an acting executive chosen by the people to serve them according to Allah’s law. The State is to administer justice and provide security for all citizens. Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of Allah and the people, it has to be replaced. Non-Muslim can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings. They may pay Zakah or a different tax tributes “Jizyah”. They are entitled to full protection and security of the State including freedom of religion.

8. International Life: Man has a common origin, human status and aim. Other people’s interests and right to life, honour and property are respected as long as the right of Muslim are in tact. Transgression is forbidden. War is only justified if the state security is endangered. During war, destruction of crops, animals and homes, killing non-fighting women, children and aged people are forbidden.

ReveLation of  Quran:

Well before God’s revelation marked him as a Prophet, Mohammad(p) had rejected the religion of Arabia. This religion called on the worship of several gods, and Mohammad felt that these idols were not responsible for life or creation. Questioning the religion that he was born into, Mohammad (p) found peace in reflection, meditation, and contemplation; however, these acts of private worship did not give Mohammad the answers that he was searching for. In his late thirties Mohammad began a practice of retirement, where he would seclude himself from his family and relations and spend several days in a cave on top of a mountain two miles outside of Makkah. He continued this for many years: during the month of Ramadan, Mohammad would often spend the entire month in seclusion, for some instinct must have told him that in this holiest month he would find the answers to his questions. So, it was in his fortieth year that Mohammad (p) received the revelation from God.

While engaged in worship in a corner of the cave of Hira in the heart of the night, the orphan son of Abdullah who had never studied or attended a school, was suddenly shaken by the summons, “O Muhammad!” followed by the command to recite, this being the beginning of revelation. A wave arose from the limitless ocean of Divinity, rent the breast of the Prophet, bewildered and anxious, and filled to the brim the cup of his spirit.
Mohammad was shocked and afraid. How could there be another voice in the cave when he was all alone? Nevertheless, he replied: “I am not one of those who can read”. After his answer, he was taken up, and violently hugged and then set free: the voice repeated, “Read”. Mohammad could only give the same answer: “I am not one of those who can read”. The being repeated the same action, hugging him again. Once again it commanded him to “Read”. This time Mohammad gave a different answer: he said, “What shall I read?”, and the voice said:

“Read! In the Name of your Lord, who has created you! He created man from a clot of blood. Read, and your Lord is the Most Gracious, He who has taught by the pen, Taught man what he did not know.”
[Al-Quran: 96:1-4]

The shining of a light from the realm of the unseen covered and enveloped his being and shone forth on his fair features, giving rise to new and bright life in the darkness of the night. Then, with a painful tumult in his heart and bearing on his shoulders the heaviest responsibility conceivable, he set out for home from the cave of Hira, destined to become the teacher of all human beings and to assume the leadership of humanity on its long march forward.

What force was it that had disquieted him despite his infinite patience, made him anxious despite all his tranquil courage, and plunged his whole being into painful turmoil? Thereafter the envoy of revelation came repeatedly, reciting verses to him, profound and astounding verses that bore no resemblance from the point of view of style and content either to the words of the Prophet himself, eloquent as they were, or to the conventional prose and poetry of the age.

Although the Arabs of the Age of Ignorance knew neither how to read nor how to write and had no historians, philosophers or scholars, they were famed for the excellence of their poetry and the eloquence of their speech. The Prophet, however, had never participated before the beginning of his mission in the cultivation of the arts of poetry and eloquence.
His conduct, on the one hand, and the verses of the Quran, on the other, both testify that he made no compromises in conveying his message. He conveyed the message that he had been ordered to deliver clearly, unambiguously and in utter contradiction both with the beliefs and inclinations of the people and with his own immediate interests. He loudly proclaimed the revelation he had received to the evil and the ignorant, to a people made degenerate and corrupt by the worship of the idols they had fashioned themselves, and he informed them that their sole salvation lay in the worship of the One God.

The new factor that appeared at a particular time in the life of the Prophet and caused him to engage in unprecedented forms of activity was the wondrous phenomenon of revelation, the heavenly message which he as the most lofty and qualified of men had been chosen to receive. Before then, no preliminary effort or particular inclination had been seen on his part that might have led to the bringing about of the sudden and remarkable transformation of the world he was now about to accomplish.

The factor that had this profound effect on Muhammad, that changed that quiet and reflective man into an explosive source of revolutionary energy and enabled him to bring about such a profound transformation of humanity, from within the intense darkness of the Arabs’ Age of Ignorance, was nothing other than revelation. It was a call that penetrated the very depths of the souls of human beings that melted the marrow of their bones, and directed all their strivings to the attainment of perfection.

The command of revelation negated all the false and lying criteria which human beings had regarded as the measure of goodness and considered the sole means of evaluating human characteristics and habits, while, in fact, clothing falsehood in the garment of truth. It brought into operation new and clear criteria which showed human beings the goals to which they should strive to advance and brought about creativity in their lives. The veil of ignorance and silence was torn apart, the human beings’ energies were set to work, the power of thought within them was aroused, and their spirits were borne aloft toward the infinite summit of being.

A people who in their ignorance and lowliness would tear each apart on account of the most insignificant things and had lost all virtue, thanks to their various forms of enslavement, now became, through Islam and its great concept of monotheism – the true pillar of humanity and the breaker of idols – so elevated of spirit and so self-sacrificing that they happily abandoned both their lives and their property. The remarkable stories of self-sacrifice on the part of those early Muslims will stand eternally as examples of true nobility.
The Prophet of Islam had the vision and belief of a world leader, but he began to proclaim his Divine summons to monotheism in a relatively restricted sphere, a closed environment where tribal institutions exercised great influence and idols were counted as the most sacred and beloved of objects. It was an environment that was not in any way prepared to accept the message of Divine unity.

The heavenly teachings of Islam and the culture to which they gave rise were superior not only to the intellectual atmosphere prevailing in the idolatrous society of the Arabs but also to all the religious doctrines and cultures of that age.

The program for reforming systems of thought and culture that had become corrupt was laid down by a man who had never studied, who was unlettered, and who knew nothing of the religious books or the civilization of his age.

At first he invited his relatives to worship the Creator, and then the people of Mecca and the Arabian Peninsula. Finally he proclaimed to the entire world his mission as the last of the Prophets.

The Prophet had been born into an environment where human beings engaged in empty boasting out of their shortsightedness and tribal mentality, where privileges were based on unjust social conditions and prejudices. Now he arose and swept aside all those false privileges. He established new values and concepts with respect to labor, life and social relations, in the framework of a series of rules and ordinances, and strove to concentrate all the goals and thoughts of the human being on a program for liberating peoples from slavery, and delivering the oppressed from the tyranny of emperors and kings. Even for those who do not regard these exalted aims as having a heavenly origin will admit that they are among the most exalted and previous values observable in human history.

What is significant about the Revelation, the Message of God, is that it was an act for which the Prophet (pbuh) was ready. Meaning, that he had already forsaken the beliefs of his people and his culture. Mohammad (pbuh) had proved himself ready for prophethood through his pious actions and behavior. Among his people he had already earned the name Al-Amin, The Trustworthy. Moreover, Mohammad (pbuh) was a mature man, one who had lived the majority of his life, and could devote the next twenty-three years of that life to the service of God.
Since different verses of the Qur’an were being revealed as and when appropriate, it was not possible from the very beginning to write and preserve it in a book form. So, during the initial stage of Islam, major emphasis was laid on memory as a means of preserving the Qur’an.

When a revelation used to come in the very beginning, the Prophet (sallallahu alayhi wasallam) would tend to repeat its words instantly so that they would be memorized well enough. Thereupon, Allah Almighty directed him through the verses of Soorah Qiyaamah that he need not repeat words in a hurry immediately as revelation came. Allah Almighty would himself endow him with a memory that he will be unable to forget the words of the revelation once its descent has been completed. So it was that the moment the Qur’anic verses would come to him, they would be committed to his memory the next moment. Thus, the blessed chest of the Prophet (sallallahu alayhi wasallam), was the most protected vault of the Qur’an, in which there was no chance of even some common mistake, editing or alteration. Moreover, as a matter of additional precaution, he used to recite the Qur’an before angel Jibra’eel every year during the month of Ramadhaan; and the year he left this mortal world he completed a cumulative review of Qur’anic recitation twice with Jibra’eel. (Saheeh Bukhaari with Fat’hul Baari)

Again, as it was, he would not restrict his teachings of the Sahaabah (Companions) to just the meaning of the Qur’an, but had them memorize its words as well. Then, the revered Companions were themselves so enamored with a desire to learn and remember the Qur’an that every one of them was anxious to get ahead of the other. There were women who claimed no dowry from their husbands except that they would teach the Qur’an.

Hundreds of Companions, freeing themselves from all other concerns, had devoted their whole lives for this purpose. Not only did they memorize the Qur’an but also went on repeating it within the nightly prayers. “When someone migrated from Makkah and came to Madeenah”, says Ubaadah Ibne Saamit, “the Prophet (sallallahu alayhi wasallam) would entrust him to one of us Ansaar so that he could teach Qur’an to the new comer.” The mosque of the Prophet (sallallahu alayhi wasallam) was so filled with voices generated by learners and teachers of the Qur’an that the Prophet (sallallahu alayhi wasallam) had to ask them to lower their voices so that mistakes are not made. (Manaahilul ‘Irfaan)

Thus memorisation of the Qur’an was given more emphasis in early Islam as this was the only protected and trustworthy method given the conditions of that time. The reason is that the number of people who could read or write was very limited in those days. The means of publishing books, such as printing press, etc., were not there. Therefore, in that situation, if writing was taken to be sufficient, it would have neither been possible to spread the Qur’an on an extensive scale nor to protect it reliably. In its place, Allah Almighty had blessed the people of Arabia with a memory of such dimensions that thousands of poetic lines would normally rest in the memory of one person after another. Common ordinary villagers would remember by heart their genealogies and those of their families and unbelievably enough – even those of their horses! Therefore, this power of memory was well utilized for the conservation and protection of the Qur’an and it was through it that the verses and chapters of the Qur’an reached all over in to the far corners of Arabia.
Besides having the Qur’an committed to memory, the Prophet (sallallahu alayhi wasallam) made special arrangements to have the Qur’an committed to writing as well. Zayd Ibne Thaabit says: “I used to write down the words of wahee for him. When wahee came to him he felt burning with heat and the drops of perspiration would start rolling down on his body like pearls. When this state would go away from him, I would present myself before him with shoulder-bone or a piece (of something else). He would go on dictating and I would go on writing. When I would be finished with writing, the shear weight of copying the Qur’an would give me the feeling that my leg is going to break and that I will never be able to walk. In any case, when I would be finished with writing, he would say: ‘Read.’ I would read it back to him if there was a shortcoming, he would have it corrected and then let it be known to people. (Majma’uz Zawaa’id with reference to Tabraani)

Thus, there existed, during the time of the Prophet (sallallahu alayhi wasallam), a copy of the Noble Qur’aan which he had arranged to be committed to writing under his supervision. Although, it was not there as a formally prepared book, but it certainly was there in the form of various units of available writing materials. Along with it, it was also the practice of some revered Companions that they would make copies of the Qur’anic verses and keep them for personal recollection. This practice was common since the very early period of Islam. Accordingly, much before Umar embraced Islaam, his sister and brother-in-law had in their possession verses of the Qur’aan which they had written and kept in a book form. (Seerah Ibne Hishaam)

After reading about the Revelation of the Holy Qur’an, you might find the following of interest:
How the Holy Qur’an was preserved:  Zayd Ibne Thaabit says: “I used to write down the words of wahee for him. When wahee came to him he felt burning with heat and the drops of perspiration would start rolling down on his body like pearls. When this state would go away from him, I would present myself before him with shoulder-bone or a piece (of something else). He would go on dictating and I would go on writing. When I would be finished with writing, the shear weight of copying the Qur’an would give me the feeling that my leg is going to break and that I will never be able to walk. In any case, when I would be finished with writing, he would say: ‘Read.’ I would read it back to him and if there was a shortcoming, he would have it corrected and then let it be known to people.
The Demand of the Qur’an for a Direct Confrontation: From the very first day that the Prophet began preaching his message of monotheism, he summoned people also to a realistic vision of the world. When inviting them to faith, he addressed their wisdom and intelligence and called on them to use their eyes and their ears to perceive the truth.
Do we deserve the Qur’an ? The student of the Qur’an will find out that, Qur’an is telling us that the messengers of Allah will lead the people from darkness into the light and that nowhere in the Qur’an does Allah tell us a story of a community misled by its messenger or given the wrong teachings by him.

The Preaching of Islam:

1 When every method of persuasion (over 13 years of preaching) had failed, the Prophetsa took to the sword… that sword removed evil and mischief, the impurities of the heart and the filth of the soul. The sword did something more. It removed their blindness—they could see the light of truth—and it also cured them of their arrogance; arrogance which prevents people from accepting the truth… stiff necks and proud heads bowed with humility.                                                                          —Maulana Abul Ala Maududi

Muhammad preached Islam with a sword in one hand and the Quran in the other.

—Prof. Wilfred Cantwell Smith

2 The critics are blind. They cannot see that the only sword Muhammad wielded was the sword of mercy, compassion, friendship and forgiveness—the sword that conquers enemies and purifies hearts. His sword was sharper than the sword of steel.

—Gyanandra Dev Sharma Shastri

These are two conflicting views about the way in which the message of Islam was conveyed to the world. Critics, especially orientalists, claim that the wars the Prophet of Islamsa fought were offensive wars and that people were converted by force. According to objective historians, however, this view is not upheld by the facts. The Prophetsa did not use force to preach and all the battles he fought were defensive. The expansion of Islam was due to the Prophet’ssa spiritual and moral power.

Nevertheless, the view that Islam was spread by force is, unfortunately, held by some Muslim leaders. They, like the orientalists, divide the life of the Prophetsa into Meccan and Medinite periods. They maintain that at Mecca he was weak and powerless, hence that compromising and submissive attitude of peaceful co-existence. Then, having gained some power at Medina, he resorted to the sword, according to this school of thought.

Had he not done so there would have been no spiritual revolution in Arabia and Islam would not have spread. The late Maulana Abul Ala Maududi was a leading proponent of this view. In his book, Al-Jihad fil Islam, the Maulana says:

The Messenger of Allahsa invited the Arabs to accept Islam for 13 years. He used every possible means of persuasion, gave them incontrovertible arguments and proofs, showed them miracles and put before them his life as an example of piety and morality. In short, he used every possible means of communication, but his people refused to accept Islam.

It grieves my heart to quote the rest of this passage but it needs to be set out.

When every method of persuasion had failed, the Prophet took to the sword.

That sword removed evil mischief, the impurities of evil and the filth of the soul. The sword did something more—it removed their blindness so that they could see the light of truth, and also cured them of their arrogance; arrogance which prevents people from accepting the truth, stiff necks and proud heads bowed with humility.

As in Arabia and other countries, Islam’s expansion was so fast that within a century a quarter of the world accepted it. This conversion took place because the sword of Islam tore away the veils which had covered men’s hearts2

The above statement is doubly unfortunate because it was made by a Muslim scholar who claimed to be mizaj-shanasi-Rasul, the one who found himself in complete harmony with the mind and heart of the Prophetsa, so much so that he acquires a measure of authority in explaining the true meanings of the words and deeds of the Prophetsa—a claim which, if accepted, would give the claimant as much or more right to represent than the Holy Prophetsa enjoyed vis-à-vis his understanding of the Word of God. This means that the Maulana’s understanding is tragic beyond words—it has been made by a Muslim leader and repeats a baseless assertion of Islam’s enemies. It is the biased orientalists who accused the Prophetsa of converting people by force. The Maulana’s phraseology appears to glorify Islam, but in reality it endorses the accusation of the European critics of Islam. R. Dozy said: ‘Muhammad’s generals preached Islam with a sword in one hand and the Quran in the other.’ Smith asserted that it was not the generals but the Prophetsa himself who ‘preached with a sword in one hand and the Quran in the other’. George Sale wrote: ‘When the followers of the Prophet increased in number he claimed that God had allowed him to attack the unbelievers so that idolatry be destroyed and true religion be established.’

The Revd Dr C. G. Pfander, who was actively engaged in missionary work among Indian Muslims during the latter part of the nineteenth century, provoked great unrest by writing controversial tracts to expose, as he put it, ‘The false Prophet of Islam’. In one such tract he said:

1. For 13 years Muhammad preached his new religion in conciliatory terms and with great patience.

2. Now (in Medina) he became Al-Nabiyyussaif, ‘The sword-wielding Prophet’, and since then Islam’s strongest argument has been the sword.

3. If we study the behavior of Muhammad’s followers we notice that they thought it was not necessary for them to follow a religious and moral code. God demanded from them only one thing: that they should fight for God with swords, arrows, daggers and sabres to continue to kill3

And after this introduction the Revd Dr Pfander concluded: ‘You have to choose between Jesus, Word of God, and Hazrat Muhammad, son of Abdullah; between one who devoted his life to acts of piety and one who dedicated his life to the sword.4

Aloy Spranger, Henry Copey and many other critics of Islam followed the same line of attack on both Islam and the Prophetssa. Washington Irving went a step further; printed on the title page of one of his books is an imaginary painting of the Prophetsa with a sword in one hand and the Quran in the other.5

If one compares all that has been quoted above with the opening quotation of Maulana Maududi’s AI-Jihad fil Islam, one finds the Prophet’ssa critics in agreement. Both the Maulana and the orientalists maintained that Islam had a violent nature. Yet, despite this belief, the Maulana believed in Islam while they rejected it. Apart from the wording, there is no difference between paragraphs 1, 2 and 3 of the quotation from Maulana Maududi above and the quotation from Dr Pfander above. But one shows the respect of a Muslim; the other, the sarcasm of a bitter critic.

The snide remarks of the orientalists about the Prophet of Islamsa are as unsurprising as they are hurtful. They are sometimes made out of ignorance, but mostly out of malice. The hostility towards Islam colors the objectivity of even the most balanced historian. But most hurtful of all are the writings of Muslims who claim devoutly to follow the Prophetsa, yet present him, either through ignorance or arrogance, as a barbarian who wielded the sword to convert and conquer.

Maulana Mandudi was not convinced of the inherent beauty of Islam or that it could conquer hearts by its spiritual force alone, either in the past or present. He said:

Human relations and associations are so integrated that no state can have complete freedom of action within its own principles, unless those same principles are in force in a neighboring country. Therefore, Muslim groups will not be content with the establishment of an Islamic state in one area alone. Depending on their resources, they should try to expand in all directions. On one hand, they will spread their ideology and on the other they will invite people of all nations to accept their creed, for salvation lies only in it. If their Islamic state has power and resources it will fight and destroy non Islamic governments and establish Islamic states in their place.6

Maulana Maududi supports Sir William Muir’s twisted views of the Prophetsa and of Islam. In his biography of the Prophetsa, which he wrote to expose ‘the false Prophet of Islam’ 7 at the request of Dr Pfander, Sir William Muir said: ‘The sword of Mahomet, and the Coran are the most fatal enemies of civilization, liberty and truth which the world has yet known.’ 8

The great Hindu leader, Gandhi ji, in his earlier days, must have been influenced by a distorted picture of Islam such as this when he said: ‘Islam was born in an atmosphere of violence. At that time its determining force was the sword and even today it is the sword.’ But Gandhi ji was an observer of great insight and subsequently he corrected himself and wrote in Young India: ‘The more I study the more I discover that the strength of Islam does not lie in the sword.’

Other Hindus—even Arya Samajists, who made an objective study of Islam—followed Gandhi ji in his ‘discovery’. Pandit Gyanandra Dev Sharma Shastri said:

Biased critics of Islam and especially those who want to provoke Hindu-Muslim riots in the country say that Hazrat Muhammad after acquiring power in Medina could not maintain his facade of mercy and kindness.There he used force and violence and became a murderous prophet to achieve his life-long aim of power, status and wealth. He fell short of his own ideal of patience, moderation and endurance. But this is the view of those observers who are prejudicial and partisan, who are narrow minded and whose eyes are covered by a veil of ignorance. They see fire instead of light, ugliness instead of beauty and evil instead of good. They distort and present every good quality as a great vice. It reflects their own depravity…

The critics are blind. They cannot see that the only ‘sword’ Muhammad wielded was the sword of mercy, compassion, friendship and forgiveness—the sword that conquers enemies and purifies their hearts. His sword was sharper than the sword of steel.9

No comment! One only wishes that Maulana Maududi, a follower of the Prophet Muhammadsa, had been as fair to the Prophetsa as a follower of Krishnaas had been. Non-Muslims who have studied the history of Islam have had to admit that the Prophetsa was not only magnanimous and kind, but also a paragon of human virtues. Another Hindu, the editor of the Sat Updaish, wrote:

Some people say that Islam was preached by the sword, but we cannot agree with this view. What is forced on people is soon rejected. Had Islam been imposed on people through oppression, there would have been no Islam today. Why? Because the Prophet of Islam had spiritual power, he loved humanity and he was guided by the ideal of ultimate good.10

The anti-Muslim stance of the Arya Samaj movement is well known. Its founder, Swami Dayanand, was highly critical of Islam and its Prophetsa and yet the following statement was made by a Hindu at a meeting sponsored by the Arya Samaj in Lahore. The editor of the Vedic Magazine and a former professor of Gurukul, Kangri Ram Dev, said:

Sitting in Medina, Muhammad Sahib (peace be to him) held the Arabs spellbound; he filled them with spiritual strength; strength that makes devtas [gods] out of men… it is incorrect to say that Islam spread with the force of the sword. It is a fact that the sword was never wielded to propagate Islam. If religion can be spread by force then let anyone try it today.11

The last sentence of the above passage is a challenge no one would ever accept—not even Maulana Maududi. No sword can change a heart and turn belief into disbelief. There was a long chain of prophets before the Prophet of Islamsa and it is an historical truth that every prophet was opposed by force. Every time a prophet taught the true religion he was opposed by the sword and yet true religion spread and the sword failed to cut it back. If all past prophets and their followers could stand against the sword’s might, how is it possible that Muhammadsa could have adopted a different approach and taken to the sword—the instrument of oppression, not truth? There is no greater injustice than to accuse him of using force to change people’s beliefs.

Another non-Muslim scholar, Dr D. W. Leitz, in rebutting this false charge, based his argument on the Quran itself. He said:

All these arguments, advanced to prove that the purpose of jihad was to spread Islam by force, are contradicted by the Quran. The Quran says that the purpose of jihad is to protect mosques, churches, synagogues and cloisters.12

After such a clear defense of the Prophetssa, let so-called Muslims who accuse him of wielding the sword answer this Quranic question: ‘Do they not ponder over the Quran, or is it that their hearts are locked up from within? (47.25) Maulana Maududi, the author of the voluminous commentary on the Quran, Tafhim-ul-Quran, must have read this verse many times. Did it not occur to him that interpreting the Quran for political purposes might lead the commentator astray? The Maulana then says:

This was the policy which was adopted by the Prophetsa and his rightly guided caliphs. Arabia, where the Muslim Party was first formed, was the first to be put down. After this, the Prophetsa sent invitations to all neighboring countries, but did not wait to see whether these invitations were accepted. As soon as he acquired power, he started the conflict with the Roman Empire. Abu Bakr became the leader of the Party after the Prophetsa and attacked both the Roman and Persian Empires and Umar finally won the war.13

This is virtually a declaration of war against all non-Muslim neighboring states—they are safe only as long as the Muslim state is weak. Had the above passage been written by a Marxist historian from the Communist Party, one would not have given it a second glance. But it is the considered opinion of a Muslim leader of Maulana Maududi’s stature. As such, it is certainly far more insulting to the Prophetsa than all that Muir, Pfander, Smith and other critics of Islam have written. The above passage was translated from the Maulana’s original Urdu. The words: ‘Muslim Party’ were used deliberately by Maududi. He was degrading the Muslim umma to the status of a political party. He was well aware of the difference between the two words, for in another book he said: ‘The other word the Quran has used for “party” is umma.14 Having dubbed Muslims a political party, the Maulana either subconsciously or, more likely, deliberately, equates the Prophetsa with a political party leader, assigning to him the morals of a politician. How else can one explain the following passage written by the Maulana?

After this the Prophetsa sent invitations to all the neighboring countries, but he did not wait to see whether these invitations were accepted or not. As soon as he acquired more power he started the conflict with the Roman Empire.

It is amazing that a Muslim scholar could even by implication suggest that the Prophet was guilty of a Hitler-style invasion—Naaudhu billah.15 The Prophetsa was the Prince of Peace, not an invader. Maulana Maududi loved political power and, unfortunately, this colors his interpretation of Islamic history. But Islam does not need politics to prop it up. In Bengal, now Bangladesh, Muslims were an infinitesimal minority in the middle of the eighteenth century when the British took over the administration from the Mughals. By the time Bengal became independent in 1947 it had a Muslim majority. Muslims had no political control of the area nor was there any migration of Muslims from northern India during British rule. This increase in Bengal’s Muslim population was owing to peaceful conversion by traveling sufis, the roving Muslim missionaries and the Imams of the village mosques.

Thomas Arnold’s observation on the subject is significant. He said: ‘Islam has gained its greatest and most lasting missionary triumphs in times and places in which its political power has been weakest.”16 Maulana Maududi probably never read the history of Islam in Bengal, Malaysia or Indonesia. He was so enthralled by the Turko-Afghan and Mughal conquests that he never had time to note that the largest Muslim country in the world, Indonesia, never had a Muslim conqueror—that there was no fighting nor any violence there. That was the case also in Malaysia.

The Prophetsa was obviously innocent. He took up the sword only in self-defense and only when oppression became unbearable. Here is what an objective Sikh has to say on the subject:

In the beginning the Prophet’ssa enemies made life difficult for him and his followers. So the Prophetsa asked his followers to leave their homes and migrate to Medina. He preferred migration to fighting his own people, but when oppression went beyond the pale of tolerance he took up his sword in self-defense. Those who believe religion can be spread by force are fools who neither know the ways of religion nor the ways of the world. They are proud of this belief because they are a long, long way away from the Truth.17

Role of Young Generation in Islam:

Living for Islam

Commitment to Islam requires proper creed, worship,and morals and observance of the Islamic guidelines for family life and personal self-discipline, as elaborated in Part One of this book. In addition, true commitment requires every Muslim to dedicate his or her life in a jihad to establish and maintain a system of Islamic governance. Three Types of People There are three broad categories of people:

1) The Materialists The first group is secular in both ideology and practice. Regarding these people the Qur’an says:  And they say: ”There is nothing beyond our life in this world, for we shall not be raised from the dead.” [ Qur’an 6:29] And they say: ”What is there but our life in this world?We shall die as we come to life, and nothing but Time can destroy us.” But of that they have no knowledge; they

merely conjecture. [Qur’an 45:24] The secular humanists including the Communists and the existentialists (or post-modernists), all are products of this materialist ideology. A philosopher once said: ”This universe was not created by either God or man. It has existed in the past and will be a torch of life that burns and dies in the future in accordance with the governing laws of nature.” Lenin commented laconically, ”This is a pleasant description of dialectical materialism.” When mankind ignores the existence of life after death, where all the deeds are accountable, the material world will he man’s greatest goal and have the highest priority in his drive for knowledge They will work for it and drown in

their desires for its delights without limit.

2) The Functional Atheists These people claim to he Believers but are captives of materialism. They believe formally in Allah and the afterlife,and even think they are doing good, but their belief, worship (if any), and morals are pretentious and have no practical effect in life. Basically this type of people are

materialists even though they may perform spiritual acts. Functionally, these people are atheists.

According to Imam Hasan Al-Banna there are three such groups of people. [Hasan Al-Banna, Toward the

Future of Man] He writes, ”The Qur’an has established the purpose of our life and the reason for our creation. First, the Qur’an refers to a group of people who live only for eating and enjoyment: Verily Allah will admit those who believe and do righteous deeds to Gardens beneath which river flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the fire will be their abode [Qur’an 47:12]

Second, the Qur’an describes a group of people who bye for the glitter of worldly wealth: Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life. But nearness to Allah is the best of the goals. [Qur’an 3:14] Thirdly, the Qur’an designates a group of people who live only to slander and find fault with others and to encourage

mischief and destruction in these word: There is the type of man whose speech about this world’s life may dazzle you, and he calls Allah to witness what is in his heart. Yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief throughout the world and destroy crops

and cattle. But Allah does not love mischief. These three goals in life Allah has bid us to avoid, because

He has assigned the believers a higher purpose, which is to guide mankind to the divine path, and to illuminate the universe with the brightness of Islam

3) The Sojourners These people, who view themselves as living only temporarily in the world, are the true believers. They understand the real meaning of life and the value of this world

compared to the hereafter. The Qur’an says” What is the life of this world but play and amusement?

But best is the home in the hereafter for those who are righteous. Will you not then understand. [Qur’an 6:32] This worldly life can not deter them from pursuing the purpose of their creation in this life. Allah says in the Qur’an: I have created jinns and men only that they may serve Me. [Qur’an 51:56] The True Believer conceives the world as a field of struggle. His life, knowledge, business, wealth, home, thoughts are devoted to obeying Allah and fulfilling His will. In contrast, the materialist uses the same capabilities

to fulfill his selfish desires. This is evident in most of the achievements of modern civilization. The goal of this civilization is to maximize human pleasure and not to develop man and the universe toward peace and harmony. Most of the human inventions, such as the automobile, aeroplane, refrigerator, dryer, washer, furniture, clothes, music, and thousands of industrial products are designed to fulfill the

Essential Knowledge

In order to live entirely for Islam and follow the Islamic path, one must master some basic elements of knowledge, among which the following five should be highlighted: 1. The Divine Purpose of Life – to serve and worship Allah only. [Qur’an 51:56] He it is Who created the heavens and the earth in six days – and His Throne was over the waters – that He might try you to determine who is best in conduct. [Qur’an 11:7]

2. The Value of the World Allah tells us: Do you prefer the life of this world to the Hereafter? But little is the comfort of this life as compared with the Life to Come. [Qur’an 9:38] Such are the possessions of this world’s life; but the nearness toAllah is the best of the goals. [Qur’an 3:14]

And in the hadith we read: It has been narrated that one day the Prophet (s) was standing beside a garbage dump and he called to the companions and said: ”Pursue the world.” Then he took a smelly piece of garbage and a rotten bone and said: ”This is the world.” On another day, the Prophet (s) saw the cadaver of a young sheep that had been thrown away by the owner. Then the Prophet (s) turned towards his companions and said: ”Have you ever thought how worthless is this cadaver to the owner. By Allah, the world is more worthless in the eyes of Allah than this cadaver in the eyes of its owner. If the world were equal in value to a mosquito’s wing, surely Allah would not have given the unbelievers even a sip of water.” Then the Prophet (s) said: ”Doomsday is around the corner, but humans are still lusting for the  orld and are distant from Allah.” Then he added. ”The world is a prison for the believers and paradise for the unbelievers.” [Muslim]3. The Certainty of Death Allah tells us: All that is on earth will perish, but the  ace of your Lord will abide for ever – Full of Majesty, Bounty and Honor. [Qur’an 55:26-27] The Difference Between Right and Wrong In order to live for Islam one must learn the essentials of Islam jurisprudence, which is foundation of Islam and of all Knowledge. Allah the Almighty, has said: Do not approach the  ur’an in Haste, before it has been revealed to you in full, but say, ”O my Sustainer, make me grow in  nowledge.” [Qur’an 20:114] The Prophet (s) said: Verily, knowledge is obtained by learning while  nderstanding is obtained by experience. Whenever Allah wants to benefit a person, He gives him  nderstanding of the din. [Tabrani] Verily, the prophets did not want dinars of dirhams, but knowledge.   oever will accept it, will receive a real wealth. [Abu Da’ud and Tabrani] 5. The Fallacies of Ignorant The wise man should learn to know his enemies. He should understand their way of thinking, their factional divisions, and their way of fighting. Moreover, should study their defects and shortcomings.

The Characteristics of People who live for Islam

Those who live by Islam and for Islam must follow the teachings of Islam, so that its patterns is their lives  are distinguishable form the non-Islamic patterns of others. A life committed to Islam is: Action-Oriented Commitment to practical action is essential because faith is not mere idea by it is rooted in your heart so that its truthfulness can be proved by action. Allah, the Almighty, has said: Verily man is loss, except such as have faith and do good works. [Qur’an 103:2-3] Do you enjoin right conduct on people, and forget (to

practice it) yourselves, and yet you study the Book? Will you not understand? [Qur’an 3:44] Grievously odious is it in the sight of Allah that you do not practice what you preach. [Qur’an 61:3] Al-Ghazali said: ”Two men bring disaster to me, a virtuous man with his falsehood and an ignorance man with

his adoration. The latter dupes people with his adoration and the former dupes people with his falsehood.” The prophet (s) reminded the believers: Be a person who practices wisdom and not one  ho merely talks about it. Problem-Oriented A committed activist is aware of problems encountered by other Muslims and joins them in seeking solution. The Prophet (s) said: Move together with the book of Allah wherever it takes (You).Whoever does not pay special attention to the problems of Muslims, is not one of us.

You are a corner of the corners of Islam, so don’t let it be attacked from your corner. In the battle of Uhud, Saad Ibn Al-Rabie died with 70 wounds on his body. Just before he died, he said to Zaid ibn Thabit: ”Verily, I have smelt the aroma of Paradise. Tell the Ansar that Allah will honor His promises to those

who are sincere toward the Prophet (s) and are able to catch his attention.” Then Allah took his soul. Honorable in the Defense of Truth Pride in one’s faith is one of the characteristics of the Believers. Allah, the Almighty, has said: But honor belongs to Allah and His Messenger, and to the Believers. [Qur’an 63:8]

So lose not heart, nor fall into despair, for you must gain mastery if you are true in faith. [Qur’an 3:139]

The Compulsory Nature of Islamic Activism

Working for Islam means to reform oneself so that one’s life teaches others true belief and Islamic  ehaviour. Working for Islam equally means to form a society that is committed to the Islamic way of thinking and Islamic way of life, which means to form a government that implements principles of justice embodied in the shariah to guard the rights of every person and community, and establish truth

and justice, and at the same time call others toward Islam – truth, peace, and justice. These three responsibilities are obligatory not merely for the entire Muslim community but for every individual

Muslim until we have established a system of governance adequate to the task. Until the nations of the world have functionally Islamic governments, every individual who is careless or lazy in working for Islam is sinful. These sins of omission will not be forgiven until they take a quick action to carry out all their responsibilities and Islamic duties.

The Requirements of Bai‘ah and Brotherhood

Every Muslim has the ability to help the Islamic movement in its course of Islamic work, but only by disciplining disciplining himself or herself as a member of the movement in the characteristics described in previous chapters of this book. This character-building can also be accomplished simply by experiencing the hardships faced by the Muslim community and other communities in society.  onstructive

action requires the members of the movement to rise above these hardships by understanding their  causes and putting faith in the power of Islam (submission to Allah) to save mankind. Men and women can be asset to the Islamic Movement only when they have developed a balanced personality, i.e. developed a high level of humanity and internalized the rules of good character, so that they can submit fully to the principles and laws of Islam throughout their lives.

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The Responsibilities of Brotherhood

In Islam, faith or aqidah is the core of brotherhood. It keeps Muslims close to each other in a fraternal relationship. This relationship is based on each brother’s submission to the Lord, the Almighty, and on their mutual efforts to be closer to Him. Islamic brotherhood is a bond of faith as mentioned in the following saying of the Prophet (s): The strongest relationship is built on loving for the sake of Allah and becoming angry for the sake of Allah. [Narrated by Ahmad] Brotherhood in Islam strengthens the process of building a Muslim community and keeps Muslims close to each other. An Islamic movement based on true brotherhood is as solid as concrete and functions with organic unity as a body that feels the pain when any of its part suffers. In order to ensure that brotherhood can play this role in the Muslim Movement, Islam has laid down specific duties and rights of practicing brotherhood. These are given

below to show that these duties and rights are not theoretical but are real and true duties and responsibilities:

1. Brotherhood must be able to help each brother obey Allah, the Almighty, and accept the teachings of the Prophet (s), who said: Those whom Allah wishes to be given good deeds, Allah will sustain them by a pious Muslim friend. If he forgets, (to do good deeds] his friend will remind him, and when his friend reminds him, he will help his friend. ’Umar AI Khattab, said: ”Seek out trustworthy brothers and live in their community, because they are the embellishers during happiness and suppliers in hardship.”

2. Brotherhood is a spiritual bond that helps a person feel the needs of his brother and cooperate with him

in fulfilling those needs, as indicated by the Prophet (s): If one of you goes with your brother to help him fulfill his duty, and then the Prophet (s), made a sign with his fingers, added: ’That is better for him than

making i’tikaf [staying in the mosque for worship] in my mosque for two months. [Narrated by AI Hakim]

3. Brotherhood gives rise to cooperation also in a material sense, as the Prophet (s) said: Those who help a Muslim in hardship in this world, will be protected by Allah from suffering hardship in the Hereafter. Those who help the unfortunate, Allah will help them both in this world and in the Hereafter. Those who keep the secrets of a Muslim in this world, will have their secrets kept by Allah in this world and in the Hereafter. Allah will help His servants as long as they help their fellow Muslim brothers.[Narrated by Muslim, Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah]

4. Brotherhood is a communal responsibility with many duties. The most important of these is referted to in the following baditb: There are six duties of a Muslim to another Muslim: When you meet him, you should say salaam (give salutations). When he invites you, you should accept his invitation. When he advises you, you should also advise him. When he sneezes and says, ”Alhamdulillah,” [All praise to Allah], you should say, ”Yarbamukallah”. When he is sick, you should visit him. And when he passes away, you should accompany his dead body to the cemetery. [Narrated by Muslim]

5. Brotherhood in Islam means caring, loving, and cooperating with one another. In this context, the

Prophet (s), said: Do not end a friendship, do not turn your back, do not hate each other, and do not envy each other. As a servant of Allah, maintain brotherhood. Two Muslims may not remain on non-speaking terms with each other for more than three days. [Narrated by Malik, Bulchari, Abu Da’ud, Tirmidhi, and Nasa’i] In another tradition, the Prophet said: Do not downgrade a good deed. Even (an apparently

insignificant thing like) looking at your (Muslim) brother with a pleasant smile, is a good deed.

[Narrated by Muslim] The Prophet (s) said: Every good deed is a charity and indeed charity is

meeting your brother with a pleasant smile and pouring water from a kettle into his glass. [Narrated by

Tirmidhi] The Prophet (s), also said: Exchange gifts, so that you will love each other and the enmity between you and others will vanish. [Bukhari & Muslim]

6. Brotherhood in Islam implies loyalty and truthfulness. The Prophet (s) said in one of his traditions:

If one defends the honor of his fellow Muslim brother, Allah, the Almighty, will keep the Hellfire away from

his face in the Hereafter. [Narrated by Tirmidhi] The Prophet, peace be upon him, also said: The supplication of a Muslim for his brother without his knowledge is an accepted supplication and will be

rewarded by the presence of an angel at his side. Every time he supplicates for his brother, the angel will

say: Amen, and the same for you too. [Narrated by Muslim]

The Preaching of Islam: two Conflicting views

1 When every method of persuasion (over 13 years of preaching) had failed, the Prophet^sa took to the sword… that sword removed evil and mischief, the impurities of the heart and the filth of the soul. The sword did something more. It removed their blindness—they could see the light of truth—and it also cured them of their arrogance; arrogance which prevents people from accepting the truth… stiff necks and proud heads bowed with humility.

—Maulana Abul Ala Maududi

Muhammad preached Islam with a sword in one hand and the Quran in the other.

—Prof. Wilfred Cantwell Smith

2 The critics are blind. They cannot see that the only sword Muhammad wielded was the sword of mercy, compassion, friendship and forgiveness—the sword that conquers enemies and purifies hearts. His sword was sharper than the sword of steel.

—Gyanandra Dev Sharma Shastri

These are two conflicting views about the way in which the message of Islam was conveyed to the world. Critics, especially orientalists, claim that the wars the Prophet of Islam^sa fought were offensive wars and that people were converted by force. According to objective historians, however, this view is not upheld by the facts. The Prophet^sa did not use force to preach and all the battles he fought were defensive. The expansion of Islam was due to the Prophet’s^sa spiritual and moral power.

Nevertheless, the view that Islam was spread by force is, unfortunately, held by some Muslim leaders. They, like the orientalists, divide the life of the Prophet^sa into Meccan and Medinite periods. They maintain that at Mecca he was weak and powerless, hence that compromising and submissive attitude of peaceful co-existence. Then, having gained some power at Medina, he resorted to the sword, according to this school of thought.

Had he not done so there would have been no spiritual revolution in Arabia and Islam would not have spread. The late Maulana Abul Ala Maududi was a leading proponent of this view. In his book, Al-Jihad fil Islam, the Maulana says:

The Messenger of Allah^sa invited the Arabs to accept Islam for 13 years. He used every possible means of persuasion, gave them incontrovertible arguments and proofs, showed them miracles and put before them his life as an example of piety and morality. In short, he used every possible means of communication, but his people refused to accept Islam.

It grieves my heart to quote the rest of this passage but it needs to be set out.

When every method of persuasion had failed, the Prophet took to the sword.

That sword removed evil mischief, the impurities of evil and the filth of the soul. The sword did something more—it removed their blindness so that they could see the light of truth, and also cured them of their arrogance; arrogance which prevents people from accepting the truth, stiff necks and proud heads bowed with humility.

As in Arabia and other countries, Islam’s expansion was so fast that within a century a quarter of the world accepted it. This conversion took place because the sword of Islam tore away the veils which had covered men’s hearts²

The above statement is doubly unfortunate because it was made by a Muslim scholar who claimed to be mizaj-shanasi-Rasul, the one who found himself in complete harmony with the mind and heart of the Prophet^sa, so much so that he acquires a measure of authority in explaining the true meanings of the words and deeds of the Prophet^sa—a claim which, if accepted, would give the claimant as much or more right to represent than the Holy Prophet^sa enjoyed vis-à-vis his understanding of the Word of God. This means that the Maulana’s understanding is tragic beyond words—it has been made by a Muslim leader and repeats a baseless assertion of Islam’s enemies. It is the biased orientalists who accused the Prophet^sa of converting people by force. The Maulana’s phraseology appears to glorify Islam, but in reality it endorses the accusation of the European critics of Islam. R. Dozy said: ‘Muhammad’s generals preached Islam with a sword in one hand and the Quran in the other.’ Smith asserted that it was not the generals but the Prophet^sa himself who ‘preached with a sword in one hand and the Quran in the other’. George Sale wrote: ‘When the followers of the Prophet increased in number he claimed that God had allowed him to attack the unbelievers so that idolatry be destroyed and true religion be established.’

The Revd Dr C. G. Pfander, who was actively engaged in missionary work among Indian Muslims during the latter part of the nineteenth century, provoked great unrest by writing controversial tracts to expose, as he put it, ‘The false Prophet of Islam’. In one such tract he said:

1. For 13 years Muhammad preached his new religion in conciliatory terms and with great patience.

2. Now (in Medina) he became Al-Nabiyyussaif, ‘The sword-wielding Prophet’, and since then Islam’s strongest argument has been the sword.

3. If we study the behavior of Muhammad’s followers we notice that they thought it was not necessary for them to follow a religious and moral code. God demanded from them only one thing: that they should fight for God with swords, arrows, daggers and sabres to continue to kill³

And after this introduction the Revd Dr Pfander concluded: ‘You have to choose between Jesus, Word of God, and Hazrat Muhammad, son of Abdullah; between one who devoted his life to acts of piety and one who dedicated his life to the sword.⁴

Aloy Spranger, Henry Copey and many other critics of Islam followed the same line of attack on both Islam and the Prophets^sa. Washington Irving went a step further; printed on the title page of one of his books is an imaginary painting of the Prophet^sa with a sword in one hand and the Quran in the other.⁵

If one compares all that has been quoted above with the opening quotation of Maulana Maududi’s AI-Jihad fil Islam, one finds the Prophet’s^sa critics in agreement. Both the Maulana and the orientalists maintained that Islam had a violent nature. Yet, despite this belief, the Maulana believed in Islam while they rejected it. Apart from the wording, there is no difference between paragraphs 1, 2 and 3 of the quotation from Maulana Maududi above and the quotation from Dr Pfander above. But one shows the respect of a Muslim; the other, the sarcasm of a bitter critic.

The snide remarks of the orientalists about the Prophet of Islam^sa are as unsurprising as they are hurtful. They are sometimes made out of ignorance, but mostly out of malice. The hostility towards Islam colors the objectivity of even the most balanced historian. But most hurtful of all are the writings of Muslims who claim devoutly to follow the Prophet^sa, yet present him, either through ignorance or arrogance, as a barbarian who wielded the sword to convert and conquer.

Maulana Mandudi was not convinced of the inherent beauty of Islam or that it could conquer hearts by its spiritual force alone, either in the past or present. He said:

Human relations and associations are so integrated that no state can have complete freedom of action within its own principles, unless those same principles are in force in a neighboring country. Therefore, Muslim groups will not be content with the establishment of an Islamic state in one area alone. Depending on their resources, they should try to expand in all directions. On one hand, they will spread their ideology and on the other they will invite people of all nations to accept their creed, for salvation lies only in it. If their Islamic state has power and resources it will fight and destroy non Islamic governments and establish Islamic states in their place.⁶

Maulana Maududi supports Sir William Muir’s twisted views of the Prophet^sa and of Islam. In his biography of the Prophet^sa, which he wrote to expose ‘the false Prophet of Islam’ ⁷ at the request of Dr Pfander, Sir William Muir said: ‘The sword of Mahomet, and the Coran are the most fatal enemies of civilization, liberty and truth which the world has yet known.’ ⁸

The great Hindu leader, Gandhi ji, in his earlier days, must have been influenced by a distorted picture of Islam such as this when he said: ‘Islam was born in an atmosphere of violence. At that time its determining force was the sword and even today it is the sword.’ But Gandhi ji was an observer of great insight and subsequently he corrected himself and wrote in Young India: ‘The more I study the more I discover that the strength of Islam does not lie in the sword.’

Other Hindus—even Arya Samajists, who made an objective study of Islam—followed Gandhi ji in his ‘discovery’. Pandit Gyanandra Dev Sharma Shastri said:

Biased critics of Islam and especially those who want to provoke Hindu-Muslim riots in the country say that Hazrat Muhammad after acquiring power in Medina could not maintain his facade of mercy and kindness.There he used force and violence and became a murderous prophet to achieve his life-long aim of power, status and wealth. He fell short of his own ideal of patience, moderation and endurance. But this is the view of those observers who are prejudicial and partisan, who are narrow minded and whose eyes are covered by a veil of ignorance. They see fire instead of light, ugliness instead of beauty and evil instead of good. They distort and present every good quality as a great vice. It reflects their own depravity…

The critics are blind. They cannot see that the only ‘sword’ Muhammad wielded was the sword of mercy, compassion, friendship and forgiveness—the sword that conquers enemies and purifies their hearts. His sword was sharper than the sword of steel.⁹

No comment! One only wishes that Maulana Maududi, a follower of the Prophet Muhammad^sa, had been as fair to the Prophet^sa as a follower of Krishna^as had been. Non-Muslims who have studied the history of Islam have had to admit that the Prophet^sa was not only magnanimous and kind, but also a paragon of human virtues. Another Hindu, the editor of the Sat Updaish, wrote:

Some people say that Islam was preached by the sword, but we cannot agree with this view. What is forced on people is soon rejected. Had Islam been imposed on people through oppression, there would have been no Islam today. Why? Because the Prophet of Islam had spiritual power, he loved humanity and he was guided by the ideal of ultimate good.¹⁰

The anti-Muslim stance of the Arya Samaj movement is well known. Its founder, Swami Dayanand, was highly critical of Islam and its Prophet^sa and yet the following statement was made by a Hindu at a meeting sponsored by the Arya Samaj in Lahore. The editor of the Vedic Magazine and a former professor of Gurukul, Kangri Ram Dev, said:

Sitting in Medina, Muhammad Sahib (peace be to him) held the Arabs spellbound; he filled them with spiritual strength; strength that makes devtas [gods] out of men… it is incorrect to say that Islam spread with the force of the sword. It is a fact that the sword was never wielded to propagate Islam. If religion can be spread by force then let anyone try it today.¹¹

The last sentence of the above passage is a challenge no one would ever accept—not even Maulana Maududi. No sword can change a heart and turn belief into disbelief. There was a long chain of prophets before the Prophet of Islam^sa and it is an historical truth that every prophet was opposed by force. Every time a prophet taught the true religion he was opposed by the sword and yet true religion spread and the sword failed to cut it back. If all past prophets and their followers could stand against the sword’s might, how is it possible that Muhammad^sa could have adopted a different approach and taken to the sword—the instrument of oppression, not truth? There is no greater injustice than to accuse him of using force to change people’s beliefs.

Another non-Muslim scholar, Dr D. W. Leitz, in rebutting this false charge, based his argument on the Quran itself. He said:

All these arguments, advanced to prove that the purpose of jihad was to spread Islam by force, are contradicted by the Quran. The Quran says that the purpose of jihad is to protect mosques, churches, synagogues and cloisters.¹²

After such a clear defense of the Prophets^sa, let so-called Muslims who accuse him of wielding the sword answer this Quranic question: ‘Do they not ponder over the Quran, or is it that their hearts are locked up from within? (47.25) Maulana Maududi, the author of the voluminous commentary on the Quran, Tafhim-ul-Quran, must have read this verse many times. Did it not occur to him that interpreting the Quran for political purposes might lead the commentator astray? The Maulana then says:

This was the policy which was adopted by the Prophet^sa and his rightly guided caliphs. Arabia, where the Muslim Party was first formed, was the first to be put down. After this, the Prophet^sa sent invitations to all neighboring countries, but did not wait to see whether these invitations were accepted. As soon as he acquired power, he started the conflict with the Roman Empire. Abu Bakr became the leader of the Party after the Prophet^sa and attacked both the Roman and Persian Empires and Umar finally won the war.¹³

This is virtually a declaration of war against all non-Muslim neighboring states—they are safe only as long as the Muslim state is weak. Had the above passage been written by a Marxist historian from the Communist Party, one would not have given it a second glance. But it is the considered opinion of a Muslim leader of Maulana Maududi’s stature. As such, it is certainly far more insulting to the Prophet^sa than all that Muir, Pfander, Smith and other critics of Islam have written. The above passage was translated from the Maulana’s original Urdu. The words: ‘Muslim Party’ were used deliberately by Maududi. He was degrading the Muslim umma to the status of a political party. He was well aware of the difference between the two words, for in another book he said: ‘The other word the Quran has used for “party” is umma.¹⁴ Having dubbed Muslims a political party, the Maulana either subconsciously or, more likely, deliberately, equates the Prophet^sa with a political party leader, assigning to him the morals of a politician. How else can one explain the following passage written by the Maulana?

After this the Prophet^sa sent invitations to all the neighboring countries, but he did not wait to see whether these invitations were accepted or not. As soon as he acquired more power he started the conflict with the Roman Empire.

It is amazing that a Muslim scholar could even by implication suggest that the Prophet was guilty of a Hitler-style invasion—Naaudhu billah.¹⁵ The Prophet^sa was the Prince of Peace, not an invader. Maulana Maududi loved political power and, unfortunately, this colors his interpretation of Islamic history. But Islam does not need politics to prop it up. In Bengal, now Bangladesh, Muslims were an infinitesimal minority in the middle of the eighteenth century when the British took over the administration from the Mughals. By the time Bengal became independent in 1947 it had a Muslim majority. Muslims had no political control of the area nor was there any migration of Muslims from northern India during British rule. This increase in Bengal’s Muslim population was owing to peaceful conversion by traveling sufis, the roving Muslim missionaries and the Imams of the village mosques.

Thomas Arnold’s observation on the subject is significant. He said: ‘Islam has gained its greatest and most lasting missionary triumphs in times and places in which its political power has been weakest.”¹⁶ Maulana Maududi probably never read the history of Islam in Bengal, Malaysia or Indonesia. He was so enthralled by the Turko-Afghan and Mughal conquests that he never had time to note that the largest Muslim country in the world, Indonesia, never had a Muslim conqueror—that there was no fighting nor any violence there. That was the case also in Malaysia.

The Prophet^sa was obviously innocent. He took up the sword only in self-defense and only when oppression became unbearable. Here is what an objective Sikh has to say on the subject:

In the beginning the Prophet’s^sa enemies made life difficult for him and his followers. So the Prophet^sa asked his followers to leave their homes and migrate to Medina. He preferred migration to fighting his own people, but when oppression went beyond the pale of tolerance he took up his sword in self-defense. Those who believe religion can be spread by force are fools who neither know the ways of religion nor the ways of the world. They are proud of this belief because they are a long, long way away from the Truth.¹⁷

Who knows better: a Sikh journalist or the mizaj shanasi nubuwwat?¹⁸

---

ENDNOTES

1. Maulana Abul AlaMaududi, the amir (head)of Jamaati Islami until his death, spent his early life in the former princely Indian state of Hyderabad. The young Maududi left school before completing his secondary education because of his father’s death. For some time he worked as editor of the Al-Jamiyat of Delhi, the newspaper of the Jamiyat Ulamai Hind. In 1927 he resigned his editorship and, having worked so long with the Deoband ulema, he decided to devote himself to the study of theology. He was self-taught in theology, Arabic and English. Despite his great learning, immense knowledge and forceful style of Urdu, which has all the ingredients of scholarship, his critics—especially ulema of the Deoband and Lucknow schools—say that his lack of training in theological discipline was his great weakness. In 1941 the Maulana founded the Jamaati Islami and assumed its leadership. He criticized the Jamiyat Ulamai Hind for its composite nationalist theory which exposed Muslim India to the gave dangers of religio-cultural absorption into Hinduism, and at the same time assailed Qaid-i-Azam’s Muslim nationalism as no less dangerous than Congress nationalism. To him, it made no difference whether the irreligious Muslims of India survived in the form of Pakistan or not ( Musalman our Maujudah Siyasi Kashmakash , Pathankot, 1946, 6–7).
2. Al-Jihad fil Islam , 137–8.
3. Revd Dr C. G. Pfander, Mizanul Haq , 648, 499
4. Revd Dr C. G. Pfander, Tatimma Mizanul Haq
5. Washington Irving, Mahomet and His Successors , 2 vols. (New York: G.P. Putman’s Sons, 1868).
6. Haqiqat-i-Jihad (Lahore: Taj Company Ltd, 1964), 64; emphasis added.
7. For details of Dr Pfander’s campaign against Islam, see ‘The Mohammedan controversy’, The Calcutta Review (Calcutta, July–December 1845), Vol. IV, 420.
8. Sir William Muir, The Life of Mahomet (London: Smith Elder & Co., 1859), Vol. l, 111.
9. Translated from an Urdu speech by Pundit Shastri at a Gorakhpur (India) meeting, 1928, to commemorate the Prophet’s birth, see Dunya ka Hadi Ghairon ki Nazar Main , 57, 61.

10.  Sat Updaish, Lahore, 7 July 1915; see Barguzida Rasul Ghairon Main Maqbul , 12, 13.

11.  Prof. Ram Dev, The Prakash , see Burguzida Rasul Ghairon Main Maqbul , 24.

12.  Dr D. W. Lenz, Asiatic Quarterly Review , October 1886. Dr Leitz has referred to verses 40 and 41 of chapter 22 of the Quran, Al-Hajj. The verses say: ‘Permission to fight is granted to those against whom war has been made because they have been wronged. Allah indeed has the power to help them. They are those who have been driven out of their homes because they affirmed that our Lord is Allah. If Allah did not repel the aggression of some by the means of others, then surely cloisters, churches, synagogues and mosques—where His name is honored—would be destroyed?’

13.  Haqiqat-i-Jihad , op.cit ., 65.

14.  Masala’-i-Qaumiyat (Pathankot: Maktaba Jamaati Islami, 1947), 105.

15.  We seek the protection of Allah from this blasphemous use of language, which only Maulana Maududi could use.

16.  W. Thomas Arnold, The Preaching of Islam: a History of the Propagation of the Muslim Faith , 2nd ed. (London: Constable and Co. Ltd, 1913), 279–80.

17.  Nawan Hindustan , Delhi, 17 November 1947.

18.  Literally, ‘The knower of the psyche of the Prophet’, or ‘The observer of the Prophet’s mind’.

Tablighi Jamat and the Ulama

Tablighi Jamat and the Ulama

It was an ache that it distressed him all the time; he couldn’t eat, he couldn’t sleep. was a worry that had engulfed all other worries; it was a topic, the explanation and elucidation of which took up all energies of his tongue and pen to the extent that writing on any other subject was a trial for him. He had written to Shaykhul Hadith Maulana Zakarya (rahimuhullah), “My heartfelt desire is that at least my brain, thought, time, and energy should be limited to nothing but this work.” He used to say, “How can any other occupation be lawful for me when I see that the soul of Rasulullah (sallallahu ‘alaihe wasallam) is distressed (because of the weakness of the Muslims’ faith and the supremacy of kufr).” One day an attendant complained that he saw a lack of attention and affection in his behaviour as previously compared. He replied, “I am very busy; I feel that Rasulullah (sallallahu ‘alaihe wasallam) is in distress; I cannot pay attention to anything else.” He did not attend gatherings where there was little chance of putting forward his message; he disliked going for the sake of an obligation only. He used to say, “If you go to a place, go with your message and put it forward, keep your invitation above anything.” Once in Delhi, he had to perforce attend a wedding ceremony of an acquaintance. He addressed the gathering at the wedding thus, “Today is the happiest of days for you when even the lowliest is pleased; it is not done to displease even the sweeperess………tell me! Do you have any concern of pleasing Rasulullah (sallallahu ‘alaihe wasallam)?” then he explained that the endeavour to revive the deen brought by Rasulullah (sallallahu ‘alaihe wasallam) was the greatest way to please him (sallallahu ‘alaihe wasallam). This fine references are of the founder of the Tablighi Jama’at, Maulana Muhammad Ilyas Noorullah marqadahu, who adored calling to the Faith to such extent that all other sensory pleasures and opinions were dimmed before them; this spiritual pleasure had become sensory and natural for him. Once, Maulana had defined ‘Ishq’, (adoration) as such, “The pleasures and interests of man that are divided between so many things come out and converge at one point; this is Ishq.” This definition was personified in the Maulana himself. He used to sob and cry on the departure of the ummah from its deen. Sometimes he used to writhe in pain, sigh, sob, and complain, “O Allah! What else should I do? I am not doing enough.” Sometimes he used to turn agonizingly on his bed, then get up and pace the room. One night his wife at last asked him, “What is the matter? Can you not sleep?” he answered, “What can I tell you? If you get to know what I do then the waking ones will become two.” The result of this heart ache and dedication to his aim was that in just a few years, the ache that had bothered one breast caught fire in hundreds. The Mewatis who had become half Hindu despite being called Muslims, who celebrated many of the Hindu festivals, whose villages rarely had a mosque in them, who even used to kill their newborns; suddenly, little beacons of light sprung up in the same Mewati dwellings. Mosques were built, religious schools and madaris mushroomed, the number of huffaz exceeded hundreds, and there was a good number of qualified `ulama. The birth of the love of Imaan extinguished the following of kufr. The customs and traditions that had come to be a way of life for them began to be eradicated. An experienced Mewati explained this in a very clear manner when he was asked what was happening in his area; he said, “I don’t know anything else, what I do know is some things for which we used to strive and they did not happen, are happening on their own; some things which we tried to stop with battles and great endeavour and did not stop, are being stopped on their own.” Hazrat Maulana Muhammad Ilyas had a keen concern that if the `ulama did not overlook the preaching and this task was left to the common man alone, it would develop lots of flaws. His wish was for the educated `ulama to take an interest in this task and use their God gifted talents for the propagation of this work. Because most of his life Maulana had been associated to learning, he knew intimately the pursuits of the madaris, its teachers, and students. He wanted them to join hands with this work of calling to God but he also wanted a way out that would help those of the madaris in their learning but not interfere with it. He writes, “Deen can progress and develop according to the progress and development of learning, and under the progress and development of learning. It would be the greatest of losses if my movement caused any set back to learning. I do not mean by tabligh to prevent or hurt progress towards learning………” He used to council the groups going in the way of Allah for tabligh to sit and learn from the gatherings of elders with the intention of improving oneself, and never to mention their own work in their presence. If the elders asked anything of their own accord, well and good, otherwise they were to keep silent. He wrote to Shaykhul Hadith Maulana Zakarya rahamahullah ‘alaih, “I have an old wish, that these groups benefit from the khanqahs, keeping to all the manners of khanqahs, and that the missionary work be done in particular timings in surrounding villages. (Please) make a plan concerning this after council with the coming groups. This humble person is also overwhelmed with the wish to attend with some companions; I am also thinking of Deoband and Thana Bhawan.” Hakim-ul-Ummah, Hazrat Maulana Ashraf Ali Thanvi was of the opinion that when `ulama educated for eight to ten years failed to solve some matters when on mission work, what would the ignorant Mewatis do without any formal education and training? His cautious and farsighted nature was unsatisfied and he feared some harm would come out of it. But when he received continuous news that the groups were working under supervision of the `ulama and getting guidance from them, and that they did not mention anything for which they were not allowed, he became satisfied. The founder of the Jama’at always tried to link the workers of Tabligh to the `ulama. He used to stress the importance of `ulama, the need to benefit from them, the rewards of meeting them, and used to teach the manners of talking to them. He used to educate the workers to take the best possible explanation of things they did not understand and keep their faith in the scholars. The results of this effort became apparent when those big businessmen who were against the `ulama started attending their gatherings with respect and reverence and invited them for discourses to their congregations. They did not have the condition that only those `ulama would give talks who had spent time in the Jama’at; all authentic and righteous `ulama were invited. The connection of Shaykhul Islam Maulana Sayyed Hussein Ahmad Madani (rahimuhullah) with politics was no secret, but he often gave discourses in gatherings although he had not spent any formal time in the Jama’at. Maulana Sayyed Abul Hassan Ali Nadvi (rahimuhullah), who was the heart and soul of Nadvatul `ulama— and who is unaware of the barrier between the Nadwah and the rest of the madaris because of its special ambience and isolation of some of its founders—his dealing with the founder of the Jama’at was totally different. Hazrat Ilyas respected and loved all `ulama and so he did Ali Mian (rahimuhullah), and gave importance to his advise. One day Ali Mian said that although the Nadwah had always extended an effectionate hand towards the people of deen, they had seldom had a positive response; thank God that he, Maulana Ilyas, had been loving towards them. Tears ran down Maulana’s face and he said, “What are you saying? Your Jama’at is that of deen; I am not in favour of leaving out even the people from Aligarh.” Besides Ali Mian, Hazrat Maulana Manzoor Ahmad Naumani rahimihullah was also among Maulana’s close associates. Hazrat Maulana Abdul Qadir Raipoori was also a frequent visitor. Not even a blind person can deny the fruit born by the whole world seems in a stir by its blessing, millions of people have been reformed by joining it; but despite all this, there is a need for guidance from the `ulama at each step. God forbid, if a rift is created between the Jama’at and the `ulama and the `ulama are made to follow the Jama’at instead of the other way round, it will have grave results for the religious circles.

Qura’anic Principles and the role of new Generation

Qura’anic Principles and the role of new Generation

Course :Islamic Thoughts Submitted To Syed Muhammad Usman

Sayed Faraz Ali  [ 2956 ] PAK KIET Karachi.

Table Of Content

1. Introduction to All’ah                                                                                                 1-7
2. THE HOLY QURA’AN                                                                                            8-11
3. How to serve Islam                                                                                                     12-13
4. Jamaa’at al-Tableegh – pros and cons                                                             14-16
5. With what should the daa’iyah start calling people to Islam?                                    17-34

1. Sincerity towards Allaah                                                                          (17)
2. Advice for daa’iyahs travelling abroad                                                                      35-37

1. How can a woman engage in da’wah outside the home                                            38
2. Advice for university students during the summer break                                           38
3. Conclusion                                                                                                                  39

Introduction to All’ah:

What we Muslims are obliged to believe is that which has come to us from Allaah, and that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has told us. Allaah has told us that He speaks, as He says (interpretation of the meaning):

“And who is truer in statement than Allaah?[al-Nisaa’ 4:87]

“and whose words can be truer than those of Allaah?

[al-Nisaa’ 4:122]

These two aayahs offer proof that Allaah speaks, and that His words are true, and there is no kind of lie in them at all.

Allaah says (interpretation of the meaning):

“And (remember) when Allaah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al-Maa’idah 5:116]

This aayah shows that Allaah speaks, and that His speech can be heard, so His speech has sound. And His speech includes words and phrases. The evidence that the speech of Allaah is composed of letters is the aayah (interpretation of the meaning):

“O Moosa (Moses)!

Verily, I am your Lord!”[Ta-Ha 20:11]

because these words are composed of letters, and they are part of the speech of Allaah. And the evidence that the speech of Allaah has sound is the aayah (interpretation of the meaning]:

“And We called him from the right side of the Mount, and made him draw near to Us for a talk with him [Moosa (Moses)].

[Maryam 19:52]

Calling and talking can only happen with sound.

See Sharh Lam’ah al-I’tiqaad by Ibn ‘Uthaymeen, p. 73

Hence the belief of Ahl al-Sunnah wa’l-Jamaa’ah is that Allaah speaks in a real sense, when and as and with whatever He wills, with letters and sound, but this does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the aayah (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”[al-Shoora 42:11]

So it is known from the outset that this is the belief of Ahl al-Sunnah wa’l-Jamaa’ah. Ahl al-Sunnah wa’l-Jamaa’ah believe that the Qur’aan is the word of Allaah, and among the evidence for this belief is the aayah (interpretation of the meaning):

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah”

[al-Tawbah 9:6]

what is meant here is the Qur’aan, by scholarly consensus. The fact that Allaah mentions kalaam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Qur’aan is His Word.

The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that the Qur’aan is the word of Allaah which was revealed, not created; it began from Him and will return to Him.

The evidence that it is revealed is as follows (interpretation of the meanings):

“The month of Ramadan in which was revealed the Qur’aan”

[al-Baqarah 2:185]

“Verily, We have sent it (this Qur’aan) down in the Night of Al‑Qadr (Decree)”[al-Qadr 97:1]

“And (it is) a Qur’aan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages”[al-Israa’ 17:106]

“And when We change a Verse (of the Qur’aan) in place of another — and Allaah knows best what He sends down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari! (forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruh‑ul‑Qudus [Jibreel (Gabriel)] has brought it (the Qur’aan) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allaah as Muslims).

And indeed We know that they (polytheists and pagans) say: ‘It is only a human being who teaches him (Muhammad).’ The tongue of the man they refer to is foreign, while this (the Qur’aan) is a clear Arabic tongue[al-Nahl 16:101-103]

– the One Who changes a verse in place of another is Allaah, may He be glorified and exalted.

The evidence that the Qur’aan is not created is the aayah (interpretation of the meaning):

“Surely, His is the creation and commandment”[al-A’raaf 7:54]

So Allaah describes creation as one thing and commandment as another. The conjunction implies that the second thing mentioned is different, and the Qur’aan is part of the commandment because of the evidence of the aayah (interpretation of the meaning):

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will”

[al-Shoora 42:52]

If the Qur’aan is part of the command or commandment, which is different from creation, therefore it is not created, because if it were created, this division of categories would not be correct. This is the evidence from the Qur’aan.

The rational evidence is that the Qur’aan is the word of Allaah, and words cannot exist in and of themselves so that they would have a distinct and separate identity. If they did exist separately and distinct from Allaah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allaah, then they are not created, because the attributes of Allaah are not created.

We must believe this and be certain of it. We should not change the meanings of the verses of Allaah, for they clearly indicate that the Qur’aan is a revelation from Allaah. Hence Imaam al-Tahhaawi (may Allaah have mercy on him) said: “The Qur’aan is the word of Allaah which came from Him in the form of speech, without any need for us to know how. He sent it down to His Messenger by Revelation, the believers believe that it is true and they are certain that it is indeed the word of Allaah and that it is not created like the words of human beings. Whoever hears it and claims that it is the words of human beings is a kaafir, who is condemned and warned of Hell, as Allaah says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al-Muddaththir 74:26].

Since Allaah threatened with Hell the one who said, ‘This is nothing but the word of a human being’ [al-Muddaththir 74:26 – interpretation of the meaning], we know and are certain that it is the word of the Creator of mankind, and it does not resemble the speech of human beings.” Sharh al-‘Aqeedah al-Tahhaawiyyah, 179

Islam is the religion of sound human nature (al-fitrah), the religion of security and happiness. This is felt by everyone who belongs to this great religion, but it is felt most by those who were drowning in the darkness of ignorance, misguidance and disbelief. The one who utters the Shahaadatayn feels something in his heart that cannot be described to anyone, hence most of them are overcome with tears of joy and happiness. Undoubtedly Allaah has given Islam a flavour and has given faith sweetness. This is what is stated in the texts of our religion. This flavour and sweetness is tasted by everyone who believes in Allaah as his Lord, Islam as his religion, and Muhammad (peace and blessings of Allaah be upon him) as his Prophet.

The one whom Allaah honours by bringing him into Islam may have reasons for entering it that no one else has, and he may see aspects in it that no one else sees. That is because of the greatness of this religion, and the many aspects of good that there are in it, and the fact that it is suitable for all classes of people, in all environments and all cultures. Hence a person who enters this great religion may mention reasons for doing so that no one else usually mentions, but all of them are correct answers that speak of their reality and the reality of Islam itself. You can read some of these answers and benefit from them. We would like you to tell us your own feelings and the reason why you entered this religion, because it tells us about your situation and you are best able to express that.

There is no reason why we should not mention some of the reasons why other people have become Muslim; there may be something in common between you and them.

1.

A Bedouin was asked: Why did you become Muslim? He said: I have never seen any word or deed that reason regards as good or sound human nature (al-fitrah) indicates is right but Islam encourages it and enjoins it and the Lord of Glory permits it. And I have never seen anything that reason sees as bad and sound human nature indicates is wrong, but Allaah prohibits it and forbids it to His slaves.

2.

Robert Dixon, the head of the American Lawyers’ Association, said: My answer to the one who asks me why I became Muslim is: Islam is the religion of monotheism, happiness, peace of mind and dignified living, if I adhere to it and apply its teachings. It is the religion of divine justice.

3.

Muhammad Asad, the Austrian politician and author, said: It was not any particular teaching that attracted me, but the whole wonderful, inexplicably coherent structure of moral teaching and practical life programme.

4.

Sylvie Fawzy, a French lady who became Muslim, said: In Islam I found a way of life that answers all questions and organizes man’s life in a way that benefits him and is suited to his nature, with regard to his clothing, his food, his work, his marriage, his choices in life, and his relationship with others. So it comes as no surprise that the one who adheres to Islam feels content and secure, which in my opinion are the most important factors in life.

5.

Umm ‘Abd al-Malik, an American Muslim woman, said: I was amazed by the way in which Islam raised the status of parents.

6.

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: An Indian philosopher studied the history of all religions, and he conducted an independent, fair-minded study. He studied Christianity at length, because of the power, influence and prominence in the arts and industry of the nations that claim to be Christian. Then he examined Islam, and realized that it is the true religion, and he became Muslim, and he wrote a book in English called “Why I became Muslim,” in which he described what he saw as the advantages of Islam over other religions, one of the most important of which was: Islam is the only religion that has a true, preserved history. The one who follows it knows that this is the religion that was brought by Muhammad ibn ‘Abd-Allaah, the unlettered Arab Prophet who is buried in Madeenah al-Munawwarah in Arabia. He was astonished that Europe would allow itself to follow a religion which raised the one after whom it is named from the status of a human being and made him into a god, when they know little of his history. The origin of these four Gospels is not proven, and their dates and authors are not known for sure. They only mention a few events of the history of Christ which happened – as they say – within a few days, and they do not mention anything much about this man’s upbringing, education, childhood or youth. But Allaah decrees what He wills.

Fataawa al-Shaykh Muhammad ibn Ibraaheem (1/48).

7.

Yusuf Khattab – a convert from Judaism to Islam – said, when he was asked why he had become Muslim: Because Islam is the religion of monotheism. I read a great deal about it and finally I was convinced that it is the way to Paradise.

There are many words, which may be summed up as saying that Islam is the religion of sound human nature (al-fitrah), security, happiness, wise rulings, and lofty morals. Whoever compares Islam with other, distorted religions or human systems and laws will clearly see the difference, and that there is no room for comparison at all.

8.

Mary Watson – an American woman with three academic degrees, one of which is in theology – describes the moment when the light of faith shone into her heart: I felt one night, as I was lying in my bed about to fall asleep, that something strange had settled in my heart. I sat up and said: O Lord, I believe in You alone, and I uttered the Shahaadah, and after that I felt peace and tranquillity envelop my entire body. Praise be to Allaah for Islam; I have never regretted that day which I consider to be the day of my birth.

THE HOLY QURAAN:

The Qur’aan is the word of the Lord of the Worlds, which Allaah revealed to His Messenger Muhammad (peace and blessings of Allaah be upon him), to bring mankind forth from darkness into light:

“It is He Who sends down manifest Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad) that He may bring you out from darkness into light

[al-Hadeed 57:9 – interpretation of the meaning]

Allaah has told us in the Qur’aan the stories of the earlier and later generations and the creation of the heavens and the earth. He has explained in detail what is halaal and what is haraam, the basics of good manners and morals, the rulings of worship and dealings with others, the lives of the Prophets and the righteous, and the reward and punishment of the believers and disbelievers. He has described Paradise, the abode of the believers, and He has described Hell, the abode of the disbelievers. He has made it (the Qur’aan) an explanation of all things:

“And We have sent down to you the Book (the Qur’aan) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)”

[al-Nahl 16:89 – interpretation of the meaning]

The Qur’aan explains the names and attributes of Allaah and what He has created. It calls us to believe in Allaah, His angels, His Books, His Messengers and the Last Day:

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)’”

[al-Baqarah 2:285 – interpretation of the meaning]

The Qur’aan describes the Day of Judgement and what will happen after death – the resurrection, the gathering, the judgement and being brought to account. It describes the Cistern, the Siraat (bridge over Hell), the Balance [in which deeds will be weighed], the blessings and torment, and the gathering of mankind on that great Day:

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allaah?

[al-Nisaa’ 4:87 – interpretation of the meaning]

The Qur’aan calls us to examine and ponder the signs of Allaah in the universe and the verses of the Qur’aan:

“Say: ‘Behold all that is in the heavens and the earth’”

[Yoonus 10:101 – interpretation of the meaning]

“Do they not then think deeply in the Qur’aan, or are their hearts locked up (from understanding it)?”

[Muhammad 47:24 – interpretation of the meaning]

The Qur’aan is the Book of Allaah for all of mankind:

“Verily, We have sent down to you (O Muhammad) the Book (this Qur’aan) for mankind in truth. So whosoever accepts the guidance, it is only for his ownself; and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad) are not a Wakeel (trustee or disposer of affairs, or guardian) over them”[al-Zumar 39:41 – interpretation of the meaning]

The Qur’aan confirms the Books which came before it, the Tawraat (Torah) and Injeel (Gospel), and it is a witness over them, as Allaah says (interpretation of the meaning):

“And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)”[al-Maa’idah 5:48]

After the Qur’aan was revealed, it became the Book for all of mankind until the Hour begins. Whoever does not believe in it is a kaafir who will be punished with torment on the Day of Resurrection, as Allaah says (interpretation of the meaning):

“But those who reject Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), the torment will touch them for their disbelief (and for their belying the Message of Muhammad)”[al-An’aam 6:49]

Because of the greatness of the Qur’aan and the signs, miracles, parables and lessons contained therein, in addition to its eloquence and beautiful style, Allaah says (interpretation of the meaning):

“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allaah. Such are the parables which We put forward to mankind that they may reflect”[al-Hashr 58:21]

Allaah has challenged mankind and the jinn to produce something like it, even one soorah or one aayah, but they could not do that and will never be able to do that, as Allaah says (interpretation of the meaning):

“Say: ‘If the mankind and the jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another’”[al-Israa’ 17:88]

Because the Qur’aan is the greatest of the heavenly Books, the most complete, the most perfect and the last of them, Allaah commanded His Messenger Muhammad (peace and blessings of Allaah be upon him) to convey it to all of mankind, as He says (interpretation of the meaning):

“O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind” [al-Maa’idah 5:67]

Because of the importance of this book and the ummah’s need for it, Allaah has honoured us with it. He sent it down to us and has guaranteed to preserve it. Allaah says (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]

Narrating hadeeth with the meaning

Calling people to Allaah is one of the best and noblest of deeds before Allaah, may He be glorified and exalted. How could it be otherwise, when this is the role of the Prophets and Messengers whom Allaah chose from among His creation, and of those who inherited their role, namely the scholars and daa’iyahs? Allaah says (interpretation of the meaning):

“Say (O Muhammad صلى الله عليه وسلم): This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)”

[Yoosuf 12:108]

Allaah, may He be glorified, praises those who follow that path, as He says (interpretation of the meaning):

“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims’”

[Fussilat 41:33]

It is essential that the one who wants to call people to Islam should have some understanding of that to which he is calling them, but he does not have to know the entire religion, because of the report narrated by al-Bukhaari (3461) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said “Convey from me, even if it is one verse.”

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari: He said in the hadeeth, “even if it is one verse” so that everyone who heard him would hasten to convey whatever he heard of the verses, even if it was very little, so that in this manner everything that he (peace and blessings of Allaah be upon him) brought would be conveyed. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a person understands what he is calling people to, it makes no difference whether he is a great and prominent scholar or a seeker of knowledge who is serious in his pursuit thereof, or a regular person who has certain knowledge of the issue in question. The Messenger (peace and blessings of Allaah be upon him) said: “Convey from me, even if it is one verse,” and he did not stipulate that the daa’iyah (caller) should have reached a high level of knowledge, but it is essential that he should have knowledge of that to which he is calling people. But calling out of ignorance or calling based on emotion is not permissible. End quote.

Fataawa ‘Ulama’ al-Balad al-Haraam, p. 329.

Secondly:

It is permissible for a person to narrate the meaning of a hadeeth according to the majority of scholars, for one who has knowledge of Arabic and is free of the risk of making mistakes or changing the meaning which would lead to changing the ruling. But that changing of the wording is nor allowed in the case of words that used in worship such as dhikr and du’aa’ that are narrated in ahaadeeth.

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: Narrating the meaning of a hadeeth means narrating it in words other than the original wording of the hadeeth.

This is permissible subject to three conditions:

1 – That it should come from one who knows its meaning, in the sense that he knows Arabic and he understands the meaning of the report.

2 – There should be a need for that, such as if the narrator has forgotten the wording of the hadeeth but has memorized the meaning. If he remembers the wording it is not permissible to change it, unless there is a need to explain it to the person being addressed.

3 – The original wording should not be words that are used in worship, such as the words of dhikr and the like.

How to serve Islam:

1 – You can serve Islam by having a correct resolve and sincere intention, for Allaah blesses an action that is done sincerely for His sake alone, even if it is little. Sincere devotion, if it becomes a constant feature of acts of worship and obedience, even if they are small or simple in the sight of the one who does them, makes them great in the sight of Allaah, so Allaah will forgive him for major sins because of that, as it says in the hadeeth about the piece of paper on which is written La ilaaha ill-Allaah.

2 – You can serve Islam by knowing the right way and following it. The Straight Path means following the way of our Prophet Muhammad (peace and blessings of Allaah be upon him) with regard to the principles, ways and means of da’wah and being patient in adhering to that, whilst treating people with kindness and compassion, because they are suffering from the disease of sin.

3 – You can serve Islam by making the most of all available means and circumstances. This is a great blessing, for all means are permissible except those which have been forbidden by Allaah. So we call people to Allaah by all means prescribed in sharee’ah, whilst paying attention to the evidence of sharee’ah and correct etiquette.

4 – You can serve Islam by giving precedence to that which is in the interests of Islam over your own whims and desires. Serving this religion means giving what is most precious of your money, effort, time, thought, etc. Have you not seen those who love sport (football or soccer) for example, how they devote their efforts, time and money to their beloved sport? But more is expected of you than that.

5 – You can serve Islam by following in the footsteps of the scholars, daa’iyahs and reformers, having patience as your companion and putting up with tiredness and exhaustion. For you are doing a great act of worship which is the mission of the Prophets and Messengers and those who follow in their footsteps.

6 – You can serve Islam by shunning laziness, weakness and apathy, for this religion is the religion of resolve, ambition and courage, and its call is only harmed by laziness or reckless ignorance.

7 – You can serve Islam by connecting your heart to Allaah and reciting a lot of du’aa’ and prayers for forgiveness, and persisting in reading Qur’aan. There is nothing that is more effective in cleansing the heart and refreshing the soul, and making it active and energetic so that it will not get tired or bored, than remembering Allaah much and drawing nearer to Him by means of obeying Him and doing naafil (supererogatory) acts of worship.

8 – You can serve Islam by forming bonds with scholars who practise what they preach, those who are known to be sincere and who are well established in jihad and supporting this religion. Marching under their banner and following their lead is very good and beneficial.

9 – You can serve Islam by organizing your time on a daily, weekly and monthly basis. There are actions which should be done every day, others which should be done every week, and others which should be done every month or every year.

For example, you should make da’wah to those whom you see every day and to those whom you see once a week. You may have a family gathering once a month, and there may be annual conferences, or journeys for Hajj or ‘Umrah once a year, and so on.

10 – You can serve Islam by paying it some attention and giving it some of your time, thoughts and money, and making it your main concern. So when you stand up, it is for Islam; when you walk, it is for Islam; when you think, it is for Islam; when you give, it is for Islam; when you sit, it is for Islam.

11 – you can serve Islam by hastening to contribute every time you find an opportunity to do good. Do not hesitate or delay or put it off.

Jamaa’at al-Tableegh – pros and cons:

“Jamaa’at al-Tableegh” is one of the groups that are working for Islam. Their efforts in calling people to Allaah (da’wah) cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. These points may be summed up as follows, noting that these mistakes may vary within this group, depending on the environment and society in which they find themselves. In societies in which knowledge and scholars are prevalent and the madhhab of Ahl al-Sunnah wa’l-Jamaa’ah is widespread, the mistakes are much less; in other societies these mistakes may be greater. Some of their mistakes are:

1 – Not adopting the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah. This is clearly seen from the variations in the ‘aqeedah of some of their members and even of some of their leaders.

2 – Their not paying attention to shar’i knowledge.

3 – Their misinterpretation of some Qur’aanic verses in a manner that was not intended by Allaah. For example they interpret the verses on jihad as referring to “going out for da’wah”. The verses which mentioned the word khurooj (going out) etc. are interpreted by them as meaning going out for da’wah.

4 – They make their system of going out for da’wah an act of worship. So they started to misquote the Qur’aan to support their system which specifies certain numbers of days and months. This system, which they think is based on evidence from Qur’aan, is widespread among them in all countries and environments.

5 – They do some things that go against sharee’ah, such as appointing one of them to make du’aa’ for them whilst the group goes out for da’wah, and they think that their success or failure depends on whether or not this man was sincere and his du’aa’ accepted.

6 – Da’eef (weak) and mawdoo’ (fabricated) ahaadeeth are widespread among them, and this is not befitting for those who aim to call people to Allaah.

7 – They do not speak of munkaraat (evil things), thinking that enjoining what is good is sufficient. Hence we find that they do not speak about evils that are widespread among the people, even though the slogan of this ummah – which they continually repeat – is:

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”

[Aal ‘Imraan 3:104 – interpretation of the meaning]

The successful are those who enjoin what is good and forbid what is evil, not just those who do only one of the two.

8 – Some of them fall into self-admiration and arrogance, which leads them to look down on others, and even to look down on the scholars and describe them as inactive and sleeping, or to show off. So you find them talking about how they went out and travelled, and they saw such and such, which leads to unfavourable results, as we have mentioned.

9 – They regard going out for da’wah as better than many acts of worship such as jihad and seeking knowledge, even though those things are obligatory duties, or may be obligatory for some people but not others.

10 – Some of them audaciously issue fatwas, and discuss tafseer and hadeeth. That is because they allow each one of them to address the people and explain to them. This leads to them speak audaciously on matters of sharee’ah. So the inevitably speak of the meaning of a ruling, hadeeth or verse when they have not read anything about it, or listened to any of the scholars. And some of them are new Muslims or have only recently come back to Islam.

11- Some of them are negligent with regard to the rights of their children and wives. .

Hence the scholars do not allow people to go out with them, except for those who want to help them and correct the mistakes that they have fallen into.

We should not keep the people away from them altogether, rather we must try to correct their mistakes and advise them so that their efforts will continue and they will be correct according to the Qur’aan and Sunnah.

There follow the fatwas of some of the scholars concerning Jamaa’at al-Tableegh:

1 – Shaykh ‘Abd al-‘Azeez ibn Baaz said:

Jamaa’at al-Tableegh do not have proper understanding of the issues of ‘aqeedah, so it is not permissible to go out with them, except for one who has knowledge and understanding of the correct ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah, so that he can guide them and advise them, and cooperate with them in doing good, because they are very active, but they need more knowledge and someone who can guide them of those who have knowledge of Tawheed and the Sunnah. May Allaah bless us all with proper understanding of Islam and make us steadfast in adhering to it.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/331

2 – Shaykh Saalih al-Fawzaan said:

Going out for the sake of Allaah does not refer to the kind of going out that they mean nowadays. Going out for the sake of Allaah means going out to fight. What they call going out nowadays is a bid’ah (innovation) that was not narrated from the salaf.

Going out to call people to Allaah cannot be limited to a certain number of days, rather one should call people to Allaah according to one’s abilities, without limiting that to a group or to forty days or more or less than that.

Similarly the daa’iyah must have knowledge. It is not permissible for a person to call people to Allaah when he is ignorant. Allaah says (interpretation of the meaning):

“Say (O Muhammad): This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge”

[Yoosuf 12:108]

i.e., with knowledge, because the caller must know that to which he calls people, what is obligatory, mustahabb, haraam and makrooh. He has to know what shirk, sin, kufr, immorality and disobedience are; he has to know the degrees of denouncing evil and how to do it.

The kind of going out that distracts people from seeking knowledge is wrong, because seeking knowledge is an obligation, and it can only be achieved by learning, not by inspiration. This is one of the misguided Sufi myths, because action without knowledge is misguidance, and hoping to acquire knowledge without learning is an illusion.

With what should the daa’iyah start calling people to Islam?

It is prescribed to start with ‘aqeedah (belief, tenets of faith), as the Prophet (peace and blessings of Allaah be upon him) and all the Messengers did, and because of the hadeeth of Mu’aah, [in which the Prophet (peace and blessings of Allaah be upon him) said to him, when he sent him to Yemen]:

“You will come to some of the people of the Book. When you reach them, invite them to testify that there is no god except Allaah and that Muhammad is His Messenger. If they obey you in that, then tell them that Allah has enjoined on them five prayers every day and night. If they obey you in that, then tell them that Allah has enjoined on them Sadaqah (i.e. Zakaah) to be taken from the rich among them and given to the poor among them. If they obey you in that, then exercise caution and do not take their best properties (as Zakaah). Fear the invocation (du’aa’) of the oppressed person, for there is no barrier between his invocation and Allaah.”

This is if the people who are being called are kaafirs (non-Muslims). If, however, the people who are being called are Muslims, then they should be taught about the aspects of their religion of which they are ignorant and where they are falling short, so you should start with the most important, then the next most important, and so on.

Points to be noted when dealing with mistakes

Sincerity towards Allaah

When correcting the mistakes of others, it is essential that one’s intention be to earn the pleasure of Allaah, not to demonstrate one’s superiority or to vent one’s anger or to impress others.

Al-Tirmidhi (may Allaah have mercy on him) reported from Shufayy al-Asbahi that he entered Madeenah and saw a man with people gathered around him. He asked, “Who is this?” They said, “Abu Hurayrah.” [Shufayy said:] “So I approached him and sat down in front of him. He was speaking to the people, and when he finished and they had gone away, I said to him, ‘I ask you by Allaah, to narrate to me a hadeeth that you heard from the Messenger of Allaah (peace and blessings of Allaah be upon him) and understood fully.’ Abu Hurayrah said, ‘I will do that, I will tell you a hadeeth I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him) and understood fully.’ Then Abu Hurayrah began to gasp, and remained in this condition until he recovered, then he said, ‘I will tell you a hadeeth that the Messenger of Allah (peace and blessings of Allaah be upon him) told me in this house when there was no one else present except me and him.’ Then Abu Hurayrah began to gasp again, then he recovered and wiped his face, and said, ‘I will tell you a hadeeth that the Messenger of Allah (peace and blessings of Allaah be upon him) told me in this house when there was no one else present except me and him.’ Then he gasped, then he recovered and wiped his face and said, ‘I will tell you a hadeeth that the Messenger of Allah (peace and blessings of Allaah be upon him) told me in this house when there was no one else present except me and him.’ Then Abu Hurayrah began to gasp severely, and his head fell forward, and I supported him with my shoulder for a long time, then he recovered, and said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) told me: ‘When the Day of Judgement comes, Allaah will come down to judge between the people. And every nation will be kneeling in submission. The first people to be called forth will be a man who had learned the Qur’aan by heart, a man who was killed for the sake of Allaah and a man who had a lot of wealth. Allaah will say to the reader, ‘Did I not teach you that which I had revealed to My Messenger?’ He will say, ‘Of course, My Lord.’ Allaah will say, ‘What did you do with what you were taught?’ He will say, ‘I stayed up at night and during the day (to recite it).’ Allaah will say, ‘You have lied,’ and the angels will say, ‘You have lied.’ Allaah will say, ‘You only wanted it to be said that so-and-so is a reader, and it was said.’ The one who had a lot of wealth will be brought and Allaah will say to him, ‘Did I not give generously to you so that you were not in need of anyone?’ He will say, ‘Of course, O Lord.’ Allaah will say, ‘What did you do with what I gave you?’ He will say, ‘I used to give it to my relatives and in charity.’ Allaah will say, ‘You have lied,’ and the angels will say, ‘You have lied.’ Allaah will say, ‘You only wanted it to be said that so-and-so is generous, and it was said. Then the one who was killed for the sake of Allaah will be brought and Allaah will say to him, ‘What were you killed for?’ He will say, ‘I was commanded to fight in jihaad for Your sake so I fought until I was killed.’ Allaah will say, ‘You have lied,’ and the angels will say, ‘You have lied.’ Allaah will say, ‘You only want it to be said that so-and-so was courageous, and it was said.’ Then the Messenger of Allaah (peace and blessings of Allaah be upon him) struck my knees and said, ‘O Abu Hurayrah, these three are the first people for whom the Fire will be heated on the Day of Resurrection.’” (Sunan al-Tirmidhi, no. 2382, Shaakir edn. Abu ‘Eesa said: this is a ghareeb hasan hadeeth).

If the intention of the person giving advice is sincere, he will earn reward and his advice will be accepted and acted upon, by the permission of Allaah.

– Making mistakes is part of human nature.

The Prophet (peace and blessings of Allaah be upon him) said: “Every son of Adam makes mistakes, and the best of those who make mistakes are those who repent.” (Reported by al-Tirmidhi, no. 2499, and by Ibn Maajah, who narrated this version – al-Sunan, ed. by ‘Abd al-Baqi, no. 4251)

Bearing this fact clearly in mind will put things into their proper perspective, so the educator should not expect people to be perfect or infallible or judge them according to what he thinks they should be, and then consider them to have failed if they make a big mistake or err repeatedly. He should deal with them in a realistic manner, based on his knowledge of human nature which is subject to ignorance, negligence, shortcomings, whims and desires and forgetfulness.

Understanding this fact will also prevent an educator from being greatly shocked by the kind of sudden mistake that could lead him to react in an inappropriate fashion. This will remind the da’iyah and educator who is striving to enjoin what is good and forbid what is evil that he too is a human being who could also make the same mistake, so he should deal with him on a footing of compassion rather than harshness, because the basic aim is to reform, not to punish.

But this does not mean that we should leave people who are making mistakes alone, or find excuses for those who are committing sins on the basis that they are only human or that they are just youngsters, or that the modern age is full of temptations and so on. We must denounce the actions and call the people to account, but at the same time we must evaluate their actions according to Islam.

– Saying that someone is wrong should be based on shar’i evidence and proper understanding, not on ignorance and that fact that one happens not to like it. Muhammad ibn al-Munkadir reported that Jaabir prayed wearing only an izar (lower garment wrapped around the waist) tied at the back [the reason for this is that they did not have trousers, and they would wear their izar tied at the back because this was more concealing when they did rukoo’ and sujood. Fath al-Baari, al-Salafiyyah edn., 1/467], and his other clothes were on a clothes hook. Someone said to him, ‘Are you praying in one garment?’ He said, ‘I only did it so that some foolish person like you would see me. Who among us had two garments at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)?’” (Reported by al-Bukhaari, al-Fath, no. 352). Ibn Hajar (may Allaah have mercy on him) said: “What is meant by ‘foolish’ here is ‘ignorant’… The purpose was to explain that it is permissible to pray wearing only one garment, although wearing two garments is preferable. It is as if he was saying, ‘I did it on purpose to show that it is permissible, so that one who does not know could follow me in that or he could rebuke me so that I could teach him that it is permissible.’ The reason why his answer was so harsh was so that he could teach them not to rebuke the scholars and to urge them to look into shar’i matters themselves.” (al-Fath, 1/467)

– The more serious a mistake is, the more effort should be made to correct it.

Efforts to correct mistakes that have to do with ‘aqeedah should be greater than those to correct mistakes that have to do with etiquette, for example. The Prophet (peace and blessings of Allaah be upon him) was intensely concerned about dealing with and correcting mistakes that had to do with shirk in all its forms, because this was the most important matter. Examples of this follow:

Al-Mugheerah ibn Shu’bah said: “There was an eclipse of the sun on the day that [the Prophet’s infant son] Ibraaheem died, and the people said, ‘This eclipse is because of the death of Ibraaheem.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The sun and the moon are two of the signs of Allaah, they do not become eclipsed for the death or life of anyone. If you see them (eclipsed) then call on Allaah and pray to Him until the eclipse is over.’” (Reported by al-Bukhaari, Fath, 1061).

Abu Waaqid al-Laythi reported that when the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to Hunayn, he passed by a tree belonging to the mushrikeen that was called Dhaat Anwaat, on which they used to hang their weapons. They said, ‘O Messenger of Allaah, make for us a Dhaat Anwaat like they have.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Subhaan-Allaah! This is like what the people of Moosa said, “Make for us a god as they have gods.” By the One in Whose hand is my soul, you will follow the ways of the people who came before you.’” (Reported by al-Tirmidhi, no. 2180. He said, This is a saheeh hasan hadeeth).

According to another report narrated by Abu Waaqid, they went out from Makkah with the Messenger of Allaah to Hunayn. He said: “The kuffaar had a lotus-tree to which they were devoted and on which they used to hang their weapons; it was called Dhaat Anwaat. We passed by a big, green lotus-tree, and we said, ‘O Messenger of Allaah, make this a Dhaat Anwat for us.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is my soul, you have said what the people of Moosa said to him, “Make for us a god as they have gods,” and he said, “Verily, you are a people who know not.” It is the same thing, and you will follow the ways of the people who came before you, step by step.’” (Reported by Ahmad, al-Sunan, 5/218).

Zayd ibn Khaalid al-Juhani said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) led us in Subh (Fajr) prayer at al-Hudaybiyah just after it had rained in the night. When he finished, he turned to the people and said, ‘Do you know what your Lord says?” They said, ‘Allaah and His Messenger know best.’ He said, ‘This morning one of My slaves became a believer in Me, and one a disbeliever. As for the one who said, we have been given rain by the Grace and Mercy of Allaah, he is a believer in Me and a disbeliever in the stars; and as for him who said, we have been given rain by such-and-such a star, he is a disbeliever in Me and a believer in the stars.’” (Reported by al-Bukhaari, Fath, no. 846).

Ibn ‘Abbaas reported that a man said, “O Messenger of Allaah, whatever Allaah and you will.” He said, “Are you making me equal to Allaah? [Say instead:] What Allaah alone wills.” (Reported by Ahmad, al-Musnad, 1/283).

Ibn ‘Umar (may Allaah be pleased with them both) reported that he caught up with ‘Umar ibn al-Khattaab who was with a group of people and was swearing by his father. The Messenger of Allaah (peace and blessings of Allaah be upon him) called them and told them that Allaah had forbidden them to swear by their forefathers; the one who wanted to swear an oath should swear by Allaah or else keep quiet. (Reported by al-Bukhaari, Fath, 6108)

Note: Imaam Ahmad reported in his Musnad: Wakee’ told us that al-A’mash told us from Sa’d ibn ‘Ubaydah who said: “I was with Ibn ‘Umar in a circle and he heard a man in another circle saying, ‘No, by my father.’ So Ibn ‘Umar threw pebbles at him and said, ‘This is how ‘Umar used to swear, and the Prophet (peace and blessings of Allaah be upon him) forbade him to do this and said that it was shirk.’” (al-Fath al-Rabbaani, 14/164).

Abu Shurayh Haani’ ibn Yazeed said: “A delegation of people came to the Prophet (peace and blessings of Allaah be upon him) and he heard them calling one of them Abd al-Hajar (“slave of the stone”). He asked him, ‘What is your name?’ He said, ‘ ‘Abd al-Hajar.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘No, you are ‘Abd-Allaah (slave of Allaah).’” (Reported by al-Bukhaari in al-Adab al-Mufrad, no. 813. Al-Albaani said in Saheeh al-Adab al-Mufrad that it is saheeh, no. 623).

– Taking into account the position of the person who is striving to correct the mistake

Some people’s advice may be more readily accepted than others’ because they have a status that others do not, or because, unlike others, they have authority over the person who has made the mistake, for example, a father with his child or a teacher with his student or a government official with the one whom he is inspecting. One who is older is not like one who is younger, a relative is not like a stranger, a person with authority is not like one with no authority. Understanding these differences will make the reformer put things into perspective and evaluate them properly, so that his rebuke or correction will not lead to a greater evil. The position of the one who is rebuking and the esteem in which he is held by the one who has made the mistake are very important in judging how strong the rebuke should be and deciding how harsh or gentle the tone should be. From this we learn two things:

Firstly, that the person to whom Allaah has given status or authority should use that to enjoin what is good and forbid what is evil, and to teach people. He should understand that he has a great responsibility because people will accept more from him than from other people – usually – so he can do more than others can.

Secondly, the person who seeks to enjoin what is good and forbid what is evil should not misjudge the situation and put himself in a higher position than is in fact the case and behave as if he has qualities that he does not have, because this will only put people off.

The Prophet (peace and blessings of Allaah be upon him) made the most of the position of respect that Allaah had given him when he was rebuking and teaching people. He did things that would not have been appropriate if they were done by anyone else, examples of which follow:

Ya’eesh ibn Tihfah al-Ghiffaari reported that his father said: “I was a guest of the Messenger of Allaah (peace and blessings of Allaah be upon him), one of the poor to whom he played host. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to check on his guests during the night, and saw me lying on my stomach. He kicked me and said, ‘Don’t lie like this; this is the kind of lying that Allaah hates.’” According to another report: “He kicked him and woke him up, and said, ‘This is how the people of Hell lie.’” (Reported by Ahmad, al-Fath al-Rabbaani, 14/244-245. Also reported by al-Tirmidhi, no. 2798, Shaakir edn.; by Abu Dawood in Kitaab al-Adab in his Sunan, no. 5040, al-Da’’aas edn. The hadeeth is also in Saheeh al-Jaami’, 2270-2271).

This method of rebuking was appropriate for the Prophet (peace and blessings of Allaah be upon him) because of his position and status, but it is not appropriate for ordinary people. It is not alright for any person who wants to rebuke another for sleeping on his stomach to kick him whilst he is asleep and wake him up, and then expect him to accept this advice and thank him for it. The same applies to hitting a person who is making a mistake or throwing something like pebbles or whatever at him. Although some of the salaf did that, it was because of their particular status. Some stories of this nature follow:

Al-Daarimi (may Allaah have mercy on him) reported from Sulaymaan ibn Yassaar that a man called Sabeegh came to Madeenah and started to ask about the ambiguous texts of the Qur’aan. ‘Umar sent for him, and he had prepared some date palm branches for him (to hit him with). [‘Umar] asked him, “Who are you?’ He said, “I am the slave of Allaah, Sabeegh.” ‘Umar took hold of one of the palm branches and hit him, saying, “I am the slave of Allaah, ‘Umar.” He kept hitting him until his head began to bleed, and he said, “O Ameer al-Mu’mineen, enough! [The ideas that] were in my head have gone!” (Sunan al-Daarimi, ed. by ‘Abd-Allaah Haashim Yamaani, 1/51, no. 146).

Al-Bukhaari (may Allaah have mercy on him) reported that Ibn Abi Layla said: “Hudhayfah was in al-Madaa’in and asked for a drink, and a grandee gave him a vessel of silver. He threw it at him and said, ‘I would not have thrown it, but I told him not to do it and he didn’t stop. The Prophet (peace and blessings of Allaah be upon him) forbade us from wearing silk and brocade, and from drinking from vessels of gold and silver. He said, ‘These are for them in this world and for you in the Hereafter.’” (al-Fath, no. 5632).

According to a report narrated by Ahmad, describing the same incident, ‘Abd al-Rahmaan ibn Abi Laylaa said: “I went out with Hudhayfah to one of these areas, and he asked for something to drink. A grandee brought him a vessel of silver and he (Hudhayfah) threw it in his face. We said, ‘Be quiet, be quiet, if we ask why he did it, he might not tell us.’ So we were quiet, and a little while later he said, ‘Do you know why I threw it in his face?’ We said, ‘No.’ He said, ‘I had told him not to do it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Do not drink from vessels of gold,” and Mu’aadh said, “Do not drink from vessels of gold or silver, and do not wear silk or brocade; these are for them in this world and for you in the Hereafter.”’” (al-Musnad, 5/396)

Al-Bukhaari narrated that Seereen asked Anas to write him a contract of manumission, as he had plenty of money, but Anas refused. Seereen went to ‘Umar (may Allaah be pleased with him), who told Anas to write the document, and Anas still refused, so ‘Umar hit him with a whip whilst reciting the words (interpretation of the meaning): “… give them [slaves seeking emancipation] such writing [of a document of manumission], if you know that they are good and trustworthy…” [al-Noor 24:33], so he wrote the document for him. (Al-Fath, 5/184).

Al-Nisaa’i reported from Abu Sa’eed al-Khudri that he was praying when a son of Marwaan came in front of him, so he checked him, and when he did not go back, he hit him. The boy went out crying, and went to Marwaan and told him what had happened. Marwaan asked Abu Sa’eed, “Why did you hit the son of your brother?” He said, “I did not hit him, I hit the Shaytaan. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If any one of you is praying and someone wants to pass in front of him, let him stop him as much as he can, and if he refuses then fight him, for he is a devil.’” (al-Mujtaba min Sunan al-Nisaa’i, 8/61; Saheeh Sunan al-Nisaa’i, no. 4518)

Ahmad (may Allaah have mercy on him) reported from Abu’l-Nadr that Abu Sa’eed al-Khudri was suffering from a sore leg, and his brother came in and saw him lying with one leg crossed over the other, so he hit him on the sore leg, making it hurt even more. He said, “You hurt my leg! Didn’t you know it is sore?” He said, “Of course I knew.” He said, “What made you do that?” He said, “Did you not hear that the Prophet (peace and blessings of Allaah be upon him) forbade us to sit like this?” (al-Musnad, 3/42)

Maalik reported from Abu’l-Zubayr al-Makki that a man proposed marriage to another man’s sister, and he [the brother] told him that she had committed zinaa. News of this reached ‘Umar ibn al-Khattaab, so he hit him or nearly hit him, and said, “Why did you tell him?” (Muwatta’ Maalik, no. 1553, report of Abu Mus’ab al-Zuhri, ed. by Bashshaar Ma’roof and Mahmood Khaleel. Mu’sasat al-Risaalah).

Muslim reported in his Saheeh from Abu Ishaaq who said: “I was with al-Aswad ibn Yazeed in the Great Mosque, and al-Sha’bi was with us. Al-Sha’bi told us about what Faatimah bint Qays had said about the Messenger of Allaah (peace and blessings of Allaah be upon him) not providing housing or an income for her. Al-Aswad took a handful of pebbles and threw them at him, saying, ‘Woe to you! You talk about something like this? ‘Umar said that we should not leave the Book of Allaah and the Sunnah of our Prophet (peace and blessings of Allaah be upon him) for the words of a woman who we cannot be sure has remembered things properly or not. Women have the right to accommodation and an income. Allaah says (interpretation of the meaning): “… and turn them not out of their homes, not shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse…” [al-Talaaq 65:1].’” (Saheeh Muslim, no. 1480).

Abu Dawood reported, with an isnaad in which two men are maqbool, that two men entered from the doors of Kindah, when Abu Mas’ood al-Ansaari was sitting in a circle. The two men said, “Is there any man who will judge between us?” A man in the circle said, “I will.” Abu Mas’ood took a handful of pebbles and threw them at him, saying, “Shut up! It is disliked to hasten to judgement.” (Reported by Abu Dawood, Kitaab al-Aqdiyah, Bab fi talab al-qada’ wa al-tasarru’ ilayhi)

We should also note that the Prophet’s rebuking of some of his closest Companions was, on occasions, harsher than his rebuking of a bedouin, for example, or a stranger. All of this has to do with wisdom and proper evaluation in rebuking.

– Making a distinction between one who errs out of ignorance and one who errs despite his knowledge

One of the stories that illustrate this clearly is what happened to Mu’aawiyah ibn al-Hakam al-Salami when he came to Madeenah from the desert, and he did not know that it is forbidden to speak during the salaah. He said: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet). When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since – he did not rebuke me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.’” (Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).

The ignorant person needs to be taught; the one who has doubts needs to have things explained to him; the negligent person needs to be reminded; and the one who wilfully persists in error needs to be warned. It is not right to treat one who knows about a ruling and one who is ignorant of it in the same manner when rebuking them. Treating one who does not know too harshly will only put him off and make him refuse to follow your advice, unlike teaching him with wisdom and gentleness, because an ignorant person simply does not realize that he is making a mistake. It is as if he is saying to the one who is rebuking him: “Why don’t you teach me before you launch an attack on me?”

The one who is making a mistake without realizing it may think that he is right, so we should take this into account and deal with him tactfully. Imaam Ahmad (may Allaah have mercy on him) reported in al-Musnad from al-Mugheerah ibn Shu’bah: “The Messenger of Allaah (peace and blessings of Allaah be upon him) ate some food, then got up to pray. He had already done wudoo’ before that, but I brought some water for him to do wudoo’, He rebuffed me and said, ‘Go away!’ I felt upset, by Allaah. He prayed, and I complained to ‘Umar about what had happened. He said, ‘O Prophet of Allaah, al-Mugheerah feels hurt by your rebuff, and he is worried that you may be angry with him for some reason.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘I see only good in him, but he brought me water to do wudoo’ after I had eaten some food, and if I had done wudoo’ then, the people would have followed suit [i.e., they would have thought that they had to do wudoo’ every time they had eaten something].’” (al-Musnad, 4/253)

We should note here that when the Prophet (peace and blessings of Allaah be upon him) pointed out the mistakes of these great Sahaabah, it did not have a negative impact on them or put them off; rather, it had a positive effect on them, and having been corrected in this manner by the Prophet (peace and blessings of Allaah be upon him), they would remain anxious and worried, watching their behaviour and feeling concerned until they could be sure that the Messenger of Allaah (peace and blessings of Allaah be upon him) was pleased with them.

We may also note from this story that when the Prophet (peace and blessings of Allaah be upon him) pointed out al-Mugheerah’s mistake, he was not angry with al-Mugheerah himself; he did this out of mercy to the people and to explain things clearly to them, so that they would not impose something on themselves that was not waajib and that would cause them a great deal of hardship.

– Making a distinction between mistakes stemming from an honest effort to find out what is right (ijtihaad), and mistakes done deliberately, out of negligence or because of shortcomings

There is no doubt that in the first case, a person is not to be blamed; indeed he will earn one reward even if he is mistaken, so long as his intention was sincere and he tried to reach the right conclusion, because the Prophet (peace and blessings of Allaah be upon him) said: “If a ruler judges and strives to make the right decision, and his decision is correct, he will have two rewards, and if his decision is wrong, he will still have one reward.” (Reported by al-Tirmidhi, 1326, Shaakir edn. Abu ‘Eesa al-Tirmidhi said it is a ghareeb hasan hadeeth in this version. )

This is a different case from one who errs deliberately or because of shortcomings. In the first instance, the person should be taught and advised; in the second, he should be warned and rebuked.

The ijtihaad which may be excused should be done on the part of one who is qualified, not one who gives fatwas without knowledge and without taking circumstances into account. This is why the Prophet severely denounced the people who made the mistake in the case of the man with the head wound. Abu Dawood narrated in his Sunan from Jaabir (may Allaah be pleased with him) who said: “We went out on a journey, and one of the men with us was struck in the head with a stone and started bleeding. Then he slept and when he woke up he needed to do ghusl (he was in state of janaabah or impurity). He asked his companions, ‘Do you think I could get away with doing tayammum?’ They said, ‘We don’t think you have any excuse because water is available.’ So he did ghusl, and he died. When we came to the Prophet (peace and blessings of Allaah be upon him) and he was told about this, he said, ‘They have killed him, may Allaah kill them! Why did they not ask if they did not know? The cure of the one who does not know is to ask…’” (Sunan Abi Dawood, Kitaab al-Tahaarah, Baab al-majrooh yatayammam; al-Albaani classed it as hasan in Saheeh Abi Dawood, 325, and indicated that the extra material added at the end of the hadeeth is da’eef)

The Prophet (peace and blessings of Allaah be upon him) said that judges are of three types, one will be in Paradise and the other two in Hell. The type that will be in Paradise is a man who knows the truth and judges accordingly. A man who knows the truth but judges unjustly will be in Hell, and a man who judges between people without proper knowledge will also be in Hell. (Sunan Abi Dawood, no. 3573; classed as saheeh by al-Albaani in al-Irwa’, 2164). The third type is not regarded as having any excuse.

Another factor in gauging the degree of rebuking is paying attention to the environment in which the mistake occurred, such as whether it was an environment in which the Sunnah is followed or bid’ah is widespread, or how prevalent evil is, or whether there are ignorant or overly lenient people, whose opinions are widely followed, issuing fatwas to say that it is permissible.

– A good intention on the part of the one who makes the mistake does not mean that he should not be rebuked

‘Amr ibn Yahya said: “I heard my father narrating from his father who said: ‘We were at the door of ‘Abd-Allaah ibn Mas’ood before the early morning prayer. When he came out we walked with him to the mosque. Abu Moosa al-Ash’ari came up to us and said, “Did Abu ‘Abd al-Rahmaan come out to you yet?” We said, “No.” He sat down with us until [Abu ‘Abd al-Rahmaan] came out. When he came out, we all stood up to greet him, and Abu Moosa said to him: “O Abu ‘Abd al-Rahmaan, earlier I saw in the mosque something that I have never seen before, but it seems good, al-hamdu Lillaah.” He said, “And what was it?” He said, “if you live, you will see it. I saw people in the mosque sitting in circles waiting for the prayer. In every circle there was a man, and they had pebbles in their hands. He would say, ‘Say Allaahu akbar one hundred times,’ and they would say Allaahu akbar one hundred times; then he would say, ‘Say Laa ilaaha ill-Allaah one hundred times,’ and they would say Laa ilaaha ill-Allaah one hundred times; then he would say, ‘Say Subhaan Allaah one hundred times,’ and they would say Subhaan Allaah one hundred times.’ He asked, ‘What did you say to them?’ He said, ‘I did not say anything to them; I was waiting to see what your opinion would be and what you would tell me to do.’ He said, ‘Why did you not tell them to count their bad deeds and guarantee them that nothing of their good deeds would be wasted?’ Then he left, and we went with him, until he reached one of those circles. He stood over them and said, ‘What is this I see you doing?’ They said, ‘O Abu ‘Abd al-Rahmaan, these are pebbles we are using to count our takbeer, tahleel and tasbeeh.’ He said, ‘Count your bad deeds, and I guarantee that nothing of your good deeds will be wasted. Woe to you, O ummah of Muhammad, how quickly you are getting destroyed! The Companions of your Prophet (peace and blessings of Allaah be upon him) are still alive, his garment is not yet worn out and his vessels are not yet broken. By the One in Whose hand is my soul, either you are following a way that is more guided than that of Muhammad or you have opened the door of misguidance!’ They said, ‘By Allaah, O Abu ‘Abd al-Rahmaan, we only wanted to do good.’ He said, ‘How many of those who wanted to do good failed to achieve it! The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that people recite Qur’aan and it does not go any further than their throats. By Allaah, I do not know, maybe most of them are people like you.’ Then he turned away from them. ‘Amr ibn Salamah said, ‘I saw most of the members of those circles fighting alongside the Khawaarij on the day of Nahrawaan.’” (Reported by al-Daarimi, al-Sunan, no. 210, ed. by ‘Abd-Allaah Haashim al-Yamaani. Al-Albaani classed its isnaad as saheeh in al-Silsilat al-Saheehah under hadeeth no. 2005. See Majma’ al-Zawaa’id by al-Haythami, 1/181).

– Being fair and not being biased when correcting those who make mistakes

Allaah says (interpretation of the meanings):

“And whenever you give your word (i.e., judge between men or give evidence), say the truth…” [al-An’aam 6:152]

“… and when you judge between men, you [should] judge with justice…” [al-Nisa’ 4:58]

The fact that Usaamah ibn Zayd was the beloved of the Prophet (peace and blessings of Allaah be upon him) and the son of his beloved [Zayd] did not stop the Prophet (peace and blessings of Allaah be upon him) from rebuking him most sternly when he tried to intercede regarding one of the punishments (hudood) prescribed by Allaah. ‘Aa’ishah (may Allaah be pleased with her) reported that Quraysh were concerned about a woman who stole at the time of the Prophet (peace and blessings of Allaah be upon him), at the time of the Conquest of Makkah. They said, ‘Who will speak to the Messenger of Allaah (peace and blessings of Allaah be upon him) about her? Who will dare to do this other than Usaamah ibn Zayd, the beloved of the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ She was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and Usaamah ibn Zayd spoke to him concerning her. The face of the Messenger of Allaah (peace and blessings of Allaah be upon him) changed colour and he said: ‘Are you interceding concerning one of the punishments prescribed by Allaah?’ Usaamah said to him, ‘Pray for forgiveness for me, O Messenger of Allaah.’ When evening came, the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and addressed the people. He praised Allaah as He deserves to be praised, then he said: ‘The people who came before you were destroyed because if one of their nobles stole, they would let him go, but if one of the weak among them stole, they would carry out the punishment on him. By the One in Whose hand is my soul, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.’ Then he ordered that the woman who had stolen should have her hand cut off.” (The hadeeth was reported by al-Bukhaari and Muslim; this version was narrated by Muslim, no. 1688).

According to a report narrated by al-Nisaa’i from ‘Aa’ishah (may Allaah be pleased with her), she said: “A woman borrowed some jewellery, claiming that she wanted to lend it to someone else, but she sold it and kept the money. She was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him). Her family went to Usaamah ibn Zayd, who spoke to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning her. The face of the Messenger of Allaah (peace and blessings of Allaah be upon him) changed colour whilst Usaamah was speaking, then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: ‘Are you interceding concerning one of the punishments prescribed by Allaah?’ Usaamah said, ‘Pray for forgiveness for me, O Messenger of Allaah.’ In the evening, the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up, praised Allaah as He deserves to be praised, then said, ‘The people who came before you were destroyed because if one of their nobles stole, they would let him go, but if one of the weak among them stole, they would carry out the punishment on him. By the One in Whose hand is my soul, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.’ Then he ordered that the woman’s hand should be cut off.” (Sunan al-Nisaa’i, al-Mujtabaa, Dar al-Fikr edn., 8/73. Classed as saheeh by al-Albaani in Saheeh Sunan al-Nisaa’i, no. 4548).

The Prophet’s attitude towards Usaamah (may Allaah be pleased with him) indicates that he was fair and just, and that Islam came before love of people in his view. A person may put up with the personal faults of whoever he wishes, but he has no right to be tolerant or biased towards those whose mistakes transgress the limits set by Islam.

Sometimes, when a relative or friend makes a mistake, a person does not rebuke him as he would a person whom he does not know, so one may see unIslamic bias or discrimination in his dealings because of this, and a person may turn a blind eye to his friend’s mistake while harshly criticizing another person.

[An Arab poet once said:]

“If you are happy with a person, you do not see his mistakes, but if you are angry with him, you see them all.”

This may also be reflected in the way in which actions are interpreted. An action on the part of a person one loves will be taken one way, and the same deed on the part of another person will be taken quite differently.

All oconsiderations as we will see below.

– Being careful lest correcting one mistake leads to a bigger mistake

It is a well-established fact that Islam allows the lesser of two evils in order to repel a greater evil. So a da’iyah may keep quiet about one mistake lest saying something lead to a more serious mistake.

The Prophet (peace and blessings of Allaah be upon him) kept quiet about the munaafiqeen and did not execute them, even though their kufr was well-established. He bore their insults with patience, lest people say, “Muhammad is killing his companions,” especially since their true nature was not known to everyone. The Prophet (peace and blessings of Allaah be upon him) did not destroy the Ka’bah in order to rebuild it on the foundations laid by Ibraaheem, out of consideration towards Quraysh who were still new in Islam and too close to their recent jaahiliyyah. He (peace and blessings of Allaah be upon him) feared that it might be too much for them, so he left it as it was, with part missing, and the door set high up and closed to the masses, even though this contains an element of zulm (wrongdoing or oppression).

Before this, Allaah had told the Muslims not to insult the gods of the mushrikeen, even though this is a form of worship, because this could lead to people insulting Allaah, which is the worst of evil.

A dai’yah may keep quiet about a wrong action, or defer rebuking, or change his approach, if he thinks that by doing so he will avoid a greater evil or mistake. This is not considered to be shortcoming or negligence so long as his intention is sincere and he does not fear anyone except Allaah, and it was only concern for the best interests of Islam, not cowardice, that stopped him from saying anything.

We may note that what causes a greater evil when rebuking for one mistake is zealousness which is not checked or controlled.

– Understanding the human nature from which the mistake sprang

There are some mistakes which can never be fully eradicated, because they have to do with the way Allaah has created people. It is possible to reduce them a little, but going to extremes in dealing with them will lead to a disaster. Such is the case of women. The Prophet (peace and blessings of Allaah be upon him) said: “Woman was created from a rib, and she will not behave consistently towards you. If you enjoy her company, then enjoy it despite her crookedness. If you try to straighten her you will break her, and her breaking is her divorce.” (Reported by Muslim from Abu Hurayrah (may Allaah be pleased with him), no. 1468).

According to another report: “Be kind to women, for they were created from a rib, and the most crooked part of the rib is the top. If you try to straighten it, you will break it, and if you leave it alone, it will stay crooked. So be kind to women.” (Reported by al-Bukhaari from Abu Hurayrah. Al-Fath, no. 5186).

Ibn Hajar (may Allaah have mercy on him) said: “The words ‘treat women kindly’ indicate that you should try to put them right gently, because if you go to extremes in trying to straighten them you will break them, and if you leave them they will remain crooked… What we learn from this is that we should not leave them crooked if they go beyond the natural expected shortcomings and commit sins or neglect duties. What is meant is that we can leave them crooked with regard to permissible matters. We also learn from the hadeeth that a gentle approach wins people over and opens their hearts. It also tells us to deal with women by being easy going with them, and to bear their crookedness with patience. Whoever insists on putting them right will not benefit from them, and as a man cannot do without a woman to enjoy the pleasure of living with her and to be his support in life, it is as if he said: you cannot enjoy her company unless you put up with her.” (Fath, 9/954).

– Making a distinction between mistakes that transgress the limits of Islam and mistakes that only affect other people

If Islam is dearer to us than our own selves, we must defend it and protect it and get angry for its sake more than we get angry for our own sakes and defend our own selves. It is a sign of not having religious feelings if we see a man getting angry for his own sake if someone insults him, but not getting angry for the sake of Allaah’s religion if anybody insults it; at most, we may see him feebly defending it in an embarrassed manner.

The Prophet (peace and blessings of Allaah be upon him) often used to forgive those who made mistakes in their interactions with him, especially the hard-hearted Bedouin, in order to soften their hearts. Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Anas ibn Maalik said: “I was walking with the Messenger of Allaah

f the above applies only when circumstances are the same, otherwise there could be different considerations as we will see below.

– Being careful lest correcting one mistake leads to a bigger mistake

It is a well-established fact that Islam allows the lesser of two evils in order to repel a greater evil. So a da’iyah may keep quiet about one mistake lest saying something lead to a more serious mistake.

The Prophet (peace and blessings of Allaah be upon him) kept quiet about the munaafiqeen and did not execute them, even though their kufr was well-established. He bore their insults with patience, lest people say, “Muhammad is killing his companions,” especially since their true nature was not known to everyone. The Prophet (peace and blessings of Allaah be upon him) did not destroy the Ka’bah in order to rebuild it on the foundations laid by Ibraaheem, out of consideration towards Quraysh who were still new in Islam and too close to their recent jaahiliyyah. He (peace and blessings of Allaah be upon him) feared that it might be too much for them, so he left it as it was, with part missing, and the door set high up and closed to the masses, even though this contains an element of zulm (wrongdoing or oppression).

Before this, Allaah had told the Muslims not to insult the gods of the mushrikeen, even though this is a form of worship, because this could lead to people insulting Allaah, which is the worst of evil.

A dai’yah may keep quiet about a wrong action, or defer rebuking, or change his approach, if he thinks that by doing so he will avoid a greater evil or mistake. This is not considered to be shortcoming or negligence so long as his intention is sincere and he does not fear anyone except Allaah, and it was only concern for the best interests of Islam, not cowardice, that stopped him from saying anything.

We may note that what causes a greater evil when rebuking for one mistake is zealousness which is not checked or controlled.

– Understanding the human nature from which the mistake sprang

There are some mistakes which can never be fully eradicated, because they have to do with the way Allaah has created people. It is possible to reduce them a little, but going to extremes in dealing with them will lead to a disaster. Such is the case of women. The Prophet (peace and blessings of Allaah be upon him) said: “Woman was created from a rib, and she will not behave consistently towards you. If you enjoy her company, then enjoy it despite her crookedness. If you try to straighten her you will break her, and her breaking is her divorce.” (Reported by Muslim from Abu Hurayrah (may Allaah be pleased with him), no. 1468).

According to another report: “Be kind to women, for they were created from a rib, and the most crooked part of the rib is the top. If you try to straighten it, you will break it, and if you leave it alone, it will stay crooked. So be kind to women.” (Reported by al-Bukhaari from Abu Hurayrah. Al-Fath, no. 5186).

Ibn Hajar (may Allaah have mercy on him) said: “The words ‘treat women kindly’ indicate that you should try to put them right gently, because if you go to extremes in trying to straighten them you will break them, and if you leave them they will remain crooked… What we learn from this is that we should not leave them crooked if they go beyond the natural expected shortcomings and commit sins or neglect duties. What is meant is that we can leave them crooked with regard to permissible matters. We also learn from the hadeeth that a gentle approach wins people over and opens their hearts. It also tells us to deal with women by being easy going with them, and to bear their crookedness with patience. Whoever insists on putting them right will not benefit from them, and as a man cannot do without a woman to enjoy the pleasure of living with her and to be his support in life, it is as if he said: you cannot enjoy her company unless you put up with her.” (Fath, 9/954).

– Making a distinction between mistakes that transgress the limits of Islam and mistakes that only affect other people

If Islam is dearer to us than our own selves, we must defend it and protect it and get angry for its sake more than we get angry for our own sakes and defend our own selves. It is a sign of not having religious feelings if we see a man getting angry for his own sake if someone insults him, but not getting angry for the sake of Allaah’s religion if anybody insults it; at most, we may see him feebly defending it in an embarrassed manner.

The Prophet (peace and blessings of Allaah be upon him) often used to forgive those who made mistakes in their interactions with him, especially the hard-hearted Bedouin, in order to soften their hearts. Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Anas ibn Maalik said: “I was walking with the Messenger of Allaah

Advice for daa’iyahs travelling abroad:

Calling people to Allaah is one of the most essential duties, and it is the way of the Prophets and Messengers and their followers, namely the scholars, daa’iyahs and reformers. Hoping that you will be able to fulfil the purpose of your da’wah trip and make the most of your precious time with which you seek to earn reward from Allaah, we offer you the following advice:

1 – Fear Allaah (taqwa) and be aware that He is watching you in secret and in public. The Prophet (peace and blessings of Allaah be upon him) said: “Fear Allaah wherever you may be…” (narrated by al-Tirmidhi, 1910; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1618). Fearing Allaah is the main thing, and it is the means of being granted strength in this world and reward in the Hereafter. And seek reward with Allaah and have sincerity of intention towards Allaah in all that you say and do. “Actions are but by intentions and every man shall have but that which he intended.” (Narrated by al-Bukhaari, 1; Muslim, 3530). These are things which will help the daa’iyah and make his actions blessed, just as fearing Allaah is the main thing, and it is the means of being granted strength in this world and reward in the Hereafter.

2 – Be a good example in your words, appearance, eating and sleeping. In all of that, follow the example of the Prophet (peace and blessings of Allaah be upon him) in his words and actions.

3 – Strive to lower your gaze, especially in countries where display of women’s charms is prevalent and there is no veiling.

4 – It is preferable to wear Arabic clothing because that serves many interests. It is not preferable to wear European clothing. With regard to what is said about the dangers of wearing Arabic clothing abroad, these are merely rumours and have no basis in reality. One may take off the headcover and wear only the cap if necessary.

5 – The siwaak is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and it is rare in most countries, so it is a gift which will be appreciated by many Muslims.

6 – Use your hand-luggage for clothes, because it is possible that luggage may be lost in those countries. This also frees up room in your suitcases for the books you will need. Change your money into dollars so that you will have it available to spend during your trip.

7 – Take all the necessary precautions before travelling, such as vaccinations against the diseases that are prevalent in the countries to which you are travelling. Take the yellow international vaccination card with you.

8 – Take all the addresses that you will need with you, such as the addresses of the embassies of some Arab and Muslim countries, and the addresses of well known and trustworthy Islamic centers and organizations.

Beware of giving the impression to the Muslims with whom you mix that you have come to offer them material help, because this opens the door to requests for help and personal demands. Indeed, some people may think that you have a lot of money with you and will lie in wait to do you harm. But this does not mean that you cannot take some zakaah and charity with you, to give to needy people once you are sure of their need, but this must be done with caution and secretly.

9 – Do not indulge in unnecessary talk, and beware of referring to matters of marriage, even in a joking manner, especially with interpreters. There have been unfortunate cases where some daa’iyahs got married at the beginning of their trips and got divorced at the end, which has led to tarnishing of the reputation of the daa’iayahs and neglect of children and wives.

10 – Equip yourself with the following:

· A pocket-sized copy of the Qur’aan, preferably with a translation of the meanings and footnotes describing the reasons for revelation.

· A book or two about ‘aqeedah (beliefs, doctrines), especially Tawheed (Divine Oneness) and refutation of misguided groups such as the Sufi tareeqahs.

· One or two books on the fiqh of worship, especially the fiqh of tahaarah (purity), prayer and fasting.

· Riyaadh al-Saaliheen by Imam al-Nawawi, which is a comprehensive resource, especially which regard to the fiqh of tahaarah and fasting.

· Fataawa al-Lajnah al-Daa’imah (fatwas of the Standing Committee)

· A selection of lessons and lectures recorded on tapes, so that one may make use of them especially during long car journeys.

· Keep with you a compass for determining the direction of the Qiblah and an alarm clock. It is preferable to buy a small tape recorder to record some words and interviews with local inhabitants when necessary, as well as da’wah meetings.

The things mentioned above will help the daa’iyah to prepare talks, lessons and lectures, and to answer questions. It will also help him to organize his time and make the most of it, in sha Allah.

11 – Use your time as much as possible to benefit the da’wah, so that your visit will be a gain for the Muslims in that country. Make the most of every opportunity to do good and do not hesitate. That should be done by coordinating with the brothers in charge of organizing.

12 – When discussing any topic or issue, pay attention to the fact that people may be lacking in knowledge or ignorant, and that there may be differences of madhhabs. Avoid indulging in controversial issues or stereotyping people, and try to explain the truth without criticizing individuals.

13 – Wisdom is one of the most important basics in calling people to Allaah, especially when travelling. It is essential when prioritizing and outlining the steps to be taken to achieve one’s goals, and it is also required when dealing with different types of people. It is wise to show due respect to people according to their status and to acknowledge their positions.

14 – The daa’iyah will find that some questions of fiqh are posed to him during his trip, especially after giving lessons and talks. He should be deal with this matter in a proper way, replying to questions with evidence and quoting the words of the scholars, or else saying “I don’t know”. It was said that “the one who says ‘I don’t know’ has issued a fatwa (answered the question).” There is nothing to stop you delaying giving an answer until you have had time to review the matter.

15 – It is better for the members of the group to take turns in giving lessons and talks. We do not think that only one person should take all the responsibility so that he becomes the mufti and khateeb and preacher, even if he is more capable, because one of the aims of these trips is to offer practical da’wah training to the daa’iyahs. These trips offer a valuable opportunity for training in preaching and giving khutbahs, especially for brothers who find it difficult to do that in their home country because there are so many scholars and seekers of knowledge there.

16 – Getting to know about the situation of the Muslims, by finding out about the Islamic situation in general and the situation of local Islamic organizations and institutions, both official and non-official, in particular; writing down their addresses and reports on their activities; finding out about prominent and influential Muslim personalities in the society; attempting to win them over by visiting them and speaking to them nicely, so as to advance the cause of Islam and the Muslims. All of this must be done within the guidelines of sharee’ah. We must also try to find out about anti-Islamic activities in the region.

17 – Strengthening ties with official religious bodies, by holding friendly meetings, giving gifts of Islamic books and audio materials, etc

How can a woman engage in da’wah outside the home?

A woman can do da’wah inside her home, with her husband and mahrams, men and women alike. She can also do da’wah outside the home, to other women, so long as this does not involve travelling without her husband or mahram, and there is no fear of fitnah (temptation), and this is done with the husband’s permission if she is married and there is a need for that, and this does not lead to her neglecting her primary duties, which are towards her own family.

Advice for university students during the summer break:

Make use of the break to seek Islamic knowledge which is lacking in this university; uphold the ties of kinship which you have missed out on because you have been far away from your families; be active in calling your neighbours, relatives and kinsfolk to Islam, as you have missed out on that by being far away in the university residence.

Keep in touch with good people – “And keep yourself (O Muhammad) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon” [al-Kahf 18:28 – interpretation of the meaning]. Do not lose touch with them during the break. It may be useful to take part in programs even if that is with other good people in the area to which you will go if you do not have any of the good people from the university to be with.

Beware of haraam things such as traveling to places of immorality or the lands of kufr, or watching haraam channels.

Conclusion:

A restless man

A restless man There is a person who has been highly confused and restless. He was not the same in the beginning but his state changed afterwards. His mind, heart, tongue and gestures have been suffering from restlessness. He wants to do something but unable to. He wants to see his desired things but cannot. He wants to see his dreams come true but his luck does not support him. Those whom he considered big, proved small people. Those, whom he wants to see as leaders, proved to be incapable of stepping into the power lobby. Those who talk good, possess bad character. His tongue and lips do not support his words he wants to produce. He wants to write something but his pen and hand do not cooperate with him. His oration proves to be baseless. His write up lacks professionalism. He does not know the principles of various fields. He is neither the rider of teaching profession nor is a beginner in the field. He is completely a restless person. However, it is a startling fact that I have come across people talking about him with an exaggeration. Some consider him an intellectual and some think that he is an orator. Some hold him in great esteem and think that he is an extra-ordinary person. But, this is absolutely an illusion. People are of the habit of giving unnecessary titles to others on the basis of nepotism and favouritism. So is with this person. Besides those who exaggerate, there are people who are curious about him and want to know who this person actually is? How does he behave and what is his status? I know him since 44 years and have seen his childhood. I have seen his peak time and fall as well. I am aware of his qualities and weaknesses. So, in my today column, I want to specially discuss this personality with various particular references. As per my research, his forefathers were Sikhs. Probably his great-grand father changed the religion and embraced Islam from where the generations turned Muslim. Despite becoming Muslim, none of his entire family was able to serve Islam. Nobody from this family became religious scholar and none could become a Hafiz. They were simple Muslim villagers and lived their lives as agriculturists. They considered mosque as only a place to offer prayers. They never bothered to see and know what exactly are the activities in Madaris. They were of the view that only orphans study at Madaris. With this reference a Madrasah was normally considered an orphanage in their village. At the time of birth, this man was quiet healthy. When he was about three years of age paralysis attacked him and paralyzed his legs. His father utilized all his resources to get his son cured but he could not stand on his feet again. It appeared that he was made to sit for some important purpose, which his parents could not understand and used to cry for him. Whenever he saw his parents crying for him he became restless. What else he could do for his parents. His parents put him in a school. At the age of nine, on the advise of Imam of a nearby mosque, he was admitted to a Madrasah for Hifz-e-Qur’an. He found this job quiet difficult. And so he did not have any intension to learn the Holy Qur’an by heart. He wanted to play with his friends in lanes and grounds. He wanted to see sports matches, wanted to join other boys playing in playgrounds to enjoy life but he could not fulfil his desire. He faced whatever was written in his fate. However, in a short span of eleven months he preserved the biggest wealth of the world in his heart and became a Hafiz but he never thought that he has become the wealthiest person on the earth. He still thought that he was no more than a beggar. After completing Hifz-e-Qur’an, he was asked to get admission to a nearby Madrasah, only Madrasah in town, which was known more for arranging Qur’an Khwani than imparting religious education. For a few months he remained a student in this Madrasah and enjoyed the feasts in the wake of Qur’an Khwanis. There was a possibility that he would become a person who prefers feasts more than the religion, the nature once again showed miracle and he got an opportunity to visit various Madaris for education purpose. The reality was that he half-heartedly got admission to these Madaris but on the basis that he was intelligent so he kept his upward journey and climbed many steps. Ultimately he got the required degree in religious education. After completing his education, he thought of doing something good for the village he belonged to. He wanted to ameliorate the religious thinking of people there. Although he was offered good teaching jobs in big cities but he opted to return to his village to serve his own people. One year he spent in hard struggle, which bore fruit. However, some anti-religion feudal lords became hurdle in his way by terming him a ‘Wahabi’. This led to quarrels, scuffles and lastly the clash between two groups as a result of which many people including his father sustained injuries. This situation disheartened him and he left the village for city where he joined a university and served there for about 19 years as a teacher. As he was one of the founder teachers of the university, he got opportunity to teach the higher classes. Besides teaching, he was also fond of writing for various papers. During his leisure time while he was still with the university he wrote a couple of books, which were highly praised. This encouraged him and he moved further ahead and spent more time in writing books, which earned him recognition at various fora. Thanks God, this fame and recognition did not caste negative impact and he remained within the limit and never exaggerated about his own capabilities as happens in the case of other people who after getting fame forget their past and spoil themselves. This person was well aware of his weaknesses. The darker side of his life constantly cursed him as a result of which he wanted to spend most of his time in loneliness where he could shed some tears to beg for Allah’s mercy. Many a times he thought of saying good-bye to his life in cities and get lost in woods, but it was not possible for him now. Strange that mostly people consider him an extra-ordinary intellectual and religious scholar and invite him to deliver lectures on various occasion at Madaris and other gathering. He is a physically disabled person and does not have command over speeches. He is not an outspoken orator. His speech is not more than the speech of a Tableeghi person (preacher). When he speaks at some function, his hosts notice that his speech does not motivate the gathering and people do not shout any slogans. So, they become hopeless and think that everything that glitters is not gold. On the other hand this persons has apparently set a very tight and busy schedule for his life. He has a burden of responsibilities on his shoulders for his home and family members. For this reason he wants to stay away from activities like processions, addresses and other functions. He wants to serve the people by teaching them about Qur’an and Sunnah. It is a trend in our society that organizers of functions invite people like philanthropists to seek their support from financial point of view. But in his case they get disappointed. I know this person since 44 years. He is not stingy. He is a man of big heart. He is not rude. He is very friendly fellow. He tells jokes and enjoys discussions. He has organised a number of public gatherings. This revealed a fact to him that politics is not a sincere act. He did not like people of different parties are standing against one another. So, he became disgusted. His conscience did not allow him to go to knock at the door of capitalists for the benefit of parties. He thought that joining any ethnic or religious party would lead to the danger of life. Therefore, he remains away from the politics. He also does not have his own party so he is deprived of being a leader of any group. This situation raises a question that how can a person who himself is a patient, can provide any cure to others. My advice is to leave this man at his will and never call him to address public gatherings. Moreover, people should not attach great hopes to him. The valued readers will now be thinking who could this person be? Most of you might have understood. Its nobody else but Muhammad Aslam Sheikhupuri, the author of this column.