PART VII Jihad
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 26403
العمر : 67
|موضوع: PART VII Jihad الأربعاء 03 مايو 2017, 4:46 pm|| |
Meaning of Jihad
Brothers in Islam!
The Prayer, Fasting, Almsgiving, and Pilgrimage are so important that they are described as the pillars of Islam. They are not, however, like the worship rites in other religions. This we must understand clearly. Nor are they meant to please Allah by their mere outward observance.
These acts of worship have in fact been ordained to prepare us for a greater purpose and to train us for a greater duty. Now that we have seen in some detail the nature of this training and the mode of this preparation, let us come to the most crucial question: What exactly is that great ultimate purpose?
The Ultimate Objective
Stated simply: the ultimate objective of Islam is to abolish the lordship of man over man and bring him under the rule of the One God. To stake everything you have - including your lives - to achieve this purpose is called Jihad. The Prayer, Fasting, Almsgiving and Pilgrimage, all prepare you for Jihad. But as you have long since forgotten this objective as well as the mission entrusted to you, and because all acts of worship have been reduced to their spiritual contents, this brief statement may be difficult to understand. Explanation is therefore necessary.
Root oj All Evil
Corrupt rule is the root of all the evils you find in the world. Governments have access to power and resources; they frame laws; they control administration, they possess the instruments of coercion like the police and army. Evils exist and flourish in the life of society because governments themselves either spread them or condone them. Obviously the power required to make anything prevail lies with governments.
For example, why is adultery being openly indulged in, why is prostitution carried out publicly? Only because adultery is not a crime in the eyes of those who govern. They themselves indulge in it as well as allowing others to do so. If they wanted to stop it, it could not flourish.
Why is interest rampant? Why are the rich sucking the blood of the poor? Because governments themselves acquire wealth through interest and help others to do the same. Big money-lending houses and banks flourish only because of governmental support.
You also notice that moral depravity and permissiveness are increasing. Why? Simply because that is how governments have educated and trained people. If you want to produce a different kind of man, you simply do not possess the resources to provide a different kind of education. And even if you somehow do produce a few people, where will they find jobs? All means of livelihood and employment are controlled by corrupt governments.
Fighting and killing are taking place across the world on an unprecedented scale. Knowledge so assiduously acquired by man is being employed to exterminate ll1an himself. The hard-earned fruits of human civilization are being put to the fire. Precious lives are being destroyed with less thought than would be given to the fate of a potter's vessel of clay. Why is this so?
Simply because the most wicked and mischievous among the children of Adam have come to command authority and leadership over the nations of the world. Since they hold the reins of power, the world must go the way they want to take it.* Knowledge, wealth, labour, lives, all are directed towards the goals they have chosen.
Oppression prevails throughout the world. The weak are denied justice. The poor find life a hard burden. Courts have become shops where justice can be bought in return for money. Exorbitant taxes are levied upon people, which are then wasted on high salaries for public officials, on giant buildings, on armaments and on other extravagances. Feudal lords, money-lenders and creditors, religious leaders, dealers in pornography, gambling bosses, drug pushers, manufacturers of alcohol, and pimps are ruining the life, wealth, honour and morality of God's creation and there is nobody to stop them.
Why is all this happening? Simply because governments are corrupt, the hands that hold power are evil. They themselves perpetuate oppression and side with oppressors. The perversion of thinking, the degeneration of morals, the misuse of human capacities and capabilities, the dishonest and exploitive business practices, oppression and injustice, and destruction of God's creation, all result from this: the keys of power are in the wrong hands. So long as power is wielded by wicked and evil hands, human society cannot be set on the right course.
The First Step
Human well-being and happiness, therefore, will only come about by attacking the evil afflicting society at its roots, that is, by getting rid of all powers based on rebellion against the laws of God.
I f people are free to commit adultery, no amount of sermons will stop them. But if governments forbid adultery, people will find it easier to give up this evil practice. Similarly, it is not enough to preach sermons against drinking, gambling, usury, bribery, pornography and morally corrupting education if the overall environment of the surrounding society encourages or at least condones these things. Power, however, can do much to eradicate them.
* This, "a, the time "hen the Second World ,Val (1939-45) was, about to start.
Likewise, merely exhortations and good counsels will not help if you want to eradicate exploitation of man by man, prevent misuse of human wealth and talent, stamp out oppression and establish justice, erase corruption, stop bloodshed, give dignity to the down-trodden, restore equality, prosperity and peace to all. What is needed is a demonstration from those in power that corruption, oppression, injustice, exploitation, immorality and godlessness will not be tolerated; and that positive actions will be taken in accordance with God's laws to promote the creation of a just, God-fearing and God-loving society.
So, I say to you: if you really want to root out corruption now so widespread on God's earth, stand up and fight against corrupt rule; take power and use it on God's behalf. It is useless to think you can change things by preaching alone.
Origin of Corrupt Rule
What is the root cause of corrupt rule? What is the most fundamental change that would prevent power from becoming corrupt? The lordship of man over man is the root cause of all corrupt rule. The only way to reform and change is to accept the sovereignty of God over man. Do not be surprised at hearing such a brief answer to the complex and profound question of the origin of evil in the world today. Search as long as you like for other answers, you will not find any.
Let us ask ourselves a few simple questions. Has the earth we live on been made by God or by some other being? Have the human beings who inhabit the earth been created by God or by somebody else? Have all the countless necessities of our lives been provided by God or by somebody else? I f the answer to these questions is God, if the earth, human beings and all the things needed to sustain them have been created by God alone, then obviously the land belongs to God, the wealth belongs to God and the people belong to God.
In such a situation, how can it be right and proper for anyone to establish his rule on God's earth or govern God's subjects by any law except that of God? Do you find it reasonable that the land be owned by one being but another being rules over it, that a property belongs to one person but some other person is treated as its owner, that the subjects belong to one sovereign but another sovereign reigns over them? Such things clearly run contrary to reality, reason and justice. And because of this, wherever and whenever such a situation is found, the results are always disastrous.
Human beings who assume absolute powers to make laws of their own are bound to make mistakes because of their ignorance, and act unjustly and oppressively because of their selfish ends. First, they do not possess sufficient knowledge to frame correct and just laws for human life; and, second, devoid of fear of God and not seeing themselves accountable to God, they assume absolute powers.
Being in power, they control people's means of livelihood; they are absolute masters of their lives and properties; they subject them to total obedience. Do you think, therefore, that, in such circumstances, they can be trusted to govern according to the tenets of truth and justice? Can you expect them to be proper trustees of public money? Can you hope that they will refrain from usurping people's rights, from collecting illegal wealth, and from subjugating God's creation to their own desires? Is it possible that such people will follow the right path and encourage others to walk along it?
Never! Never! Thousands of years of human experience testify to the contrary. Witness those who feel no fear of God today, and are heedless of accountability in the Hereafter. How great despots, oppressors, betrayers of trust, and evildoers have they become after they have acquired power.
God's Lordship Over Man
No man should rule over another man; all men should live under the One God. Thus fundamental change is needed in the framework of all human governments. Those who govern must not become masters but, recognizing God as their only Sovereign, must rule as His deputies and trustees. They must discharge their responsibilities with the consciousness that ultimately they will have to give an account of their trust to that King who knows both the seen and unseen. All laws should be based on the guidance of that God who has knowledge of all realities, who is the source of all wisdom.
Nobody has the power to change God's laws or to amend them or to repeal them, otherwise corruption will creep in due to human ignorance, selfishness and desires. What Islam demands from those who submit to God as the real Sovereign, their only Ruler, and who accept to abide by His laws as brought by His Prophet, blessings and peace be on him, is quite obvious. They should rise to bring their King's land under His law, to destroy the power of those rebels among His subjects who have set themselves up as sovereigns, and to free His subjects from the burden of slavery to others.
Merely believing in God as God and in His law as the true law is not enough. As soon as you believe in these two things, a sacred duty devolves upon you: wherever you are, in whichever country you live, you must ::;trive to change the wrong basis of government, and seize all powers to rule and make laws from those who do not fear God. You must also provide leadership to God's servants and conduct the affairs of their government in accordance with God's laws, remaining fully conscious of living in God's presence and being accountable to Him in the Hereafter. The name of this striving is Jihad.
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 26403
العمر : 67
|موضوع: رد: PART VII Jihad السبت 06 مايو 2017, 12:26 am|| |
Temptation Of Power
We all know that power can corrupt. Temptations rise within our hearts to behave as gods once we acquire control over the lives and wealth of people. Taking power is less difficult than protecting ourselves from abusing that power when it is taken. The problem is how to stop ourselves turning ourselves into gods rather than being servants of God. For what benefit is it to anyone if we get rid of one Pharaoh and promptly replace him with another? Therefore, before calling upon us to undergo this severe trial of having power, Islam considers it necessary to prepare us for it.
You have no right to start fighting for power until you have cleansed your hearts of all selfishness. You should develop such purity of heart that when you fight you do not fight for personal or national aggrandizement, but solely to secure Allah's pleasure and to improve the lot of His creation. Merely on the basis of reciting the Kalimah, Islam does not permit you to wage war against God's creation and do, in the name of God and His Messenger, the same evil acts which the oppressors and rebels of God perpetrate. You must therefore have the necessary strength to shoulder such heavy responsibility.
Rituals, a Training Course
The Prayer, Fasting, Almsgiving and Pilgrimage at their deepest level provide preparation and training for the assumption of just power. Just as governments train their armies, police forces and civil services before employing them to do their job, so does Islam, the Din given by Allah. It first trains all those who volunteer for service to God before allowing them to undertake Jihad and establish God's rule on earth.
There is one fundamental difference however. The work for which the secular governments employ their servants do not require qualities like fear of God, moral excellence and piety. Their employees can be adulterers, drunkards and liars, and it will not matter as long as they can carry out the task they have been given. But the work which Allah entrusts to His servants is wholly of a moral character. It is therefore essential that such men should be God-fearing and virtuolls.
Indeed, their training aims to make them morally so strong that when they rise to establish the caliphate of God all earth. they will be equal to this great task. If they fight, they do not fight to acquire for themselves wealth, property and land, but to secure Allah's pleasure and for the benefit and well-being of His creation. If they gain victory, they must not become proud and arrogant; rather their heads should be bowed before their God. If they become rulers, they should not enslave people; rather they themselves should live as God's slaves, allow none to be a slave of anyone except God. If they acquire control over wealth, they should not fill their own pockets nor those of their relatives or their community; rather they should distribute these God-given treasures equitably among all His subjects according to their needs and circumstances.
No other method of training people to assume such great responsibilities exists except the'! hadar (acts of worship) that Allah has enjoined upon you: Salah, Sawm, Zakah and Hajj.
Only when Islam has prepared its men does it tell them:
Now you are the most pious slaves of God on earth. So go forward and fight; dislodge the rebels of God from the government and take over the powers of caliphate. You are the best community brought forth for mankind. You enjoin the doing of right and forbid the doing of wrong; and you believe in God (AI 'Imnln 3: 110).
Governments Run by God-conscious People Imagine in what a happy state God's creation will be where the army, police, judiciary, tax authorities and all other government functionaries are God-fearing and consider themselves accountable to Him in the Hereafter, where all government policies and laws are formulated on the basis of Divine guidance, where unjust actions have no place, where evil is quickly rectified by a government constantly ready to promote virtue with all its power and resources.
Such a government will quickly be able to reform the people; it will shut the door against oppression, exploitation, immorality and other prevalent vices; it will reform education to develop the right kind of thinking and attitudes. Once people have the chance to live in a just and fair, peaceful and moral society, eyes turned blind by long exposure to a godless leadership will, sooner or later, begin to perceive and recognize the Truth. Likewise, hearts furred up by vices surrounding them for centuries will become clear again and begin to see the Truth. No more, then, will people find any difficulty in understanding the simple truth that Allah alone is their God and they should serve no one else, and that the prophets who claimed to have brought His guidance were truthful.
Thoughts which today look extremely difficult to instil into the minds of people will penetrate automatically. Teachings which cannot be explained today through speeches and books will be understood immediately. For they will see with their own eyes the vast difference between a world run on manmade laws and one governed by Divine guidance. Submitting to the One God and accepting the truthfulness of His Prophet, blessings and peace be on him, will be very easy; to reject them will be almost impossible. I doubt that more than a handful of people in a thousand will display such great obstinacy as to reject the truth of Islam in preference to Kufr. Who will choose a thorn as against a flower?
For a long time, brothers, you have been performing the various acts of worship without giving any thought to the ultimate purpose behind them. Never did you prepare yourselves for that purpose. But now, I say, you must understand that a heart devoid of any intention to undertake Jihad will find all ritual worship empty of meaning. Nor will those acts bring you any nearer to your God.
Central Importance of Jihad
Brothers in Islam!
Why is Jihad so central to Islam? To understand this, let us first recollect the meanings of three keywords: Din, Shari'ah, and 'lbadah.
Din means obedience and submission.
Shari'ah tells us how to obey and submit; it is the law.
'Ibadah means worship and service.
Din, Shari'ah and 'Ibadah
Acknowledging that someone is your ruler to whom you must submit means that you have accepted his Din. He now becomes your sovereign and you become his subjects. The commandments and the codes that he gives you constitute the law or the Shari'ah which you must follow. Once you live in obedience to him according to the law laid down by him, you are serving and worshipping him: this is 'lbadah. You, then, give him whatever he demands, obey whatever he orders, abstain from whatever he forbids, observe whatever limits he sets for your conduct, and follow whatever he instructs or decides in all your affairs.
Din, therefore, actually means the same thing as state and government; Shari'ah is the law of that state and govern-ment; and 'Ibadah amounts to following and complying with that law. Whenever you accept someone as your ruler and submit to his orders, you have entered that person's Din. If you accept that Allah is your ruler, you have entered Allah's Din; if your ruler is some particular nation, you have entered that nation's Din; and if it is your own nation or your people, then you have entered the people's Din. To whatever you submit yourselves, you have entered its Din; and you are performing the 'Ibadah of the one whose laws you are following.
Duality of Din
It is necessary to spell out this point because, once you have grasped it, you can see that it is impossible for you to follow more than one Din at a time. Of various rulers, only one can rule your lives; of various systems of law, only one can become the law of your lives. And of the various objects of worship, it is only possible for you to worship one god.
You may object that this is not strictly true; as a matter of belief we can accept one ruler, even if in practice we obey another; we can worship one god, even if we submit to someone else; our hearts can believe one law, even if the affairs of our lives are regulated by another law.
In reply, I say: 'No doubt this can be done, and in fact it is being done; but this is Shirk - and this Shirk is sheer falsehood.' In reality, you are followers only of that being's Din whom you are actually obeying. Is it not then utter hypocrisy to call that being your ruler and to claim to belong to his Din whom you do not obey? What benefit will such belief give you if only your tongues and hearts subscribe to it?
Is it not meaningless to assert that you have faith in his Shari'ah when all your affairs are conducted in violation of this Shari'ah and in fact you follow another Shari'ah? Is it not a pseudo-exercise to accept a certain being as your object of worship and bow your heads on the ground before him when in practice you give service to another being?
Only that being is your object of worship, and only him are you worshipping whose orders you obey, whose prohibitions you observe, whose limits you do not violate, whose code you follow in all your affairs, whose procedures regulate your transactions, whose decision you always seek and submit to, whose Shari'ah governs your dealings with other people, and on whose summons you surrender all your talents and powers, your hearts and brains, hands and feet, all your possessions, even your lives.
Whatever you say your beliefs are, it is your actual practice which constitutes the reality, mere lip-service carries no weight. If you obey a king's Din, Allah's Din will have no room in it. And if you submit to popular sovereignty, or to the Din of Britons or Germans, or to your nation and motherland, then again Allah's Din will have no place in it. But if, in reality, you are adherents of Allah's Din, there will be no room for any other Din.
Every Din Wants Power
A total Din, whatever its nature, wants power for itself; the prospect of sharing power is unthinkable. Whether it is popular sovereignty or monarchy, communism or Islam, or any other Din, it must govern to establich itself. A Din without power to govern is just like a building which exists in the mind only. But it is the building which actually exists, in which you actually live, that is important. Through its door you go in, through its door you come out. Its roof is above you, its walls surround you. You arrange your living pattern according to its shape and facilities.
What point is there, while Jiving in a building whose architectural design obliges you to adopt certain living patterns, in pretending that you believe in a different sort of building altogether or that you are 'really' living therein. You cannot live in a building which exists only in your heads. In exactly the same way, there is no meaning in asserting that a certain Din is true while living your lives according to another Din.
That Din alone is real and genuine whose authority is established on earth, whose laws are followed, and according to whose rules and regulations one's affairs of life are conducted. Let us look at some examples.
'Popular sovereignty' means that people of a country are its paramount sovereign; so it is a Din. Now their lives should be governed by a Shari'ah which people have themselves framed; and all the inhabitants of that country should obey and serve their own authority. How can this Din be established unless the sovereignty of people reigns supreme in the coun• try, and unless a Shari'ah framed by people's representations is enforced? And if it is, there can be no room there for monarchy, for foreign rule, or for anyone else.
'Monarchy' means that a king is the paramount sovereign of a country; so it is a Din. Now he alone shall be obeyed and his Shari'ah alone enforced. If not, then it is futile to acknowledge the king as the sovereign and paramount ruler and his Shari'ah as the supreme law. If popular sovereignty is supreme or a foreign power takes over, no trace will be left of the monarchy nor will anyone be able to follow it.
In India* the Din of the British prevails. It prevails because the Indian Penal Code and the Civil Procedure Code are enforced by British power. All your affairs are carried out within the limits prescribed by the British and all of you bow your heads in obedience to their orders. As long as this Din prevails, no other Din, no matter how fervently you profess to follow it, can have any reality. And if the Indian Penal Code and the Civil Procedure Code ceased to operate and British orders were not obeyed, then 'Din of the British 'would lose all meaning.
* In 1938 India was ruled by the British.
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 26403
العمر : 67
|موضوع: رد: PART VII Jihad السبت 06 مايو 2017, 12:34 am|| |
Din of Islam
Exactly similar is the position of the Din of Islam. This Din means that Allah alone is the Lord of everything on earth and He alone is the Sovereign. Thus, He alone must be obeyed and served, His Shari'ah alone must govern all affairs of our lives.
What does Allah's sovereignty imply?
That His writ must run supreme in the world:
legal judgements must be based on His Shari'ah, the police must operate according to His commandments, financial transactions must be carried out in conformity with His laws, taxes must be levied as directed by Him and spent as specified by Him, the Civil Service and the army must obey His code, people must devote their abilities, capacities, and efforts to fulfilling His desires.
Further, Allah alone must be feared, His subjects must submit to Him only, and man must not serve anyone but Him. Unless the Kingdom of God is established, these objectives cannot be realized. How can Allah's Din accept to co-exist with any other Din, when no other Din admits of such partnership?
Like every other Din, Allah's Din, too, demands that all authority should genuinely and exclusively be vested in it. If it is not, the Din of Islam will not be there, and it will be futile to pretend that it is.
This is the point which the Qur'an has repeatedly stressed:
And they were not enjoined anything but that they should serve God, making submission exclusively His, turning away [from all false gods] (al-Bayyinah 98: 5).
It is He who has sent forth His Messenger with the Guidance and the way of Truth, so that he makes it prevail over all ways [religions], however much Mushriks [who take gods beside God] may dislike it (al-Tawbah 9: 33).
And fight them, until there is no rebellion [against Go] ,and all submission is to God alone (al-Anfal 8: 39).
Authority [to lay down what is right and what is wrong] belongs only to God; He has commanded that you shall not serve any but Him (Yusuf 12: 40).
So whoever hopes to meet his Lord, let him do righteous deeds, and let him not make anyone share in his Lord's service (al-Kahf 18: llI).
Have you not seen those who assert that they believe in WHat has been sent down to you, and what was sent down before you, and yet desire to summon one another to the rule of powers in rebellion against God, although they have been commanded to reject them... We have not sent any Messenger, but that he should be obeyed by God's leave (al-Nisa' 4: 60-4).
Read these Quranic Ayahs bearing in mind the true meanings of Din, Shari'ah, and 'Ibadah, and you will understand their message.
Jihad in Islam
The Din of Allah, like any other Din, does not allow that you merely believe in its truth and perform certain worship rites. If you are a true follower of Islam, you can neither submit to any other Din, nor can you make Islam a partner of it. If you believe Islam to be true, you have no alternative but to exert your utmost strength to make it prevail on earth: you either establish it or give your lives in this struggle.
By this criterion alone can be tested the sincerity of your faith. With a sincere belief, you will find it impossible even to sleep comfortably if you are made to live under another Din, not to speak of giving service to it, getting rich under it, or enjoying its comforts. Every moment you spend under another Din will be a bed of thorns; every morsel of food a poison.
Even if you passively accept to live under another Din, you are not a believer in the true sense of the term, no matter how assiduously you offer one Prayer after another, how many long hours you spend in meditation, how beautifully you explain the Qur'an and how eruditely you write and speak on Islam. But, if some people actively serve another Din and fight itt; wars, no words are enough to describe their abominable behaviour. A day will soon come when they will meet their Maker and taste the wages of their sins. If they consider themselves Muslims, they are deluding themselves.
With a little wmmon sense, they could have understood how illogical it is to accept one Din as true and then, at the same time, agree to the dominance of another contrary Din, or actively work for it. Fire and water may exist together, but not such conduct with faith in Allah.
All that the Qur'an says in this regard cannot be reproduced here, but I cite a few Ayahs:
Do men think that they will be left to say, 'We believe', and they will not be tested? And, indeed, We tested those who were before them. God will surely mark out those who speak truly, and He will surely mark out the liars (al-'Ankabut 29: 2-3).
And some men there are who say, 'We believe in God', but whenever they are made to suffer in God's cause, they take the persecution by man as it were God's punishment. And, then, if help comes from your Lord, they will say, 'We have always been with you.' What, is not God fully aware of what is in the hearts of all beings?
God will surely mark out who believe, and He will surely mark out the hypocrites (al-'Ankabut 29: 10-11).
And God is not such that He will leave the believers in the state in which you are, till He shall distinguish the bad from the good (AI 'Imnln 3: 179).
Do you think you would be left [alone] while God has not yet seen which of you have struggled, and taken not - apart from God and His Messenger and the believers - any helper (al-Tawbah 9: 16).
Have you not seen those who would be friends with people with whom God is angry? They are neither of you nor of them... Those are Satan's party. Why, it is those, Satan's party, who are the losers. Surely, those who oppose God and His Messenger [work against the establishment of the Religion of Truth], those are among the most abject. God has ordained, 'I shall surely prevail, I and My Messengers.' Surely God is All-strong, All-mighty (al-Mujadalah 58: 14-21).
Recognizing True Believers
True believers carry only one identification: all their efforts are directed to eradicating every false Din - and every Din other than Allah's is false - and establishing in its place the true Din. They live, suffer losses, and die in His cause. Whether they succeed or fail matters little. On the contrary, if they reconcile themselves to the domination of a false way of life or help make it dominant, they are liars if they claim to possess Iman.
Change Only Through Struggle
People who use the difficulty of establishing the true Din as a pretext for not trying to do so have their answer in the Qur'an. Obviously, whenever you rise to establish the true Din, some false Din is already in a position of power, controlling all resources. Otherwise there would, by definition, be nothing to topple. It is therefore equally obvious that the replacement of this false Din by the true Din will always be a long and hard struggle. It cannot be accomplished, now or ever, easily and without any sacrifice. It is impossible to claim that you want the establishment of true Din while at the same time continuing to tolerate those parts of the false Din which appear to be of benefit to you personally. True Din can only be established precisely when people are prepared to give up the benefits and privileges they enjoy under the false Din.
Jihad Fi sabili l'lah is never easy. It is meant oniy for those who have the will to fight for their cause; and such people are always few in number. Let those who claim to follow the true Din but are not prepared to make any sacrifice continue to serve their self-interests.
While sacrifices are being made in the cause of Truth, such people are nowhere in evidence; when the battle is won, they will appear as jf from nowhere, saying: 'Inna kunna ma'akum' (we have always been with you; now come and give us our share). Let us not be like those who claim to believe in Allah, but give neither time, money, nor lives for the sake of His Din. Let us come forward and fight in Allah's cause with whatever we possess.
|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 26403
العمر : 67
|موضوع: رد: PART VII Jihad السبت 06 مايو 2017, 12:38 am|| |
Preface to the Eighth Reprint
This collection of my Friday addresses was first published in November, 1940. Since then, until November, 1951, 20,000 copies have been printed in seven editions during the past eleven years. During this entire period, no one saw anything erroneous or evil in it. However, when some Ulama for reasons best known to themselves became displeased and angry with me and the Jama'at Islami, they were quick to detect a few grave 'errors' in this book, as they found in my other writings.
Only Allah knows whether these Muftis [who issue legal edicts] read the book themselves or put someone else on the job of reading it and extracting some sentences which could provide them with the ammunition to issue their Jatwa (edicts) against me. Be that as it may, they could find only four objectionable sentences in the whole book. In the nineteenth address, the following sentences drew their wrath.
...without Almsgiving, even Salah, Sawm, and Iman have no meaning and lose their credibility. Those who disregard these two fundamental teachings [the Prayer and Almsgiving] are not true in their profession of faith. It tes beyond doubt that the affirmation of Kalimah Tayyibah has no weight unless accompanied by the performance of the Prayer and the giving of the Alms.
[color=#ff0000]In the twenty-fifth address, they have selected the following sentences:
As for those who never bother to think about performing the Hajj at all, but who nonetheless manage to travel all over the world, perhaps even passing within a few hours' journeying time of Makka on their way to Europe -such people are certainly not Muslims. They lie if they call themselves Muslims, and people who consider them Muslims are ignorant of the Qur'an.
These sentences have been used to decree that I am a Kharjite and Mu'tazalite, that I, as against the accepted position of Ahl Sunnah, consider deeds to be part of faith, and excommunicate the non-practising Muslims. Surprisingly, close to these sentences were others which not only explained my true intent but also refuted these allegations. The so called Muftis, however, either failed to see them or deliberately ignored them because they did not serve their purpose.
For example, take the first sentence and read it with the sentence which precedes it:
After the death of the Prophet, blessings and peace be on him, some tribes refused to give Zakah. Abu Bakr declared war on them, as if they had disowned Islam and turned Kafirs, even though they performed the Prayer and professed faith in Allah and the Messenger.
For, they were like a rotten limb. Islam is an integral whole of which Almsgiving is an essential part; without Almsgiving, even Salah, Sawm and Iman have no meaning and lose their credibility. Similarly, just before their last chosen sentence too, I referred to one Quranic verse, two Hadith, one verdict of 'Umar, all of which endorsed my position. However, their selective eye passed them over. Such are the tricks played by people who are considered great teachers or Islam and experts in purifying souls!
Again, in this very book, there is one whole address [the ninth] which explains what type of Iman is my subject. One type is the 'legal' Islam which is dealt with by the jurists and philosophers. This definition of Islam ensures that no one can be expelled from the fold of Islam and deprived of those rights which Islam grants him, until he violates certain minimum necessary conditions for being Muslim. The other is the 'real' and 'true' Islam and Iman; on this basis a man will be judged in the Hereafter.
Having differentiated between the two, 1. have explained that the objective of various prophets was never to produce the first type of Muslims. Rather the prophets' mission was to inculcate the real Iman, full of sincerity, obedience, devotion, and loyalty. I have asked Muslims not to be content with that Islam which merely ensures to keep them on its boundary so that they cannot be called Kafirs.
Rather they should cultivate that Islam which would ensure that they are accepted as sincere and loyal believers in the sight of God. Had the jurists read this discussion, they would have understood the purpose behind this book, and every other word at least would have told them the same story.
But they, perhaps, were not at all concerned with the intent of the author. From the very outset, they were searching for something which, torn out of context, could be used to issue a Jatwa. For them, perhaps, a Jatwa is not a responsible religious edict which requires that the truth be investigated, but a whip with which to lash those against whom they feel animosity, whenever the need be.
Even the least intellectual integrity requires that one understands the subject of a book before interpreting any of its particular parts. This book is not a book of Jiqh (law) or kalam (philosophical theology); nor is its language that of a legal edict. Its purpose is not to define those minimum conditions going beyond which may justify that one be declared to have gone out of the pale of Islam. This is a book of admonition and exhortation, of advice and counsel. Its purpose is to inspire people to obey God, to refrain from disobeying Him, and to be sincere to Him.
This being my purpose, would the Muftis have advised me to convince the Muslims that the Prayer, Fasting, Hajj, Zakah were all an unnecessary appendage, and that they could remain Muslims without them? My position on the relationship between faith and deeds and the conditions for the excommunication of Muslims has been fully explained in other articles that I have written on this very subject. Determining that position from certain stray sentences in the Khutubat rather than from my Tafhimat, Volume 2, can hardly be considered an honest approach.
Sayyid Abul A'la Mawdudi
16 August, 1952.
PART VII Jihad