Touchstone of Faith - Let Us be Muslims

By Sayyid Abul Ala Mawdudi RA

I had explained to you in my lecture last Friday that according to the Qur'an there are men who go astray in three ways. One is to leave aside the law of God and become slave of corporal desires. The second is to give preference to family customs and ways of life of forefathers over the law of God. The third is to ignore the system enunciated by God and His messenger and follow the ways of fellow-beings who either be big personalities of their own nation or dominant nations of the world.

Real definition of a Muslim

The real definition of a Muslim is that he should be immune from these three ailments. That person alone is a Muslim who sincerely believes that the teaching of God and His messenger is Absolute Truth, and that whatever is against it is false, and that whatever is good for man in this world and in the Hereafter is all contained in the teaching of God and His messenger. One who has complete faith in these verities always seeks guidance at every step in his life from the relevant injunction of God and His messenger, and on knowing the injunction submits to it. Having done that, he will never bother if his mind felt uneasy about it, or his family members upbraided him, or the worldly type of people opposed him, because in each case he will clearly reply: " I am God's slave not yours; I have affirmed faith in His messenger, not in you."

1. Servitude of ' Self '

If, contrary to this, a person says: " May this be the injunction of God and His messenger, my mind does not accept it because I consider it harmful. So I shall put aside the directions of God and His messenger and act according to my own opinion". Obviously the heart of such a person is bereft of faith. He is not a Momin but a hypocrite because while he verbally asserts that he is a servant of God and a follower of His messenger, in reality he is a slave of his own self and a follower of his own opinion.

2. Adherence to custom

Similarly, if a person says that whatever may be the injunctions of God and His Prophet, how can a certain custom be given up when it is practised from his forefather's time or how can a usage be discontinued which has been in vogue for long in his family and kith and kin. Such a person too will be reckoned among the hypocrites, though he might have grown on his forehead any size of knob due to profuse prostration in endless prayers and might have made his face very religious looking because the actual reality of Deen has not permeated his heart. Deen does not consist of Ruku’, Sajdah, Fasting and Hajj nor is it found in the face and dress of a man. In fact Deen means obedience to God and His messenger. One who refuses to obey God and His messenger in conducting his affairs, his heart is in reality devoid of Deen. His Salat, his fasting and his religious appearance is nothing but a fraud.

3. Imitation of other nations

Similarly if a person, not caring for the Book of God and His messenger's directions, urges that certain custom be adopted because it is prevalent among Englishmen, and a particular thing be accepted because another nation is making progress because of it, and a certain point be conceded because a big person is advocating it, then such a person should guard himself against losing his faith. This type of talk is irreconcilable to Iman. If you are a Muslim and want to remain a Muslim, then throw overboard every suggestion which is contrary to the injunctions of God and His messenger. Should you be unable to do this, it does not believe you to claim adherence to Islam. To assert verbally that you believe in God and His messenger but to set aside their injunctions in the affairs of your life in favour of other people's dictum, is neither Iman nor Islam. In fact it is downright hypocrisy. Allah has clearly stated in the twenty-fourth chapter of the Qur'an:- " Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path. And they say: We believe in Allah and the messenger and we obey, then after that a faction of them turn away. Such are not believers. And when they appeal unto Allah and His messenger to judge between them. Lo ! a faction of them are averse. But if right had been with them they would have come unto him willingly. Is there in their hearts a disease or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment. Nay, but such are evil doers. The saying of (all true) believers, when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the fortunate. He who obeyeth Allah and His messenger, and feareth Allah and keepeth duty (unto Him) : such indeed are the successful. " (24:46-52). Ponder over the definition of Iman set forth in the above verses. Real Iman consists in dedicating oneself to the Book of God and directions of His messenger. Whatever order is received from there, must be implicitly obeyed and nothing against it should be listened to, may it come from one's own mind or from the family members or from the worldly people. Only that person is Momin and Muslim who develops this state of mind. And whoever is devoid of it is not more than a hypocrite.

A FEW EXAMPLES OF OBEDIENCE TO ALLAH.

1. Abstinance from Wine

You must have heard how rampant was drinking of wine in Arabia. Women and men, young and old, were fond of it. In fact they were used to it. They chanted songs in his praise and were mad after it. You know this fact also that it is difficult to give up drinking after getting addicted to it. A drunkard would rather give his life than stop drinking. If he does not get wine his condition becomes worse than that of a sick person. But have you heard what happened when the prohibition order was given through the Qur'an? On hearing this commandment those very Arabs who shed their life on wine broke its containers with their own hands. Wine was flowing in the lanes of Medina like rain-water. In one gathering some people were engaged in drinking as they heard the voice of the announcer on behalf of the Prophet ( peace be upon him) that wine was prohibited, their hands suddenly stopped where they were. Those who had the cup close to their lips removed it at once and did not allow a drop to reach their throats. This is called obedience to Allah and His messenger.

2. Confession of crime

You know what a severe punishment Islam has prescribed for adultery--one hundred stripes on the naked back, the very thought of which makes a person shudder. And if a married man is involved, his punishment is stoning to death. A man trembles to hear the very name of such a horrible punishment. But have you heard what was the condition of those who had Iman in their hearts? A man had committed adultery. There was no witness. There was nobody to drag him to the court, nor was there anyone to make a report to the police. There was only Iman in his heart which admonished him: " Now that you have satisfied your lust contravening the Law of God, get ready to undergo the punishment prescribed by God for it". So this person presented himself of his own accord before the Holy Prophet ( peace be upon him ) and said : " O Prophet of Allah I have committed adultery. Please award me punishment". On hearing this the Prophet turned aside his face but that man shifted towards him and repeated his request. The Prophet again turned aside his head and this man again came before him and made the same request for the third time. This is Iman. It is easy for one who has Iman in his heart to be punished with a hundred stripes on his naked back, or even get stoned to death, but it is difficult for him to go before God as a disobedient servant.

3. Severance of relationship

You also know that in this world nobody is dearer to man than his relatives. Particularly, father, brother and son are so dear that a man endures to sacrifice everything for them. But you just think of the battles of Badr and Uhud and see who went to fight against who? The father was in the Muslim army and the son in the army of Kafirs, or the son was on this side and the father was on the opposite side. One brother was on this front and the second brother on the other front. The nearest relatives confronted each other and fought as if they were strangers. And this spirit was not worked up for the sake of money or land, nor was it aroused by personal enmity, but they fought against their own flesh and blood simply because they had the grit to sacrifice their father, son, brother and their whole family for the sake of God and His messenger.

4. Repentance from old customs

You also know that Islam demolished practically all the old customs which were prevalent in Arabia. The biggest evil of all was idol-worship which had been in vogue for hundreds of years. Islam ordained to give up this evil as well as wine, adultery, gambling, theft and dacoity which were generally rampant in Arabia. Women used to go about openly in Arabia. Islam ordered them to observe pardah. No share was given to women in inheritance. Islam decreed that they must get a share in it. Adopted children were given the position of real children. Islam rejected this equation and sanctified marriage with adopted son's divorced wife. In short, no old custom was left undiminished by Islam. But do you know what was the attitude of those who had affirmed faith in God and His messenger? These believers broke with their own hands all those idols which they and their forefathers had prostrated for centuries and offered sacrifices at their altars. They renounced all those family customs which were coming down for centuries, at once. On receiving the commandment of God they crushed under their feet those objects which they held sacred, while, contrariwise they sanctified those things which they had previously regarded as detestable. Those objects which were considered pure for centuries became suddenly impure and vice versa. All those practices which during the days of Kufr were sources of benefit or relish were given up in the wake of God's commandment. All injunctions of Islam entailing stress and strain were gladly accepted. This is what means Iman and this is what is called Islam. If the people of Arabia had at that time said:" We do not accept that thing because it is harmful to us and we cannot give up the other thing as it is beneficial to us, and that we shall certainly do that particular thing since it is coming from out forefathers, while we like certain things of the Romans and certain practices of the Iranians which are pleasing to us, in short, if they had in this way rejected each and every thing of Islam, you can imagine there would have been no Muslim today in the world.

Way to God's Pleasure

Brethren ! It is stated in the Qur'an : " You will not attain unto piety until you sacrifice for God all that is dear to you." ( 3:92 ). This verse is the essence of Islam and Iman. The real grandeur of Islam lies in this very principle that whatever is dear to you must be sacrificed for the sake of God. You notice that in all the affairs of your life God's commandment beckons you towards one direction while your own self goads you towards another direction. God commands you to do a certain deed but Nafs dissuades you by saying that it will cause trouble and loss. God forbids you from a certain act while Nafs instigates that it is highly delicious and of great benefit. One side is God's pleasure and pitted against it is a whole world of gratification. In short, man confronts at every step two paths in life. One is the path of Islam and the other of Kufr and hypocrisy. One who discards everything of this world and bows to the commandment of God is the person who has adopted the path of Islam. And one who sets aside God's commandment and fulfils the desires of his heart and temptations of the world is the person who has taken to the path of Kufr or hypocrisy.

Muslims of today

The condition of the people today is that they gladly accept whatever is convenient in Islam but when a real confrontation arises between Islam and Kufr, they quickly change their direction. This weakness is found even among some great claimants to Islam. They will shout Islam, Islam; their tongues will be dried up in extolling Islam; they will also do some ostentatious work for it, but if they are told: " Let us enforce on ourselves the law of Islam which you are praising so much," they will at once say: " There is this difficulty and that obstruction in it; better leave it for the time being". What they mean is that Islam is a beautiful toy, display it on the cupboard and sing its praises from a distance but avoid even its name about enforcing it as a law to govern ourselves, our family members and relatives and to regulate matters of business and other affairs of life. This is the condition of our religious people these days. The less we talk of the worldly people the better. It is the result of such an attitude that neither Salat is now effectual nor fasting nor Recital-recital nor the outward adherence to Shari'ah. The reason is that when the spirit is gone, what miracle can a soulless body perform ?

The Political Framework of Islam - By Sayyed Mawdudi RA

Translated by Prof Khurshid Ahmad

The political system of Islam is based on the three principles of towhid (Oneness of Allah), risala (Prophethood) and Khilifa (Caliphate).

Towhid means that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone. No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent control which we have over physical objects or the objects themselves has been created or a acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone.

Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else have the right to make these decisions for us. This right rests only with Allah. This principle of the Oneness of Allah makes meaningless the concept of the legal and political sovereignty of human beings. No individual, family, class or race can set themselves above Allah. Allah alone is the Ruler and His commandments constitute the law of Islam.

Risala is the medium through which we receive the law of Allah. We have received two things from this source: the Qur’an, the book in which Allah has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (blessings of Allah and peace be upon him), through word and deed, in his capacity as the representative of Allah. The Qur’an laid down the broad principles on which human life should be based and the Prophet of Allah, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).

Khilifa means "representation". Man, according to Islam, is the representative of Allah on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by Allah, and within the limits prescribed, he is required to exercise Divine authority.

To illustrate what this means, let us take the case of an estate of yours which someone else has been appointed to administer on your behalf. Four conditions invariably obtain: First, the real ownership of the estate remains vested in you and not in the administrator; secondly, he administers your property directly in accordance with your instructions; thirdly, he exercises is authority within the limits prescribed by you; and fourthly, in the administration of the trust he executes your will and fulfils your intentions and not his own. Any representative who does not fulfil these four conditions will be abusing his authority and breaking the covenant which was implied in the concept of "representation".

This is exactly what Islam means when it affirms that man is the representative (khalifa) of Allah on earth. Hence, these four conditions are also involved in the concept of Khalifa. The state that is established in accordance with this political theory will in fact be a caliphate under the sovereignty of Allah.

Democracy In Islam

The above explanation of the term Khilafa also makes it clear that no individual or dynasty or class can be Khalifa: the authority of Khilafa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of towhid and Risala. Such a society carries the responsibility of the Khilafa as a whole and each one of its individuals shares in it.

This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the rights and powers of the caliphate of Allah and in this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.

Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a dorm of democracy as there can be.

What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular Khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in Allah and the people are His caliphs or representatives. In the former the people make their own; in the latter they have to follow and obey the laws (shari’a) given by Allah through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of Allah.

The Purpose Of The Islamic State

We are now in a position to examine more closely the type of state which is built on the foundations of tawhid, Risala and Khilafa.

The Holy Qur’an clearly states that the aim and purpose of this state is the establishment, maintenance and development of those virtues which the Creator wishes human life to be enriched by and the prevention and eradication of those evils in human life which He finds abhorrent. The Islamic state is intended neither solely as an instrument of political administration nor for the fulfillment of the collective will of any particular set of people; rather, Islam places a high ideal before the state for the achievement of which it must use all the means at its disposal.

This ideal is that the qualities of purity, beauty, goodness, virtue, success and prosperity which Allah wants to flourish in the life of His people should be engendered and developed and that all kinds of exploitation, injustice and disorder which, in the sight of Allah, are ruinous for the world and detrimental to the life of His creatures, should be suppressed and prevented. Islam gives us a clear outline of its moral system by stating positively the desired virtues and the undesired evils. Keeping this outline in view, the Islamic state can plan its welfare programme in every age and in any environment.

The constant demand made by Islam is that the principles of morality must be observed at all costs and in all walks of life. Hence, it lays down as an unalterable policy that the state should base its policies on justice, truth and honesty. It is not prepared, under any circumstances, to tolerate fraud, falsehood and injustice for the sake of political, administrative or national expediency. Whether it be relations between the rulers and the ruled within the state, or the relations of the state with other states, precedence must always be given to truth, honesty and justice.

Islam imposes similar obligations on the state and the individual: to fulfil all contracts and obligations; to have uniform standards in dealings; to remember obligations along with rights and not to forget the rights of others when expecting them to fulfil their obligations; to use power and authority for the establishment of justice and not for the perpetration of injustice; to look upon duty as a sacred obligation and to fulfil it scrupulously; and to regard power as a trust from Allah to be used in the belief that one has to render an account of one's actions to Him in the life Hereafter.

Fundamental Rights

Although an Islamic state may be set up anywhere on earth, Islam does not seek to restrict human rights or privileges to the boundaries of such a state. Islam has laid down universal fundamental rights for humanity which are to be observed and respected in all circumstances. For example, human blood is sacred and may not be spilled without strong justification; it is not permissible to oppress women, children, old people, the sick or the wounded; women's honour and chastity must be respected; the hungry must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from amongst its enemies. These, and other provisions have been laid down by Islam as fundamental rights for every man by virtue of his status as a human being.

Nor, in Islam, are the rights of citizenship confined to people born in a particular state. A Muslim ipso facto becomes the citizen of an Islamic state as soon as he sets food on its territory with the intention of living there and thus enjoys equal rights along with those who acquire its citizenship by birth. And every Muslim is to be regarded as eligible for positions of the highest responsibility in an Islamic state without distinction of race, colour or class.

Islam has also laid down certain rights for non-Muslims who may be living within the boundaries of an Islamic state and these rights necessarily form part of the Islamic constitution. In Islamic terminology, such non-Muslims are called dhimmis (the covenanted), implying that the Islamic state has entered into a covenant with them and guaranteed their protection. The life, property and honour of a dhimmis is to be respected and protected in exactly the same way as that of a Muslim citizen. Nor is there difference between a Muslim and a non-Muslim citizen in respect of civil or criminal law.

The Islamic state may not interfere with the personal rights of non-Muslims, who have full freedom of conscience and belief and are at liberty to perform their religious rites and ceremonies in their own way. Not only may they propagate their religion, they are even entitled to criticize Islam within the limits laid down by law and decency.

These rights are irrevocable. Non-Muslims cannot be deprived of them unless they renounce the covenant which grants them citizenship. However much a non-Muslim state may oppress its Muslim citizens it is not permissible for an Islamic state to retaliate against its non-Muslim subjects; even if all the Muslims outside the boundaries of an Islamic state are massacred, that state may not unjustly shed the blood of a single non-Muslim citizen living within its boundaries.

Executive And Legislature

The responsibility for the administration of the government in an Islamic state is entrusted to an amir (leader) who may be compared to the president or the prime minister in a Western democratic state. All adult men and women who subscribe to the fundamentals of the constitution are entitled to vote for the election of the amir.

The basic qualifications for an amir are that he should command the confidence of the majority in respect of his knowledge and grasp of the spirit of Islam, that he should possess the Islamic quality of fear of Allah and that he should be endowed with qualities of statesmanship. In short, he should have both virtue and ability.

A shoora(advisory council) is also elected by the people to assist and guide the amir. It is incumbent on the amir to administer his country with the advice of this shooraThe amir may retain office only so long as he enjoys the confidence of the people and must relinquish it when he loses that confidence. Every citizen has the right to criticize the amir and his government and all reasonable means for the ventilation of public opinion must be available.

Legislation in an Islamic state is to be carried out within the limits prescribed by the law of the shari’a. The injunctions of Allah and His Prophet are to be accepted and obeyed and no legislative body may alter or modify them or make any law contrary to them. Those commandments which are liable to two or more interpretations are referred to a sub-committee of the advisory council comprising men learned in Islamic law. Great scope remains for legislation on questions not covered by specific injunctions of the shari’a and the advisory council or legislature is free to legislate in regard to these matters.

In Islam the judiciary is not places under the control of the executive. It derives its authority directly from the shari’a and is answerable to Allah. The judges are appointed by the government but once a judge occupies the bench he has to administer justice impartially according to the law of Allah; the organs and functionaries of the government are not outside his legal jurisdiction, so that even the highest executive authority of the government is liable to be called upon to appear in a court of law as a plaintiff or defendant. Rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege, Islam stands for equality and scrupulously adheres to this principle in social, economic and political realms alike.

The Red Corridor - India

When we talk about the topic 'Terrorism in India' the first thought that came to our mind is, in general, Pro-Pakistani Muslims, Anti-India Muslims, Roots of Islamic Terror etc etc, i.e. we somehow append or affiliate the Muslims and Terrorism, especially when we talk about in context of India as a country.

What is most important to note is that we should be rational i.e we MUST reason, compare, analyse and than we believe, INSTEAD of being irrational, uncompromising not analysing and believing in what we see and what we hear murmurred from that little black box in the corner of our room which is famously known as TELEVISION.

So lets do a bit justice with the subject first take an overview of what is happening where and how? and than evaluate!

At present, there are 29 Terrorist Organizations currently operating in India, 10 out of which are somehow conjoined to muslims. Out of those 10... 7 are the independence movements of Kashmir who are striving to get Kashmir separated from India (therefore, we cannot really just call them a terrorist organisation if we be honest with the subject) and established as a separate state.
Whereas from rest of the 3, 1 of them is called 'Dukhtaran-e-millat' (Daughters of Nation) that's a woman only separatist movement operating from Kashmir itself, another one is 'Student Islamic Movement of India' which was alleged to have terrorising ambitions and there case is also pending a decision in Supreme Court of India, which leaves us with only 1 more that is called 'Deendar Anjuman' which is considered an offshoot of Ahmadiya and has nothing to do with Islam.
Even if we take the stats for granted 10 out of 29 makes it roughly 35% of the total.
So where does the remaining 65% come from? Thats a question....... isnt it?
And YES I am not talking Bullshit here, I am talking about the OFFICIAL TESTIFIED 'FACTS' (YESS FACTS!!)

What about the rest of the 19? who make these 19 up? Lets Find out....

Although it may be very interesting to note and read about all of them but both time and place doesnt permit me to open up the chapter about everyone but I will do whatever I can to the best of my ability..... but lets start of with the first and most famous Naxalites.

Naxalites...

Naxalites or Naxalvadis are a group of radical communists that support Maoist idelogy and there formation can be traced back to 1967 when they got separated from Communist Party of India (Marxist-Lenninst) for there hard line views. CPI(ML) has always been in news for its violent insurrections.
By 1980 it was estimated that around 30 Naxalite groups were active, with a combined membership of 30 000. A 2004 home ministry estimate puts numbers at that time as "9,300 hardcore underground cadre… holding around 6,500 regular weapons beside a large number of unlicensed country-made arms".According to Judith Vidal-Hall (2006), "More recent figures put the strength of the movement at 15,000, and claim the guerrillas control an estimated one fifth of India's forests, as well as being active in 160 of the country's 604 administrative districts." India's Research and Analysis Wing, believed in 2006 that 20,000 Naxals are currently involved in the growing insurgency.

Until 2009 BBC believed that Naxalites are responsible for at least 6000 casualties, even the stats available from Ministry of Home Affairs of India hold that nearly 5000 people have lost there lives between 1990's to 2007.

Why did I picked on Naxalites?

The Red Corridor.
Naxalvadi basically serves as a womb for the terror inflicting organisations and across India they are so strong that even at some places they are referred to as 'So Ja nahien to Naxal Ajaega' .......... especially when you are talking about Bihar, Jharkhand, Chattisgarh district, western coast of India including Andhra Pradesh and Karnatka , also known as The Red Corridor, you must be a born blind, deaf and dumb if you deem it right to ignore them.

Not less than 30 organisations or groups have come out from just Naxalvadis, small or big, that are running there reign of terror across India and although they are not recognised as an established organisation but yet there are concerns about them.

'Barq girti hai to becharay musalmanon pe' analogus to that famous verse of Dr. Allama Muhammad Iqbal the only people that face the media trial are Muslims of India, the people who get massacred across India are Muslims.......
A few more just to name are Bajrang Dal, A student group of Vishwa Hindu Parishad, a party working hard for the declaration of India as Hindu Rashtriya.
Ranvir Sena of Bihar sabotagin low hindu castes, Balbir Sena also operating in Bihar, Kanglei Yawol Kanna Lup (Organisation to save revolutionary movement in Manipur) operating in Manipur, Tamil National Retrieval Troops (TNRT), Akhil Bharat Nepali Ekta Samaj (ABNES), Tamil Nadu Liberation Army (TNLA), National Liberation Front of Tripura (NLFT), All Tripura Tiger Force (ATTF), Tripura Liberation Organisation Front (TLOF), United Bengali Liberation Front (UBLF), United Liberation Front of Barak Valley and there are many many more!!!

Question is not that how many are there, question is WHY have never heared any of these names on Television. My motivation to start writing about the internal state of 'Terrorism in India' came from one of my colleagues (who is from Mumbai - Amchi Mumbai) when he asked that 'Do you know which country has the most casualties by bomb blasts each day of the year? and I said..... maybe... Afghanistan... to which he smiled and said.... My friend go on the internet and look for it..... its INDIA!!!!

The Qura'anic Path

By Sayyed Abul Ala Mawdudi RA

'...but all that you may do to understand the Quran is not enough. If you want to identify with the spirit of the Quran, you must practically involve [yourself] with the struggle to fulfill its mission. For the Quran is not a book of abstract theories and cold ideas, which one can grasp while seated in a cosy arm chair. Nor is it merely a religious book like other religious books, whose meanings can be grasped in seminaries and oratories.

'On the contrary, it is a Book which contains a message, and invitation, which generates a movement. The moment it began to sent down, it impelled a quiet and pious man to abandon his life of solitude and confront the world that was living in rebellion against God. It inspired him to raise his voice against falsehood, and pitted him in a grim struggle against the lords of disbelief, evil and inquity. One after the other, from every home, it drew every pure and noble soul, and gathered them under the banner of truth. In every part of the country, it made all the mischevious and the corrupt to rise and wage war against the bearers of the truth.

'This is a Book which launched a glorious movement, with the voice of a single individual, and continued to provide guidance to it for twenty-three years, till the establishment of the Kingdom of God on earth. At every stage during this long and heart-rending struggle between truth and falsehood, this Book showed its followers the ways to eradicate the old order and usher in the new.

'Is it, then, possible, to reach the heart of the Quran merely by reading its words, without ever stepping upon the battlefield of faith and disbelief, of Islam and Ignorance, without passing through any stage of the struggle? No, you can understand the Quran only when you take it up, begin to act upon it, and call mankind to God, and when every step you take is in obedience to its guidance.

'Then and only then, you will go through all the events and experiences which occurred during the course of its revelation. You will then pass through Makka, and Habash, and Taif; you will face Badr, Uhud, Hunayn and Tabuk. You will encounter Abu Jahl and Abu Lahab; you will meet the hypocrites and Jews; you will come face to face with those who instantly responded to this call as well as those who were drawn into Islam seeking some gain. You will come across all of these human models; you will deal with all of them.

This is a path different from the so-called 'mystic-path', which I name the 'Quranic path' that, as you pass through its various stations and stages, certain Surahs and Ayahs will disclose their full message to you, and tell you that they were revealed precisely for this stage and station that you are passing through. You may miss some linguistic and grammatical subtleties, you may miss certain finer points in the rhetoric and semantics of the Quran, yet it is impossible that the Quran will fail to reveal its full and true spirit to you.

'In the same way, no person can ever understand the legal injunctions, the moral teachings, and the political and economic directives of the Quran, unless and until he puts them into practice. Neither the individual who lives independently of the Quran nor the nation which runs its institutions in violation of its guidance can discover the spirit of the Quran.'

A Muslim's Belief and Nationality

By Sayyed Qutb (Rahmatullah ileyh)

The day Islam gave a new concept of values and standards to mankind and showed the way to learn these values and standards, it also provided it with a new concept of human relationships. Islam came to return man to his Sustainer and to make His guidance the only source from which values and standards are to be obtained, as He is the Provider and Originator. All relationships ought to be based through Him, as we came into being through His will and shall return to Him.

Islam came to establish only one relationship which binds men together in the sight of God, and if this relationship is firmly established, then all other relationships based on blood or other considerations become eliminated.

"You will not find the people who believe in God and the Hereafter taking as allies the enemies of God and His Prophet, whether they be their fathers or sons or brothers or fellow tribesmen."
(Al-Qur'an 58:22)

In the world there is only one party of God; all others are parties of Satan and rebellion.

"Those who believe fight in the cause of God, and those who disbelieve fight in the cause of rebellion. Then fight the allies of Satan; indeed, Satan's strategy is weak."
(Al-Qur'an 3:78)

There is only one way to reach God; all other ways do not lead to Him.

"This is My straight path. Then follow it, and do not follow other ways which will scatter you from His path."
(Al-Qur'an 6:153)

For human life, there is only one true system, and that is Islam; all other systems are Jahiliyyah.

"Do they want a judgment of the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith?"
(Al-Qur'an 5:50)


There is only one law which ought to be followed, and that is the Shari'ah from God; what is other than this is mere caprice.

"We have set thee on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge."
(Al-Qur'an 45:18)

The truth is one and indivisible; anything different from it is error.
"Is anything left besides error, beyond the truth? Then whither do you go?"
(Al-Qur'an 10:32)

There is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shariah is the authority and God's limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul-Harb: peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam.

"Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you."
(Al-Quran 8:72-75)

Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari'ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God.

A Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood.

"O mankind, remain conscious of your Sustainer, Who created you from one soul and created from it its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs which bore."
(Al-Quran 4:1)

However, Divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration, inspite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, if they openly declare their alliance with the enemies of Islam, then all the filial relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this respect.

Ibn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said, "Do you know what your father said?" Abdullah asked, "May my parents be a ransom for you; what did my father say?" The Prophet replied, "He said, "If we return to Medina (from the battle), the one with honor will throw out the one who is despised." Abdullah then said, "O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was. But now, if it is the pleasure of God and His Prophet that I cut off his head, then I shall do so." The Prophet replied, "No". When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father's head, telling him, "Did you say that if we return to Medina then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God's Messenger! By God, until God and His Messenger give permission, you cannot enter Medina, nor will you have refuge from me!? Ibn Ubayy cried aloud and said twice, "People of Khazraj, see how my son is preventing me from entering my home!" But his son Abdullah kept repeating that unless the Prophet gave permission, he would not let him enter Medina. Hearing this noise, some people gathered around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, "Tell Abdullah to let his father enter". When Abdullah got this message, he then told his father, "Since the Prophet has given permission, you can enter now."

When the relationship of the belief is established, whether there be any relationship of blood or not, the Believers become like brothers. God Most high says,
"Indeed, the Believers are brothers", which is a limitation as well as a prescription. He also says:
"Those who believed and migrated and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other."
(Al-Quran 8:72)

The protection which is referred to in this verse is not limited to a single generation, but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness.
"Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed, achieve prosperity. Those who came after them (the Emigrants) say: 'Our Lord forgive us and our brothers who entered the faith before us, and leave not in our hearts any grievance against those who believed. Our Lord Thou art indeed Most Kind, Most Merciful.'"
(Al-Quran 59:10)

God Most High has related the stories of earlier Prophets in the Qur'an as an example for the Believers. In various periods the Prophets of God lighted the flame of faith and guided the Believers.
"And Noah called upon his Lord and said, 'O my Lord, surely my son is of my family, and thy promise is true, and thou art the Justest of Judges'. He said, 'O Noah, he is not of thy family, as his conduct is unrighteous; so do not ask of me that of which thou hast no knowledge. I give thee the counsel not to act like the ignorant.' Noah said, 'O my Lord, I seek refuge with Thee lest I ask Thee for that of which I have no knowledge, and unless Thou forgive me and have mercy on me, I shall be lost'".
(Al-Quran 1:124)

"And when Abraham said, 'My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day'. He said, 'And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!'"
(2:126)

When the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said: "I leave thee and those upon whom thou callest besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me."
(19:48)

In relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the Believers.
"Indeed, Abraham and his companions are an example for you, when they told their people, We have nothing to do with you and with whatever you worship besides God. We reject them; and now there is perpetual enmity and danger between you and us, unless you believe in One God."
(60:4)

When those young and courageous friends who are known as the Companions of the Cave found it impossible to live, with their faith, among their family and tribe, they left them all, migrated from their country, and ran toward their Sustainer so that they could live as His servants. "They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said, 'Our Lord is the Lord of the heavens and the earth. We shall not call upon any god apart from Him. If we did, we should indeed have said an awful thing. These our people have taken for worship gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invent a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for your affairs!"
(18:13-16)

the wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different.

"God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were married to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told, 'Enter you both into the fire along with those who enter it.'"
(66:10)

Then there is another kind of example in the wife of Pharaoh.
"And God gives as an example to those who believe the wife of Pharaoh. Behold, she said, 'My Lord, build for me in nearness to Thee a mansion in heaven, and save me from Pharaoh and his doings, and save me from those who do wrong.'"
(66:11)

Similarly, the Qur'an describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story of the Companions of the Cave, a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharaoh there is an example of marital relationships.

After a description of the lives of the great Prophets and their relationships, we not turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken-in other words, when the very first relationship joining one man with another was broken-then persons of the same family or tribe were divided into different groups. God Most High says in praise of the Believers:
"You will not find any people who believe in God and the Last Day loving those whop fight god and His Messenger, even though they be their fathers or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which rivers flow, to dwell therein. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper."
(58:22)

We see that the blood relationships between Muhammad-peace be on him-and his uncle Abu Lahab and his cousin "Amr bin Hisham (Abu Jahl) were broken and that the Emigrants from Mecca were fighting against their families and relatives and were in the front lines of Badr, while on the other hand, their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. This relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Salman from Persia were all brothers. There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: "Get rid of these partisanships; these are foul things" and "He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship."

Thus this partisanship-the partisanship of lineage-ended; and this slogan-the slogan of race-died; and this pride-the pride of nationality-vanished; and man's spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, the Muslim¹s country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)-the homeland where faith rules and the Shari'ah of Gold holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he became martyred. This Islamic homeland is a refuge for any who accepts the Islamic Shari'ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari'ah is not enforced and where Islam is not dominant, becomes the home of hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace or a place where his relatives reside or where his property or any other material interests are located.

And thus Muhammad-peace be on him-fought against the city of Mecca, although it was his birthplace, and his relatives lived there, and he and his Companions had houses and property there, which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari'ah became operative in it.

This, and only this is Islam. Islam is not a few words pronounced by the tongue or birth in a country called Islamic or an inheritance from a Muslim father.

"No, by they Sustainer, they have not believed until they make thee the arbiter of their disputes, and then do not find any grievance against thy decision, but submit with full submission."
(4:65)

Only this is Islam, and only this is Dar-ul-Islam-not the soil, not the race, not the lineage,. not the tribe, and not the family.

Islam freed all humanity from the ties of the earth, so that they might soar toward the skies and freed them from the chains of blood relationships-the biological chains-so that they might rise above the angels.

The homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described:
"When God's help and victory comes, and thou seest people entering into God's religion in multitudes, then celebrate the praises of thy Lord and ask His forgiveness. Indeed. He is the Acceptor of Repentance."
(110:1-3)

The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of the country or nation, nor for the mere protection of one's family except when supporting them against religious persecution. Abu Musa relates: "The Prophet-peace be upon him-was asked about one, who fights for bravery, another for honor and another for fame, which one of these is in the cause of God? The Prophet replied, "Only he is for the cause of God who fights so that the word of God may remain supreme."

The honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose, this honor will not be attained. Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari`ah is suspended is Dar-ul-Harb, even though his family or his relatives or his people live in it, or his capital is invested and his trade or commerce is in that country; and any county where the Islamic faith is dominant and its shari¹ah is operative is Dar-ul-Islam, even though the Muslim¹s family or relatives or his people do not live there, and he does not have any commercial relations with it.

The fatherland is that place where the Islamic faith, the Islamic way of life and the Shari`ah of God is dominant; only this meaning of 'fatherland' is worth of the human being. Similarly, 'nationality' means belief and a way of life, and only this relationship is worth of man's dignity. Grouping according to family and tribe and nation, and race and color and country are residues of the primitive state of man; these jahili groupings are from a period when man's spiritual values were at a low stage. The Prophet-peace be on him-has called them "dead things" against which man's spirit should revolt. When the Jews claimed to be the chosen people of God, on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and in every nation, there is only one criterion; that of faith.

"And they say: 'Be Jews, or Christians; then you will be guided'. Say: 'Not so: the way of Abraham, the pure in faith; and he was not among the polytheists.' Say: 'We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelites), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among the, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God and who can baptize better than God? And we worship Him alone.'
(2:135-138)

The people who are really chosen by God are the Muslim community which has gathered under God's banner without regard to differences of races, nations, colors and countries.
"You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil and you believe in God."
(3:110)

This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Salman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur'an. This noble conception of homeland, of nationality and of relationship should become imprinted on the hearts of those who invite others toward God. They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden shirk, such as shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose:
"Say: if your fathers and your sons and your brothers and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight are dearer to you than God and His Messenger and striving in His cause, then wait until God brings His judgment; and God does not guide the rebellious people."
(9:24)

Similarly, the callers to Islam should not have any superficial doubts in their hearts concerning the nature of Jahiliyyah and the nature of Islam, and the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari`ah is not established; and that place is not Dar-ul-Islam where Islam's way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond the truth except falsehood.