Introduction: A speech delivered to the workers at the closing session of the annual conference of the Jamaat-e-Islami, held in Karachi on 13 November 1951.
Dear fellow workers!
After the four-day conference, everyone is now taking leave of this place. By the grace of Allah, the programme scheduled for the conference has been completed, and we have also reviewed it more or less in the special session. Before taking leave, I wish to say a few important things about our course of action to my fellow members and muttaqis (currently associate members), so that they may properly discharge their responsibilities in the future.
Relationship with Allah Almighty
I would first like to mention the matter about which the noble Prophets, the Rightly Guided Caliphs, and the exemplary and righteous men of the community advised their fellow workers on every occasion. They urged them to fear Allah Almighty, to cherish devotion to Him with all their hearts and souls, and to strengthen their relationship with Him. Following their example, I too give you this very advice today. In the future as well, whenever I have the opportunity, God willing, I shall continue reminding you of it. This matter is so important that it should be given precedence over all other matters. In matters of creed and belief, faith in Allah; in worship, establishing a close relationship with Allah; in moral character, fearing Allah; and in conduct and dealings, seeking the pleasure of Allah Almighty—these must be given priority. In particular, the work for which we have united can be accomplished only on the basis of establishing a relationship with Allah Almighty. The deeper and firmer our relationship with Allah Almighty, the stronger our movement will be. Conversely, if our relationship with Allah Almighty becomes weak, this movement too will become weak. May Allah protect us from this.
It goes without saying that whatever work a person engages in—whether worldly or relating to the Hereafter—his motivation is derived from the basic purpose of that work. His efforts and activity in the work for which he has made preparations will become evident only when strong interest and enthusiasm for its basic purpose are found in his heart. No one except a self-centered, selfish person can worship his own desires. Thus, the more selfish a person is, the more he will continue working for his own desires. For the welfare of his children, he does not hesitate to ruin not only his worldly life but also his Hereafter, because his sole wish is that his children may enjoy greater happiness and peace.
Similarly, a person who devotes himself to serving his country and nation is essentially bound by love for his country and nation. As a result, he accepts financial loss for their freedom, security, and progress, readily endures the unbearable torment of imprisonment, and works day and night for this cause. Indeed, he does not hesitate at all to sacrifice his life for it. Therefore, you can easily understand that if we do not undertake this work for our own desires, our relatives, or any special interest of our country and nation, but solely for Allah Almighty, then unless our relationship with Allah is deep and firm, our work can never progress. Our efforts for this work can begin only when they are focused on its establishment. For those participating in this work, merely establishing a relationship with Allah Almighty is not enough; rather, all their hopes and reliance must be connected solely with Allah Almighty. This cannot remain merely one relationship among several; it must become the only fundamental and real bond. Moreover, their concern should remain alive every moment so that this connection with Allah Almighty does not diminish but continually increases. Indeed, there is no difference among us that establishing a relationship with Allah Almighty is the very lifeblood of our work. By the grace of Allah, none of our fellow workers is unaware of its importance. However, certain questions often perplex people in this regard: What is the true significance of establishing a relationship with Allah Almighty, how is it established and increased, and what is the proper way to know whether we have any relationship with Allah Almighty and, if so, to what extent?
Because no clear answers to all these questions are known, I have often felt that many people find themselves, in this matter, fallen into an endless desert and completely helpless. Sitting there, they cannot find the path to their destination. They cannot even correctly estimate how far they have travelled, where they have reached, or how much distance remains. Consequently, some of our fellow workers may fall prey to vague notions. For someone advancing along such a path, it may become difficult to distinguish whether the destination is far away or near. Others may find themselves facing complete uncertainty. For this reason, I shall not be content merely to advise you about establishing a connection with Allah Almighty; rather, I shall try as far as possible to provide a sound answer to the questions mentioned above.
The Meaning of Establishing a Relationship with Allah Almighty
Regarding the significance of establishing a relationship with Allah Almighty, the Holy Qur’an says: a person’s life and death, worship and devotion, sacrifice, and everything else must be dedicated solely to Allah Almighty. Therefore, worship Him exclusively:
Indeed, my prayer, my sacrifice, my life, and my death are devoted solely to Allah, the Lord of the worlds. Surah al-An’am: 162
He explained the religion concerning Allah Almighty with such complete concentration and detail that nothing in its meaning or significance remains unclear.
Upon examining his sayings, it becomes clear that establishing a relationship with Allah Almighty means:
Fear Allah Almighty in all your actions, both in secret and in public.
Rely more on the mighty power of Allah Almighty than on your own means and resources, and incur people’s displeasure in order to please Allah Almighty. The complete opposite is to incur Allah Almighty’s displeasure in order to gain people’s pleasure. Then, when this connection grows and reaches the point at which friendship, enmity, dealings, and everything else with people are undertaken solely for Allah Almighty, with not even the slightest influence of one’s own will, desires, likes, or dislikes remaining, then it should be understood that one’s relationship with Allah Almighty has become complete.
Moreover, every word of what you recite in the supplication of Qunut each night bears witness to this relationship of yours with Allah Almighty. By considering the words of this supplication, you can clearly understand what kind of bond and relationship with Allah Almighty you acknowledge establishing.
O Allah! We seek help from You, seek from You guidance to the straight and true path, beg Your forgiveness, place our trust in You, rely upon You, and reserve all excellent praise for You. We are bound by gratitude to You and are not among the ungrateful. We renounce and shun those who disobey You. O Allah! We worship You alone, pray and prostrate for You alone, and devote all our efforts and activities to You alone. We seek Your favor and are fearful and terrified of Your punishment. Surely, all Your torment is reserved for the disbelievers.
A picture of this relationship with Allah Almighty is also found in the supplication that the Noble Messenger (peace be upon him) used to recite when rising for Tahajjud. He would address Allah Almighty and say:
O Allah! I submit to You, believe in You, rely upon You, turn wholly toward You, fight for You, and bring my complaints before You alone.
Means of Increasing the Relationship with Allah
The proper description of the relationship that a believer should have with Allah Almighty has been given above. We must now consider how this relationship can be established and increased.
There is only one way to establish this relationship: a person must wholeheartedly acknowledge Allah Almighty, the One and without partner, as the sole Owner, Deity, and Ruler of himself and the entire universe. He must accept that all attributes, rights, and powers of lordship belong exclusively to Allah Almighty. He must keep his mind and heart pure and unblemished. Only after this is done is a relationship with Allah Almighty established. This relationship can be increased in two ways. The first is through reflection and study, and the second is through practical action.
The way to increase one’s relationship with Allah Almighty through reflection and study is to gain detailed knowledge of this kind of connection with the help of the Holy Qur’an and authentic Hadith. In this way, you must acquire a clear understanding of the natural relationship you have with Allah Almighty and the relationship you ought actually to have. You must gain a clear understanding and awareness of this bond, keep it constantly in mind, read the Holy Qur’an and Hadith with understanding, and study them repeatedly. In the light of the Holy Qur’an and Hadith, you must examine and analyze all the matters in which you have a relationship with Allah Almighty. You must assess how far you have fulfilled its demands in each matter and in which matters you have felt shortcomings. As this self-examination of awareness increases, God willing, your bond and relationship with Allah Almighty will also continue to grow.
For example, one relationship you have with Allah Almighty is that He is your Lord and you are His servant. A second relationship is that you are His representative on earth, and He has entrusted countless things to you. A third relationship is that, by believing in Him, you have entered into an exchange covenant. Accordingly, you have given Him your lives and wealth, and He has purchased them in exchange for Paradise. A fourth relationship is that you must answer to Him, and He will not judge you merely by considering your outward actions. Rather, He has clear evidence concerning every one of your actions and your inner intentions, and He will take a detailed account of you in His sight. In short, you have relationships with Allah Almighty in many such matters. The depth and closeness of your relationship and connection with Allah Almighty depend on gaining a clear understanding of all these bonds, realizing their significance, keeping them constantly in mind, and fulfilling their demands. Conversely, the more alert and attentive you are in this regard, the deeper and stronger your relationship with Allah Almighty will become; without this, it is not possible to advance very far. Practical action means carrying out, sincerely, all the works commanded by Allah Almighty.
In all these actions, you must make seeking the pleasure of Allah Almighty—not any worldly interest—the sole objective. Whatever actions Allah Almighty has forbidden must be abandoned with sincere aversion in every circumstance, both secretly and publicly. The motivating force behind this must not be fear of any worldly loss or danger; rather, the fear of Allah Almighty’s wrath or punishment must be kept especially active. In this way, all your actions will reach the level of taqwa, and your subsequent course of action will raise you to the level of ihsan. That is, you will eagerly devote yourself to promoting and establishing every just and righteous action that Allah Almighty approves, and you will commit yourself to resisting every wrong and evil action He dislikes. Along this path, you must not be miserly in sacrificing your life and wealth, labor, and intellectual strength and ability. Not only that, you should not feel even the slightest pride in whatever you sacrifice on this path. Never entertain the notion that you have done even the slightest favor to anyone. Rather, even after making the greatest sacrifice, this thought should remain alive in your heart: despite doing all this, you have still been unable to fulfill your duty to the Creator.
Means of Developing the Relationship with Allah
In reality, following such a course of action is not easy at all. This is an extremely difficult destination. Special strength and ability are needed to reach it. This strength can be acquired in the following ways.
One. Salat: It is necessary to perform not only the obligatory and Sunnah prayers, but also as many voluntary prayers as possible. However, voluntary prayer must be performed very secretly, so that sincerity may awaken within you. If people keep talking about performing voluntary prayers, especially Tahajjud, a serious harm of a kind may arise among them. There is a similar risk of harm in publicizing other voluntary charity and dhikr and supplications.
Two. Dhikr of Allah: Allah Almighty should be remembered in every condition of life. However, the methods that various Sufi groups have invented for this purpose or adopted from others are not correct at all. Rather, the best and correct method is the one followed by the Noble Messenger (peace be upon him) in this regard and taught to the noble Companions. You should memorize as many of the supplications, dhikr, and other practices followed by the Noble Messenger (peace be upon him) as possible, and understand their words and meanings properly; keeping the meaning in mind, continue reciting them from time to time. Indeed, remembering Allah Almighty and keeping the heart focused on Him is a particularly effective method.
Three. Sawm: Not only obligatory fasting but also voluntary fasting is necessary. It is best to observe three fasts regularly every month. This is a particularly suitable arrangement for voluntary fasting. During this time, special effort should be made to attain the primary objective of fasting—that is, taqwa, as described in the Noble Qur’an.
Four. Spending wealth in the way of Allah:
In this matter, one must perform not only the obligatory act but also voluntary giving according to one’s means. One point must be properly understood: the amount of wealth you spend in the way of Allah Almighty is not what truly matters; rather, the true measure is how much you sacrifice for Allah. If a poor person, remaining hungry, spends even a single coin in the way of Allah, that coin is better than a thousand rupees spent by a wealthy person. The rich person’s thousand rupees may be only a tenth or a twentieth of his consumption goods. Another point should also be remembered in this connection: among the methods prescribed by Allah and His Messenger (peace be upon him) for purification of the soul (tazkiyah al-nafs), charity is especially important. You may test its effectiveness in practice. If you commit a fault or lapse in some matter, you may be content with repenting sincerely. If the fault happens again, then giving charity along with repentance makes the soul purer, and you will be able to advance with greater success in resisting evil thoughts.
The Holy Qur’an and Sunnah have instructed us to follow this simple and straightforward method. If you practice it sincerely, you will be able to increase your connection and relationship with Allah Almighty without severe spiritual exertion, asceticism, or muraqabah, while remaining at home with your wife and children and fulfilling all your worldly responsibilities.
How to Assess the Relationship with Allah Almighty
One problem must now be resolved: how and by what means can we know how firmly our connection and relationship with Allah Almighty has been established? How can we know whether our relationship with Allah Almighty is increasing or decreasing? In reply, I wish to tell you that there is no need to receive glad tidings through dreams or display kashf and miracles in order to perceive this; nor is there any need to sit in a dark room and wait for illumination. Allah Almighty has placed the means of measuring this relationship within every person’s heart. You can measure it during your waking life, through your efforts and actions, and in broad daylight. Examine your life, your efforts, and your way of thinking. Take your own account yourself and determine how fully you have honored the covenant you have made with Allah Almighty. Have you used Allah Almighty’s trusts as a trustworthy custodian, or are you committing some form of betrayal? How much of your time, labor, ability, talent, and wealth is being spent in Allah’s work, and how much is being devoted to other paths? How irritated and angry do you become when your interests or sentiments are hurt? How great then are your anger, anguish, and mental unrest? You can ask your conscience many other such questions, and based on the answers you can determine every day whether you have any relationship or connection with Allah Almighty, how strong it is, and whether it is increasing or declining. Therefore, refrain from trying to adopt supernatural means such as glad tidings in dreams, kashf and miracles, or manifestations of divine light. In reality, in the face of the deceptive variety, allurements, and fears of this material world, remaining firmly established on the straight and true path is the greatest miracle there can be. No greater spiritual illumination can exist than seeing and following the light of truth amid the dense darkness of disbelief, wickedness, and misguidance. If believers wish to receive the greatest glad tidings, the only way is to acknowledge Allah Almighty as their Lord and Sustainer, remain firmly steadfast upon this, and follow the path He has shown.
Indeed, those who say, “Allah is our Lord,” and then remain steadfast in this regard—the angels descend upon them and say: “Do not fear, nor grieve; rather, rejoice in the glad tidings of the Paradise that you have been promised.” Surah Ha-Mim al-Sajdah: 30
Giving Priority to the Hereafter
After establishing a relationship and connection with Allah Almighty, I wish to tell you one more thing: in every situation, give greater importance to the Hereafter than to worldly opportunities and conveniences, and make the desire to attain success in the Hereafter the sole objective underlying your actions.
The Noble Qur’an tells us that the permanent, eternal realm of life is the Hereafter. We have been sent to this temporary abode of the world only as a test. We must undergo the test of how many among us can prove worthy of becoming permanent residents of Allah Almighty’s Paradise by making proper use of the modest provisions, limited authority and power, and brief respite and opportunities granted by Allah. But we will not be tested on how accomplished we are in industry, commerce, agriculture, or governing a state; how skilled we are at building roads and houses; or how successful we are in creating a splendid civilization and culture. Rather, the central subject of our test is how qualified we are to discharge the responsibility of Allah’s vicegerency concerning the trusts He has given us. Do we live here as rebels and independent beings, or as His obedient servants? Do we fulfill Allah’s will in Allah’s world? Do we adorn Allah’s world according to His desire, or do we keep trying to create discord and disorder? Do we surrender before satanic forces for Allah’s pleasure, or do we continue striving against them? This is our test. The test that Adam and Eve, peace be upon them, underwent in Paradise was essentially this very test. Those who will be selected from among humankind as permanent inhabitants of the Paradise of the Hereafter will likewise be selected on the basis of this final question. Therefore, the true measure of success and failure is not at all who took the test seated on a royal throne and who stood on the gallows; who was tested by being given a vast empire and who was seated in a dilapidated hut. Just as the temporary conveniences of the testing ground are no proof of success, neither are its hardships any sign of difficulty or failure. True success lies in this: wherever we may be in this testing ground, whatever our circumstances or provisions, we should be able to prove ourselves Allah Almighty’s obedient servants and faithful followers of His will. Only in this way can we attain in the Hereafter the specified rank of Allah Almighty’s obedient servants.
Friends! This is the real point. But it is not something that can be accomplished merely by knowing, understanding, and accepting it once; rather, strenuous effort and care are needed to remember it at all times. Otherwise, it may happen that, without denying the Hereafter, we become engrossed in purely worldly affairs like those who disbelieve in the Hereafter. For the Hereafter lies beyond our reach and can be witnessed only after death. In worldly life, we can sense its good and bad consequences only with the help of thought and imagination. In contrast, this world is perceptible to the senses; it can be directly experienced, and we have constant experience of every good and bad aspect of it. Its varied events and consequences often deceive us into thinking that they are final. When we do something relating to the Hereafter, only a small, hidden corner of our conscience feels a little bitterness—provided it remains alive. But when one of our worldly interests is harmed, every pore of our body feels the pain. Our wives and children, relatives and friends, and ordinary people throughout society can all sense it. Similarly, if success in the Hereafter comes to us, it may remain imperceptible because of our heedlessness, except in a secluded corner of our hearts. But our entire being and all our senses can easily feel worldly success, and our whole environment is affected by it. That is why accepting the Hereafter as an idea or belief may not be very difficult; but accepting it as the foundation of our entire thought process, daily character, and whole system of practical life, and then living accordingly throughout our lives, is extremely difficult. However easy it may be to say verbally that the world is nothing, it is not at all easy to remove its desires and longings from the heart and its influence and dominance from our thinking. Much effort and care are necessary to reach this state, and only through ceaseless striving can it become lasting.
Cultivating Awareness of the Hereafter
You may ask how we can strive for this purpose and what means we should use for it. In reply, I would say that there are also two ways of doing so: one is intellectual and idealistic, and the other is a practical course of action.
The method of intellectual and ideological exercise is that you should not be content merely to say aloud, “I have believed in the Hereafter.” Rather, you should make a habit of studying the Holy Word with understanding. As a result, through the eyes of faith, the Hereafter lying behind the veil of this worldly realm will gradually become extremely clear to you. For there is probably not a single page in the Holy Word that does not mention the Hereafter in one form or another. In various places you will see such detailed depictions of the Hereafter that you will feel as though someone described them only after seeing them with his own eyes. In many places, the picture is portrayed so beautifully that you begin to feel that, if only the thin curtain of this material world were gradually lifted, it would be possible to witness the events described. Therefore, if a person regularly recites the Noble Qur’an with understanding, he will gradually be able to keep in mind at all times that his permanent abode can be found only after death, and that he must prepare for it during this temporary life of the world.
Studying Hadith further strengthens and reinforces this attitude. For the Noble Hadith contains descriptions of the Hereafter almost as vivid as direct experience. It also shows how alertly the Prophet, peace and blessings be upon him, and his Companions always remained concerning the Hereafter. Visiting graves provides still more help in this regard. The Noble Prophet, peace and blessings be upon him, said concerning the purpose of visiting graves that through it a person can remember his own death and, while living amid this world filled with greed and desire, keep alive the thought that he too must one day go where all people have gone and where countless people arrive every day. But it should be remembered that, instead of the shrines that misguided people today have set up as centers for attaining objectives or removing difficulties, ordinary poor people’s graveyards are far more beneficial for this purpose. Alternatively, one may visit the enormous, empty graves of ancient kings, without guards or attendants.
Let us therefore turn to the practical course of action. In this worldly life, in your household, among your neighbors, friends, and relatives, in managing your city and country, in your dealings and economic activities—in short, at every step of life—you face a twofold dilemma: on one side, belief in the Hereafter, and on the other, worldly-mindedness, both beckon you. In this situation, you must strive to advance along the former path. If, through the weakness of the self or laziness, you ever proceed along another path, then as soon as you remember it, try to change direction; even if you have advanced far along the wrong path, it does not matter. In addition, from time to time you should take stock of yourself and see in which matters the world has managed to draw you toward itself and how often you have been able to advance toward the Hereafter. Through this review you will learn how strong you have become and how much remains to be remedied. Whatever deficiency you find, try to remedy it yourself. If you wish to obtain any outside help in this matter, you must first abandon the company of worldly-minded people and establish and strengthen your relationship with righteous people whom you know to give the Hereafter precedence over the world. But you must always remember one thing: no practical method of increasing or diminishing any quality has yet been discovered without your own effort. Nor is it possible to create a quality whose essential basis is not present within you.
Abandoning Needless Arrogance
The third matter I wish to advise you about is that, as a result of your continuous efforts over the past several years, you must never, individually or organizationally, fall into the following error. You must never entertain the mistaken notion, either personally or collectively, that we have now attained perfection and acquired every qualification that needed to be acquired. Therefore, there is nothing more for us to seek for which we must make further effort and take further care. I and the other responsible members of the Jamaat often have to face a particular problem. For some time, certain people have been campaigning with the intention of diminishing the value of the Jamaat-e-Islami—or, in reality, the Islamic movement led by the Jamaat—claiming that this Jamaat is merely a political organization and has no trace of self-purification or spirituality. They say that its workers lack a relationship with Allah and awareness of the Hereafter. The leader of this group is himself not a disciple of any spiritual guide, and likewise there is no possibility of his receiving training in God-consciousness, piety, or excellence from any khanqah. The purpose of such propaganda is to create aversion toward the Jamaat in the minds of Jamaat-e-Islami workers and those interested in the movement, and to try to return them to such retreats where rendering partial service to Islam under the shelter of disbelief is still regarded as a great achievement, and where there is no conception of establishing and making Islam a complete system victorious. Rather, when any such plan is proposed, every effort is made to prove it an irreligious proposal in various ways, and the proposal is distorted so that the idea of reestablishing and extending the predominance of the Islamic way of life in place of disbelief and wickedness is called a purely materialistic notion. For this reason, we are compelled to clarify the difference between the self-purification of the khanqah and Islamic self-purification, clearly explain the true nature of God-consciousness, piety, and excellence as desired by Islam, and analyze how far Islam differs from the traditional teachings and training in mysticism and spiritual perfection offered by religious specialists. At the same time, we must disclose the method of reform and training followed by Jamaat-e-Islami and its results, so that anyone possessing a correct understanding of Islam may realize that, after becoming attracted to the aims and policy of Jamaat-e-Islami, the initial outlook that begins to develop is not found even after lifelong training in self-purification—not even among the trainers themselves.
We are compelled to say all this because of the injustice of our critics. We must say it not merely for self-defense, but for the safety of the Islamic movement. Yet we seek Allah’s protection lest these statements cause any pride, arrogance, or mistaken idea of perfection to arise in the hearts of our coworkers. God forbid, if any false arrogance appears among us, we may lose even what we have gained so far.
To protect yourselves from this danger, I ask you to understand three profound truths well and never forget them.
First, perfection is limitless; its ultimate boundary lies beyond our sight. It is a person’s duty to keep striving to climb toward its summit and never claim that he has become perfect. The moment anyone falls into this notion, his progress will stop. Not only will it stop; his decline will begin at the same time. It must be remembered that ceaseless effort and activity are necessary not only to rise to a high position but also to remain there. As soon as this effort stops, the attraction of the lowlands begins to pull a person downward. No intelligent person should look only downward to see how far he has risen. Rather, he should look at how much farther he must rise and how far he still remains from the goal.
Second, the highest ideal of humanity that Islam presents before us stands far above the highest ideals of other non-Islamic religions and ideologies, even at their initial levels. It is not an imaginary standard; rather, in this worldly life itself, the pure lives of the noble Prophets, the great Companions, and the ideal men of the community have shown us the way toward Islam’s lofty ideal. Always keep this ideal before you. In this way you can protect yourselves from the delusion of your supposed perfection and gain a clear understanding of your own shortcomings. Moreover, it will continue to inspire you to strive for progress in such a manner that, even after a lifetime of struggle and spiritual effort, you will feel that many stages of progress still remain. Do not take pride in your health and well-being by looking at the terminally ill people around you. Look instead toward those heroic champions of moral and spiritual excellence whom you are replacing as you enter the field to fight Satan. In matters of religious wealth, it is the duty of believers to look toward those who are relatively more advanced and developed, while in worldly wealth they should keep before themselves those who are relatively poorer in religious wealth, so that their thirst for religious wealth does not disappear, they remain thankful to Allah Almighty for whatever worldly possessions He has granted them, and their thirst for material wealth is quenched with little.
Third, whatever qualities and characteristics our Jamaat has acquired so far have in reality become possible only because of the present corrupt environment. In this intense darkness, we have been fortunate enough to light a small lamp with a faint flame, and that is why it now appears bright and conspicuous. Otherwise, the real truth is that even when our efforts are compared with Islam’s lowest ideal, in every sphere—in personal life as well as organizational life—we find only shortcomings and lapses. Therefore, when we acknowledge our shortcomings, it should not be merely an expression of humility; it should be a sincere acknowledgment. As a result, each of our weaknesses should become clearly apparent, and our eagerness and effort to remove them should grow more intense.
The Benefits of the Training Centers
It is precisely to help you in this work that the Jamaat has introduced a new training arrangement. Under this program, all members and associate members of the Jamaat may participate in the training centers that have been established. The training period has deliberately been kept short so that people of every class—businessmen, employees, and agricultural workers—can easily benefit from it. The training course has two parts: one educational and the other practical. In the first part, our aim is that within a short time the students should gain a clear understanding of the teachings of the Holy Qur’an and Hadith, the rules and injunctions of Islamic jurisprudence, and a necessary portion of the Jamaat’s books. As a result, the worker receiving training should easily understand the religious
A person who looks toward those who are relatively more advanced in religion and follows them, while looking at those who are relatively less fortunate in worldly matters and expressing gratitude for Allah Almighty’s gifts, will be regarded by Allah as grateful and patient. But a person who looks toward those who are relatively weaker in religion and toward those who possess greater worldly wealth, and grieves whenever he lacks something, cannot be regarded in Allah’s presence as grateful and patient.
system, its demands, the way of living according to it, and the program adopted for establishing it. At the same time, he should be able to understand what kind of personal and social character is necessary for the practical implementation of the Islamic way of life. The purpose of the practical part of the program is to give our workers the opportunity to live together for several days in a pure and clean Islamic environment. As a result, they will develop habits of discipline, orderliness, brotherhood, affection, and cordiality; they will also have the opportunity to acquire one another’s virtues and remove their own defects and weaknesses through mutual cooperation. Above all, even if only for a few days, they will be able to sever all ties with their continuous worldly activities and center all their thoughts, aims, and efforts exclusively on Allah Almighty.
For this reason, we sincerely wish to establish at least one permanent training center in every district. But we lack sufficient qualified people and other necessary means and resources to operate such training centers. That is why, for the present, arrangements have been made to establish temporary training centers in Lahore, Rawalpindi, Multan, and Karachi.
Even so, I hope that this modest arrangement alone will benefit you greatly. Insha’Allah, after practicing the training center’s program, you will yourselves feel its immense benefit. Then you will understand that the Jamaat has indeed adopted a necessary program.
I urge all the workers to derive the greatest possible benefit from this program.
Take Care of Your Own Homes
Next, I wish to speak to you about reforming your children and family members. Allah has said:
You must also pay special attention to ensuring that the children and wives and relatives whose food and clothing concern you do not become fuel for Hell. You must strive as far as possible so that their end may be good and they may advance along the path to Paradise. If, despite this, someone voluntarily proceeds along the wrong path, you will bear no responsibility for that. In short, you must ensure that you have no part in bringing about their evil end.
I am often told that the workers of the Jamaat strive for the reform and welfare of ordinary people, but do not strive equally for the reform of their own families and children. This complaint may be true in some cases, while in others it may be exaggerated. It is difficult for me to examine everyone’s circumstances personally. That is why I wish to state a few general principles concerning this matter.
All of us should sincerely wish to see our beloved ones advance along the path of peace and well-being, so that our eyes may be gladdened and our hearts and souls refreshed; and we must make the necessary effort and take the necessary care to achieve this. Allah, the Most Pure, has said:
Our Lord! Make our wives and children such that, when we see them, our eyes may be gladdened, and make us followers of the God-fearing. Surah al-Furqan: 74
In this matter, it is essential for the workers of the Jamaat to be sympathetic toward one another’s family lives. They should care not only about their own children and offspring, but also about the reform of the children and offspring of their fellow workers. For it is often observed that a child readily accepts the influence of his father’s friends, sometimes more readily than that of his father.
Mutual Reform and Its Method
Along with striving to reform yourselves and the members of your families, you should also pay attention to reforming your fellow workers. Those who have formed a Jamaat in order to raise high the Word of Truth for Allah’s sake must be compassionate and helpful toward one another. They should understand that if their organization is not collectively strong in morality and discipline, their noble objective can never succeed. Therefore, as a result of this awareness, they must cooperate in correcting one another’s faults and shortcomings and help one another advance together along Allah Almighty’s path. This is the method of Islam’s comprehensive reform effort. If you see me stumble, you should promptly come and help me. And if I see you make a mistake, I will immediately come forward and take your hand. If you see a stain on my clothing, you should clean it. If you see any dirt on your clothing, I too will clean it. And whenever I think that something contains your welfare and benefit, I will inform you of it. In fact, just as mutual exchange in material matters increases overall prosperity, so the practice of mutual assistance and exchange in moral and spiritual matters will continue to increase the moral wealth of the entire Jamaat.
The correct way to rectify one another’s faults is this: if you object to anything someone has done, or have any complaint against someone, do not act hastily; first try to understand the matter properly. Then, at the earliest opportunity, meet him and discuss it with him in private. If this does not lead to his correction and the matter seems important, inform the Amir of the concerned area. He will first try himself to correct the person. If necessary afterward, he will raise the matter at a meeting of the Jamaat. In the meantime, discussing the matter either with the persons concerned or, in their absence, with others will clearly become ghibah, or backbiting. Therefore, it must be avoided completely.
The Correct Way of Mutual Criticism
Another excellent means of removing faults and weaknesses among ourselves is criticism. However, if care is not taken regarding the proper limits and method of criticism, there is a grave danger of its causing serious harm. That is why I wish to discuss its limits and method in detail.
First: Discussion must not take place everywhere and at all times; rather, it may be undertaken only at a special meeting, on the proposal of, or with the permission of, the Amir of the Jamaat.
Second: Before anything else, the critic should, knowing Allah the Exalted to be present and observing, examine the state of his own heart and consider whether he has criticized out of sincerity and goodwill, or whether some personal interest is active at its root. In the former case, criticism may undoubtedly be made; otherwise, without uttering any harsh words, he should strive to remove this impurity from his heart.
Third: The manner and language of criticism should be such that everyone who hears it will understand that you truly desire correction.
Fourth: Before speaking with the intention of criticizing, you must consider whether you have any real evidence to support your complaint. Speaking against someone without cause is a very serious sin, and it leads to disorder in social life.
Fifth: The person being criticized must listen to the critic’s statement with great patience and consider it honestly. He should openly acknowledge whatever part of the complaint is true and refute, with reason and evidence, whatever part is not true. Becoming angry upon hearing criticism is a sign of arrogance and insincerity.
Sixth: The exchange of criticism and replies should not continue without limit, for this may give rise to a lasting dispute and argument. Discussion may continue only until the positions of both sides have become clear. If the matter is still not resolved after that, suspend the discussion there, so that both sides may calmly and patiently reflect on their own positions.
If it becomes absolutely necessary to reach a decision on the matter, it may be raised again at the next meeting. Nevertheless, your Jamaat must have a procedure for reaching a final decision on disputed matters, and that decision must bring the dispute to an end.
Criticism conducted with due regard for the limits mentioned above is not merely beneficial; it is essential for maintaining the Jamaat’s rules and discipline. Without such a system, no organization can advance very far in the proper manner. Therefore, no one is above this criticism. I consider it absolutely indispensable for preserving the existence of the Jamaat. I firmly believe that the very day the door of criticism is closed in our Jamaat, our decline will begin. That is why, from the very beginning, after every general conference I have arranged a special meeting of the rukn members to criticize and review the Jamaat’s activities and administration. At such meetings, I first present myself for criticism, so that if anyone has an objection or complaint against me or anything I have done, they may express it openly before everyone without hesitation. This will either lead to the correction of my mistakes and shortcomings, or, after hearing my reply, remove the mistaken ideas of the complainant and others like him. A meeting of exactly this kind was held last night. You all witnessed the scene of open and unrestricted criticism there. I was astonished to learn that those Jamaat workers who had their first opportunity to witness such a scene were deeply distressed. If they had judged and analyzed it from the proper perspective, the importance of the Jamaat would have increased in their eyes. Is there any organization in this land, other than Jamaat-e-Islami, where three or four hundred representatives can sit together in one place for several hours and engage in such unrestricted and open criticism, yet not a single chair is broken, not a single head is injured; rather, when the meeting ends, not even the slightest trace of rancor remains in anyone’s heart?
Preserving Obedience and Discipline
I feel the need to draw your particular attention to one more matter. It is that there is still a considerable lack of obedience and discipline among us. It is true that, when we consider our present social environment, we appear to be quite well organized. But when we consider the sublime ideals of Islam and our difficult responsibilities and duties, our present discipline and organization will seem utterly insignificant.
You are a small number of people who have entered the field of action with very meager means and resources. Yet your aim is to bring about a fundamental transformation not only in the outward system of life but also in its underlying spirit, in the face of the thousands of times greater strength and hundreds of thousands of times greater resources of immorality and jahiliyyah. But you yourselves can calculate that, in terms of numerical strength or means and resources, you have no comparison with your opponents. In such circumstances, what do you possess, apart from moral and organizational strength, with which you can hope to succeed in the competition? Only when society gains confidence in your honesty and trustworthiness, and your organization becomes so strong that the responsible people of the Jamaat can, when necessary, mobilize the required strength with a single signal, can your great objective be achieved.
From the Islamic point of view, for a Jamaat formed for the purpose of giving practical expression to the Deen of Islam to obey its elected Amir in righteous matters is essentially obedience to Allah and His Messenger (peace be upon him). A person who has joined this movement considering it to be Allah’s work, and has elected someone from among themselves as Amir solely to seek Allah’s pleasure, by obeying that Amir’s lawful and proper commands and prohibitions is, in reality, expressing obedience not to him but to Allah and His Messenger. In short, the closer his relationship with Allah and His chosen Deen—the way of life—the more obedient he will prove to be. Conversely, the more backward and weak a person is in this relationship, the weaker he will prove to be in maintaining obedience and discipline. You have no worldly authority over the person whom you have accepted as Amir solely for Allah’s work, yet you carry out his instructions with complete devotion, like an ordinary person, even when they conflict with your own wishes, preferences, and interests. What greater sacrifice could there be than this? Since this sacrifice is ultimately being made for Allah, a great reward will also be received from Allah in return. Conversely, if someone, even after joining this movement, is unwilling under any circumstances to undertake a minor task, considers obedience degrading, feels inwardly displeased by an instruction and thereby experiences irritation and discomfort, or hesitates to obey an order contrary to his wishes and interests, then it must be understood that he has not yet completely submitted his desires and inclinations before Allah, and that his sense of self has not yet abandoned its own demands.
Advice to the Leaders of the Jamaat
Along with urging the members of the Jamaat to obey, I advise the leaders of the Jamaat to learn the proper method of giving orders. Whoever is appointed to a position of responsibility in the Jamaat, with a number of people under him, must not, under any circumstances, regard himself as someone important and unnecessarily exercise authority over subordinate colleagues. He should never taste the pleasure of domination; rather, it is his duty to treat his fellow workers with gentleness and kindness. He must always remain especially alert so that no spirit of rebellion takes root in any worker’s mind or is directed against the established course of action. Without discriminating on the basis of youth or age, weakness or strength, wealth or poverty, and so forth, he should adopt a consistent approach for all, while paying close attention to each person’s individual circumstances and granting each person as much opportunity and facility as he is entitled to receive. He should build the Jamaat in such a way that, when the Amir offers advice or makes a request on any matter, the workers accept it as an instruction and act accordingly. If, on any matter, the Amir’s request is not carried out and he is compelled to feel the need to issue an order, that proves a lack of organizational consciousness. In reality, orders have to be given to paid soldiers. But voluntary soldiers who have gathered solely to attain the pleasure of their Lord do not need orders when it comes to obeying the Amir chosen by Allah. For them, it is enough simply to be told: the opportunity has come for you to serve your Lord by carrying out such-and-such a task at such-and-such a place. The day you see that almost all the bitterness that occasionally arises among you has naturally disappeared…
Final Advice
My final appeal is that all those associated with Jamaat-e-Islami—whether rukn or muttafiq—should abandon their reluctance and habit of spending in the path of Allah, continue giving Allah’s work priority over personal work, and develop such eagerness and enthusiasm for it that it does not allow you to sit complacently. Do not merely make yourself a Muslim; make your pocket a Muslim as well. Never forget that Allah’s right is not limited to your life, body, and time; He also has a right and claim over your pocket. For fulfilling this right, Allah and His Messenger have specified a minimum amount, but have set no limit regarding the maximum amount. The responsibility for determining this has been placed upon you. Therefore, ask your conscience and understanding: how much money must you spend before you can feel that Allah’s due right over your wealth and property has been fulfilled? I cannot judge anyone’s circumstances in this matter. But I must say that, when believers in Allah and the Hereafter see the immense sacrifices made by those who do not believe in Allah’s existence and have no concern for the Hereafter, in order to establish their false and distorted ideologies, they ought to feel ashamed.
I feel that there is still a serious deficiency in the activity required of workers for establishing the Deen of Islam. Certainly, some workers of the Jamaat are fulfilling their responsibilities with complete dedication; seeing this naturally fills the heart with joy and creates a desire to pray for them from the depths of one’s heart. But such eagerness is still not visible among most workers. Very few people show the pain and fire of indignation that should burn in a believer’s heart upon seeing the dominance of immorality and rebellion against Allah, and the present helpless condition of Allah’s Deen—the way of life. In this matter, you should be at least as restless as you become when you see your sick child or fear that your house may catch fire. Of course, no one can prescribe a limit for a person’s activity and enthusiasm in this matter. Everyone should decide, according to his own conscience and understanding, how much work he must do before it is reasonable for him to consider the responsibilities of his true devotion fulfilled. For your instruction, it should be enough merely to look once at the activity of those followers of falsehood who struggle day and night to propagate and establish one false ideology or another in the world, and who have devoted their lives and wealth to it.
Opposition
Now I wish to say a few brief words about the extensive propaganda campaign recently conducted against the Jamaat. We have never disliked reasonable, evidence-based differences of opinion whose purpose is to enable one to understand and to give others an opportunity to understand, and in which sincere and truth-loving intentions are active at the root; God willing, this will not change in the future. When we have expressed such views to others many times, why should we deprive others of this right? But sadly, very few among our opponents follow this principle. Most of them have spread false propaganda and slander against us, distorting our writings and publicizing interpretations of them according to their own wishes. The purpose of all this is neither our welfare nor that of the public; rather, its main objective is to incite the public against us and thwart the efforts we are making to re-establish the Islamic way of life.
Various groups have played an especially active role at the root of this storm of lies. On one side are the leaders of the ruling party and the newspapers supported by them, because they regard the movement to introduce an Islamic state system in this country as dangerous to themselves. On the other side are groups that bear and promote the God-defying and anti-religious ideologies of the West; they find the restrictions of Islamic beliefs and moral character intolerable in the face of unrestrained freedom of thought and action. Third are various misguided groups, who are extremely apprehensive about the possibility of establishing an Islamic state, because they know that if Islamic governance is truly established in this country, the path of their misleading intrigues will be closed. Another group opposing us is the communists. They also know very well that if there is any real obstacle in their path, it is none other than Jamaat-e-Islami. The opposition of these groups may be called fairly natural. Indeed, it would be surprising if they did not oppose us, since they have no objection to coating truth with the ugliness of falsehood. Their conduct, therefore, is not at all unexpected. But some ulama have also joined the ranks of our opponents. More regrettable still is that, in spreading lies and propaganda, these eminent men are outdoing even their misguided associates. This latter attack is truly most painful for us. Not because we have become apprehensive upon seeing their strength and ability, but because we had regarded these gentlemen as religious and God-fearing, and had never been prepared to see their present face. We had hoped that they would take the lead in this effort to bring about an Islamic revolution, while we would merely follow in their footsteps. But unfortunately, they have stood shoulder to shoulder with communists, those who reject Hadith, Qadianis, and the bearers and promoters of the God-defying and anti-religious ideologies of the West, and attacked us alongside them.
Alas! If only they had paused for even a moment to consider whom they were abandoning and whom they were accepting by doing this.
In any case, since we are under attack and facing opposition from every direction, I feel it necessary to say a few things to the workers of the Jamaat in this regard.
My first point in this regard is that you must not become agitated under any circumstances. Keep control of your speech and temperament in every situation. Whenever an agitating situation arises, regard it as Satan’s conspiracy and seek refuge with Allah the Exalted. In reality, Satan himself has begun such deception in order to thwart our movement. On one hand, he is inciting our opposing groups and thereby directing attacks against us; on the other, he is trying to provoke us, so that we become involved in verbal disputes through exchanges of replies and our work is in no way completed. That is his desire, because our primary objective is extremely hateful to him. Therefore, we must not fall into his trap under any circumstances.
Second, no matter how hurt you are by the conduct of various ulama and their disciples, admirers, and followers, confine it only to sorrow and indignation; do not allow it to turn into hatred under any circumstances. Because of the excesses of some ulama, a group of people previously began condemning the entire community of ulama and abusing them. That was not the end; as a consequence, even the fundamental religious knowledge itself was publicized as blameworthy. Take particular care that such a mistake is not repeated. Remember that most of Allah’s ulama are sincere and idealistic. From among them, you have gained the finest and most qualified colleagues, and the number of such workers is steadily increasing.
The third point is that you should entrust the task of resisting external attacks to me. You should simply continue fulfilling your respective duties. As necessary, I will undertake the responsibility of self-defense myself, or it will be carried out through the responsible people of the Jamaat. Your only task is that, whenever any false accusation is brought before you, you should present its answer from the Jamaat’s books before the accuser. If someone still wishes to argue, greet him with salam and turn your attention to other work. For one who must continue along the road, the best policy is this: if the garment he is wearing catches on a thorn by the roadside, he should not sit there even for a moment; he must tear away that portion of the cloth and proceed toward his destination.
The fourth point is that, however baseless the opposition may be, you must never transgress the limits prescribed by Allah the Exalted when responding to it. Before speaking or writing each word, carefully consider whether it is contrary to the truth and whether you will be able to present an account of it before Allah. Whether or not your opponents fear Allah, you must conduct yourselves with fear of Allah.
The fifth point is that you should take full advantage of the remarkable opportunity for the success and progress of your movement that has arisen as a result of the opposition. Allah the Exalted has thereby provided you with an opportunity to present your message. Do not be frightened by this; make use of the opportunity to work. When this kind of propaganda was being spread in Arabia against the Noble Prophet (peace be upon him), Allah the Exalted gave him the good news by saying, ‘…’
We should offer thanks, because, on the one hand, the government has continually issued circulars, thereby providing us with valuable opportunities to become known to government employees. On the other hand, the misguided groups are making us known within their own circles. In addition, the scholars who have issued fatwas against us have spread word about us throughout all the religiously minded areas of the country. Even if we had employed all our strength, such extensive publicity would not have been possible in twenty years. Now our task is to present our true identity in those places where slander has been spread against us. Insha’Allah, this will bring us a double benefit. Those who are able to understand the secret behind the false propaganda against us will not merely place their trust in Jamaat-e-Islami; rather, the bravado of those spreading propaganda against us will also become evident to them. After witnessing clear proof of the conspiracy conducted against truth and justice, the respect they hold for its opponents will also disappear. This is why Allah Ta‘ala has described Satan’s plotting as especially weak. He places in the hands of his followers a weapon that may appear highly effective for a time, but ultimately cuts the main artery of those who use it. Finally, I wish to say to the scholar-workers associated with the Jamaat: explain especially to the scholars of your respective communities, and meet them personally or collectively and exchange letters with them. Tell them: Have you considered the consequences of what you have done? At various times in the past, disputes arose between you and the modern-educated people. As a result, not only have you suffered; rather, a group of the most capable among the modern-educated Muslims has begun to be attracted toward Islam, and it is because of their sincere respect and attraction toward the Faith that they are drawing closer to you. At precisely this time, you launched an attack against the Jamaat—moreover, in such a disgraceful manner that, far from the modern-educated people, even your disciples have found it difficult to preserve reverence and respect for you in their hearts. What benefit do you expect to gain from all these activities? You yourselves know that introducing an Islamic system of government in this country and administering it properly is not your task, at least. Rather, this task can be performed by the modern-educated people who have reformed and reconstructed their thinking, conduct, and moral character according to Islamic ideals. They are now advancing toward Jamaat-e-Islami. Apart from them, you cannot prove the existence of any active and powerful Islam-oriented group among this class of people. Nor do you have the ability to form such a group among them. In these circumstances, if you continue opposing Jamaat-e-Islami, its clear meaning will be that you can readily tolerate the leadership of any sinful, immoral, or misguided group, but you cannot tolerate only the leadership of a pious group. Have you truly decided to adopt this role? And have you considered what the consequences may be of the accountability you will have to render before Allah for it? Even if it is assumed that you differ with Jamaat-e-Islami on certain matters, is this the appropriate time to launch a campaign over them? Could these differences not have been removed through meetings, discussions, or some other means? Was this matter really so important that there was no alternative to issuing fatwas against the Jamaat, distributing leaflets, and publishing pamphlets? If all these arrangements were truly indispensable, and if you had indeed devoted yourselves to such a noble(?) task solely for the sake of the Faith, then I ask: Does anyone pursue such an aim by distorting another person’s statements and attributing to him what he did not say? And does anyone persist in an accusation even after his writings have proved it false? I wish to state clearly to those workers in our Jamaat who have been educated in various religious madrasas, from the elders of their respective communities, that the elders of Deoband and Mazahirul Uloom have devoted themselves to propagating against the Jamaat because their disciples are spread throughout the length and breadth of Pakistan and India. Therefore, if they publish any fatwa or leaflet, all the Deobandi and Mazahiri disciples, blindly motivated by mere reverence for their teachers and sectarian hostility, will continue attacking the Jamaat from every direction, echoing their words. In these circumstances, it is your duty to remove their misconceptions and explain to them that although we certainly acquired education in the Holy Qur’an and Hadith from Deoband and Mazahirul Uloom, we did not learn to sell our faith. If, even after learning the Qur’an and Hadith, someone learns only the worship of teachers and pirs instead of truth and justice, and becomes accustomed to sectarian conflict instead of the Islamic spirit, then what benefit is there in that?
A Brief Course in Da‘wah
Next, I would like to offer you several suggestions for expanding the movement. A complete yet concise reading list concerning our movement has now been prepared. With its help, you can work easily. Until now, one particular problem faced the workers of the Jamaat: because the Jamaat’s books were not sufficient in number, it was extremely difficult to have everyone read them. Another difficulty was determining which books from among the Jamaat’s publications a person should study in order to attain the qualification to join the Jamaat. However, with the publication of several of our essential books, this difficulty has been removed.
1. Bangladesh and Jamaat-e-Islami
2. The Distinctive Features of Jamaat-e-Islami
3. Islamic Da‘wah and the Method of Work
4. The Past, Present, and Future Programme of the Muslims
5. An Account of the Activities of Jamaat-e-Islami
6. The History of Jamaat-e-Islami
7. Seven Popular Demands for the Islamic Revolution
If anyone studies the aforementioned pamphlets, leave the matter of joining the Jamaat entirely to his own choice.
After he joins the Jamaat, you must advise him to read the Jamaat’s publications and all its pamphlets. Otherwise, his thoughts and moral character will not be properly formed, nor will he gain a clear understanding of what the correct solutions should be, from an Islamic perspective, to the various problems of daily life. However, it is not necessary for anyone to read all the books before joining the Jamaat.
Advice to Women Workers
Most of what I have discussed so far is equally important for men and women. Now I wish to address a few words specifically to the women workers of the Jamaat and to women who are interested in the Jamaat.
First of all, I request you to strive to acquire as much knowledge as possible about the religion of Islam in order to build your lives.
Do not be content merely to read the Qur’an Sharif while understanding its meaning; rather, you must also study something of Hadith and Fiqh. It is not enough for you to acquire a general knowledge of only the fundamental teachings of the religion of Islam and the demands of faith; you must also know what guidance the religion of Islam gives regarding the daily activities of your personal, family, and social lives. One of the principal reasons why practices contrary to the Shariah have become prevalent in Muslim families today, and ignorant customs and traditions have gained a place, is the widespread ignorance of women concerning the commands and injunctions of the religion of Islam. Therefore, your primary duty is first to remove your own weaknesses.
The second task is that, in accordance with the amount of education you acquire about the religion of Islam, you should strive to shape your practical lives, moral character, conduct, and domestic lives. A Muslim woman’s character should be so strong that if she believes something to be true, her conviction remains firm even if her entire household and all her family members oppose it together. Likewise, if she believes something to be false or unjust, she must not acknowledge it as true under anyone’s pressure. Mothers, fathers, husbands, and the other elders of the family are certainly worthy of respect; their commands must be obeyed, and you must conduct yourselves with proper courtesy toward them. Rudeness or unruly behavior toward them is not permissible. But the rights of Allah and His Messenger are above everyone else’s. Therefore, if anyone instructs you to follow a path of disobedience to Allah and His Messenger, you must reject it plainly. Whether that person is your father or your husband, you must not show any weakness in this matter. Rather, regardless of how frightening the consequences may appear in this worldly life, you must prepare to endure them cheerfully, placing your trust in Allah Ta‘ala. The more firmness you show in obeying the Faith, the more, Insha’Allah, its beneficial influence will spread in your surroundings. You will also have the opportunity to reform and correct misguided families. Conversely, the more you yield before customs and demands contrary to the Shariah, the more you will become, in your society and surroundings, a disgraceful example of weakness in faith and morality, rather than a source of Islam’s blessings and welfare.
Your third task is that, in propagation and reformative work, you must give your household members, your own brothers and sisters, and your close relatives the first and greatest importance. Allah Ta‘ala has already given those women who have been blessed with children their examination papers. If they now fail to obtain marks sufficient to pass, nothing else can compensate them; therefore, their children are their most important objective. It is our duty to teach them the Faith and religious character. Another duty of married women is to guide their husbands to the right path; if their husbands are already following the right path, it is their duty to assist them as much as possible in this regard. Besides this, after completing your duties toward your young daughters, you should spend whatever time you can spare conveying the message of the Faith to other women. Teach young girls and uneducated elderly women to read and write, and provide educated women with Islamic literature to read. Arrange regular meetings for women and give them opportunities for religious education. If any of you cannot give a speech, read aloud a portion of a good book. In short, by whatever means possible, you should work according to your abilities and make every effort to remove ignorance and superstition among the women of your respective areas of acquaintance. Another major responsibility has now been placed upon educated women. In one respect, this task is much more important than all other tasks. It is to resist with all your strength the way Western-oriented women are currently pushing the ordinary women of this country toward misguidance, shamelessness, and mental and moral indiscipline, and the way they are misusing governmental means, resources, and facilities for this purpose to draw Muslim women onto a misguided path.
This task cannot be accomplished through the efforts of men alone. When men protest against this misguidance, women are misled by being told that these men merely want to keep you as slaves. They have always wished for women to remain confined within four walls and slowly waste away in death, so that even the breeze of freedom may never touch them. Therefore, to remove this danger, it is absolutely essential for us to receive the active cooperation of women. By Allah’s grace, the number of highly educated, respectable, and God-fearing women in our country is by no means small. It is their duty to give the so-called modern Begums a crushing reply. They should make it clear to them that the progress and advancement Muslim women may gain by transgressing the limits of Allah Ta‘ala’s commands and prohibitions deserves nothing but curses and a hundred condemnations; they should proclaim this firmly. Not only that, they should also demonstrate that the practical problems for whose solution violation of the commands and prohibitions of Allah and His Messenger is being declared necessary can be solved collectively while remaining within the bounds of Islam. As a result of such work, the mouths of the men and women who mislead others will be silenced forever.
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