The Reality of Faith

The Necessity of Knowledge for Becoming a Muslim

Every Muslim knows well that Islam is one of the greatest blessings of Allah Most High in this world. Every Muslim gives thanks to Allah Most High for having created him as a member of the Ummah of Hazrat Muhammad Mustafa, peace and blessings be upon him, and for having bestowed upon him such a great blessing as Islam. Indeed, Allah Most High Himself has declared Islam to be the greatest and finest blessing for humanity. He has said:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ

“Today I have perfected for you the code of obedience (the way of life), completed My blessing upon you, and chosen Islam as your way of life.” (Surah al-Ma’idah: 3)

It is an absolute duty of Muslims to fulfill the right owed for the favor that Allah Most High has bestowed upon them. For whoever does not fulfill the right owed for another’s favor is extremely ungrateful. And the greatest ingratitude is to forget this immense favor of Allah Most High upon humanity. Now, if you ask me how the right owed for Allah Most High’s favor can be fulfilled, I would answer that when Allah Most High created you as a member of the Ummah of Hazrat Muhammad Mustafa, peace and blessings be upon him, the right owed for this favor of Allah Most High will be fulfilled only when you are able to become his complete and sincere follower. Since Allah Most High created you as part of the Muslim nation, you must become a true Muslim in order to fulfill the right owed for this favor and mercy of His. Apart from this, you cannot fulfill the “right” owed for this great benefaction of His in any other way or by any means. And if you cannot or do not fulfill this “right,” then you will be a great sinner because of this ingratitude. May Allah protect us all from this great sin. Amen.

Then, if you ask me how one can become a complete Muslim, the answer will be very broad and lengthy. In this book I will gradually describe each part of it in detail. First of all, I will discuss a matter that is needed before anything else in order to become a Muslim, and which may be called the first step on the path to becoming a Muslim.

Think carefully for a moment about the meaning of the word “Muslim,” which you use constantly. Does a person bring the religion of Islam with him from his mother’s womb? Can one become a Muslim merely by being the son or grandson of a Muslim? Just as the son of a Brahmin is a Brahmin, the son of a Chaudhury is a Chaudhury, and the son of a Shudra is a Shudra, can one become a Muslim simply by being the son of a person called a Muslim? Is “Muslim” the name of a lineage or a class? Just as one is English by being born among the English and a Chaudhury by being born into the Chaudhury lineage, are Muslims called “Muslims” merely because they were born into a lineage of a people called “Muslims”? In answer to all these questions, will you not say, “No, that is not what a Muslim means”? No one is born a Muslim from his mother’s womb; rather, one becomes a Muslim by accepting Islam, and upon abandoning Islam a person ceases to remain a Muslim—he is completely expelled from Muslim society. Any person—whether a Brahmin or a Pathan, English or American, Bengali or Abyssinian—will be counted as a Muslim as soon as he accepts Islam. And a person who was born into Muslim society but does not live according to Islam’s rules and regulations cannot be regarded as a Muslim; it makes no difference whether he is the son of a Sayyid or the son of a Pathan.

From the answer to my earlier questions, it has become clear that the great blessing of Allah Most High—the blessing of being a Muslim, which you have received—is not something inherited by birth. You cannot obtain it as soon as you are born from your mother’s womb, nor is it something that will remain attached to you automatically throughout your life whether or not you pay any attention to it. It is a blessing acquired through effort; to obtain it, you must make a proper effort. You can possess it only if you attain it through striving and endeavor. But if you pay no attention to it at all, you will be deprived of its beauty—God forbid.

Thus it has been established that a person becomes a Muslim by accepting Islam. But what does accepting Islam mean? Must a person who shouts, “I am a Muslim” or “I have become a Muslim,” merely with his lips, be considered a Muslim? Or can one become a Muslim simply by pronouncing a few words in Arabic without understanding them, just as idolatrous Brahmins recite certain Sanskrit mantras without understanding them? Is this the significance of accepting Islam? In answer to this question, will you not say that this is not what accepting Islam means? Accepting Islam means understanding the teachings and system brought by Hazrat Muhammad Mustafa, peace and blessings be upon him, believing sincerely that they are true, accepting them as the sole purpose and ideal of one’s life, and acting accordingly; this is the significance of accepting Islam. Therefore, one who does not do this cannot become a Muslim. Your answer makes it clear that accepting Islam means, first, learning and understanding Islam and then putting it into practice. A person may become a Brahmin without knowing anything, because he was born in a Brahmin household and will therefore remain a Brahmin; a person may become a Chaudhury without knowing anything, because he was born of a Chaudhury, and he will remain a Chaudhury. But no one can become a Muslim without knowing Islam, because being born of a Muslim does not make one a Muslim—it is only by knowing, understanding, believing in, and acting upon Islam that one becomes a Muslim. Consider: how could it be possible to believe in the teachings and way of life of Hazrat Muhammad Mustafa, peace and blessings be upon him, and act accordingly without knowing them? And how could a person become a Muslim without knowing, understanding, or believing? It is therefore clear that it is utterly impossible to become or remain a Muslim while steeped in ignorance. All those who were born in Muslim homes and identify themselves as Muslims and claim to be Muslims are not, in reality, all Muslims. In reality, only the person who knows what Islam is and, having understood it, believes it to be true is a Muslim. The difference between disbelievers and Muslims is not a difference of names. Thus, one person cannot be a Hindu merely because his name is Ramprasad, while another is a Muslim merely because his name is Abdullah. Nor is the essential difference between disbelievers and Muslims merely a difference in clothing. Therefore, one cannot be considered a Hindu simply because he wears a dhoti, nor a Muslim simply because he wears pajamas or a lungi. Rather, the real difference between Muslims and disbelievers is the difference in their knowledge, or ilm. A person is a disbeliever because he does not know his relationship with his Creator or the true way of living according to His law. But if the condition of a Muslim child is also like this, then in what respect can he be distinguished from a disbeliever? And how can you distinguish between these two and call one a disbeliever and the other a Muslim? These matters must be considered with particular attention and calmness. The acquisition and preservation of the great blessing of Allah Most High for which you give thanks depend entirely upon knowledge, or ilm. Without knowledge a person cannot obtain it, and even if he obtains a little of it, keeping it safe is extremely difficult. The fear of losing it and an uneasy doubt remain firmly rooted in his mind at all times. One class of people considers themselves Muslim even though they are not Muslims, and the sole reason is their ignorance. A person who has no idea what the difference is between Islam and disbelief, or between Islam and polytheism, is like a traveler on a dark road. As he walks along a straight line, he will not know when his feet may slip of their own accord or turn onto another path. While traveling along life’s road, he will not even realize when he has departed from the straight path. It may even happen that some deceitful devil comes to him on the way and says, “My friend, you have lost your way in the darkness. Come with me; I will take you to your destination.” When the unfortunate traveler in the darkness cannot see the straight and correct path with his own eyes, then, because of ignorance, he will place his hand in that of some Dajjal and begin following him; and there will be no telling where that person will lead him after causing him to go astray. He has fallen into such great danger precisely because he has no light of his own and cannot see, recognize, and follow the road. But if he has light, he will not lose the way, nor will anyone else be able to mislead him and take him down a false path. For this reason you can understand how great a danger it is for a Muslim to be ignorant of Islam and not properly know the commandments presented by the Holy Qur’an and the teachings given by Hazrat Muhammad Mustafa, peace and blessings be upon him. Because of this ignorance, he may go astray himself, and another Dajjal may also lead him into danger. But if he possesses the light of knowledge, he will be able to see Islam’s straight path in every aspect and at every step of life. He will be able to recognize and avoid the crooked paths and forbidden acts that appear before him at every step—disbelief, misguidance, sin, adultery, unlawful acts, and the like. And if someone who leads others astray approaches him, he will recognize him after hearing only a few words. He will clearly understand that this person is a misleader and that he must not follow him under any circumstances.

The knowledge, or ilm, that I have mentioned is precisely what your being and remaining Muslim, and that of your children and descendants, entirely depends upon. It is not an ordinary matter, nor can it be neglected. A farmer is not lazy in working his fields; he does not neglect watering them or protecting the crops, and he does not neglect giving grass and fodder to his cattle. For if he is negligent in these matters, he may starve to death and lose his life. But why are people so negligent in acquiring the knowledge upon which being and remaining Muslim depends? Is there no fear that the precious and priceless blessing of faith, like iman, may be lost? Is faith not dearer than life? Can Muslims not devote even one-tenth of the time and effort they spend preserving their lives to preserving their faith?

I am not saying that each of you must become a maulvi, read great books, and spend ten or twelve years of your life solely in study to become a great alim. Becoming a Muslim does not require studying so much or earning a major degree. I only ask that, out of the twenty-four hours of day and night, you devote just one hour to learning religious knowledge (Islamic learning). At the very least, every Muslim boy, young man, and old person should acquire enough knowledge to learn the purpose for which the Holy Qur’an was revealed, understand it properly, and comprehend it fully. They should also learn properly what Hazrat Muhammad Mustafa, peace and blessings be upon him, came to remove of wrongful customs and superstitions, and what he came to establish in their place; and they should become well acquainted with the special rules and regulations that Allah Most High has prescribed for human life. Very much time is not needed to acquire this amount of knowledge, and if faith is truly dear to someone, spending only one hour on this work will not be difficult for him at all.

The Essential Difference between Muslims and Disbelievers

Every Muslim surely knows that the dignity and honor of a Muslim are far higher than those of a disbeliever. Allah Most High loves the Muslim and dislikes the disbeliever. The Muslim’s sins will be forgiven, whereas the disbeliever’s offenses will not be forgiven. The Muslim will enter Paradise and the disbeliever will enter Hell. But it is necessary to think somewhat deeply about why there is such a difference between a Muslim and a disbeliever.

Just as disbelievers are the descendants of Hazrat Adam, peace be upon him, Muslims are likewise his descendants. Muslims are human beings, and disbelievers are human beings. Like Muslims, they too have hands and feet, eyes and ears. They breathe the air of this world, live upon this earth, and eat food. They are born and die just as Muslims are. The same Allah who created Muslims also created them. Then why should the position of Muslims be high and theirs low? Why should Muslims go to Paradise while they are cast into Hell? This must be considered carefully. Some Muslims are given names such as Abdullah, Abdur Rahman, or similar names, and so they are Muslims. Others are given names such as Dinanath, Tara Singh, Robertson, and so on, and therefore they are disbelievers; or Muslims undergo circumcision while they do not, Muslims eat beef while they do not—such minor matters cannot by themselves create such a great difference between people. Since Allah Most High created all human beings and nurtures them all, He can never commit such a great injustice. Therefore, it is impossible that He would make such a great difference between people on account of such minor matters and cast a class of His own creation into Hell without reason.

If this is not truly the case, then we must consider where the real difference between the two lies. In fact, the only genuine difference between them is that of disbelief and Islam. Islam means obeying Allah Most High, while disbelief means denying Allah, rejecting Him, and disobeying Allah Most High. Both the Muslim and the disbeliever are human beings; both are created beings of Allah Most High and obedient servants under His command. But one is superior to the other because one recognizes his true Master, obeys His commands, and fears the painful consequences of disobeying Him. The other does not recognize his Master, does not fear the painful consequences of disobeying Him, and does not obey His commands; for this reason he falls into ruin. For this reason Allah is displeased with disbelievers, has promised to admit Muslims into Paradise, and has warned that disbelievers will be cast into Hell.

It has thus become clear that a Muslim can be distinguished from a disbeliever on the basis of only two things: first, knowledge, or ilm; second, practice, or amal. That is, every Muslim must first know who his true Master is, and what pleases Him and what displeases Him. After learning these matters in detail, he must make himself completely obedient to his true Master, live according to His will, and abandon his own independence and self-will. If his heart desires something contrary to the “Master’s” will, he will not listen to his own heart but will listen to the “Master.” If an action seems good to him but the Master does not call it good, he will regard it as evil. Again, if an action seems very bad to him but the “Master” regards it as good, or if an action seems harmful to him but the “Master” commands him to do it, he will certainly do it no matter how much harm it causes him in life or property. And if an action seems beneficial to him but the “Master” forbids it, then even if he could gain all the wealth in the world by doing it, he would never do it. It is precisely because of this knowledge and such practice that a Muslim is a beloved servant of Allah Most High. His mercy descends upon him, and Allah Most High grants him honor. But a disbeliever knows nothing about these matters, and because of his lack of knowledge his actions are not accordingly ordered, for he is utterly ignorant of Allah Most High and is a disobedient servant of His. Consequently, he will be deprived of Allah Most High’s favor.

The conclusion of this discussion is that a person who identifies himself as a Muslim but is as ignorant as a disbeliever and disobedient to Allah Most High cannot in any way be superior to a disbeliever merely because of differences in name, clothing, or food and drink; nor can he, for any reason, be entitled to Allah Most High’s mercy in this world or the Hereafter.

Islam is not the name of a nation, lineage, or community. Therefore, it cannot pass automatically from father to son and from son to grandson. Even if a Brahmin’s son is ignorant and immoral, he retains the status of a Brahmin and is considered of noble lineage merely because he is a Brahmin’s son. A chamar’s son, on the other hand, may be learned and virtuous yet remain low and despised because he was born into the household of a low caste such as the chamars. But in Islam there is not the slightest place for such lineage-based or tribal distinctions. Here Allah Most High has clearly stated in His Holy Book, the Qur’an:

اِنَّ اَكۡرَمَكُمۡ عِنۡدَ اللّٰهِ اَتۡقٰٮكُمۡ‌ؕ

“The one among you who fears Allah Most High the most and obeys His commands more than all others is the most honored in His sight.”

Hazrat Ibrahim, peace be upon him, was born in the household of an idol worshiper; but he came to recognize Allah Most High and obeyed His commands. For this reason Allah Most High made him a leader, or imam, of all the worlds. Hazrat Nuh’s son, peace be upon him, was born in the household of a prophet; but because he failed to recognize Allah Most High, he became disobedient to Him. Therefore, no regard was given to his lineage. Moreover, the punishment inflicted upon him was such that the entire world can learn a lesson from it. So understand that any distinction Allah Most High makes between people is solely on account of knowledge and practice. In this world and the Hereafter, His favor can be attained only by those who recognize Him according to the law He has given and follow Him.

But among those who do not possess these qualities, whether their names are Abdullah or Abdur Rahman, Dinanath or Tara Singh, there is no difference in the sight of Allah Most High—none of them can be entitled to receive Allah Most High’s favor.

Muslims consider themselves Muslims and believe that Allah Most High’s mercy descends upon Muslims. But open your eyes and look: is Allah Most High’s favor truly descending upon them? Let the matter of the Hereafter be set aside for now; it is necessary at least to observe the miserable condition of Muslims in this world.

If Muslims were truly the beloved servants of Allah Most High, why would those beloved ones of Allah be humiliated and dishonored in this world in so many ways? Is Allah unjust—God forbid? If Muslims knew the “right” owed to Allah Most High and obeyed His commands, why would He make His disobedient servants masters of the lives and deaths of Muslims? And for what reason would He punish them in return for their obedience to Him? Allah Most High is certainly not unjust, and humiliation and punishment are not the recompense for obeying Him. If this is firmly believed, then it must be admitted that there is some flaw in the Muslims’ claim to being Muslim. Their names are certainly recorded as Muslims in government offices; but judgment before Allah Most High will not be made according to a certificate from a government office. Allah Most High has His own register, and it is entirely different. Therefore, it is necessary to investigate whether the names of Muslims are recorded in His register among His obedient people or among the disobedient. Allah Most High has sent a Book to Muslims, by reading which they can recognize the true “Master”; but have Muslims made even the slightest effort to learn what is written in that Book? Allah Most High sent a Prophet to them, and he taught them the means and rules of becoming Muslim; but have they ever taken care to learn what His Prophet taught after coming into the world? Allah Most High has shown them the path to attaining honor in this world and the Hereafter, but are they following that path? Allah Most High has explained, one by one, the deeds that humiliate and disgrace people in this world and the Hereafter; but have Muslims abandoned those deeds? What answer can there be to these questions? If it is admitted that Muslims have made no effort to gain knowledge from Allah Most High’s Book and have not followed His shown path even slightly, then how have they become Muslims, and how can they expect a reward? They are receiving results according to the kind of Muslim identity they claim, and they will receive a corresponding reward in the Hereafter as well.

I said at the very beginning that there is no difference between a Muslim and a disbeliever except knowledge and practice—knowledge and deeds. If a person’s knowledge and practice are like those of a disbeliever, yet he identifies himself as a Muslim, then it must be understood that no one is a greater liar than he. A disbeliever does not read the Holy Qur’an and does not know what is written in it. But if a Muslim’s condition is the same, by what right will he call himself a Muslim? The disbelievers know nothing of the teachings that the Prophet Mustafa, peace and blessings be upon him, left for the people of the world, or of the straight path he showed for attaining nearness to Allah Most High. Now, if a Muslim is equally ignorant, how can he be called a “Muslim”? A disbeliever does not live according to Allah’s will but according to his own will. If a Muslim too is subject to such self-will, is similarly heedless and reckless toward Allah, and is an obedient slave to his own desires, then what right does he have to call himself a “Muslim,” meaning “one who obeys Allah’s commands”? A disbeliever does not distinguish between lawful and unlawful. Whatever action he sees profit or pleasure in, he carries on without hesitation, whether it is lawful or unlawful in the sight of Allah Most High. If a Muslim adopts the same principle, where is the difference between him and a disbeliever? In short, if a Muslim, like a disbeliever, is ignorant of Islam, and if the deeds and conduct of disbelievers and Muslims are alike, then why should only Muslims receive honor in this world instead of disbelievers? Why should Muslims not suffer punishment in the Hereafter just as disbelievers do? This is such a serious matter that we must consider it calmly.

There is no reason to think that I am counting Muslims among the disbelievers, for that would never be right. I myself reflect on this matter intensely, and I want every member of our community to reflect upon it. Why are we being deprived of Allah Most High’s mercy? Why are these masses of calamities descending upon us from every side? Why are those whom we regard as “disbelievers,” meaning disobedient servants of Allah, victorious over us in every sphere? And why are we, who claim to be people who obey Allah’s commands, defeated everywhere? The more I reflect on this, the more firmly I become convinced that at present the difference between us and the disbelievers remains only in name. In practice, we are not at all behind the disbelievers in neglecting Allah Most High, being fearless of Him, and disobeying Him. There are certainly some minor differences between them and us, but for these we cannot hope for any recompense or reward; rather, we deserve greater punishment because of them. We know that the Qur’an is the Book of Allah, yet we treat it just as disbelievers do. We know that Hazrat Muhammad Mustafa, peace and blessings be upon him, is the true, greatest, and final Prophet, yet we have abandoned following him just like the disbelievers. We know that Allah Most High has cursed liars, declared that both those who take bribes and those who give them will certainly enter Hell, and called those who take and pay interest vile sinners. He has compared tale-bearing and backbiting to eating the flesh of one’s own brother, and warned of severe punishment for obscenity and shamelessness. Yet even after knowing all these things, we continue to commit these acts recklessly, just like the disbelievers. It seems as though there is no fear of Allah among us at all. Thus, even if we are somewhat “Muslim” in comparison with the disbelievers, we see no reflection of it in our lives; instead, we receive only punishment, in many ways and from many directions. The victory of the disbelievers over us and our constant defeat are the punishment for this very sin. We have been given the great blessing of Islam, yet we have shown not the slightest appreciation for it. What greater crime could there be than this?

I did not say everything above with the intention of reproaching anyone, nor did I take up my pen for the purpose of reproach. My actual purpose is that we should strive to regain whatever we have lost. A person thinks of recovering something he has lost only when he knows and understands with certainty what he has lost and how valuable it was. This is why I am trying to warn Muslims: if they regain their understanding and realize that they have in fact lost something extremely valuable, they will strive to obtain it again.

I said in the first essay that, for a Muslim to become a true Muslim, the foremost essential is sound Islamic education and genuine knowledge of Islam. What is the teaching of the Holy Qur’an? What is the path shown by the Noble Messenger? What is Islam? In what does the real difference between kufr and Islam lie? Every Muslim must clearly know these matters. Without this knowledge, no person can be a Muslim. But sadly, they make no effort whatsoever to acquire this knowledge. This shows that they have not yet understood how greatly they are deprived of such a tremendous blessing and mercy. If a child does not cry, even its mother does not feed it; when a thirsty person feels thirst, he himself searches for water, and Allah also provides him with water. If Muslims themselves have no thirst, then even if a well full of water were brought to their mouths, it would be of no avail. They themselves should realize how great and terrible a loss it is to remain ignorant of Islam. Allah’s Book is present with them, yet they do not know what they pray to Allah for in prayer. What could be more unfortunate than this? They do not even know the meaning of the kalimah by which they enter Islam. Nor do they know what responsibilities devolve upon them as soon as they recite this kalimah. Indeed, nothing could be more harmful or unfortunate for a Muslim. Everyone knows the consequence of fields and farms being ruined. No one doubts that if the crops are destroyed, one will have to die of hunger. Yet they cannot perceive how terrible and dreadful the consequence of ignorance about Islam is. But when they are able to feel this loss, they themselves will strive to escape its terrible grip; then, Insha’Allah, measures will also be taken to save them from it.

A Matter for Reflection

In the present world, Allah’s Word exists only with the Muslims, completely unaltered and unchanged. The very words of the Qur’an that were revealed to Allah’s Prophet remain exactly as they were to this day. In this respect, there is no doubt that the Muslims of the world are a fortunate nation. Yet these very Muslims of the world are the only unfortunate people: although Allah’s Holy Word remains with them in its original form, they are deprived of its blessings and boundless favors.

The Qur’an was revealed to them so that they would read it, understand it, and act according to it. It came to grant them strength and honor. It came to make them Allah’s true khalifahs on earth. History bears witness that as long as they followed the guidance of the Qur’an, it kept them as the world’s foremost leaders. But nowadays they do nothing with the Qur’an except drive away jinn and ghosts. They write its verses and hang them around their necks, write them down and dissolve them in water to drink, and recite them without understanding merely to earn reward; they no longer seek guidance from it. They do not ask the Qur’an what their religious beliefs should be. They have stopped seeking from the Qur’an answers to all these questions: What should their deeds and conduct be like? What should their character be like? How should they live in this world? How should they conduct their transactions? According to what principles should they befriend or oppose people? What are their duties toward Allah’s other servants and toward themselves, and how should they fulfill them? Whose command should they obey in the world and whose should they disobey? With whom should they maintain relations and with whom should they not? Who are their allies and who are their enemies? Through what will they gain honor and success? Through what work will they acquire wealth? And through what might they suffer failure and loss? Now they seek counsel on all these matters from kafirs, polytheists, misguided and selfish people, and from the Satan that takes the form of the nafs, and they act according to their advice. Thus the consequence of acting according to the commands of others instead of Allah has come to pass. They are now suffering that very result to the bone in the various countries of the world and in different regions of each country. The Qur’an is the source of all goodness. Whatever kind and amount of goodness people seek from it, the Qur’an will grant them that and only that much. If they seek from it the driving away of jinn and ghosts, treatment for colds and coughs, victory in lawsuits, employment, and all such small and inferior things, it will grant them those things. But if they seek the kingdom of the world and leadership and authority over the entire universe, it will grant them that too. Indeed, if they wish to reach the Throne of Allah, the Qur’an will take them there. Ultimately, it depends on the capacity of its recipient. Today they take only two drops of water from the great ocean, although the ocean can give them great rivers.

The irreverent way in which our Muslim brothers treat Allah’s Sacred Book is so laughable that if they themselves saw someone treating anything else in the world in such a manner, they would not fail to ridicule him; rather, they would consider him insane. If someone obtained a doctor’s prescription, wrapped it in cloth, tied it around his neck, or washed it in water and drank it, what would you call him? Would you not laugh at his action and consider him an utter fool? Yet the incomparable prescription written by the greatest Physician for the treatment and healing of your illnesses is treated in this very way before your eyes day and night. Still, no one is moved to laugh even a little at it. No one considers that a prescription is not something to tie around the neck or wash and drink; it is written so that medicine may be prepared and used according to its instructions.

If a sick person took a medical or Hakimi book and began reading it, believing that all illnesses would disappear of their own accord by reading that book, what would you say to him? Would you not say that he had gone mad and should be sent to an insane asylum? But alas! Your treatment of the great Book that Allah, the one supreme Physician, sent to cure your illnesses is exactly the same. You read it and think that merely reading it will remove all illnesses—there is no need to act according to its injunctions. Nor do you feel any need to abandon the things that this Book declares harmful and commands you to avoid. Then why do you not express the same opinion about yourselves that you express about the person who thinks merely reading a book is sufficient to cure an illness?

If a letter arrives in a language you do not know, you immediately run to someone who knows that language to learn its meaning. Until you discover its meaning, you have not the slightest peace. You become so restless over a letter concerning ordinary business, from which you may gain only a few pennies, no more. Yet you neglect and set aside the letter that has come to you from Allah, the Master of the entire universe, and in which all the good of your worldly life and your Hereafter is contained; no eagerness or restlessness to know its meaning arises within you. Is this not truly astonishing? I am not saying these things for amusement or jest. If you reflect upon them, your own hearts will tell you that the greatest injustice in the world is being done to this great Book of Allah. And this injustice is committed only by those who claim to believe in this Book and proclaim that they are even ready to give their lives for it. Everyone knows the consequence of wronging Allah’s Word. Understand very well: Allah’s Word did not come to people so that, even after receiving it, they would remain in misfortune and suffering. The Holy Qur’an is the sole source of attaining good fortune and success; it cannot be a cause of misfortune and humiliation. Allah Himself has said:

طه (١) مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ (٢)

“Ta-Ha—O Prophet! We did not reveal the Qur’an to you so that, despite it, you would remain unfortunate.” (Surah Ta-Ha: 1–2)

There is no possibility that this should make a person’s fortune bad or make him the most wretched of all. It is utterly impossible for a nation, despite having Allah’s Word with it, to become disgraced and humiliated, subjugated by others, dishonored and trampled underfoot, imprisoned in the shackles of slavery, with all its authority placed in the hands of others, and driven away and persecuted by others like beasts. Such a sorrowful condition can befall that nation only when it begins to wrong Allah’s Word. The condition of the Children of Israel is not unknown to you. The Torah and the Gospel were revealed to them, and they were told:

٦٦ وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ ۚ مِنْهُمْ أُمَّةٌ

“If they had upheld the Torah, the Gospel, and the other Books that were revealed to them, sustenance would have rained upon them from above and food would have sprung forth from beneath their feet.” (Al-Ma’idah: 66)

But they wronged these Words of Allah, and as a result:

وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ

“Humiliation and dependence were imposed upon them, and they were enveloped in Allah’s wrath. That was because they began to disbelieve in Allah’s signs and killed the prophets without right. That was because they disobeyed and transgressed.” (Surah Al-Baqarah: 61)

Therefore, when a nation that possesses Allah’s Book is nevertheless humiliated, trampled underfoot, subject to others, and weaker than others in the world, you may be certain that it is surely wronging Allah’s Word. There can be no other root cause of the storms of sorrow and calamity that are descending upon it. They must abandon wronging Allah’s Word and strive to fulfill its full right. Unless you turn away from this great sin, your degraded condition will not change in the least. (Even if you open colleges in every village, every one of your children becomes a graduate, and you become multimillionaires through interest-based dealings like the Jews, the actual result will be nothing.)

Every Muslim must first learn what a Muslim is and what the word Muslim means. For if a person does not know what humanity is and what the difference between a human being and an animal is, he will begin acting like an animal—he will not understand the value of his humanity. Similarly, if someone does not know what it means to be a Muslim and how a Muslim can be distinguished from a non-Muslim, he will begin acting like a non-Muslim and will be unable to preserve the honor of his Islam. Therefore, every Muslim, and every child of a Muslim, must properly learn what it means to be a Muslim when he considers himself a Muslim. What change and difference occur in a person upon becoming a Muslim? What duties and responsibilities fall upon him? Within what limits of Islam can a person remain a Muslim, and upon crossing which limits does he cease to be a Muslim? If he does not know these matters, then no matter how much he claims with his mouth to be a Muslim, it is impossible for him to remain one.

Islam means obeying Allah and continuing to follow His commands. Islam is the act of surrendering oneself to Allah. Islam is willingly abandoning one’s own freedom and independence before Allah. Islam is bowing one’s head and acknowledging Allah’s kingdom and obedience. The person who entrusts all his affairs to Allah is a Muslim. The person who conducts all his affairs according to his own wishes, or entrusts them to anyone other than Allah, is not a Muslim. Entrusting oneself to Allah means that a person will fully accept the guidance and code of the right path that He sent through His Book and His Prophet, without raising the slightest objection to it. In every matter and action of life, he will follow only the rules of the Holy Qur’an and Hadith. The person who sets aside his own reason, the customs of the world, and everything besides Allah, and in every matter seeks guidance only from Allah’s Book and the Hadith of His Messenger—asking what he should and should not do—and then accepts without objection whatever rule he finds there, rejecting everything contrary to it: only that person is a Muslim. For he has surrendered himself entirely to Allah. Only by surrendering oneself to Allah in this way can a person become a Muslim. Conversely, the person who does not rely at all on the Holy Qur’an and Hadith, but does whatever his own mind tells him, or follows the rules inherited from his forefathers, or simply does whatever is being done in the world; and who, upon learning the ruling of the Holy Qur’an and Hadith in any matter, says, “My reason does not want to accept it, so I will not follow it,” or says, “A contrary practice has existed since the time of my forefathers, so I will not follow it,” or says, “The custom of the world is contrary to it, so I will follow that custom”—such a person is in no way a Muslim. If he identifies himself as a Muslim, there is no doubt that he is a liar.

When you recite the kalimah, ‘La ilaha illallahu Muhammadur Rasulullah,’ and acknowledge that you are a Muslim, you thereby also acknowledge that Allah’s law is the only law for you, and that Allah alone is your Lord and Commander. You must then obey Allah alone. Only the rule obtained through Allah’s Book and His Messenger will be recognized by you as the true rule. This means that, upon becoming a Muslim, you have sacrificed your freedom before Allah.

After that, you can have no independent opinion of your own; the various customs of the world and family traditions can have no importance; nor can you now present, in opposition to Allah’s Word and the Sunnah of His Messenger, anything that some such person or some venerable elder has said. Your sole duty now is to place every matter before the Holy Qur’an and Hadith. Whatever does not conform to them, you will take up and cast far away, regardless of whose custom it may be. Calling yourself a Muslim and then, leaving aside the Holy Qur’an and Hadith, following your own opinion, the customs of the world, or anyone’s words or actions are completely contradictory. Just as a blind person cannot call himself sighted, and a noseless person cannot call himself nosed, likewise a person who does not conduct all his affairs according to the Holy Qur’an and Hadith, but abandons them and follows his own reason, the customs of the world, or the words or actions of a particular person, cannot possibly call himself a Muslim.

If someone does not wish to remain a Muslim, no one can compel him to remain one. Every person has the freedom to adopt any religion and take any name. But when a person identifies himself as a Muslim, he should understand very well that he can remain a Muslim only as long as he remains within the limits of Islam. Accepting Allah’s Word and the Hadith of His Messenger as the sole standard of truth and goodness, and considering everything opposed to them false and invalid—this is the boundary of Islam. Whoever remains within this boundary is a Muslim; whoever crosses it will have deviated from and fallen outside Islam. Even after that, if he considers himself a Muslim and claims to be one, there is no doubt that he is deceiving both himself and the world.

وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

“Those who do not judge according to what Allah has revealed are disbelievers.” —(Surah Al-Ma’idah: 44)

The Meaning of the Kalimah Tayyibah

You know that a person enters within the boundaries of Islam by reciting a kalimah. That kalimah is not long or elaborate; it consists of only a few words.لا اله الإ الله محمد رسول الله—merely uttering these few words causes a person to change completely. If a kafir recites it, he becomes a Muslim. Thus, whereas previously he was impure, now he has become pure. Previously Allah’s wrath could descend upon him, but now he has become a beloved servant of Allah. At first he was deserving of Hell; now the gates of Paradise have been opened for him.

That is not all. Because of this kalimah, a great distinction arises between one person and another. Those who recite this kalimah form one ummah, while those who reject it become a separate nation. If a father recites the kalimah and his son rejects it, the father will no longer be regarded as a father, nor the son as a son; that son will receive no share of his father’s property, and even his mother and sister will hate to appear before him. Conversely, if a non-Muslim recites the kalimah and marries the daughter of that household, he and his children will inherit from that family. But one’s own biological child will become a complete stranger merely for rejecting this kalimah. This shows that the kalimah is something that makes strangers one’s own and unites them together, while making one’s own people strangers and severing their relations with one another.

Think for a moment: what is the real reason for such a great difference between people? What is there in the kalimah besides a few letters? Kaf, lam, mim, alif, sin, and a few letters of the same kind—nothing more. Merely joining these letters and uttering them aloud—by what magic does a person change so greatly? Can such a vast difference between people arise from these few words alone? If you reflect a little, you will understand; your conscience and reason will tell you that such a great effect cannot possibly result merely from combining a few letters and uttering them aloud. Idol-worshipping polytheists indeed believe that reciting a spell will make mountains tremble, split the earth, and cause water to gush forth from it! Whether anyone knows the meaning of the spell or not makes no difference, they believe, because they firmly believe that all power lies within the letters themselves. Thus, as soon as it is uttered, all the doors of mystery will open. But Islam gives no value whatsoever to such a notion. Here, the real thing is the meaning; whatever effect or influence words possess comes precisely from their meaning. If a word has no meaning, if it does not take root in the heart, and if it consequently brings no change in a person’s thoughts, beliefs, character, and actions, then merely uttering the word is of no benefit.

I want to explain this to you through a simple example. Suppose you are suffering from terrible cold. If you begin shouting ‘quilt and bedding, quilt and bedding,’ the cold will not lessen in the slightest. Even if you sit all night reciting a thousand tasbihs saying ‘quilt and bedding,’ it will produce no result. Of course, if you obtain a quilt and bedding and cover yourself with them, the cold will certainly stop. Similarly, suppose you are thirsty. If you keep shouting ‘water, water’ from morning until evening, your thirst will not be quenched. But if you take a glass of water and drink it, your heart will certainly be refreshed. Suppose you are ill. If you begin reciting tasbihs saying ‘medicine, medicine,’ your illness will not disappear. But if you obtain the proper medicine and take it, your illness will be cured. The case of the kalimah is exactly the same. Merely uttering six or seven words cannot bring about such a great difference that a person who was a kafir will thereby become a complete Muslim, an impure person will become pure, an enemy will become an intimate friend, and a person destined for Hell will become destined for Paradise. There is only one way for such a difference to arise between people: first, one must understand the meaning of these words and strive so that this meaning may take root in the depths of the human heart. When you utter it after learning and understanding its meaning, you will then realize what a great statement you have made before your Allah by reciting this kalimah, and what a great responsibility has thereby fallen upon you. When you recite the kalimah with this understanding, it will establish complete dominion over your thoughts and your entire life. After that, no thought opposed to this kalimah can find even the slightest place in your heart or mind. You must forever believe that whatever opposes this kalimah is false, and that this kalimah alone is true. In all the affairs of your life, this kalimah will be the sole commander. After reciting this kalimah, you cannot act freely like the kafirs and do whatever you wish. You must now follow the command of this kalimah: whatever it tells you to do, you must do, and whatever it forbids, you must avoid. Only by reciting the kalimah in this way can the previously mentioned difference arise between people.

Now I shall discuss what the kalimah means, what a person acknowledges by reciting it, and what code he becomes bound to follow by acknowledging it, along with related matters.

The meaning of the kalimah is: ‘There is no ilah except Allah; Muhammad, peace and blessings of Allah be upon him, is Allah’s Messenger, or the man sent by Him.’ The word ‘ilah’ in the kalimah means the owner, creator, lawgiver for humanity, and the One who hears and accepts people’s prayers; He alone is worthy of worship. Now, when you recite ‘La ilaha illallah,’ its meaning is that you first acknowledge: this world could not have come into existence without Allah; its Creator certainly exists, and that Creator is not many but One alone. No one besides Him possesses divinity or lordship anywhere. Second, by reciting the kalimah you acknowledge that this One Allah is the Master of humanity and of the entire universe. You and everything belonging to you, and every object in the world, belong to Him. He is the Creator; He is the Provider; life and death occur according to His command. Happiness and adversity come from Him. Whatever a person receives, he receives from Him—the true Giver of everything is He. And whatever a person loses, in reality He is the One who takes it away. He alone should be feared, and only before Him should one bow one’s head. It is incumbent to worship and serve Him alone. Besides Him, we have no lord, owner, or lawgiver. Our true and sole duty is to obey His command alone and act only according to His law.

لا اله الإ الله

By reciting the kalimah, you make this very pledge to Allah, and the whole world bears witness to this fundamental covenant. If you act contrary to it, your tongue, your hands and feet, every hair of yours, and each atom and particle of the heavens and the earth before whom you made this pledge will testify against you in Allah’s court. You will be utterly helpless there. You will find no witness anywhere to prove your defense. No lawyer or barrister will be there to support your case. Indeed, the lawyers and barristers themselves, who play legal tricks in the courts of this world, will all be just as utterly helpless there as you. You will not be able to escape that court by producing false witnesses, showing forged documents, or having a lawyer present false advocacy. You may hide your crimes from the eyes of the police of this world, but it is impossible to conceal them from Allah’s police. The police of this world may accept bribes, but Allah’s police never accept bribes. The witnesses of this world may lie, but all of Allah’s witnesses are truthful—they do not lie. The judges of this world may act unjustly, but Allah is not unjust. Moreover, it will be utterly impossible to flee from the prison in which Allah will confine sinners. Therefore, making a false pledge to Allah is unquestionably the height of foolishness and stupidity. When you make a pledge before Allah, make it with full understanding and strive to fulfill it; otherwise, no one is forcing you to make a pledge merely with your mouth. For merely making an acknowledgment with the mouth has no value.

After saying “La ilaha illallah,” one must say, “Muhammadur Rasulullah.” This means that you acknowledge that Allah Most High sent His law to humanity through Muhammad (peace and blessings be upon him). After acknowledging Allah as your Master, Owner, and King, it was essential to know what the law and commands of that King of both worlds are: which actions will please Him and which will displease Him; which law will cause Him to forgive us and which will cause Him to punish us. To teach us these things, Allah Most High appointed Muhammad (peace and blessings be upon him) as His messenger. Through him He sent His Book to us, and Muhammad (peace and blessings be upon him) demonstrated in practice how one must live according to Allah’s command.

Thus, when you say, “Muhammadur Rasulullah,” you acknowledge that you will follow the law and way taught by Muhammad (peace and blessings be upon him), and trample underfoot any law that contradicts it. After making this pledge, if you abandon the law preached by Muhammad (peace and blessings be upon him) and follow the laws of the world, then no one is a greater liar and disloyal person than you. For you entered the bounds of Islam only by accepting the law preached by Muhammad (peace and blessings be upon him) as the sole true law and pledging to follow it. By acknowledging this, you became brothers of the Muslims. Because of this, you inherited from Muslim fathers; through this, your children became legitimate children. Because of this, Muslims helped you, gave you zakat, and assumed responsibility for protecting your lives, property, and honor. Despite all this, if you break your pledge, what greater disloyalty could there be in the world? If you know the meaning ofلا اله الإ الله محمد رسول اللهthe testimony and acknowledge it knowingly and understandingly, then it is your duty to obey Allah’s law in every circumstance. Even if Allah’s law is not in force, you should establish it. Whoever thinks that violating His law is easy because Allah has no police, soldiers, courts, or prisons anywhere, whereas the government’s police, army, courts, and prisons are present everywhere and therefore its law is difficult to violate—I state plainly concerning such a person that he has recited the testimony falsely.لا اله الإ الله محمد رسول اللهHe is thereby deceiving his Allah, the entire world, all Muslims, and his own self; there is no doubt about that.

I have already explained the meaning of the Noble Testimony. Now I ask you to consider it from another perspective.

You acknowledge that Allah Most High is the Owner of you and of everything. But what does this mean? It means that your lives, possessions, and bodies belong to Allah. Your hands, ears, and not even a single part of your body belong to you. The land you cultivate, the animals you employ for work, and the things you use constantly—none of them belong to you. You have received all of them as Allah Most High’s property and gifts. After acknowledging this, what right can you have to say, “My life, my body, my property, this thing is mine, and that thing is mine”? After declaring someone else the owner of something, claiming his property as your own is entirely meaningless. If you truly regard Allah as the Owner of everything in the world, two consequences follow of themselves. First, since Allah is the Owner and has entrusted His property to you, you must use those things only according to the Owner’s command. If you use them in a way contrary to His will, you are certainly betraying the trust. You have no right even to use your hands and feet for purposes contrary to that Owner’s will. Nor may you use your eyes to look at things He has forbidden, for that too is contrary to His will. You have no right to use this land of yours against the Owner’s laws. The wife and children whom you claim as your own became yours only because Allah Most High granted them to you; therefore, you must deal with them not as you wish, but according to the Owner’s command. If you deal with them contrary to His will, you deserve to be called a robber. When someone takes another’s property or seizes another’s land by force, you call him disloyal; likewise, if you regard what Allah has given you as your own and use it according to your own desire or anyone’s desire other than Allah’s, you too will be guilty of that disloyalty. Even if acting according to the Owner’s will causes you harm, costs you your life, breaks your limbs, causes loss to your children, or ruins your property and land, you must not care. If the Owner of a thing wishes it to be damaged or lost, He has the right to do so. But if you act against the Owner’s will and something is damaged as a result, you alone will certainly be guilty, because you have ruined another’s property. You cannot even use your own life as you please. If you sacrifice your life according to the Owner’s will, you will have fulfilled the Owner’s right; but if you give your life for an action contrary to His will, you will have committed the greatest disloyalty.

The second point is that if you use whatever the Owner has given you for the Owner’s work, you can show no favor to anyone by doing so—not even to the Owner. If you give something in this cause, render a service, or sacrifice something dear to you, even your life, you have shown not the slightest favor to anyone. You have merely fulfilled the right the Owner had over you. There is nothing in this for pride, arrogance, praise, or acclaim. Remember that a Muslim who spends anything in the Owner’s cause or performs any of His works feels no pride whatsoever; rather, he adopts humility and modesty. Pride and arrogance ruin good deeds. Whoever hopes to receive praise and does good only for that purpose wants the reward for his work in this world—and that is all he has received. Behold the grace of Allah Most High, the Owner of the whole world: He accepts His own property from us and says, “I have purchased this from you,” and promises to give us its price as well. Allahu Akbar! Is there any limit to Allah’s gifts and grace? The Noble Qur’an says:

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ ۚ

“Allah Most High has purchased the lives and possessions of the believers from them, and in exchange He has designated Paradise for them.” (Surah al-Tawbah: 111)

Such is the Owner’s treatment of you! But consider how you are treating Him. The Owner gave you a thing, then purchased that same thing from you at a price, yet you are selling it to someone else—and for a very small and inferior price. The one to whom you sell it uses it for purposes contrary to the Owner’s will, while you work for them, considering them your providers. In reality, you have no right to sell the powers of your bodies in this way. What greater corruption could there be than selling to rebellious forces whatever they wish to buy? Reselling something already sold to another is a legal and moral offense. A case of fraud could be brought against you for this in the world. Do you think no case will be brought concerning it in Allah’s court?

The Pure Testimony and the Impure Testimony

I have already explained the meaning of the Noble Testimony; here I wish to explain it a little further so that you may understand it. For this testimony is the foundation of Islam. Through it a person enters Islam, and no one can remain a Muslim without understanding it properly and shaping his life accordingly. Allah Most High has described this testimony in the Noble Qur’an as follows:

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ

٢٥ تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

٢٦ وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ

٢٧ يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ

“The example of the Noble Testimony is like that of a good tree, whose roots are firmly planted beneath the earth. Its branches extend through the empty expanse of the sky, and by Allah’s command it continually produces fruit after fruit. Allah has given such examples so that people may take heed. In contrast is the Impure Testimony, meaning false belief and false speech. Its example is like the small weeds and parasitic plants of the forests and jungles. They grow right on the surface of the earth and are uprooted by the slightest pull, because their roots cannot become firmly fixed in the soil. Because of that firm word, Allah keeps the believers steadfast in this world and the Hereafter, and He leads the wrongdoers astray. Allah does whatever He wills.” —Surah Ibrahim: 24–27

Allah Most High has given here such an incomparable example that you can gain a very great lesson from it if you reflect a little. Look at how deeply the roots of a mango tree are planted in the earth, how high it has grown, how widely its branches spread in every direction, and how many excellent fruits it produces each year. But how did this happen? Because its seed was powerful, it had the full right to become such a great tree. That right was so genuine that when it asserted its claim, the soil, water, air, heat of day, and cold of night all acknowledged it. Whatever that mango seed requested from each of them, they gave it. Thus, through the strength of its right, it was able to grow into such a great tree. Later, by producing sweet fruit, it proved that it truly had the right to become such a tree. Even if all the forces of heaven and earth joined to assist it, they did no injustice; rather, it was right for them to do so. For the soil, water, air, and other natural things contain the power to nourish plants and make them grow so that good-quality trees may thereby benefit.

Besides these, there are many small plants in the forests and jungles that have grown on their own. What strength do they possess? A small child can pull up one with its little roots. Or it is so soft and weak that it bends as soon as a gust of wind strikes it. It is covered with thorns, which pierce anyone who touches it. Put it in your mouth and it injures your mouth. Allah alone knows how many are born every day and how many are uprooted. Why are they in such a condition? Because they do not possess the strength of a mango tree. When no good-quality tree grows on the land, the land lies idle and becomes completely despondent. So, despite its reluctance, it gives these weeds and parasites a place in its bosom. Water gives them some help and air gives them some strength, but nothing in heaven or earth wishes to acknowledge any right in these parasites. Therefore, the soil does not allow their roots to spread within it, water does not help them much, and the air does not give them its breath freely. After struggling in this way, when one of them raises its head a little, it becomes so bitter and poisonous that it proves that the forces of heaven and earth were not fundamentally intended to produce such weeds. The fact that these weeds have received even a small amount of strength from nature is itself a great stroke of luck for them.

Keep these two examples before you, and then reflect carefully on the difference between the Noble Testimony and the Impure Testimony.

What is the Noble Testimony? It is a true statement—so true that there is no statement in this world more true than it. The One Allah is the God of the entire universe, and every object in the heavens and the earth bears witness to its truth. People, animals, trees, stones, grains of sand, flowing springs, and the shining sun—what among all these things spread around us did Allah Most High not create? Did anyone besides Allah create them? Do they live through anyone’s favor other than His mercy and kindness? Can anyone besides Allah give life or death to even one of them? Since this entire universe is Allah Most High’s creation, since everything exists by His mercy, and since He alone is its Owner and Commander, whenever you say that there is no lordship or godhood in this world except that of the One Allah, every object in the heavens and earth will immediately say: “You have spoken the truth; we all bear witness to the truth of your words.” When you bow your head before that Allah, everything in the universe will bow with you before Him, because all these things also worship Him alone. When you begin to follow His path, you will not be alone; the countless “forces” of this entire universe will begin to move with you. From the sun in the sky to the smallest particle of earth, everything is always moving along the path He has ordained. When you rely on that One Allah, you will be relying on an immense power that alone owns all the forces and wealth of the heavens and earth. In short, if you keep this profound truth in view, you will understand very well that when a person believes in the Noble Testimony and shapes his life according to its ideal, all the forces of heaven and earth will be engaged in helping him. From worldly life until the Hereafter, he will continue to advance. None of his efforts will fail, and none of his purposes can remain unfulfilled. This is what Allah Most High has said in the verse mentioned above. He has declared: “This testimony is like a tree whose roots are firmly planted deep beneath the earth and whose branches extend through the vast expanse of the sky. They continually bear fruit by Allah’s command.”

The Impure Testimony presents an entirely opposite doctrine. The meaning of the Impure Testimony is that there is no god or Creator of this world, or that there are multiple gods in this world. Reflect a little and you will understand that nothing could be more false and baseless than this. Every object in the heavens and earth cries out: “You are a liar; surely Allah exists. He created us and created you. He is the One who gave you the tongue with which you are uttering such a great lie.” The polytheist says that Allah is not One and that many other gods and goddesses exist alongside Him. They too provide sustenance; they too are your owners; they too can make or ruin your fortune. They too possess the power to benefit or harm. They too can hear your prayers. They too can fulfill your wishes, so you should live in fear of them. You may rely on them. Their commands also operate in the management of the world. It is your duty to obey their commands as well as Allah’s. All these are the Impure Testimony. In response to these statements, every object in the heavens and earth cries out: “You are a liar; every one of your statements is utterly contrary to the truth.” Now consider: how can the person who accepts this testimony and shapes his life according to it prosper in this world and the Hereafter? Allah, in His grace, has granted such people respite and leisure and has also promised to provide them sustenance. Therefore, the forces of heaven and earth will sustain them to some extent, just as they sustain the weeds and parasites of the forests. But not a single thing on earth will willingly help them or support them with its full strength. Like jungle growth, they will survive for only a short time—no longer.

The same difference exists in the eventual results of these two testimonies. When the Noble Testimony bears fruit, its fruit will be very sweet and delicious. Through it, peace will be established on earth. Truth and complete justice will be established everywhere. All the people of the world will derive extraordinary benefit from it. But the more the Impure Testimony spreads, the more branches covered with thorns will emerge from it. Bitter and poisonous fruit will grow on it; poison will fill its every vein. You can see this with your own eyes. Wherever disbelief, polytheism, and atheism are strongest in the world, what is happening there? People are drinking one another’s blood. Preparations to destroy country after country and village after village are proceeding with great force. Poisonous gases are being produced. One nation is straining every nerve to annihilate another completely. The powerful have made the weak their slaves; merely to take away their share of bread, the weak are kept subdued through fear of soldiers, police, prisons, and executions, and are compelled to endure the oppression of powerful nations silently. Besides this, the internal condition of these nations is even more terribly corrupt. Their moral character is so vile that Satan himself would be ashamed to see it. There, people are doing things lower than animals. Mothers are killing their own children with their own hands so that those children may not obstruct their pleasure and enjoyment. Husbands are pushing their wives into the arms of others solely to gain another man’s wife for themselves. Clubs for the naked have been established, where men and women move about naked like animals. The rich take interest and treat the poor like purchased slaves. It seems as though the poor were born in this world only to serve them. In short, because of this Impure Testimony, that place has become filled with thorns in every direction, and every fruit growing there has become terribly bitter and poisonous.

After analyzing these two examples, Allah Most High said that those who believe in the Noble Testimony will be established in this world and the Hereafter through a firm word; they will be steadfast and enduring. In contrast, He will render futile all the plans and efforts of those who believe in the Impure Testimony. They will never be able to accomplish an easy task, and they will gain not the slightest benefit from it in this world or the Hereafter.

You have heard the difference between the Noble Testimony and the Impure Testimony and the results of both. Now you may certainly ask: we too accept the Noble Testimony, so why do we not prosper? And why are those unbelievers who believe in the Impure Testimony becoming so powerful and prosperous?

It is my responsibility to answer this question. I will answer it, but I have said beforehand that no one may become angry upon hearing my answer. You should only judge whether my answer is correct.

You claim to have believed in the Noble Testimony, yet you are not prospering. First of all, this claim itself is false. Merely reciting the Noble Testimony with the tongue accomplishes nothing; it must be recited with the heart. Reciting it with the heart means changing one’s beliefs and convictions. No belief or doctrine opposed to it should find a place in the heart of one who believes in the testimony, and he should never do anything contrary to its instructions. But tell me, is this truly your condition? Are there not thousands of unbelieving and polytheistic ideas among you that contradict the Noble Testimony? Does a Muslim’s head never bow before anyone other than Allah? Does a Muslim not fear anyone besides Allah? Does he not rely on the help of others? Do they not believe anyone besides Allah to be a provider? Do they not believe anyone besides Allah to be a provider? Do they not willingly follow someone else’s law while abandoning Allah’s law? Do those who claim to be Muslims not go to court and clearly say, “We do not want judgment according to the Shariah; we want judgment according to the prevailing customs of the country”? Are there not among you people who do not care at all about violating Allah’s law for a small worldly interest? Are there not among you people who fear the anger of unbelievers but do not fear Allah’s wrath at all? Are there not among you people who are willing to do anything to gain the favor of unbelievers? Are there not people who regard the rule of unbelievers as “government,” yet never even remember that Allah’s rule exists anywhere? Speak truthfully: are these things not true? If they really are true, with what face can you say that you accept the Noble Testimony and yet do not prosper? First believe with a sincere heart and shape your life according to the Noble Testimony. Then, if that great tree—with firm roots deep beneath the earth and branches spread through the open sky—does not grow, you may say that Allah has made a false promise (Allah forbid). Furthermore, it is entirely mistaken to think that those who believe in the Impure Testimony are prospering greatly in the world. Those who accept the Impure Testimony cannot prosper; they never could in the past, and they cannot now. Seeing their wealth, prosperity, lives of comfort and amusement, luxuries and pleasures, and outward pomp, you may have thought that they are truly prospering. But ask their hearts and see how many of them are actually at peace. They have abundant luxuries and means of pleasure, but within their hearts fiery meteors are constantly blazing. That is why they cannot attain the One Allah. Because they disobey Allah’s law, each of their families is becoming a furnace of Hellfire. Open the newspapers and see: suicides have become rampant in Europe and America. Countless divorces are occurring day and night. See how the children of those countries are being destroyed and how medicines are being used to reduce the birth rate; how the lives of millions are being ruined by various contaminated diseases; how people of different classes are struggling and fighting over food; how jealousy, hatred, and hostility have caused war among people of one nation; and how the craving for luxury has made human life bitter. Even the thought that millions of people are living wretched lives in these glittering cities of the world, which from a distance you regard as resembling your paradise, makes one shudder! Can this ever be called prosperity? Is this “paradise” what you long for?

Remember that Allah’s word can never be false. In reality, apart from the Noble Testimony, there is no other “testimony” by following which a person can attain happiness in this world and supreme peace in the Hereafter. Open your eyes and look in whatever direction you wish; you will find nothing anywhere contrary to this truth.

The Purpose of Believing in the Noble Testimony

In the preceding two essays I explained the detailed meaning of the Noble Testimony before you; in the present essay I will try to explain the necessity of believing in the Noble Testimony and its benefits.

You all know that whatever work a person does in this world, some purpose necessarily lies at its root, and a person does that work in order to gain some benefit. No one does anything without purpose, need, or benefit. Why do you drink water? You drink it because it quenches your thirst; if it did not, you would never drink water, since drinking it would have no result. Why do you eat food? So that your hunger may be relieved and your vitality may increase. But if eating and remaining hungry produced the same result, you would consider eating a futile act. When you fall ill, you take medicine so that the illness will disappear and you will become completely healthy; but if the illness does not go away after taking the medicine and your condition remains as it was before, you will certainly say that taking this medicine was entirely useless. Why do you work so hard in agriculture? So that you may obtain crops, fruits, and various vegetables from it. But if no crop grew in the field even after sowing the seed, you would never endure so much hardship ploughing, sowing, and watering it. In short, whatever work you do in this world, it is considered properly done when its purpose is achieved. When its purpose fails, you say that the work was not done properly.

Remember this profound point, and then continue answering my questions one by one. The first question is: Why is the Kalimah recited? In answer to this question, you can say nothing other than that the purpose of reciting the Kalimah is to create a distinction between a disbeliever and a Muslim. But I want to ask: What does distinguishing between a disbeliever and a Muslim mean? Does it mean that a disbeliever has two eyes, and therefore, when a Muslim recites the Kalimah, he will have four eyes? Or that a disbeliever has one head, and therefore a Muslim will have two heads? You will certainly say that no physical difference is meant here. The real meaning of the difference is that the outcome for the disbeliever and the outcome for the Muslim will be different. The outcome for the disbeliever is that in the Hereafter he will be deprived of Allah’s mercy and the purpose of his life will fail. The outcome for the Muslim is that he will attain Allah’s pleasure, succeed in the Hereafter, and spend his life in great happiness.

Having heard this answer from you, I will say that you have given the correct answer. But tell me: What is the Hereafter? What does it mean for the Hereafter to be a failure or a success? And what is the significance of attaining success and prosperity there? Unless these matters are properly understood, the subsequent discussion cannot begin.

You do not need to answer this question. Its answer has already been given. It was said:

“This world is the field for the Hereafter.”

This world and the Hereafter are not two unrelated things. Both are two stages along the same path of human life. This world is the first stage of that path, and the Hereafter is its final stage. The relationship between this world and the Hereafter is exactly like the relationship between cultivating land and obtaining its harvest. You plough the land, then sow the seed, water it when necessary, and afterward you can obtain a harvest. You bring that harvest home and eat from it with security throughout the year. Whatever you cultivate in the land, that is what you will obtain. If you sow rice, you will get rice; if you sow jute, you will get jute; if you sow wheat, you will harvest wheat; and if you sow thorny plants, thorny plants will grow in your field. If you sow nothing, nothing will grow in your field. You learn the harmful results of the mistakes you make in ploughing, sowing, watering as needed, and tending the field only when you reap the harvest. If you have done all these things well, you will see their practical result at harvest time. The condition of this world and the Hereafter is exactly the same. Consider this world a field. Human beings have been sent here to produce a harvest for themselves through their own labour and effort. They have been given time for this work from birth until death. Whatever harvest a person cultivates during this time, that is what he will obtain in the life of the Hereafter after death, and his life there will depend entirely on the harvest he receives. If someone cultivates a good harvest throughout his worldly life, waters it as needed, and tends it well, then as soon as he enters the life of the Hereafter, he will see, as the fruit of his labour, a green garden filled with fruit and flowers. He will have no further labour to perform in the Hereafter; rather, his life will pass in comfort and ease amid the abundant fruits of the garden he created through lifelong labour in this world. This is what is called Paradise. Whoever attains it has succeeded and prospered in the Hereafter.

But whoever sows in his worldly life only the seeds of thorns and bitter, poisonous fruits will receive only that harvest in the life of the Hereafter. There he will have no opportunity or time to destroy the bad harvest, produce a good one, and replace his foolishness with wise action. He will have to spend the whole of his life in the Hereafter with that bad harvest, because that is all he cultivated in this world. The thorns he planted will become the bed upon which he will be laid in the Hereafter. And the bitter and poisonous fruits he cultivated are what he will have to consume there. This is what it means to fail and be unsuccessful in the Hereafter.

I have just explained the Hereafter, and this is also established by the Qur’an and Hadith. From this explanation it is certainly known that a person’s success or failure in the life of the Hereafter, and whether his outcome is good or bad, is in reality nothing other than the result of whether his knowledge and deeds, learning and actions, in this worldly life were good or bad. There is no doubt about this.

Once you understand this, you will also very easily understand that the difference in the outcomes of a Muslim and a disbeliever cannot occur without a reason. In reality, the difference in their outcomes is merely the result of a difference at the beginning. If there is no difference between the knowledge and deeds of a Muslim and those of a disbeliever in this world, then there can be no difference in their outcomes in the Hereafter either. It is impossible for a person’s knowledge and deeds in this world to be exactly like those of a disbeliever, yet for him to escape the disbeliever’s painful outcome in the Hereafter.

Now the original question arises again: What is the purpose of reciting the Kalimah? At first, in answer to this question, you said that the sole purpose of reciting the Kalimah is for the outcome of the disbeliever and the outcome of the Muslim to be different. Then, in light of the explanation you have heard of the outcome and the Hereafter, you must reconsider your answer and now say that the purpose of reciting the Kalimah is to shape people’s knowledge and actions in this world in such a way that their outcome in the Hereafter will be good. The Hereafter teaches people to create in this world the garden of fruit. If a person does not accept this Kalimah, he will not learn at all how to plant that garden. How, then, will he create it, and what fruit will he enjoy in the Hereafter? If a person merely recites this Kalimah verbally, but his knowledge is like that of someone who does not recite it and his conduct is like that of a disbeliever, his conscience will tell him that there is no benefit in reciting the Kalimah in this manner. There can be no reason why such a person’s outcome should be better than that of a disbeliever. By merely reciting the Kalimah with his mouth, he has done Allah no favour. Therefore, without learning how to make the garden, without creating it, and while cultivating only thorns throughout his life, no person can attain the green, flower-filled garden of the Hereafter. To imagine otherwise is nothing but a fantasy of castles in the air. I have previously shown through several examples that when doing and not doing something produce the same result, that action has no value and is entirely meaningless. Medicine that leaves a patient’s condition exactly as it was before taking it is not really medicine. Likewise, if the knowledge and actions of a person who recites the Kalimah remain exactly like those of people who do not recite it, then such recitation of the Kalimah is entirely meaningless. If there is no difference in the actual way of life of the disbeliever and the Muslim in this world, why should their outcomes in the Hereafter be different?

I will now discuss what kind of knowledge the Kalimah Tayyibah teaches people and what kind of difference ought to appear in the daily conduct of a Muslim and a disbeliever after acquiring that knowledge.

Look: From this Kalimah you first learn that you are a servant of Allah and not anyone else’s servant. Once you know this, you also automatically learn that, since you are the servant of Him to whom you belong, you must act in this world according to His will. For if you walk or act contrary to His will, you will be rebelling against your Master.

Therefore, this Kalimah teaches you that Muhammad, peace and blessings be upon him, is the Messenger of Allah. Once you know this, you also learn that you must act exactly according to the method shown by Allah’s Messenger for creating, in the field of this world, a garden of flowers and sweet fruits instead of cultivating thorns and poisonous fruits. If you follow that method, only then will you obtain the proper harvest in the Hereafter. But if you act in the opposite way, you will cultivate thorns in this world and will receive exactly thorns as your harvest in the Hereafter—nothing else.

After acquiring this knowledge, you must also shape your daily life accordingly. If you firmly believe that one day you must die, that after death you must live another kind of life, and that even in that life you must depend on the harvest acquired in this world, then it is entirely impossible for you to follow any way other than the rules and commandments presented by Muhammad, peace and blessings be upon him. Why do you farm in this world? You do so because you firmly believe that without cultivation there will be no harvest, and without a harvest you will die of hunger. If you did not believe this, and thought that a harvest would grow even without cultivation or that you could live without a harvest, you would never work so hard at farming. Now consider yourself. Know that a person who verbally acknowledges Allah as his Lord and Muhammad, peace and blessings be upon him, as Allah’s Messenger, and claims to believe in the Hereafter, but whose daily conduct runs completely contrary to the Qur’an of Allah and the Hadith of the Messenger, peace and blessings be upon him, has in reality extremely weak faith. If he believed the painful consequence of failing to prepare a harvest for the Hereafter with the same certainty with which he believes the bad consequence of neglecting his field, he could never show such negligence in the affairs of the Hereafter. No one knowingly cultivates seeds of thorns for his future. Only a person who does not believe that thorns will grow from planting thorns and that those thorns will hurt him can cultivate thorns; no one else can. You can never knowingly take a burning ember in your hand, because you are certain that it will burn your hand. But an unintelligent child puts his hand in fire because he has no idea how painful the consequence will be.

The Reality of Islam

Who Is a Muslim?

Here I will mention the qualities necessary for a Muslim. In other words, I will discuss specifically what the minimum conditions for being a Muslim are and what minimum qualities a person must possess for him to be called a Muslim. To understand this properly, you must first acquire a correct and complete conception of disbelief and Islam. In general, know that refusing to obey Allah’s command is called kufr, or disbelief; while obeying only Allah’s command and rejecting every rule, law, and order that contradicts the sacred Qur’an given by Allah is called Islam. This distinction between Islam and kufr is stated clearly in the following verse of the Noble Qur’an:وَمَنْ لَّمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَفِرُونَ – المائدة : ٤٤Those who do not judge according to what Allah has revealed are the disbelievers. It is not only the judgement of cases brought before civil and criminal courts according to the Qur’an and Hadith that is meant here. Rather, it refers to the decision each person makes concerning every action of his life. In every matter, the question arises before you: Should this action be done or not? Should such-and-such an action be done according to this rule, or according to another? At such times, generally two kinds of rules present themselves to you. One kind is shown to you by the Qur’an of Allah and the Hadith of the Messenger. The other kind is presented by your lower self, customs inherited from your forefathers, or man-made law. In such a situation, whoever decides to act by adopting other ways instead of Allah’s given way has in reality adopted the path of kufr. If he makes this decision concerning his entire life and follows Allah’s given way in none of his actions, then he is a complete disbeliever. If he follows Allah’s guidance in some matters but acts in others according to the command of his lower self, the customs of his forefathers, or man-made law, then to the extent that he opposes Allah’s law, he is immersed in kufr to that same extent. Thus, one person may be half a disbeliever, another a quarter disbeliever; one may have a tenth of kufr and another a twentieth. In short, there is no doubt that to the extent Allah’s law is opposed, to that extent kufr is committed. In reality, Islam means remaining solely a servant of Allah and obeying neither one’s lower self, forefathers, lineage and tribe, a maulvi, a pir, a landholder, a revenue officer, a judge, a magistrate, nor anyone else. One must be the servant of no one besides Allah and accept the servitude of no one else—this is the duty of a Muslim. It is stated in the Qur’an:

قُلْ يَأَهْلَ الْكِتَبِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ ولا نُشْرِكَ بِهِ شَيْئًا ولا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّنْ دُونِ اللَّهِ ، فَإِنْ
تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ – ال عمران : ٦٤

“O Prophet, say to the People of the Book: Come, let us unite upon a word that is equally acceptable to us and to you—that is, what your prophets said, I also say because I am Allah’s Prophet. It is this: (1) We will worship no one but Allah; (2) we will associate no one with Allah’s divinity; and (3) none of us will accept anyone besides Allah as his guardian and master. If they do not accept these three statements, tell them plainly: Bear witness that we are Muslims—that is, we fully accept all three of these statements.” —Surah Aal-e-Imran: 64

Elsewhere it is stated:

افغيْرَ بِيْنِ اللهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَوتِ وَالْأَرْضِ طَوْعًا
وكرها والَيْه يُرْجَعُونَ – ال عمران : ۸۳“Do you wish to obey someone other than Allah, when everything in the heavens and the earth obeys Him, willingly or unwillingly, and everyone will return to Him?”

The same statement is made in these two verses: the true religion is to obey Allah and follow His commands. Worship of Allah does not mean merely prostrating before Him five times day and night and thereby fulfilling all the responsibilities of worship. Rather, true worship means obeying only Allah’s command at every moment, day and night. Refraining from what He has forbidden and fully carrying out what He has commanded is worship. Therefore, in every matter and concerning every command, one must seek only Allah’s guidance. One must not merely consider what one’s own mind and conscience say, what one’s forefathers said or did, what one’s family, lineage, and relatives think, what Mr. Maulvi Sahib or Mr. Pir Sahib Qiblah say, what such-and-such gentleman commands, or what such-and-such gentleman thinks; nor may one pay attention solely to these things. If, abandoning Allah’s command, one obeys the command of any of them, one commits shirk with Allah and gives the one whose command is obeyed the honour due to Allah. For the authority to command belongs solely to Allah: “There is no command except Allah’s.” Human worship and devotion may be offered only to Him who created human beings and by whose favour they live. Everything in the heavens and the earth continues to obey His command. One stone does not act according to another stone’s command, one tree does not obey another tree, and no animal follows the orders of another animal. But has the human being become lower than animals, trees, and stones, so that they obey only Allah while human beings abandon Allah and begin to follow the instructions of other people? This is what the three Qur’anic verses mentioned above make clear. I will discuss next where this kufr and misguidance comes from and how it enters people. The Qur’an clearly states that the tendency to disobey Allah enters people through three paths.إن الحُكْمُ الأل“A person cannot obey anyone else’s command except Allah’s.” Human worship and devotion may be offered only to Him who created human beings and by whose favour they live. Everything in the heavens and the earth continues to obey His command. One stone does not act according to another stone’s command, one tree does not obey another tree, and no animal follows the orders of another animal. But has the human being become lower than animals, trees, and stones, so that they obey only Allah while human beings abandon Allah and begin to follow the instructions of other people? This is what the three Qur’anic verses mentioned above make clear. I will discuss next where this kufr and misguidance comes from and how it enters people. The Qur’an clearly states that the tendency to disobey Allah enters people through three paths.

The first path is a person’s own desire of the lower self:

ومَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَيْهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لا يَهْدِي
القوم الظَّلِمِينَ – القصص : ٥٠“Who can be more astray than one who follows his own desire without guidance from Allah? Allah never guides such wrongdoing people to the straight path.”

This means that, among all the things that can misguide a person, his lower self is the foremost force leading him astray. It is entirely impossible for one who serves his own desires to be Allah’s servant. He will seek only those activities in which money, fame and honour, greater taste and pleasure, or greater comfort and happiness can be gained, and he will strive with all his might to do only the activities in which he sees these things. Even if Allah has forbidden those activities, he will pay no attention. And he will never be prepared to do activities in which these things cannot be obtained. Even if Allah has commanded such activities, he will not care the least. In such a situation it can clearly be said that he has not accepted Allah as his God; rather, he has enthroned his lower self as his only god. Therefore, such a person can never receive Allah’s guidance in any way. The Qur’an states this elsewhere as follows:

اريت مَنِ اتَّخَذَ إِلَهَهُ هَنهُ ، أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلاً ، أَمْ تَحْسَبُ أنْ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ، إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ
سبيلاً ٥ – الفرقان : ٤٤٤٣“Have you considered the one who has taken his own desires as his god? Can you be a guardian over such a person? Do you think that most of them listen and understand? Certainly not. They are only like cattle; rather, they are even more astray.”

There can be no doubt that the person who is a slave to his lower self is worse than an animal. You will never see an animal transgressing the limits set by Allah. Every animal eats only what Allah has specified for it and eats exactly the amount appointed for it. Every animal performs the work assigned to it. But the human being is a kind of animal who, when he becomes a slave to his lower self, does things that even Satan fears to see. This is the first cause of people going astray. The second path is that, because of a natural attraction to the customs, beliefs, opinions, ways, and practices inherited from their forefathers, people become their slaves. They consider these more worthy of honour than Allah’s command. When some command of Allah contrary to those customs is presented to them, they immediately say: Our forefathers did this; can I act contrary to the custom that has continued in my family for so long? Whoever has such an excessive disease of venerating ancestral customs cannot possibly be Allah’s devoted servant. In practice, his forefathers and the people of his lineage have become his gods. If he claims to be a Muslim, there is not the slightest doubt that the claim is false. The Noble Qur’an has issued a very stern warning about this and said:

وإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللهُ قَالُوا بَلْ نَتَّبِعُ مَا الْفَيْنَا عَلَيْهِ
ابانا ، أوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ ٥ – البقرة : ١٧٠“Whenever they are told, ‘Follow what Allah has revealed,’ they merely say, ‘Rather, we will follow the path upon which we found our forefathers.’ What if their forefathers understood nothing and were not rightly guided—will they still follow them?”

Elsewhere it is stated:

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا
وَجَدْنَا عَلَيْهِ آبَاءَنَا ، أَوَلَوْ كَانَ آبَاؤُهُمْ لا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ ، يَأَيُّهَا
الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ : لا يَضُرُّكُم مِّنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ، إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ ٥ – المائدة : ١٠٤-١٠٥

“Whenever they are told, ‘Come to what Allah has revealed and to the Messenger,’ they say, ‘What our forefathers followed is sufficient for us.’ What if their forefathers did not know the truth and were not rightly guided—will they still blindly follow them? O believers, you should be concerned with yourselves. If you follow the right path, the misguidance of others will not harm you. All of you must ultimately return to Allah. Then Allah will show you the good and evil of your deeds.” —Surah al-Ma’idah: 104–105

Generally, the ignorant people of every age remain immersed in this kind of misguidance, and it prevents them from accepting the call of Allah’s Prophet. When Moses, peace be upon him, invited the people of his time to Allah’s Law, they also said:

اجِئْتَنَا لِتَلْفِتْنَا عَمَّا وَجَدْنَا عَلَيْهِ أَبَاهُ نَا – يونس : ۷۸“Have you come to turn us away from the path followed by our forefathers?” —Surah Yunus: 78

When Abraham, peace be upon him, told the people of his tribe to refrain from shirk, they too said:

وَجَدَنَا آبَاءَ نَا لَهَا عَبدِينَ – الانبياء : ٥٣“We found our forefathers worshipping these idols.”

In short, after hearing the call of every prophet, the people of that age said only: “What you are saying is contrary to the way of our forefathers. Therefore, we cannot accept it.” The Qur’an states:

وكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِّنْ نُذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا
وجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى أَثَرِهِم مُّقْتَدُونَ قُلْ أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ آبَاءَكُمْ ، قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كُفِرُونَ فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ – الزخرف : ٢٣-٢٥

“It has always happened that whenever I sent a prophet to a country, the wealthy and prosperous people of that country said, ‘We have seen our forefathers follow one way, and we are following exactly that way.’ The prophet said to them, ‘Even if I tell you something better than the customs and practices of your forefathers, will you still follow their way?’ They replied, ‘We do not accept your words at all.’ When they gave this answer, I also inflicted severe punishment upon them. Now you may see how terrible was the fate of those who disobeyed My command.”—Surah Az-Zukhruf: 23–25

After making these statements clear, Allah the Exalted says: Either you follow the customs and practices of your forefathers, or you obey only My command sincerely; but you can never observe these two things together at the same time. You can choose only one of the two paths. If you wish to become a Muslim, abandon everything else and continue to follow only My command:

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ، أولَوْ كَانَ الشَّيْطَنُ يَدَعُوهُمْ إِلَى عَذَابِ السَّعِيرِ وَمَنْ يُسْلِمَ وَجْهَهُ إلى اللهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى ، وَإِلَى اللهِ عَاقِبَةُ الْأُمُورِ وَمَنْ كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُ ، إِلَيْنَا مَرْجِعُهُمْ فَتُنَبِّئُهُمْ بِمَا عَمِلُوا – – لقمن : ۲۱-۲۳

“When they were told, ‘Follow the guidance given by Allah,’ they said, ‘We shall follow only the path on which we saw our forefathers walking.’ What then, if Satan is calling them toward the torment of Hell? Whoever surrenders himself completely to Allah and is righteous has surely grasped the firmest handhold. For the final outcome of all matters rests with Allah. And whoever denies Allah—O Prophet, do not grieve over his denial. They will all return to Me; then I will inform them of the consequences of all that they did.”—(Surah Luqman: 21–23)

This is the second cause of people’s going astray. Regarding the third path, the Noble Qur’an says that when a person abandons Allah’s command and begins to obey human commands, believing that a certain person is very wealthy and therefore must be speaking the truth, or that his provision is in the hands of a certain person and therefore that person’s command must be obeyed, or that a certain person possesses great power and authority and therefore must be followed, or that a certain person will destroy him by uttering a curse, or that a certain person will take him with him to Paradise and therefore everything he says must be regarded as correct, or that a certain nation is progressing greatly nowadays and therefore its customs should be followed—then he can never act according to Allah’s guidance.

وإن تُطِيعُ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ .. الانعام ١١٦”If you follow most of those on earth, they will lead you away from Allah’s path into error.”

That is, a person can remain on the straight path only when he has but one Allah. Whoever accepts hundreds and thousands of people as ‘gods,’ and sometimes follows one supposed god and at other times another, can never find the straight path.

From the discussion above, you have understood well that there are three major causes of people’s going astray.
First—the enslavement of the lower self.
Second—the enslavement to the customs and practices of forefathers, family, and lineage.
Third—the enslavement, in general, to the people of the world, including the wealthy, kings, rulers, false leaders, and the misguided nations of the world.

These three great ‘deities’ have laid claim to being people’s gods. Whoever wishes to become a Muslim must first reject all three of these ‘deities’; only then can he become a true Muslim. But whoever keeps these three kinds of deities installed in his heart and acts according to their commands will find it extremely difficult to become a true servant of Allah. He may perform fifty prayers a day, fast all day to show off, and dress like a Muslim, thereby deceiving people. He may even deceive himself into believing that he has become a genuine Muslim. But there is no doubt that by such tactics he can never deceive Allah.

Serving the three ‘deities’ I mentioned above is the real shirk. You have smashed stone idols; you have destroyed idols and idol-houses made of brick and lime. But you have paid no attention at all to the idol-house that exists within your breasts. Yet, to become a Muslim, completely smashing these idols is the most necessary task and the first condition. Although I am addressing all the Muslims of the world in saying this, and I know that the sole reason for the harm Muslims have suffered, are suffering, and will suffer is the worship of these three kinds of deities, here I am speaking only to my Muslim brothers of this country: the root of your decline and of your various wants, complaints, and troubles is the three things mentioned above. The enslavement to the lower self, the enslavement to hereditary customs, and the enslavement to people other than Allah still exist among you to a very great extent. And this is destroying your strength and your religion and faith from within.

Among you there are distinctions between Ashraf and Atrāf, between the noble and the householder, and between the small and the great. In this way, the people of your society have been divided into various classes. But Islam wished to make all these classes and communities one nation and brothers to one another, like a strong wall. It was Allah the Exalted’s wish that every brick of that wall should be firmly joined to the others. Yet you still retain the old Hindu idea of caste distinctions. Just as one Hindu tribe remains separate from another and one caste hates another, you are doing exactly the same. In matters of marriage, you cannot cooperate with one another. You cannot accept all Muslims equally as brothers. You call one another brothers with your lips, but in practice the same distinctions remain among you as existed in Arabia before Islam. For these reasons, you cannot unite with one another to become a strong wall. Like bricks scattered in different directions from a broken wall, you lie separated, each person apart. That is why you can neither become a united force nor face any danger or calamity.

If, in accordance with Islam’s clear teaching, you are told to shatter all these divisions and distinctions and unite with one another, you will then say the same thing: ‘We cannot break the custom that has come down from the time of our forefathers.’ But do you know what Allah the Exalted will say in reply? He will say: ‘Very well, do not break any of these things and do not abandon these un-Islamic practices; then I too will tear you completely into pieces, and although you are numerous in the world, I will keep you humiliated and fallen.’

Allah the Exalted has commanded you that all your sons and daughters shall receive a share of your property. But what answer have you given? You have said, ‘According to the law of our forefathers, daughters cannot receive a share of property; only sons can receive one. Therefore, we accept the law of our forefathers but cannot accept Allah’s law.’ Think a little: is this Islam? You have been told to abandon hereditary and customary local laws, and each of you replies, ‘I will abandon them when everyone else does.’ For, if other people do not give their daughters a share of the property, my property will go to another household, while nothing will come from another household into mine. … Think about the meaning of this answer. If others obey Allah’s law, then you will obey it—is accepting Allah’s law with such a condition truly having faith in it? Then tomorrow you may also say, ‘If others commit adultery, I will commit adultery too; if others steal, I will steal too.’ In short, until others abandon all sins, I too will continue committing all sins.

The real fact is that, in this matter, we are making you worship all three of the deities we have mentioned. You are serving the lower self, serving the customs of your forefathers, and also serving the idolatrous nations of the world. Yet alongside worshipping these three deities, you also claim Islam. I have mentioned only two examples here. Otherwise, if you look with your eyes open, you will find so many serious diseases among you that they cannot be counted to the end. If you observe carefully, you will see that in some places one deity is being worshipped, in others two deities, and elsewhere all three deities. To claim Islam while worshipping three deities is a ridiculous matter; and in such a condition, to hope that the boundless mercy Allah the Exalted has promised to send down upon true Muslims will also be sent down upon us is no less ridiculous.

The Test of Faith

It was stated in the preceding essay that, according to the Qur’an, there are three main causes of people’s going astray. First, abandoning Allah’s law and becoming a slave to the desires of one’s lower self; second, following the customs of one’s lineage and the path of one’s forefathers in opposition to Allah’s law; and third, casting aside the guidance given by Allah and His Messenger and obeying the people of the world—whether they are influential people of one’s own nation or of another nation.

The true sign of a Muslim is that he will be completely free from these three diseases and forms of misguidance. A Muslim is only one who is a slave to no one besides Allah and follows no one besides the Messenger. A Muslim is one who sincerely believes that the teachings of Allah and His Messenger are wholly true, and that everything opposed to them is false. The welfare and progress of human beings in this world and the Hereafter lie solely within the sublime teachings of Allah and the Messenger. Whoever can believe this without doubt will, in every matter of his life, seek only to know: What is Allah’s command? What is the Messenger’s ruling? And as soon as he learns it, he will bow his head before it directly. Thereafter, no matter how restless his heart may be, no matter how much his people try to turn him back, and no matter how strongly the people of the world oppose him, he will not care for any of them. For he will give each of them only this reply: ‘Well, I am the servant of Allah the Exalted alone; I am not the servant of any of you, and I have believed in the Messenger—I have not believed in you.’

But if someone says, ‘Let it be Allah’s and the Messenger’s command, if it really is; my heart does not accept it,’ or, ‘I fear that it will harm me; therefore I will abandon the command of Allah and the Messenger and follow my own opinion,’ then no trace whatsoever of faith will remain in that person’s heart. He is not a believer but a hypocrite. Though he claims verbally to be only Allah’s servant and a follower of the Prophet, in reality he is a servant of his own lower self and a follower of his own opinion.

Similarly, if someone says, ‘Whatever the command of Allah and the Messenger may be, this custom has continued from the time of our forefathers, so how can it be abandoned?’ or, ‘This practice has existed in my lineage or tribe from time immemorial; how can I act against it today?’ then such a person too must be counted among the hypocrites. No matter how many marks appear on his forehead from praying, and no matter how religious he may appear publicly, there is no doubt that in reality he is a hypocrite. The reason is that the essence of religion has found no place in his heart—his heart does not sincerely accept Islam.

Merely bowing and prostrating, or fasting and performing Hajj, is not called the religion of Islam. Nor is religion practiced merely by adopting a Muslim-like outward appearance. Rather, religion truly means obedience to Allah and the Messenger. The heart of a person who refuses to obey Allah and the Messenger in all the affairs of his life contains no trace of religion. His prayers, fasting, and piety are nothing but deception.

Likewise, if someone, being heedless of the guidance of Allah and His Prophet, says, ‘Since a certain thing is widespread among the European or American nations and they have progressed, we too should adopt it,’ or, ‘A certain nation has done such-and-such, and a certain great man has said this, so we too must practice it,’ then there is no reason to think that such a person has faith. If he had faith, he could not say these things. If you are truly Muslims and wish to remain Muslims, then every statement opposed to the command of Allah and His Messenger must be cast aside. If you cannot do this, it does not befit anyone to claim Islam. To claim verbally, ‘We acknowledge Allah and the Messenger,’ while constantly following the people of the world in all the affairs of life and ignoring the words of Allah and the Messenger—this is neither faith nor Islam; it is nothing but hypocrisy.

In the eighteenth Juz of the Holy Qur’an, Allah the Exalted has said in clear words:

لَقَدْ أَنْزَلْنَا أيت مُبَيِّنَتِ ، وَاللهُ يَهْدِي مَنْ يُشَاءُ إِلَى صِرَاطٍ مُسْتَقِيره
وَيَقُولُونَ أَمَنَّا بِاللهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى فَرِيقٌ مِّنْهُم مِّنْ بَعْدِ ذلك ، وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمْ
بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُمْ مُعْرِضُونَ ، وَإِنْ يُكُنُ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُنْعِتِينَ فِي قُلُوبِهِمْ مُرَضٌ أَمِ ارْتَابُوا أَمْ يَخَافُونَ أَنْ يُحِيفُ اللَّهُ عَلَيْهِمْ وَرَسُولَهُ ، بَلْ أُولَئِكَ هُمُ الظَّلِمُونَ إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا ، أولئِكَ هُمُ الْمُفْلِحُونَ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقُه فَأُولَئِكَ هُمُ الْفَائِزُونَ – النور : ٥٢٤٦

“I have sent down verses that clearly distinguish truth from falsehood. Allah guides whoever He wishes to the straight path through these verses. People say, ‘We believe in Allah and His Messenger, and we accept obedience,’ but afterward some of them turn away from obedience. Such people are not believers. When they are called to have Allah’s law decide their affairs, some of them turn away. But if the decision of Allah’s law is in their favor, they accept it readily. Is there a disease in their hearts? Or are they merely immersed in baseless doubts? Or do they fear that Allah and His Messenger will wrong them? Whatever the reason, they themselves are wronging themselves. The practice of every believer is that, when they are called to judgment according to Allah’s law, they bow their heads and say, ‘We have heard and we obey.’ In reality, only such people can attain deliverance and prosperity. And those who obey Allah and His Messenger, fear Allah, and refrain from disobeying Him—they alone will be successful and attain salvation.”—Surah An-Nur: 46–52

Try to understand especially well the description of faith given in these verses. In reality, faith means surrendering oneself before the Book of Allah and the guidance of the Messenger. Bow your head before whatever command comes from there. Do not listen to anything opposed to it—not the voice of your own heart, not the voice of your lineage and family, and not the voice of the people of the world. Whoever possesses this quality in his heart is truly a believer and a Muslim. Whoever does not possess it can be called nothing but a hypocrite.

You may have heard that the practice of drinking wine was extremely widespread in Arabia. Men and women, young and old, were almost insane with their passion for wine. In fact, a deep attraction to wine existed in their hearts. There is no record of how many ghazals and songs they composed in its praise. They were even prepared to give their lives for wine. You also know that once a person becomes addicted to wine, it is very difficult to remove the addiction. Drunkards may give their lives for wine, but they cannot abandon it. If a drunkard does not obtain wine, his condition becomes worse than that of a seriously ill person.

But have you ever heard what happened when the verse prohibiting wine was revealed? Those very Arabs who were mad for wine and ready to give their lives broke the large vessels of wine with their own hands as soon as they received this command. Wine flowed through the lanes and streets of Madinah like rainwater. A number of people were sitting together in a gathering and drinking wine. When the announcer of the Prophet approached them and said that wine had been prohibited, each person’s hand stopped exactly where it was, and no one moved it even a little farther. The person whose cup was touching his mouth immediately removed it. Not another drop of wine entered his stomach. This is the sign of true faith, and this is what is called obedience to Allah and the Messenger.

You are not unaware of how severe the punishment for adultery is in Islam. It is one hundred lashes on the back. Indeed, merely imagining it makes the human body shudder. And if the adulterer is married, he is stoned to death. People tremble with fear merely on hearing of this severe punishment. But do you know what was the condition of those who possessed genuine faith yet had committed adultery by mistake? A man, deceived by Satan, committed adultery. There was no witness, no one to take him to court, and no one to inform the police. But genuine faith was present in his heart. That faith told him: ‘When you fulfilled the desire of your lower self without fearing Allah’s law, prepare to receive the prescribed punishment according to His law.’ So he himself came to the presence of Hazrat Muhammad, peace and blessings be upon him, and submitted: ‘O Messenger of Allah! I have committed adultery; punish me for it.’ Hazrat Muhammad, peace and blessings be upon him, turned his face away. The man went again to that side, requested that he be punished, and said, ‘Punish me with the punishment appropriate for the sin I have committed.’ This is what is called faith. Whoever possesses this faith finds it easy to receive one hundred lashes on his bare back, or even to die under blows from stones; but appearing before Allah after disobeying Him is extremely difficult for him.

You also know that, to the people of the world, their relatives are usually the dearest of all. In particular, fathers, sons, and brothers are so beloved that people are prepared to sacrifice everything for them. But think once about the battles of Badr and Uhud and see who fought against whom. A father was in the Muslims’ camp and his son in the camp of the unbelievers; a son on one side and his father on the other; one brother on Islam’s side and another brother on the enemy’s side. The closest relatives were divided into two groups and fought against one another. They fought in such a way that it was as though none of them knew the others at all. They did not fight for money, land, or personal enmity. They gave their blood and fought their relatives solely for the sake of Allah and the Messenger. They possessed the tremendous courage to sacrifice without hesitation their fathers, brothers, sons, and entire lineage for Allah and the Messenger.

You also know that Islam completely abolished almost all the ancient customs of Arabia. The greatest ceremony of that age was idol worship, a practice that had continued for hundreds of years. But Islam announced clearly: Abandon these idols. Drinking wine, adultery, gambling, theft, and robbery were everyday occurrences in Arabia. Islam said: These must be abandoned. The women of Arabia moved about completely unveiled. Islam commanded: You cannot continue in this manner; observe the veil. Girls were not given shares of property there. Islam proclaimed that women, like men, would receive shares of property. An adopted son was regarded there exactly like a biological son. Islam said: This cannot be so. Raising another person’s son does not make him exactly like one’s own biological child. Indeed, if an adopted son divorced his wife, she could even be married.

In short, all these ancient customs were smashed there one by one. Do you know how those who believed in Allah and the Messenger acted then? The idols that they and their forefathers had worshipped for hundreds of years, before which they had presented various offerings and bowed their heads in prostration—the believers crushed them one by one with their own hands. They abandoned all the hereditary customs and practices that had continued for hundreds of years. Whatever they had regarded as great and sacred, they trampled underfoot as soon as they received Allah’s command. Whatever they had hated, they began to accept as good as soon as Allah’s command came. Whatever had always been considered pure and sacred, they began to regard as impure according to Allah’s law. And whatever they had considered impure suddenly became pure. Whatever unbelieving customs they had regarded as comfort and happiness, they abandoned as soon as Allah’s command came, and the commands of Islam that people considered difficult to follow, they accepted gladly.

This is called faith, and this is called Islam. But consider: if the people of Arabia had then said, like their forefathers, ‘We will not accept this or that because it will harm us; we will certainly do this because it has continued since the time of our forefathers; and we cannot abandon this practice because we like such-and-such practices of the people of Rome or Iran,’ and had thereby rejected each of Islam’s commands, would there be even one Muslim in the world today?

The Noble Qur’an says:

لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ – – ال عمران : ۹۲”You can never attain true righteousness unless you spend for Allah from the things you love.”—Surah Aal Imran: 92

This verse expresses the essence of Islam and faith. The real demand of Islam is that you dedicate to Allah the thing you love most. In every kind of affair in life, you will see that Allah’s command calls you in one direction, while your lower self calls you in the exact opposite direction. Allah commands you to do something, but your lower self incites you by saying that doing it will cause you severe hardship or loss. Allah forbids you to do something, but your lower self considers it extremely enjoyable and beneficial and is unwilling to abandon it. In every matter, Allah’s pleasure lies on one side, while the attraction of all the comforts and pleasures of the world calls you entirely to the other side.

In short, at every step of life two paths appear before a person: one is the path of Islam, and the other is the path of unbelief and hypocrisy. In such a situation, whoever tramples every worldly thing underfoot and bows his head before Allah’s command alone must be understood to be the one who has taken the path of Islam. And whoever tramples Allah’s command underfoot in order to satisfy his own desires or the wishes of the world must be understood to have adopted the path of unbelief and hypocrisy.

People today have adopted a completely opportunistic policy. They accept Islam’s simple rules with great pleasure, but when the real confrontation between unbelief and Islam arises, they change direction. Even many of those who make great claims for Islam possess this weakness. They shout ‘Islam! Islam!’ loudly, and when praising Islam, words pour from their mouths; they also perform many acts merely to show off. But when they are called upon collectively to enforce upon themselves the complete law of the very Islam they praise so much, they immediately say: ‘That is not easy; it involves various hardships,’ or, ‘It cannot be done at present.’

This amounts to treating Islam as nothing more than a beautiful toy. Its beauty can be admired if it is placed on a shelf. It may be praised greatly with the lips, but in their view, proposing to enforce it as a complete law upon themselves and their families, their relatives, and their affairs is a crime. This is the condition of those nowadays known as religious people—what more can be said about the others in the world?

Remember, it is precisely for this reason that our prayers, fasting, Qur’an recitation, and outward observance of the Shariah no longer possess the influence they once had, and that we gain no practical result from them in our real lives. For when the soul itself is absent, what benefit can a lifeless body produce?

The Infallible Standard of Islam

Allah the Exalted has said in His Holy Book:

قُلْ إِن صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَلَمِينَ الأَشَرِيكَ
له ، وبذلك أمرت وأنا أول المسلمين – الانعام : ١٦٣-١٦٤”(O Muhammad!) Say: Indeed, my prayer, my acts of worship, and my life and death are all for Allah, the Lord of all the worlds. He has no partner. This is what I have been commanded to say, and I am the first to bow my head in submission before Him.”—Surah Al-An‘am: 163–164

In explaining this verse, the Noble Prophet (peace be upon him) said:

من أَحَبُّ لِلَّهِ وَأَبْغَضَ لِلَّهِ وَأَعْطَى لِلَّهِ وَمَنَعَ لِلَّهِ فَقَدِ اسْتَكْمَلُ الْإِيْمَانَ .
“Whoever loves for the sake of Allah, shows enmity for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected his faith. That is, he has become a perfect believer.”

The verse I mentioned at the outset proves that Islam commands man to devote all his servitude and obedience, and his life and death, solely and sincerely to Allah, and not to associate anyone with Him in this matter. In other words, man must serve and obey no one except Allah. His life and death must be dedicated to no one but Allah.

From what has been presented in explanation in the words of the Noble Prophet, peace and blessings of Allah be upon him, it becomes clear that dedicating man’s love, enmity, and all the activities and transactions of his material life exclusively to Allah is an essential demand of true faith. Without this, not only is attaining a high rank impossible, but faith itself cannot attain perfection. To the extent that there is deficiency in this regard, faith will remain deficient to precisely that extent. Conversely, the more completely a person can become wholeheartedly surrendered to Allah in this respect, the more complete his faith will be.

Most people believe that devoting oneself entirely to Allah is necessary only for attaining a high rank or status; that such a high degree of development for the sake of faith and Islam is not an essential condition. In other words, they think that even without developing this attitude, a person can be a believer and a Muslim. But this notion is fundamentally mistaken, and it has arisen because ordinary people do not distinguish between legal Islam and the true Islam recognized by Allah.

In jurisprudential and legal Islam, a person’s actual inner state is not examined—and it is not possible to examine it. Rather, attention is directed to the presence of certain necessary outward signs as practical evidence of a person’s verbal profession. If someone professes verbally that he believes in Allah, the Messenger, the Qur’an, the Hereafter, and other essential matters, and then fulfills the necessary conditions that constitute practical evidence of this verbal profession, he will be considered within the bounds of Islam. All dealings with him will be conducted on the assumption that he is a Muslim. But these matters are limited to this worldly life, and through them only the legal and civilizational foundation necessary for Muslim society, from a material point of view, is established. All who enter Muslim society through such a profession will be regarded as Muslims. No one among them may be called an unbeliever. They will receive from one another the moral and social rights sanctioned by the Shariah; marriage may take place among them, inheritance will be distributed, and other social relations will be established.

But a person’s salvation in the Hereafter, his being counted as a Muslim and a believer, and his inclusion among Allah’s beloved servants cannot be achieved merely through such legal and verbal profession. Rather, it is an indispensable condition that the heart accept Allah, turn toward Him, and surrender itself completely to Allah with wholehearted eagerness and enthusiasm. In this world, verbal profession has value only before the qadi and among ordinary people or Muslims, because they can see only the outward appearance. But Allah sees a person’s mind or heart, its true inner condition and disposition. Allah measures a person’s faith. At Allah’s court, a person will be judged precisely according to whether he has devoted his life and death, all his gratitude, friendship, obedience, servitude, and the entire course of his life to Allah or to someone else. If this examination proves that he dedicated all these things solely to Allah, he will be considered a Muslim and a believer; but if he dedicated them to anyone else, he will be considered neither a Muslim nor a believer. In this respect, to the extent that a person is shown to be immature and undeveloped, his faith and Islam will likewise be immature and undeveloped. Even if he is regarded as a very great Muslim in this world and accorded incomparable status there, he will have no importance before Allah.

The worth of a person before Allah will be determined solely by whether he applied everything Allah has given him for Allah and in the way commanded by Allah. If you have done so, you will be granted the status properly due to an obedient servant and a loyal friend. But if you keep anything away from the worship of Allah and do not apply it in the way commanded by Allah, then your verbal claim to be a Muslim—that is, your verbal claim to have completely surrendered yourself to Allah—will be proved entirely false. Although this false statement may enable you to deceive people in this world, and they may, being misled by it, give you a place in Muslim society and grant you all the privileges due to a Muslim, Allah will never be deceived by it and will not count you among His faithful and obedient friends.

If one reflects deeply on the explanation given of the difference between legal Islam and true Islam, it becomes clear that the consequences of this difference will not vary only in the Hereafter; rather, its practical consequences in this world must also be different. Therefore, all the Muslims who have existed in the world and all those who now exist can be divided into the two categories mentioned above.

There is one kind of Muslim who acknowledges Allah and the Messenger and accepts Islam merely as a religion, but grants this religion no more than the status of one part or one department of his overall life. Thus, belief in Islam is established fully in this particular part and department. The rites of worship are performed as usual. Tasbih is recited and remembrance and supplications are practiced. Restraint is also observed in food, drink, and some social matters; almost everything required in the name of religious practice is done. But outside this part and department, no opportunity is given for Muslim conduct in the other aspects and departments of life. There, love is directed toward oneself, one’s own interests, one’s country and nation, or something else; and even enmity or fighting is undertaken for some similar material interest. Their transactions, occupations, relationships, children, lineage and family, country and society, and dealings with other people are all conducted from a purely material perspective, with the religion of Islam completely excluded. Whether landlord, merchant, ruler, or soldier, each works as an independent professional, not as a Muslim. In this respect, they give Muslim identity not the slightest place. Although their Muslim identity may have some partial influence on the civilizational, educational, and political activities in which they participate collectively, no connection is established between those activities and Islam.

Then there is another kind of Muslim who surrenders his complete personality and entire being to Islam. In every aspect of life, he performs his duties as a Muslim. Whether he is a Muslim father, child, wife, merchant, landowner, laborer, or servant—whatever he may be—his life is conducted everywhere as that of a Muslim. His inner disposition, hopes and aspirations, thoughts and beliefs, opinions and decisions, hatred and love, likes and dislikes—all follow the Islamic ideal. Islam exercises complete authority over his mind and intellect, his eyes and ears, his stomach and private parts, and all the limbs and organs of his body. His affection, love, and enmity do not transgress the limits of Islam. If he establishes a relationship with anyone, he does so for Islam; if he fights anyone, he fights for Islam; and if he gives something to someone, he gives it only because Islam commands such giving. Conversely, if he withholds something from someone, he withholds it precisely in accordance with Islam’s command. This conduct will not be effective only in his personal life; his entire collective life will also be established wholly and completely on the foundation of Islam. Collectively, his entire being will be devoted and dedicated to Islam. His entire national character, role, and activities will be founded and directed upon the principles of Islam.

These two kinds of Muslims are fundamentally and completely opposed to each other. Although, in the eyes of the law, both classes are counted as belonging to the same ummah, or nation, and although the word “Muslim” applies equally to both, they are entirely distinct in reality. No achievement of the first kind of Muslim has been regarded as noteworthy or glorious in the history of Islam. They have done nothing capable of spreading any glorious influence of Islam in world history. The world has never felt that such Muslims possessed any importance. Rather, the actual fact is that Islam’s backward movement has become possible through such Muslims and because of them. It is because such Muslims became numerous in Muslim society that disbelief was able to establish its domination over human life, and Muslims became content with the opportunity to live an increasingly restricted religious life.

In reality, Allah never desired Muslims of this kind. He did not send the prophets into the world to produce such Muslims, nor did He reveal the Book to make such Muslims. Indeed, even if such Muslims had not existed in the world, no particularly significant deficiency would have been felt; nor would there have been any need for the long-continuing chain of revelation. In reality, the Muslims for whose creation Allah sent prophets and revealed Books, and who have performed—and are still capable of performing—valuable and noteworthy works from the perspective of Islam, are only the Muslims of the second category.

This is not true only in the case of Islam. No ideal in the world can have its banner raised by people who limit their principles and ideals to verbal acknowledgment, regard them as an appendage of life, and dedicate their lives and deaths to something else. Practical proof of this can still be found today. The truly devoted followers of an ideal can only be those who surrender themselves, with heart and soul, to following and serving it—those who dedicate their entire personality to it and do not love anything within their possession, even their own life and children, more than they love it. In fact, it is through such people that any particular ideal can be established and spread in the world. That is why every ideal awaits people of this kind.

There is, however, one difference between Islam and other ideals. Other ideals also demand from people the kind of surrender, wholehearted devotion, and obedience mentioned above, but in reality they have no right to make such a demand. It is merely an unjust claim upon people. In contrast, Islam’s demand upon people is eternal and natural. The reasons for which an ideal demands that people dedicate their entire lives and complete personalities to it do not, in themselves, justify a person’s sacrificing what belongs to him for that ideal. But the very reason for which Islam demands complete surrender and wholehearted devotion to Allah is precisely the reason why man ought to dedicate himself to it. Everything in the heavens and the earth belongs to Allah. Man himself is Allah’s creation. Everything that exists with and within man belongs to Allah. The things with which man works in this world also belong to Allah. Therefore, from the perspective of knowledge, reason, and justice, the only logical course is that what belongs to Allah must be dedicated in Allah’s path. Whatever sacrifice a person makes for another, or for his own interest and desired object, is fundamentally nothing but betrayal and misuse. Of course, if something is done according to Allah’s command, it will certainly not be betrayal, because whatever is dedicated to Allah essentially fulfills Allah’s right.

But Muslims must learn from the activities of those who sacrifice everything for false doctrines and ideals and for their self-invented gods and lords, and who establish historical examples through steadfastness and determination. When people can show such devotion and wholeheartedness for falsehood, how lamentable it is if even one-thousandth of that sacrifice is not made for the truth.

In accordance with the correct standard of faith and Islam found in the verses and hadiths mentioned above, each of us must examine himself. If you claim to have accepted Islam and acquired faith, you should carefully examine whether your life and death are dedicated solely to Allah. You must particularly examine whether you are living solely for Allah, whether all the abilities and capacities of your mind and intellect, the strength of your body and soul, your time and labor, are devoted solely to fulfilling Allah’s will and carrying out the responsibilities of the Muslim ummah. You should also scrutinize whether your worship and obedience are solely for Allah, and whether your life is completely free from servitude to the self, and from servitude to your family, tribe, friends, society, and government. You should pay special attention to whether your likes and dislikes are determined according to Allah’s will.

Examine further whether you love and show affection to those whom you love solely for Allah’s sake. Is your hatred for those whom you hate also for Allah’s sake? Is any personal interest at work in this hatred and love? Are your giving and withholding likewise for Allah’s sake? When you give anything in this world, including what concerns your stomach and your heart, do you wish thereby to attain only Allah’s pleasure? Conversely, is your withholding also precisely for Allah’s sake? Are you withholding because Allah has forbidden you to give? And by withholding, are you seeking only Allah’s pleasure?

If you find within yourself the attitude of dedicating everything to Allah, then give thanks to Allah, for Allah has indeed perfected your faith. But if you feel any deficiency in yourself in this regard, then work immediately to remove it and direct all your efforts and activities toward this purpose. Your success in this world and salvation in the Hereafter depend upon remedying this deficiency. Even if you gain immense wealth in this world, it cannot remedy this deficiency. But if you can remedy it, then even if you gain nothing in this world, you will not truly have suffered any loss.

You must remember that this standard from the Qur’an and Hadith has not been established so that you may judge others by it and declare them believers or hypocrites, Muslims or unbelievers. Rather, it has been established so that you may save yourself and, before standing in the courtroom of the Hereafter, recognize your own faults in this world and correct them. You need not concern yourself with what the muftis and qazis of this world consider you to be. You must concern yourself with the position Allah—the Supreme Judge and the sole Knower of all that is hidden and manifest—assigns to you. You should not sit complacently merely because you are counted as a Muslim in the world’s census register. It is your duty to remain alert regarding the status granted to you in Allah’s record. Even if the entire world gives you a certificate of faith and Islam, it will in reality benefit you nothing. True success in life is to be counted by the One in whose hand the final judgment lies as a believer rather than a hypocrite, and as an obedient servant rather than a disobedient one.

Why Is It Necessary to Obey Allah’s Commands?

In several earlier articles I have repeatedly told you that Islam means obeying the commands of Allah and His Messenger, and that no one can become a Muslim until he abandons following his own desires, the superstitions of his forefathers, the rulers of the world, and the commands of people, and obeys Allah and the Messenger alone.

But why is so much emphasis placed on obeying the commands of Allah and the Messenger? Here I shall discuss this matter in detail. Someone may ask: What need is there to obey Allah? Is He dependent upon our obedience? Is that why Allah demands that we obey Him and His Messenger? Are Allah’s desires like those of the kings and rulers of the world, who are eager to exercise their authority? Just as the people of the world say, “Acknowledge my sovereignty,” does Allah say the same? I now wish to answer this very question.

The real matter is that Allah Almighty does not demand obedience from people for His own benefit. Rather, He seeks it for the welfare of people themselves. Allah is not like the kings and rulers of the world. The kings and officials of the world exercise authority over people solely for their own interests and try to make people slaves to their wishes. But Allah Almighty has no personal interest; He is pure and exalted above every kind of low self-interest. Allah has no need to collect money from you. He has no need to build palaces, purchase motorcars, or acquire your money, luxuries, or comforts. He is Pure; He is independent of everyone and dependent on no one. Everything in the world belongs to Him, and He alone is the Owner of all wealth. He tells you to follow His commands and obey Him solely for your own good; He seeks only your welfare.

He created man as Ashraf al-Makhluqat, the noblest of creation. He does not wish this finest and greatest of His creations to serve Satan, become enslaved to another human being, or bow before the insignificant and lowly things of the world. Nor is it pleasing to Him that those whom He has appointed as His vicegerents on earth should wander about in the darkness of ignorance and, following their desires like animals, become the lowest of creatures. That is why He has said to mankind: “O people, follow My commands alone; follow only My instructions; obey Me alone. Accept the light of knowledge that I have sent to you through My Prophet, and then you will find the straight and direct path. By following this straight path, you will attain honor everywhere, both in this world and in the Hereafter.”

لا إِكْرَاهَ فِي الدِّين بعد قد تبينَ الرُّشْدُ مِنَ الْغَيِّ ، فَمَنْ يُكْفُرُ بِالطَّاغُوتِ وَيُؤْمِنُ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى وَلَا انفِصَامَ لَهَا ، وَاللَّهُ سَمِيعٌ عَلِيمٌ ، اللهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيتُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظلمت ، أُولَئِكَ أَصْحَبُ النَّارِ هُمْ فِيهَا خَلِدُونَ – البقرة : ٢٥٦-٢٥٧
“There is no compulsion in the religion. The straight path of guidance has been clearly distinguished from the crooked path of error. So whoever among you rejects false gods and those who lead people astray, and believes in Allah alone, has grasped a firmest bond that will never break. Allah hears all things and knows all things. Allah is the Protector of those who believe; He brings them out of darkness into the brightest light. As for those who disbelieve in Allah, their protectors are their false gods and misguiding leaders. They take them from the light and plunge them into darkness. They will go to Hell, where they will remain forever.” —Surah al-Baqarah 2:256–257

It is essential for you to reflect on why a person becomes immersed in darkness when he accepts the commands of false gods besides Allah and obeys them, and why he can find an enlightened path only by obeying Allah. You see that your life in this world is connected with countless kinds of relationships. Your first relationship is with your own body. Allah the Exalted has given you your hands, feet, ears, eyes, tongue, heart, brain and stomach to serve you. But you yourselves must judge how you will make use of them. What will you allow your stomach to eat and what will you not allow it to eat; what will you do with your hands and what will you not do; along which paths will you make your two feet walk and along which will you not; what work will you make your eyes and ears do and what will you not make them do; which thoughts will you entertain in your mind and which will you not; what will you think about with your heart and brain and what will you not think about—all this you must determine after considering every aspect. They are all your servants. Through them you can make good deeds be done, and you can also make sinful deeds be done. By carrying out your commands, they can turn you into a person of the highest honour, and they can also make you a creature lower and more despicable than an animal.
Then comes your closest relationship: with the people of your household—with your parents, brothers and sisters, wife, sons and daughters, and all your other relatives. You must maintain relations with all of them at all times, day and night. But you must decide, after careful thought, how you will treat them. You need to know well what rights they have over you and what rights you have over them. Remember that your happiness, peace and success in this world and the Hereafter depend on your treating them properly. If you treat them wrongly, you will turn this world itself into a hell for yourself. And not only in this world—in the Hereafter too you will have to give a severe account before Allah.
Then comes your relationship with the countless other people in the world. Many people are your neighbours, many are your friends, and some are your enemies. Many serve you, and you serve many. You receive something from some people and give something to others. Someone trusts you and entrusts his affairs to you, while you trust someone else and entrust your affairs to him. Someone is your judge, and you are the judge of someone else. You command someone, and someone commands you. In short, you must maintain one relationship or another with so many people day and night that you cannot finish counting them. You must preserve these relationships very well. Your happiness and peace, likes and dislikes, enjoyment, success, honour, respect and good reputation in this world depend entirely upon this. If you preserve them properly, you can attain happiness, peace, joy and honour in this world; otherwise you cannot. Likewise, if in the Hereafter you can appear before Allah without being found guilty of usurping anyone’s rights, you may attain honour with Him. For that, you must appear before Allah in such a condition that you have not violated anyone’s rights, wronged anyone, been accused by anyone, borne responsibility for destroying anyone’s life, or unjustly harmed anyone’s life, property or honour. Therefore, you must now decide how to maintain proper relations with these countless people, and, having learned the causes that may sever, ruin or embitter these relationships, you must keep away from them.
Now consider how essential it is for you to receive the bright light of knowledge at every step of life in order to maintain proper relations with your body, your family and all the other people in the world. At every step you must know: What is false? What is justice and what is oppression? What amount of rights does each person have over you, and what amount of rights do you have over each person? In which actions of life will true benefit be found, and in which may there be real harm? But where can you obtain knowledge of all this? If you ask your own mind, you will not find it there. For your mind itself is ignorant and foolish; it knows nothing except its own interests and evil desires. It will say: Drink wine, commit adultery, earn money through unlawful means, because there is great pleasure in these things. It will say: Devour everyone’s rights and give no one his due, because there is profit and comfort in that. If you hand over the reins of your life to such an ignorant fool—if you do only what your mind desires—it will take you to the extreme limit of degradation. Eventually you will become a vile, base-minded and sinful person. In this way everything in your religion and worldly life will be ruined.
The second way is to disregard the desires of your mind and depend entirely upon other people like yourself, doing everything according to their instructions. Wherever they lead, you will follow blindly. If you adopt this path, there is a great danger that some selfish person may direct you according to his own wishes and use you to achieve his own interests. Or some ignorant and misguided person may lead you onto the path of misguidance. Or an oppressor may take you as a weapon and use you to oppress others. In short, even by following other people you cannot obtain that essential light of knowledge which can make you understand the difference between truth and falsehood, tell you what is right and wrong, and guide your life along the correct path.
Only one source then remains from which you can obtain this indispensable light of knowledge: Allah the Exalted, the Creator of you and the entire universe. Allah knows everything, sees everything, and fully knows and understands the nature of every thing. He alone can tell you what contains your true benefit and what may cause you real harm, and what you should and should not do. Allah has no deficiency, no self-interest, and depends on no one. He needs nothing. He will not deceive you—Allah forbid—to obtain some interest of His own from you. He is Pure and Holy; He is the Owner of everything. None of His advice contains the slightest trace of self-interest; it is solely for your benefit. Moreover, Allah is the Just Judge and never wrongs anyone. Therefore, all His advice will certainly be impartial, just and beneficial. If you follow His commands, there is no danger that you will wrong yourself or anyone else.
Benefiting from the light received from Allah depends entirely upon two things. First, you must have true faith in Allah and in the prophet through whom He sent this light. You must firmly believe that the code and guidance which Allah’s Messenger brought from Allah are completely true; even if you do not perceive their actual benefit, you must still believe this. Second, after believing, you must follow Allah’s code in every action of your life. For after believing in it, if you do not actually follow it, you cannot gain the slightest benefit from that light. Suppose someone tells you that a certain thing is poison and will kill a living creature, so do not eat it. You say, “Yes, brother, what you have said is entirely true. There is no doubt that it is poison and destroys life.” Yet, knowing and believing this truth and acknowledging it verbally, you eat it. The poison will then produce its actual effect. It will do so whether you eat it knowingly or unknowingly. Even if you ate it without knowing, the result would be the same as eating it knowingly. In practice there is no difference between knowing and not knowing in such a case. You can obtain the true result and benefit of knowing and acknowledging something only when, together with knowing and acknowledging a truth, you act upon it. You must not merely acknowledge verbally that the action commanded to you is true; you must put it into practice. And when you have been forbidden to do something, it is not enough merely to accept verbally that you will refrain from it; rather, you must refrain from that forbidden action throughout all the affairs of your life. For this reason Allah the Exalted has repeatedly said:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُول – النساء : ٥٩“Obey Allah and obey the Messenger.” (Surah An-Nisa: 59)

وإِن تُطِيعُوهُ تَهْتَدُوا — النور : ٥٤“If you obey the Messenger, you will be rightly guided.” —Surah An-Nur: 54

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ – النور : ٦٣“Those who oppose the command of my Messenger should fear that a calamity may befall them.” —Surah An-Nur: 63

I have repeatedly told you that saying that only Allah and His Messenger should be obeyed does not mean that no human command should ever be obeyed. It actually means that you must not follow anyone blindly. You must always keep a sharp eye on one thing only: whether what the person who tells you to do something resembles the command of Allah and the Messenger or contradicts it. If it resembles it, accepting it is certainly obligatory. For when you act according to that command, you are not really obeying that person’s own command; by doing so, you are obeying Allah and Allah’s Messenger. But if he gives a command contrary to the command of Allah and the Messenger, throw it back in his face, whoever he may be. For it is entirely impermissible to obey anyone’s command apart from the command of Allah and His Messenger.
You can easily understand that Allah the Exalted does not come before people Himself to issue commands. Whatever commands and injunctions He had to give, He sent all of them through His Messenger. Our beloved Prophet also departed from this world nearly fourteen hundred years ago. All the commands and injunctions Allah the Exalted gave him are now contained in the Holy Qur’an and Hadith. But this Qur’an Sharif is not something that can itself come before you, tell you Allah’s word and issue commands to you, or restrain you from the paths forbidden by Allah. People will guide you according to the Qur’an and Hadith. Thus there is no alternative to following people. However, it is an indispensable duty that you must not follow any person blindly. You must carefully observe only whether those people guide you according to the Holy Qur’an and Hadith. If they guide you according to the Qur’an and Hadith, it is your duty to follow them; but if they guide you in the opposite direction, following them is plainly haram.

Dīn and Shariah

When speaking about religion, you often hear two words, and you yourselves often use them. One of these words is dīn; the second is Shariah. Yet very few people properly know the meaning and significance of these two words. If those who cannot read and write do not know their meaning, that is not blameworthy; but sadly, many well-educated people—even many maulvis—are not at all aware of the correct meaning of the two words or of the difference between them. Because their meanings are not properly known, dīn is often completely blended with Shariah, and Shariah with dīn. This causes many kinds of misunderstanding. In this article I shall explain the meaning of these two words to you in very simple language.
The word dīn (دین) can have several meanings. First: power, authority, government, kingship, dominion and ruling power. Second: their complete opposites—lowliness, obedience, servitude, subordination and slavery. Third: reckoning, deciding and giving recompense for all deeds. In the Holy Qur’an, the word dīn (دین) has been used in all three of these senses:

إِنَّ الدِّينَ عِنْدَ اللهِ الْإِسْلَام تن – ال عمران : ۱۹That is, the only dīn acceptable to Allah is one in which a person regards Allah the Exalted alone as powerful and does not consider himself humbled before anyone besides Him. He will acknowledge Allah alone as Master, Owner, King and King of kings, and will not be the servant, slave, obedient subject, subordinate or follower of anyone besides Him. He will regard Allah alone as the One who takes account and gives fitting recompense for all deeds, will not care about being called to account by anyone besides Him, will not hope to receive recompense from anyone else, and will fear no one else’s punishment. This dīn is called Islam. If a person abandons this belief and regards someone besides Allah as truly powerful, the true lawgiver, the real king and owner, and the true giver of recompense; bows humbly before him; worships and serves him; acts according to his commands; hopes for his reward and fears his punishment, then that must be regarded as a false dīn. Allah will never accept such a dīn, because it is wholly contrary to the truth. In this entire world, no one besides Allah is truly powerful and honoured. No one besides Allah possesses dominion or kingship here. Nor was man created to worship or serve anyone besides Allah. No one has the power to recompense deeds except the true Owner. This very point is expressed in another verse as follows:

وَمَنْ يُبْتَغِ غَيْرَ الْإِسْلامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ – – ال عمران : ٨٥That is, Allah the Exalted will never accept the dīn of a person who abandons Allah’s dominion and lordship, acknowledges someone else as his owner and lawgiver, accepts his worship and servitude, and regards him as the giver of recompense. Because:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ – البيئة : .
“Allah created people as His own servants, and they were not commanded to worship anyone besides Him. Their sole obligatory duty is to turn away from every direction and devote their dīn—that is, their obedience and servitude—exclusively to Allah, worship Him single-mindedly, and fear only His power to call them to account.” —Surah Al-Bayyinah: 4–5

أفغير دينِ اللهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَوتِ وَالْأَرْضِ طَوْعًا وَكَرْها
وإِلَيْهِ يُرْجَعُونَ – ال عمران : ۸۳“Do people seek to worship and obey anyone besides Allah? Yet, in reality, everything in the heavens and the earth is Allah the Exalted’s exclusive servant and obedient subject, and these things will have to go to no one besides Allah for their reckoning. Even so, do people wish to adopt any path other than obedience to Allah, contrary to everything in the heavens and the earth?” —Surah Aal-e-Imran: 83

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ .
ولو كَرِهَ الْمُشْرِكُونَ ٥ – الصف : ٩

“Allah the Exalted sent His Prophet with the Islamic way of life and the way of obedience to the truth so that He might destroy the lordship and dominion of all the ‘false gods’ in the world and liberate people so that they would be servants of no one besides Allah, no matter how much the disbelievers and polytheists cry out in their ignorance or hate this.” —Surah As-Saff: 9

وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ – – الانفال : ٣٩“Fight so that the dominion of other-than-Allah may be removed from the world forever, so that only Allah’s law may be established in the world, so that everyone may acknowledge Allah’s kingship, and so that people may worship Allah alone.” —Surah Al-Anfal: 39

I hope the meaning of the word dīn has become clear to the reader from the explanation above. In brief, it means acknowledging Allah as Owner, Master and Lawgiver; worshipping, serving and obeying Allah alone; fearing Allah’s reckoning and punishment; and hoping to receive recompense from Him alone.
Furthermore, since Allah’s commands reach people through His Book and His Messenger, acknowledging the Messenger as Allah’s Messenger and the Book as Allah’s Book, and following it in practice, are also included within dīn. As Allah said:

يبَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رَسُلٌ مِّنْكُمْ يَقُصُّونَ عَلَيْكُمُ ايْتِي، فَمَنِ اتَّقَى وأصلح فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ٥ – الاعراق: ٣٥“O children of Adam! When My messengers come to you bringing the code, those who accept that code, live upright lives and conduct their affairs accordingly will have no cause for fear.” —Surah Al-A‘raf: 35

It is learned from this that Allah does not send His code directly to every person; rather, He sends it through His prophets. Therefore, the person who acknowledges Allah as the Lawgiver can obey Allah’s command only by obeying the prophets’ commands and following the code they conveyed. This is called dīn.

I shall now discuss the definition of Shariah. The word Shariah means a path and a rule. When a person acknowledges Allah as the Lawgiver and accepts His worship, and also acknowledges that the Messenger came as a lawgiver authorised by Allah and that the Book was revealed from Him, he thereby enters dīn. Thereafter, the rules according to which he must worship Allah and the path he must follow in order to obey Him are called Shariah. Allah the Exalted sent this path and method of action through His Messenger. The Prophet explained the rules according to which the Owner must be worshipped, how one should become pure and clean, the path of righteousness and piety, how other people’s rights must be fulfilled, how business and other affairs must be conducted, and how life must be lived.
The difference between dīn and Shariah is that dīn has always been one, is one, and will always remain one; but many Shariahs came into the world and many changes occurred in them. Yet these changes in Shariah never changed dīn. The dīn of Ibrahim, peace be upon him, was the same as the dīn of Nuh, peace be upon him, and the dīn of Musa, peace be upon him. The dīn of Shu‘ayb, Salih and Hud, peace be upon them, was also the same, and so was the dīn of the final Prophet, Muhammad, peace and blessings of Allah be upon him. But there were some differences in the Shariah of each of these prophets. The rules of prayer and fasting differed in each Shariah. The rulings concerning what was haram and halal, the rules of purity, and the laws of marriage, divorce and distribution of property differed from one Shariah to another. Yet all of them were Muslims. The peoples of Nuh, Ibrahim and Musa, peace be upon them, were Muslims, and we too are Muslims, because everyone’s dīn is one. It is thus known that although the rulings of Shariah may differ, dīn remains one and does not differ, no matter how much the rules and methods of acting according to dīn may vary.
To understand this difference, consider an example. Suppose a master has many servants. A person who does not acknowledge that master as his master and does not even believe that his commands should be obeyed is plainly disobedient and is not counted among the servants. Those who acknowledge him as their master, believe that his commands must be obeyed and fear disobeying him are all counted among his servants. The rules of serving and performing duties may differ, but essentially they are all equally servants of the same master; there is no doubt about that. If the master tells one servant to follow one set of rules and another servant to follow a different set, neither can say, “I am the master’s servant, but that person is not.” If each servant understands the meaning and purpose of the master’s command differently and both obey it according to their own understanding, both are equal as servants. It may be that one servant misunderstood the meaning of the master’s command while the other understood it correctly. But since both acted according to the command, neither can accuse the other of disobedience or of having departed from the master’s service.
From this example you can understand very well the difference between dīn and Shariah. Before Prophet Muhammad, peace and blessings of Allah be upon him, Allah the Exalted sent different Shariahs through different prophets. He prescribed one kind of rule of service for one prophet and a different kind for another. All those who followed these rules and acted according to Allah’s command were Muslims, even though their rules of service differed. Then, when Prophet Muhammad, peace and blessings of Allah be upon him, came into the world, Allah the Exalted, the Master of all, commanded that He had now abrogated all the previous rules. In the future, whoever wished to serve Him would have to act according to the rules that He would proclaim through His final Prophet. After that, no one had the right to serve according to a previous set of rules. For if anyone refused to accept this new rule and continued to follow the old rule, it would have to be said that he was not actually obeying the master’s command but was following his own wishes. Thus he had now been dismissed from service—in religious terminology, he had become a kafir.
This applies to those who still wish to follow the ancient prophets. But concerning the followers of Muhammad, peace and blessings of Allah be upon him, the second part of the example applies very well. All those who acknowledge the Shariah sent to us by Allah the Exalted through Muhammad, peace and blessings of Allah be upon him, as Allah’s Shariah and consider it obligatory to follow are Muslims. Now, if one person understands this Shariah in one way and another understands it differently, and both act according to their own understanding, then no matter how much their outward actions differ, neither will have departed from service. This is because each of them firmly believes that the rule according to which he acts is a rule given by Allah, and follows that rule with this understanding. How, then, can one servant say, “I alone am a genuine servant and so-and-so is not”? At most he may say only this: “I have understood the master’s command correctly, while that person has not understood it correctly.” But he has no right on that account to dismiss the other from service or regard him as dismissed. If anyone nevertheless dares to go so far, he is unlawfully usurping the position of the actual master. What his words mean is: “Just as you are obliged to obey your master’s command, you are likewise obliged to obey mine. If you do not obey me, I will use my authority to dismiss you from the master’s service.” Think for a moment how great an insolence this is. For this reason Prophet Muhammad, peace and blessings of Allah be upon him, said that whoever calls a Muslim a kafir without cause, that accusation returns upon himself. Allah the Exalted has made the Muslim a servant of His own command. But that person says, “No—you must serve my understanding and my opinion.” In other words, Allah alone is not your deity; I too am a minor deity of yours, and if you do not obey my command, I will use my own authority to dismiss you from the worship of Allah—whether Allah the Exalted dismisses him or not. Whoever speaks in this manner, whether or not another Muslim becomes a kafir because of his words, places himself in danger of disbelief. I hope you have understood well the difference between dīn and Shariah. Along with this, you have also learned that although the outward rules of worship may differ, there is no difference in the actual dīn. The condition, however, is that whatever method a person follows, he must act with a sincere intention and with the belief that the rule according to which he is acting is the rule of Allah and His Messenger.

Now I shall explain how much harm is being caused to our Muslim community because it does not understand this distinction between Din and Shariah. Among Muslims there are various ways of performing prayer. One group folds its hands over the chest, while another folds them below the navel. One group, standing as followers behind the imam, recites Surah al-Hamd, while another does not; one group says “Amin” aloud, while another says it silently. Each of them follows the method it follows believing that it is the method of the Prophet Muhammad, peace and blessings be upon him. Thus, despite differences in the outward form of prayer, all of them are equally followers of the Prophet Muhammad, peace and blessings be upon him. But those unjust people who have taken differences in these minor details of the Shariah to be differences in the fundamental Din have formed separate groups and built separate mosques. One group abuses another, beats them and drives them out of the mosque, files lawsuits, and thereby tears the Ummah of the Prophet Muhammad, peace and blessings be upon him, into pieces.
Even this does not cool the hearts of these satans, so over small and insignificant matters they continue to label one another unbelievers, sinners, and misguided. A person derives Allah’s command from the Qur’an and Hadith according to his own understanding. Yet he is not content merely to act according to what he has understood; rather, he wants to impose his own view forcibly upon others as well. If another person is unwilling to accept it, he begins to regard him as an unbeliever and expelled from Allah’s Din.
Among Muslims you hear the names of various groups such as Hanafi, Shafi‘i, Ahl al-Hadith, and so on. All of them believe that the Holy Qur’an and Hadith are the final Book and learn laws and regulations from them according to their own conscience and understanding. It is possible that one person’s conclusion is correct and sound while another’s is wrong. I too follow a particular method and consider it correct. I also discuss matters with those who oppose it: I try to explain to them what I have understood to be correct, and I try to point out to them the defects of what I consider wrong. But someone’s conclusion being wrong is one matter, while being expelled from the Din is an entirely different matter. Every Muslim has the right to act according to his own understanding of the Shariah. Even if ten Muslims act according to ten different methods, as long as they follow the Shariah they are all Muslims and count as members of the same Ummah; there is absolutely no reason for them to form separate parties and groups. But those who cannot understand this profound truth engage in factionalism over the smallest and most trivial matters. One group quarrels with another, separates its prayers and mosques, permanently ends marriage, social interaction, and relations with the other group, and forms a separate group consisting of people who share its own view. It seems as though they belong to the Ummah of a different prophet.
You can imagine what immense harm has come to Muslims as a result of such factionalism. It is said that Muslims are one group—one Ummah. In this subcontinent there are eighty million Muslims. [Note: This lecture was delivered in 1937–38 at Pathankot (Darul Islam).]
If such a large group were truly united and worked with complete solidarity to raise the word of Allah, no power in the world could regard it as weak. But in reality, because of this factionalism, this Ummah has been divided into many tiny groups. Their hearts are poisoned against one another and devoid of respect. Even in times of great danger they cannot unite and stand against the danger. Muslims of one group regard Muslims of another group as enemies to exactly the same extent that a Jew regards a Christian as an enemy, or even more. It has even been seen that one group of Muslims conspires with unbelievers in order to defeat another group of Muslims. In such circumstances, if the Muslims of the world have become weak, there is nothing surprising in it. This is the fruit of their own deeds. The very punishment that Allah Almighty has mentioned in the Noble Qur’an has descended upon them:

أن يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْس بعض – – الانعام : ٦٥“Allah may also bring upon you a punishment whereby He will divide you into different factions and make some of you taste the violence of others.” — Surah al-An‘am 6:65

The punishment mentioned above is seen in this region in very great measure. Here there are countless Muslim groups; there is not even any reckoning of the groups among the religious scholars. That is why the Muslims and scholars here have no strength. If you truly desire welfare, then break up these various groups of yours and of the scholars. Form yourselves as one Ummah, as brothers to one another. In the Islamic Shariah there is no scope for forming separate groups such as Hanafi, Shafi‘i, Ahl al-Hadith, and so forth. Such factionalism occurs only because of ignorance. Otherwise, Allah Almighty has created only one group, and that one group is the Muslims.

The Reality of Prayer and Fasting

Worship

In the final essay of the book The Reality of Islam, the true meaning and explanation of the two words Din and Shariah have been described. Here I shall present before you the detailed meaning of the word ‘ibadah’. This word is often used by ordinary Muslims, but many do not know its true meaning. Allah Almighty has said in the Holy Qur’an:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“I did not create the jinn and humankind for any purpose other than to worship Me.” (Surah al-Dhariyat: 56)

It is thus certainly understood that the purpose and goal of human birth and life is nothing other than the worship and servitude of Allah Almighty. Now you can easily understand how important it is for us to know the true meaning of the word ‘ibadah’. If you do not know its meaning, you can never, under any circumstances, attain the great purpose for which you were created. And anything that cannot attain its purpose remains futile and fruitless.

When a physician cannot cure a patient, it is said that he has failed in his treatment; when a farmer cannot grow a good crop, his failure in farming is clearly demonstrated. Similarly, if you cannot attain the purpose of your life—that is, worship—you must be told that your life has failed. For this reason I hope that you will pay particular attention to learning the true meaning and significance of this word ‘ibadah’ and will firmly establish it in your hearts and minds. For the success or failure of human life depends entirely upon it.

The word ‘ibadah’ is derived from the Arabic word ‘abd (عْبُدُ). ‘Abd’ means servant and slave. Therefore, the meaning of ‘ibadah’ is to serve and submit as a slave. If a person is another’s slave, and is truly wholly obedient before his master and behaves toward him exactly as a servant should, this is called servitude and ‘ibadah’. Conversely, if someone is another’s servant and receives his full wages from his master, but nevertheless does not work exactly as a servant should, it must be said that he has been disobedient and rebellious. In fact, it is more appropriate to call this ingratitude. Therefore, first of all you must know how one can work like a servant before his master and express obedience to him.

A servant or slave must first acknowledge his master as ‘lord’ and believe that it is his duty to obey the One who is my Owner, who provides my daily sustenance, and who protects and maintains me. No one besides Him has the right to receive my obedience. To obey the master at all times, carry out his commands, never abandon obedience to him even for a moment, give no room in one’s heart to any thought against the master, and obey no one else—this is the servant’s second duty. A slave is always a slave; he has no right to say, ‘I shall obey this command of my master but not that one.’ Nor can he say, ‘I was my master’s slave for a specified period, but at other times I am completely free and released from his servitude.’

Showing respect and reverence to the master and maintaining proper etiquette before him is the servant’s third duty. It is absolutely essential to appear at the time appointed by the master for expressing etiquette and respect, and, by acknowledging the master’s obedience and servitude, to prove one’s commitment and sincere devotion.

In Arabic terminology, the act completed through the combination of these three processes is called ‘ibadah’: first, acknowledging the master’s servitude; second, obeying the master; and third, preserving the master’s honor and reverence.

Allah Almighty has said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

Its true meaning is this: Allah Almighty created the jinn and humankind for the sole purpose that they would serve Allah alone and no one else; obey only Allah’s commands and follow no one else’s commands; and bow their heads only before Him to express honor and reverence, and before no one else. Allah Almighty has conveyed these three things through the comprehensive word ‘ibadah’. This is the meaning of the verses in which Allah Almighty commands worship. The essence of all the teachings of our final Prophet and of the honored prophets who came before him is:

“Do not worship anyone except Allah”—that is, throughout the universe there is only one King worthy of receiving servitude and obedience: He is Allah Almighty; there is only one law or code to be followed—that is, the way of life given by Allah; and there is only one Being who may be worshipped, adored, and revered. That Being is Allah alone.

يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ

Remember this meaning of the word ‘ibadah’ and continue answering my questions. Suppose a servant does not perform the duties assigned by his master, but merely stands before him with his hands folded and repeats his name a hundred thousand times. What would you say about such a servant? The master tells him to fulfill the rights owed to other people, but he simply remains standing there, bows his head before the master, salutes him ten times, and again stands with his hands folded. The master orders him to stop harmful acts, but he does not move even slightly from that place. Instead, he merely remains in prostration. The master tells him to cut off a thief’s hand, but he stands there and continues to recite or proclaim in a melodious voice twenty times, ‘Cut off the thief’s hand,’ without making even one attempt to establish a system of government under which the thief’s hand could actually be cut off. What would you say about such a servant? Could you say that he is truly serving and worshipping his master? I do not know what you would say if one of your servants behaved in this way, but what is astonishing is that when a servant of Allah behaves in this manner, you call him a ‘great worshipper’—an ‘abid, a saintly person, and so on. From morning until evening such people read hundreds of Allah’s commands in the Holy Qur’an, but make no effort at all to obey them and put them into practice. Instead, they continue performing one optional prayer after another, counting thousands of beads in glorification of Allah, and reciting the Noble Qur’an in a sweet voice. You see such actions and, astonished, say: ‘Oh! What a great worshipper and what a great ascetic this man is.’ The root of this mistaken idea of yours is that you do not know the true meaning of the word ‘ibadah at all.

Consider another servant. Day and night he only performs another person’s work, listens to and obeys another’s commands, follows another’s laws, and opposes every command and order of his real master. Yet at the time of offering ‘salutation’ he appears before his real master and merely repeats his name with his mouth. What would you do if one of your servants behaved like this? Would you not throw his ‘salutation’ back in his face? When he calls you ‘master’ with his lips, would you not say to him, ‘You are an outright liar and a traitor! You eat my wages, serve someone else, call me your master with your mouth, but in reality you go about working only for someone else’? No one finds this matter of plain common sense difficult to understand. But what an astonishing thing! You regard the prayers, fasts, recitation of tasbih, Qur’an recitation, Hajj, zakat, and so on of those who violate Allah’s law day and night, act according to the commands of unbelievers and polytheists, and have no regard for Allah’s law in their actual lives, as worship. The root of this mistaken idea too is ignorance of the true meaning of ‘ibadah.

Take another example of a servant. He wears exactly the type of clothing his master has prescribed for his servants, keeping the measurements correct; he appears before his master with great courtesy and care; and as soon as he hears each command he bows his head and accepts it as an obligation, as though no servant could be more obedient than he. At the time of offering ‘salutation’ he comes forward and stands before everyone, proving his superiority and devotion over all the servants in repeating his master’s name. Yet, on the other hand, this man serves the master’s enemies and rebels, participates in all their conspiracies against his master, and assists this wretched man in every effort they make to erase even his master’s name from the world. In the darkness of night he breaks into his master’s house, and at dawn appears before his master with folded hands like the most obedient servant. What would you say about this servant? You would certainly not hesitate for a moment to call him a hypocrite, rebel, traitor, and ingrate. But when a servant of Allah continues to behave in this ridiculous way, what do you call him? You confer upon some the title ‘pir sahib’, upon others ‘Hazrat Mawlana’, and upon others ‘a great perfected one’, ‘pious’, and so forth. This is because, seeing their long beards trimmed to the proper length, their pajamas two inches above the ankles, the black mark of prayer on their foreheads, and their long prayers and large-beaded rosaries, you become confused and consider them greatly religious and worshipful. This error exists only because the wrong meaning of ‘ibadah’ and religiousness has become firmly established in your minds.

Perhaps you think that standing with folded hands facing the qiblah, bowing with the hands placed on the knees, placing the head on the ground in prostration, and uttering a few prescribed words—these few acts alone constitute true worship. Perhaps you think that refraining from food and drink every day from morning until evening, from the first day of Ramadan until the crescent of Shawwal appears, is worship. Perhaps you also think that reciting a few rukus of the Holy Qur’an is worship, and you understand worship to mean circumambulating the Ka‘bah in Makkah. In short, you have taken such outward forms to be ‘ibadah, and believe that by maintaining these outward forms and merely completing the acts mentioned above, you have completed ‘ibadah and

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِfulfilled the purpose of “I did not create the jinn and humankind except to worship Me.” Therefore, in all other matters of life, he may be entirely free and act according to his own desires.

But the real matter is that the worship for which Allah Almighty created you, and which you have been commanded to perform, is something entirely different. That worship is that you acknowledge obedience to Allah in every moment of your life and completely refuse to follow whatever is prevalent in this world in opposition to Allah’s law. Every one of your actions and movements must take place within the limits prescribed by Allah. The whole of the life you live in this way will be counted as worship. In such a life, your sleeping and waking, eating and drinking, coming and going, speaking, and even conversation will be regarded as worship. Even approaching your wife and showing affection to your children will be included among acts of worship. The activities you call ‘worldly affairs’ can also be ‘worship’ and ‘religiousness’—if you conduct all matters within the limits prescribed by Allah and according to the regulations given by Allah, while constantly observing what is lawful and unlawful before Allah, what is halal and haram, what is obligatory and what is forbidden, and which action pleases Allah and which displeases Him. For example, you go out to earn your livelihood and money. Along the way, countless easy means of earning haram income will present themselves to you. If, fearing Allah, you do not take advantage of those opportunities and earn only halal livelihood and money, then all the time you spend in this work is worship. If you bring home the money earned lawfully, eat from it yourself, provide food for your family, and also fulfill the rights of the other rightful recipients designated by Allah, then you will receive immense reward for these acts as well. If, while walking, you remove a thorn from the road, thinking that a servant of Allah might be harmed by it, this too will be counted as your worship. If you care for a sick person, help someone along the road, or assist someone in distress, that too will be worship. In conversation, if you avoid lies, backbiting, slander, obscene speech, and hurting another’s feelings, and speak only the truth out of fear of Allah, then all the time you spend in this activity will be spent in worship.

Therefore, living according to Allah’s law from the time you attain consciousness until death, and conducting your life according to the regulations prescribed by Him, is Allah’s worship. There is no specific time for this worship. This worship must be constant; it has no specific outward form. Rather, Allah’s worship must be present in every action of every form. You cannot say, ‘At such-and-such a time I am Allah’s servant, and at another time I am not Allah’s servant.’ Nor can you say, ‘Such-and-such a time is for worshipping Allah, and at another time I do not have to worship Allah.’ Through this discussion you have learned the meaning of the word ‘ibadah’ well and understood that serving and obeying Allah in every moment and in every condition is what ‘ibadah’ means. Here you may ask: then what should prayer, fasting, Hajj, zakat, and so on be called? I shall reply that these are indeed acts of worship. They have been made obligatory upon you only so that through them you may attain the great purpose that is primary and greatest in your life: worshipping Allah in every moment and every condition. Prayer reminds you five times daily that you are Allah Almighty’s servant and that it is your duty to serve Him. Fasting prepares you once a year, for a complete month, precisely for this servitude. Zakat repeatedly reminds you that the wealth you have earned is Allah’s gift and that you cannot spend it merely according to your own wishes; rather, through it you must fulfill your Master’s right. Hajj imprints in the human heart such an image of love for Allah, affection for Him, and awareness of His greatness that once it has been impressed there, it cannot be erased from the heart throughout one’s life. After performing these various acts of worship, if your entire life becomes fit to be transformed into worship of Allah, then without doubt your prayer will be true prayer, your fasting genuine fasting, your zakat true zakat, and your Hajj real Hajj. But if this purpose is not achieved, you will gain nothing merely by bowing and prostrating, remaining hungry and fasting, performing the rites of Hajj, and spending money in the name of zakat. Outward and ritual acts of worship may be compared to a human body. If it has life and can move and perform actions, it is undoubtedly the body of a living person; otherwise it is merely a lifeless body. A corpse has eyes, ears, hands, and feet—all present; but because it has no life, you bury it in a hole in the ground. Similarly, even if the pillars and requirements of prayer are performed correctly, or the conditions of fasting are properly observed, if the fear of Allah, love and affection for Allah, and the attitude of serving and obeying Him are absent from the heart and mind—then, since these acts were made obligatory upon you precisely for that purpose, they too will certainly be lifeless and meaningless.

How and in what way the various acts of worship made obligatory upon you prepare you for that true and greatest worship, and what effects and influence will appear in your life if you perform those acts with understanding, will be discussed in detail in the next essay—insha’Allah.

Prayer

In the previous essay I explained the true meaning of ‘ibadah’. Allah Almighty created humankind and the jinn for the purpose of this ‘ibadah’. In Islam, several specific acts of worship have been made obligatory in order to prepare people as sincere servants of Allah Almighty. Therefore, this time I wish to give a brief explanation only of ‘prayer’.

You learned in the previous essay that the real meaning of ‘ibadah’ is servitude or slavery. Since you were created solely to serve, you can never, in any situation, be free from servitude to Allah. Just as you cannot say, ‘I am Allah’s servant for this many minutes or hours, but not at all other times,’ you likewise cannot say, ‘I shall spend this much time in worshipping Allah, and at other times I shall have complete freedom and do whatever I wish.’ Since you were born as Allah’s slave—as Allah’s servant—it is absolutely necessary that you spend your life solely in His service and servitude; not a single moment of your life can be free from His ‘ibadah and servitude.

I also told you earlier that abandoning the activities of the world, sitting in a corner, and repeating ‘Allah, Allah’ is not worship. Rather, whatever work you do in this world, doing it precisely according to Allah’s law and regulations is worship. Your sleeping and resting, your waking, eating and drinking, coming and going—in short, everything—must be done according to Allah’s law and regulations. You must treat your wife and children, siblings, and relatives exactly as Allah has commanded. Even while joking and talking with friends, you must remember that we are not free from the chains of servitude to Allah. While earning your livelihood and exchanging money and property, you must observe Allah’s commands and prohibitions in every action and word, and never cross the limits prescribed by Allah. If, in the darkness of night, committing a sinful act becomes very easy and you think no one will see you if you do it, even then you must remember that whether anyone else sees or not, Allah Almighty sees everything; fear of Allah, not fear of people, should be firmly rooted in your heart. Even if you wish to commit a sin while sitting in a deep forest and think that neither the police nor anyone else will see it, you must still avoid the sin solely out of fear of Allah. When you can gain many benefits through lying, corruption, treachery, oppression, and exploitation, and no one is there to stop you, you must still fear Allah and refrain from pursuing that benefit out of fear that Allah will be displeased. Conversely, even if preserving honesty and justice causes you terrible loss, you must accept that loss solely in the hope of earning Allah’s pleasure, without the slightest hesitation. Therefore, abandoning the vast activity of worldly life and sitting in a corner of the house or mosque reciting tasbih cannot be called ‘ibadah’. In reality, becoming involved in this world’s maze and living according to Allah’s commands is ‘ibadah’. Merely uttering the words ‘Allah, Allah’ with the mouth cannot be called the remembrance of Allah. Not forgetting Allah while entangled in the difficult net of worldly work and troubles is the true remembrance of Allah. Even while involved in things that make people forget Allah, not forgetting Him; when opportunities arise to violate Allah’s law in worldly life in order to gain great benefits or escape immense losses, remembering Allah even then and following His law firmly—this is true Dhikrullah, or remembrance of Allah. The following verse of the Qur’an points to this remembrance:

فَإِذا قُضِيَتِ الصَّلاةُ فَانتَشِروا فِي الأَرضِ وَابتَغوا مِن فَضلِ اللَّهِ وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ

“When the prayer has been completed, disperse throughout the land; seek the bounty of Allah and strive to earn a livelihood, and remember Allah abundantly during this endeavor. Then perhaps you will attain success.”

(Al-Jumu‘ah: 10)

Keep this meaning of ‘worship’ alive in your mind and reflect deeply on what things are essential for properly performing this great and supreme act of ‘worship,’ and how prayer creates those things within people. To become Allah’s true ‘servant,’ it is necessary to remember again and again that you are Allah’s servant and that your duty, at every moment and in every matter, is to worship that Allah. It is necessary to remind yourself of this repeatedly because a ‘Satan’ is always present in the human mind; he is constantly trying to make people his own ‘slaves.’

To tear apart Satan’s web of insinuation and confusion, it is absolutely necessary to remind people repeatedly every day: “You are solely a servant of Allah; you are the servant of no one besides Him—not Satan and not any human being.” Prayer awakens this very feeling in a person’s heart. As soon as you wake in the morning, before all other activities, it reminds you of this, and during the day, when you are occupied with various tasks, it reminds you of it three times; at night, when the time for sleep arrives, it repeats it one last time. Thus, repeatedly reminding people that they are Allah’s ‘servants’ is the first benefit of prayer. That is why prayer has been called ‘dhikr’ in the Noble Qur’an—that is, through it Allah is remembered.

Furthermore, you must observe Allah’s commands and prohibitions at every step of this life. Therefore, awareness of duty and a sense of responsibility should always remain alert in your mind, and you must also develop the habit of fulfilling them. Whoever does not know what ‘duty’ means can never follow Allah’s command. Conversely, even if someone knows the meaning of duty, if, for lack of proper training, they have no eagerness or initiative to perform it, then there can be no assurance that they will follow, with sincere devotion and steadfastness, the hundreds of thousands of laws and regulations imposed upon them day and night, twenty-four hours a day.

Those who serve in the police or military know how rigorously a sense of duty and proper training in fulfilling it are instilled in these two departments. The bugle is sounded several times during the day and night. Soldiers are ordered to assemble at a specified place and are made to march in formation. All this is done solely to accustom them to fulfilling their duties. Therefore, those who prove incapable, idle, or incompetent in these matters—those who remain at home even after hearing the bugle, or who fail to respond according to instructions during the march—are dismissed at once. Similarly, prayer sounds the ‘bugle’ five times a day and night; as soon as they hear this ‘bugle,’ Allah’s soldiers should come running and prove that they are ready to obey Allah’s command in every circumstance. Those who sit idle even after hearing this ‘bugle,’ and are unwilling to move even an inch from their places, either do not understand the meaning of ‘duty,’ or, despite understanding it, are unfit to join Allah’s army.

For this reason, the Prophet (peace be upon him) said: “I feel inclined to set fire to the homes of those who hear the call to prayer yet do not come out of their houses.” This is also why the noble Hadith has identified performing prayer as the principal distinguishing mark between disbelief and Islam. In the time of the Prophet (peace be upon him) and the Companions, a person who did not attend the congregation for prayer was not even regarded as a Muslim. Even those hypocrites who needed to become Muslims were compelled to join the prayer congregation. That is why the Noble Qur’an did not rebuke the hypocrites by saying that they did not pray; rather, it said that they did not stand for prayer with sincere eagerness and devotion, but stood only with extreme indifference, unwillingness, and disregard.

(Arabic)

These statements prove beyond doubt that there is no room to regard a person who does not pray as a ‘Muslim.’ Islam is not merely a religion of belief, such that believing a ‘few words’ in one’s heart would constitute fulfillment of one’s duty. Rather, it is a wholly practical and active religion. It is so practical that acting according to Islam at every moment and continually struggling against disbelief and sin become obligatory duties. To live such a great life of action, every Muslim must remain constantly prepared to follow Allah’s commands. Whoever is not prepared in this way is entirely useless to Islam. It is precisely for this reason that five daily prayers have been made obligatory. These five prayers have been prescribed to test and demonstrate in practice whether Muslims are truly Muslims and whether, in their practical lives, they are prepared to obey Allah’s commands. If a Muslim does not respond even slightly upon hearing the ‘bugle’ of Allah’s parade, it will be clearly proved that he is not prepared to live his practical life according to Islam’s commandments. If he then claims to believe in Allah and the Messenger, that belief is utterly meaningless. That is why it has been said in the Noble Qur’an:

وَاستَعينوا بِالصَّبرِ وَالصَّلاةِ ۚ وَإِنَّها لَكَبيرَةٌ إِلّا عَلَى الخاشِعينَ

That is, prayer becomes difficult only for those who are not prepared to accept servitude and obedience to Allah. And when someone regards prayer as difficult, it is thereby proved that he is not prepared to live by accepting servitude and obedience to Allah.

Thirdly, the fear of Allah. It is absolutely essential that this fear remain constantly awake in every Muslim’s heart. A Muslim can never act according to Islam unless he firmly believes that Allah is watching him at all times and in all places and is fully aware of his movements. Allah sees him even in darkness; Allah is his companion even when he is completely alone. It is possible to conceal oneself from the whole world, but it is utterly impossible to hide from Allah’s sight. A person may escape every kind of punishment and authority in the entire world, but no one can escape Allah’s punishment and authority. This firm belief keeps a person from violating Allah’s commands. Because of this belief, a person is compelled to observe the limits of halal and haram prescribed by Allah in all the affairs of life. If this belief becomes weak, a Muslim can never live a truly Muslim life. Allah has made the five daily prayers obligatory so that this belief may be remembered repeatedly and, through constant remembrance, firmly established in the human heart. Allah Himself has declared in the Noble Qur’an the effectiveness and distinctive quality of prayer:إِنَّ الصَّلاةَ تَنهىٰ عَنِ الفَحشاءِ وَالمُنكَرِ ۗ

“Surely prayer restrains people from sin, wrongdoing, obscenity, and shameless acts.”

You can understand the truth of this simply by reflecting on it yourself: when you go to pray, you go purified and having performed ablution. If your body were impure and you attended the prayer without bathing, or if you went to pray wearing impure clothes, or if, despite not having ablution, you claimed that you had performed it, no one in the world would be able to catch you. Yet you never do such a thing.

But why? Because you firmly believe that no sin can be hidden from Allah’s sight. Even if you failed to recite the supplications and chapters that must be recited silently in prayer, no one else could know it. Yet you do not do this because Allah hears everything and is very close to you. Similarly, you pray even in a dense forest, pray in the darkness of night, and pray when you are completely alone in your own home. At such times no one can see you, and no one can know whether you have prayed or not. Why is this? It is because you fear violating Allah’s command secretly, beyond the sight of all people, and firmly believe that no offense can be concealed from Allah’s sight. From this you can understand how prayer keeps Allah awake in the human mind and how it firmly establishes the belief that Allah is present and watchful, all-knowing and aware of the innermost hearts. In reality, if this fear and firm belief were not firmly established and constantly awake in your heart, how could you worship and serve Allah twenty-four hours a day and night? If you did not have this fear, how could you stand firmly on the path of righteousness and virtue amid the countless activities of day and night, fearing Allah, and keep away from every kind of sin and disobedience?

Fourthly, it is essential for you to learn Allah’s law fully in order to worship Him. For how can you follow a law if you do not know it? Prayer fulfills this need of yours. This is why reciting verses from the Noble Qur’an has been prescribed within prayer. Through it, you can gain knowledge of Allah’s laws and commandments day and night. The practice of delivering the khutbah before the Friday prayer was also established for this purpose; through it, you can learn Islam’s commandments. Another benefit of praying in congregation and performing the Friday prayer is that scholars and uneducated people must repeatedly gather in one place for this purpose, giving everyone an excellent opportunity to learn Allah’s commandments. Yet, despite this, you do not try to learn Allah’s commands from what you recite in prayer. The Friday khutbahs are delivered in such a way that even after hearing them repeatedly, you gain no knowledge of Islam. And although you gather to pray in congregation, neither do the scholars teach the uneducated, nor do the uneducated ask the scholars anything. What can this be called other than misfortune? Prayer gives you unrestricted opportunity in this regard. If you do not benefit from it, what fault is that of prayer?

Fifthly, a Muslim cannot remain isolated in this vast field of life’s activities. Rather, all Muslims must remain united and organized, collectively observe Allah’s commandments, shape their lives according to His laws, and assist one another in establishing Allah’s law in the world. You know that in this field of life there are, on the one hand, Muslims—servants obedient to Allah’s commands—and, on the other, groups of rebels against Allah and disbelievers. Day and night, an unceasing conflict and struggle continues between obedience to Allah’s commands and rebellion against Him. The disbelievers are violating Allah’s law and establishing Satan’s law in the world in opposition to it. A single ‘Muslim’ cannot possibly triumph against them while remaining isolated. Therefore, it is obligatory for Allah’s servants to unite, confront Allah’s enemies with the strength of their collective unity, and strive to establish Allah’s law in the world. But nothing besides prayer can build this great power of unity. The congregational prayers five times a day and night, the large weekly congregation of Friday prayer, and then the immense gatherings for the two Eid prayers each year—all of these together build Muslims like a firmly fortified wall and awaken among them the unity of thought, feeling, opinion, and action that is absolutely essential to making Muslims mutually supportive in their daily affairs.

What Do You Recite in Prayer?

I have previously discussed in detail how prayer prepares a person to acknowledge and live by Allah’s worship, servitude, and obedience. From reading what has been written on this subject, you have clearly understood that if a person performs prayer properly, considering it Allah’s command and an obligation, then even if he does not understand the meanings of the supplications and chapters recited in prayer, this prayer will undoubtedly keep alive in his heart the fear of Allah, the awareness that Allah is ever-present and watchful, and the belief that one day he will appear before His court. He will always feel that he is the servant of no one besides Allah, and that Allah alone is his true King and Lord. As a result, he will develop the habit of fulfilling his duties and remain prepared to follow Allah’s commandments in every circumstance. The qualities essential for living one’s entire life under Allah’s servitude and transforming the whole of life into worship are also created in a person through prayer. I hope you have already understood well from the previous essay how these benefits are gained through prayer.

Now consider this: if such great benefit can be gained by praying without understanding the meanings of the supplications and chapters in prayer, then what a tremendous transformation can take place in a person’s beliefs, creed, way of thinking, habits, and character if he prays with proper understanding and attention, comprehending and feeling with his heart and mind what he is reciting—and according to what ideal his entire life can be shaped. Here I shall try to discuss this subject in detail.

First, reflect on the adhan. What are you called to five times every day? It says:

ٱللهُ أَكْبَر—‘Allah is the Greatest; Allah is greater than all.’

أَشْهَدُ أَنْ لاَ إِلَـٰهَ إِلَّا ٱللهُ—‘I bear witness that there is no deity besides Allah. No one besides Allah is worthy of worship.’

أَشْهَدُ أَنَّ مُحَمَّدًا رُسُولُ ٱلله— ‘I bear witness that Muhammad is Allah’s Messenger.’

حَيَّ عَلَىٰ ٱلصَّلاة— ‘Come to prayer.’

حَيَّ عَلَىٰ ٱلْفَلاَح— ‘Come to the work that brings prosperity and well-being.’

الله أكبر—‘Allah is the Greatest; Allah is the Greatest.’

لا إله إلا الله—‘There is no deity besides Allah.’

Reflect on what a powerful call this is. Five times every day, this call reminds you of the following: “All those who appear on earth claiming divinity are liars. There is only One who possesses divinity and sovereignty in the heavens and on earth, and only He is worthy of worship. Come, let us all worship Him together. In worship lies the true welfare of us all, in this world and the Hereafter.”

Who can remain unmoved after hearing this heart-touching call? For one who has even the slightest faith in his heart, it is utterly impossible to sit still after hearing such fearless testimony and such a clear summons; nor can he remain without appearing before the court of the true Lord and Master and bowing his head before Him.

As soon as you hear this call, you rise and first consider: Am I pure or impure? Are my clothes clean? Do I have ablution or not? In other words, you clearly feel that appearing before the King of both worlds is entirely different from every other matter in the world. Other tasks can be performed in all circumstances, but in this august court, purity of the body and clothes alone is not enough; additional, special purity—that is, ablution—is absolutely essential. Appearing here without such purity is gross disrespect. With this feeling, you first think about becoming pure and then begin performing ablution. During ablution, if you recite the supplications taught by the Noble Prophet (peace and blessings be upon him) while washing each limb and after completing ablution, and remember Allah properly, then it will not be only your limbs that are washed; your heart too will be cleansed and purified. After completing ablution, the following supplication is to be recited:

اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ” “أَشْهَدُ أَنْ لَا إِلَهَ إلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ“I bear witness that there is no deity besides Allah, alone and without partner, and I also bear witness that Muhammad (peace and blessings be upon him) is His servant and Messenger. O Allah, include me among those who repent and make me one who observes purity.”

Then you stand for prayer. Your face is turned toward the sacred qiblah. Having purified yourself, you appear before the court of the King of the entire universe.

The very first words to leave your lips are:ٱللهُ أَكْبَر‘Allah is the Greatest.’

Having voiced this great pledge in your heart and with your lips, you raise both hands to your ears as a symbol of severing your connection with the world and everything in it, and stand with your hands folded before your King. Then, with utmost humility, you say:

 سبحانك اللهم و بحمدك، وتبارك اسمك، و تعالى جدك، ولا إله غيرك

“O Allah! I declare Your purity; with Your praise, the blessing and greatness of Your name are truly incomparable. You are the Greatest; Your honor is higher than all. There is no deity besides You.”

أعوذ بالله من الشيطان الرجيم

“I seek refuge with Allah from the grasp of the accursed, rejected Satan.”

بسم الله الرحمن الرحيم

“I begin in the name of Allah, the Merciful, the Compassionate.”

الحمد لله رب العالمين

—“All praise, in every form and of every kind, belongs solely to Allah, the Lord of all the worlds.”

الرحمن الرحيم

—He is Most Compassionate and Most Merciful.

مالك يوم الدين

—He alone is the Master of the Day of Judgment—the day when all human deeds will be judged and everyone will have to suffer the consequences of his deeds.

إياك نعبدوإياك نستعين

—O Master! We worship only You and seek help only from You.

اهدنا الصراط المستقيم

—Show us the easy, straight, and correct path.

صراط الذين أنعمت عليهم

—The path of those upon whom You have bestowed Your blessings and rewards.

غير المغضوب عليهم ولأ الضا لين

—Not the path of those who are accursed and led astray.

—O Allah! Accept our supplication and fulfill our wishes.

After this, several verses of the Noble Qur’an are recited. Every verse of the Qur’an is filled with sweetness. It contains priceless advice, instruction, and a call toward the true path. The straight and easy path for which supplication is made in Surah al-Fatihah is explained and described in those very verses. As examples, a few surahs are mentioned here:

وَالعَصرِ إِنَّ الإِنسانَ لَفي خُسرٍ إِلَّا الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ وَتَواصَوا بِالحَقِّ وَتَواصَوا بِالصَّبرِ

“By the passage of time! Surely all human beings are on the brink of ruin, except those who believe, perform righteous deeds, advise one another to follow the truth, and advise one another to remain firm and steadfast upon the truth—only they can be saved from the path of destruction.”

From this short surah we learn that there is only one way for a person to escape ruin and failure. That way is not merely to believe sincerely in Allah and act according to the laws given by Allah; along with this, there must also be a well-organized group of believing and righteous people who will call one another and all the people of the world toward the path of truth and justice, and who will help and support one another to stand firmly upon Allah’s religion, Islam, in every kind of sorrow and hardship.

Or another surah, such as:

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ

فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ

فَوَيْلٌ لِّلْمُصَلِّينَ

الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ الَّذِينَ هُمْ يُرَاءُونَ

وَيَمْنَعُونَ الْمَاعُونَ

“Have you seen what a person who disbelieves in the Day of Reckoning—the Day of Resurrection—is like? Such a person drives away the orphan and does not feed the poor and needy, nor even makes the slightest effort to encourage others to do so. So destruction is for such worshippers who are heedless of their prayer (because they disbelieve in the Hereafter). Even when they pray, they pray only to show off, and their hearts are so narrow that they hesitate to give even the smallest and most insignificant things to the needy.”

The central teaching of this surah is that belief in the Hereafter is the very spirit of Islam. (Without it, Islamic deeds are as meaningless as a lifeless body.) Moreover, no person can walk upon the easy, straight path shown by Allah. Another surah:

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ

نَارُ اللَّهِ الْمُوقَدَةُ

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

فِي عَمَدٍ مُّمَدَّدَةٍ

“Woe to all those whose habit is to seek out others’ faults and speak insulting words that demean them. They merely accumulate money and repeatedly count it (to see how much it has increased). They think that their wealth will remain with them forever. By no means! One day they will surely die and be thrown into the Hellfire called Hutamah. And what do you know about Hutamah? It is a blazing fire kindled by Allah; its leaping flames burn right through to the hearts. It is a fire whose flames, like great and lofty pillars, will surround them.”

Thus, among the surahs and verses of the Noble Qur’an recited in prayer, there is some valuable instruction and advice. They tell people in clear language that they must act in this world according to Allah’s command to humanity. After reciting these verses of guidance and advice, you say “Allahu Akbar” and go into ruku‘. Placing your hands upon your knees, you bow your head before Allah, the Lord of all the worlds, and repeatedly say:

“Glory be to my Magnificent Lord.” Then you stand upright and say: (Arabic***) “Allah has heard the words of the one who praised and glorified Him.” Then, saying “Allahu Akbar,” you place your head upon the ground in prostration and say: (Arabic***) “I declare the holiness of Allah, the Great and Supreme.” Then you raise your head and sit respectfully, reciting:

Then التحيات لله والصلوات والطيبات، السلام عليك أيها النبي ورحمة لله

وبركاته، السلام علينا و على عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدا عبده و رسوله.

“All our salutations and reverence, all our prayers, and every form of purity are solely for Allah the Exalted.”

—O Prophet! Peace be upon you, and may Allah’s mercy and blessings descend upon you.

—May Allah’s mercy descend upon us and upon Allah’s righteous servants.

—I bear witness that there is no lord or deity except Allah. I also bear witness that the Noble Muhammad, peace and blessings of Allah be upon him, is Allah the Exalted’s servant and Messenger.”

When you bear witness in this manner, you must raise your index finger. Through this gesture, you declare your creed and faith within the prayer itself, and while uttering these words of testimony, you must concentrate especially and focus your mind and intellect with particular intensity. Then you must recite the following Durood:

اللهم صل على محمد وعلى آل محمد، كما صليت على إبراهيم وعلى آل إبراهيم، وبارك على محمد وعلى آل محمد، كما باركت على إبراهيم

 وعلى آل إبراهيم، في العالمين إنك حميد مجيد.

“O Allah! Show mercy and send blessings upon our master and leader, the Noble Muhammad, peace and blessings of Allah be upon him, and upon his descendants, just as You showed mercy to Ibrahim, peace be upon him, and his descendants. Surely You are the possessor of the finest qualities and are Great. O Allah! Send blessings upon our master and leader, the Noble Muhammad, peace and blessings of Allah be upon him, and upon his descendants, just as You sent blessings upon Ibrahim, peace be upon him, and his descendants. Surely You are possessed of the most excellent qualities and are Great.”

After reciting the Durood, you supplicate to Allah as follows:

اللهم إني أعوذ بك من عذاب جهنم، و من عذاب القبر، و من فتنة المحيا و الممات، و من فتنة المسيح الدجال، رب اغفر لي و لوالدي رب ارحمهما كما ربياني صغيرا.

“O Allah! I seek refuge with You from the punishment of Hell. I seek refuge with You from the punishment of the grave. I seek refuge with You from the evil of the misguided Antichrist, who will spread throughout the earth. I seek refuge with You from the evils of life and death. O Allah! I also seek refuge with You from wrongdoing and debt.”

After reciting this supplication, the prayer is completed. Taking leave of the court of the Lord of the worlds, one first turns to the right and left and prays for mercy and peace for everyone present and for every object in the world, saying:

السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ

“May Allah’s peace and mercy be upon you.” It is as though this were glad tidings; after the prayer, you have returned from the court of Allah carrying this message with you. In this way, you offer the dawn prayer immediately after rising, before beginning all the affairs of the world. Then you remain occupied with various worldly activities for many hours. Shortly after midday, you again appear before Allah and offer the prayer; a few hours later, you offer it once more in the afternoon. After working for several more hours, as soon as the sun sets, you appear before Allah and offer this prayer. Then, when the day’s worldly activities are over, you appear before Allah one last time before going to sleep. The final three rak‘ahs of this last prayer are called the Witr prayer. In its third rak‘ah, you make an important pledge to Allah. This pledge is called the Du‘a al-Qunut. Through this supplication, the worshipper swears before Allah, with utmost humility and meekness, to obey and serve Him. He promises to remain obedient to Him. Listen attentively to what you say in this pledge:

اللهم إنا نستعينك ونستغفرك ونؤمن بك ونتوكل عليك ونثني عليك الخير ونشكرك ولا نكفرك ونخلع ونترك من يفجرك
اللهم إياك نعبد ولك نصلي ونسجد وإليك نسعى ونحفد ونرجو رحمتك ونخشى عذابك إن عذابك بالكفار ملحق

“O Allah! We seek Your help. We ask You to forgive our sins. We believe in You. We rely upon You alone. We praise You with every kind of goodness and excellence. We give thanks to You and do not deny Your favors. We promise You that we will have no connection with those who disobey You—we will abandon them. O Allah! We acknowledge that we serve You alone. We pray only for You, prostrate only before You, and devote all our efforts, striving, and endurance solely for Your pleasure. We endure hardship only in hope of attaining Your mercy, and we fear Your punishment. Surely, only the disbelievers will be cast into Your punishment.”

Think for a moment of the person who hears the call to prayer five times every day and reflects on what a momentous declaration is being made in that call, and on the great and mighty King to whom it summons him. Each time he hears the call, he feels it within himself, abandons all his work, and appears before the court of the Lord and Master of all the worlds. Before every prayer, he performs ablution and purifies his body and mind, then repeatedly recites the surahs and supplications mentioned in the prayer with attention. In reality, the fear of Allah cannot fail to awaken in his heart and mind. He cannot fail to feel ashamed of disobeying Allah’s commands. His conscience must tremble at appearing again and again before Allah bearing the dark marks of sin and wrongdoing. After declaring in prayer that he serves Allah and obeys Him, and repeatedly acknowledging Allah as the Master of the Day of Judgment, how can anyone return to his worldly affairs and then lie, act dishonestly, usurp the rights of others, give or take bribes, give or take interest, unjustly cause harm to other people, or commit shamelessness, adultery, and other wrongdoing? Nor, after committing such acts, can he have the audacity to appear before Allah again and acknowledge them with his own mouth. Knowingly and deliberately, you acknowledge before Allah countless times each day: “O Allah! I serve You alone and ask You alone for help.” Having acknowledged this, how could it be possible for you to serve anyone other than Allah or pray to anyone else? If, after making this acknowledgment, you act against it, your heart will reproach you when you appear before Allah again, and your head will bow in shame. If you oppose it again, your shame will be even greater and your conscience will sting you more severely. It is utterly impossible that, despite offering prayer five times a day throughout your life, your conduct and character should not be corrected and a fundamental change should not begin in your life. That is why Allah Most High said regarding this benefit of prayer:

إِنَّ الصَّلاةَ تَنهىٰ عَنِ الفَحشاءِ وَالمُنكَرِ

“Indeed, prayer restrains a person from shamelessness, obscenity, and every kind of sinful deed.”

Yet, despite having such a great means of reforming the human mind and character, and despite offering the five daily prayers, if someone’s character does not improve and he does not refrain from the path of sin, it must be understood that his own nature is defective. There is no fault in the prayer. Water and soap do indeed remove dirt from clothing; but if they fail to remove coal dust, water and soap cannot be blamed—the fault lies with the coal.

But it is a matter of great regret that we do not understand at all what we recite in prayer, or do not recite it with understanding even when we do understand it. This is a very serious deficiency in our prayer. It can be remedied simply by devoting some time to learning it—you can easily learn the meaning and significance of the supplications and surahs of the prayer in your own mother tongue. I believe this will be of great benefit to you.

Prayer in Congregation

In the preceding articles, I have spoken only about the characteristics and benefits of prayer. From this, you have surely understood what a highly important act of worship it is. You have also understood how prayer gives birth in a person to a lifelong spirit of servitude and how it makes him capable of fulfilling the rights of this servitude. Now I shall tell you about the benefits of offering prayer in congregation. This will enable you to understand very well how Allah, out of mercy and grace, has gathered every kind of blessing within this same practice. Prayer alone was not a small matter for us; but by also commanding prayer in congregation, Allah Most High has made it a storehouse of doubled benefits and endowed it with a remarkable power unparalleled in bringing about a fundamental change in people.

As I said earlier, to regard oneself at every moment of life as a servant of Allah, to remain under the authority of one’s Master like an obedient slave, and to be constantly prepared to carry out the Master’s commands—this is what worship means; and prayer prepares a person precisely for this worship. Prayer creates within a person all the qualities needed for such worship: the feeling of being a servant; faith in Allah, His Messenger, and His Book; firm belief in the Hereafter; fear of Allah; acknowledging Allah as the Knower of the Unseen; constantly feeling His presence; always keeping oneself prepared to obey Allah’s commands; and learning Allah’s commands well. Prayer creates many such qualities in a person and shapes him into a true servant of Allah Most High.

A little thought will make it clear that no matter how virtuous a person may be individually, he cannot fully fulfill the rights of servitude to Allah until other people become his partners and helpers. The people with whom he lives day and night and with whom he constantly works—if they do not cooperate with him in obeying Allah, he can never succeed in properly carrying out Allah’s commands.

A person does not come into the world alone. Nor can he accomplish anything while living in isolation. He is connected in various ways with his neighbors, fellow workers, and companions along life’s path. Allah’s commands and injunctions are not meant for one solitary individual; rather, they have come from Allah for all people, precisely so that every kind of relationship in life may be maintained properly. If everyone helps and cooperates with one another in obeying Allah’s commands, only then can they collectively become people who obey Allah’s commands. Conversely, if everyone together begins disobeying Allah, or if their mutual relationships are such that they do not cooperate with one another in obeying Allah’s commands, then it is utterly impossible for one person to regularly and properly obey Allah’s commands and act according to Allah’s law.

If you read the Qur’an with a clear purpose, you will learn that Allah Most High has not commanded you merely to submit to Him, obey Him, and continue following His commands. Along with this, you have also been commanded to bring the entire world under Allah’s authority and obedience and to establish Allah’s law in the world. Wherever the law of Satan is in force, you must put an end to it and establish there the rule of the law of Allah Most High, the One without partner. The great service Allah has commanded you to undertake is something no single person can possibly accomplish. Even if there are millions upon millions of Muslims who believe in this creed, if they remain scattered and divided, without any connection or relationship among them, they will still be utterly unable to defeat the organized and firmly established power of Satan. That is why it is essential for Muslims to unite as a group, help one another, stand as one another’s patrons and supporters, and strive collectively to achieve the same objective.

A deeper examination also makes it clear that, to achieve such a vast objective, it is not enough for Muslims merely to come together and unite. They must come together according to the proper method; that is, they must form a Muslim congregation in such a way that proper relationships are established among them and there is no defect or shortcoming in those relationships. There must be complete unity in their views, aims, objectives, and course of action. They need to have an amir and leader, and they must develop the habit and desire to act according to that leader’s signals. They must understand well that they have to obey the leader’s commands, the extent to which they must obey them, and under what circumstances they may oppose the leader. Keep these points in mind, and reflect on how these important ideas awaken within those praying when they offer prayer in congregation.

As soon as the call to prayer is heard, Muslims have been commanded to leave all work and go toward the mosque. Thus, Muslims abandoning their respective work immediately upon hearing the call and all proceeding toward the same center—the mosque—recalls the image of a vast army. As soon as the bugle sounds in a military camp, every soldier understands that the commander is calling everyone. At that moment, the same thought arises in everyone’s mind: the duty and responsibility of obeying the commander’s order. As soon as this thought occurs, everyone does the same thing; that is, wherever they may be, the moment they hear the sound they run toward the designated place. Why is this method adopted for soldiers? First, so that each soldier individually develops the habit of obeying orders and of always remaining prepared to obey them. Second, so that a strong group may be formed from all these obedient soldiers and they may develop the habit of assembling at the same time and place at the commander’s order. This habit is necessary so that, if some sudden event occurs, all the soldiers can appear at the same place upon hearing the call and carry out their task. If every soldier is personally very brave but cannot immediately appear and fight when summoned at the time of action, then their bravery has no value at all. If, as soon as they are summoned, the soldiers do not assemble but instead go off in different directions according to their own wishes, then a disciplined group of fifty enemy soldiers could rout a thousand such brave soldiers.

In precisely this way, Muslims have been commanded to leave their work and hasten to the nearest mosque as soon as they hear the adhan, so that all Muslims together may become one army of Allah. They are trained to attend five times daily upon hearing the adhan because the duties of these divine soldiers are far greater and more demanding than those of all other kinds of soldiers in the world. Other armies may need to fight only after a long interval, and they are given extensive training long beforehand in anticipation of when war may break out. But this divine army must fight the forces of Satan at every moment and must always remain ready to obey the commander’s orders. Therefore, five times between day and night, at the sound of the divine “bugle”—the adhan—Muslims must rush toward Allah’s camp, the mosque. It must be said that, in comparison with their duties and responsibilities, this is undoubtedly a great favor shown to them.

So far, only the beauty and value of the adhan have been discussed. Hearing the adhan, all Muslims come to the mosque. Much beauty and benefit lie simply in this gathering. Meeting here, Muslims can see one another, get to know one another, and become acquainted.

But through what bond do you meet and become acquainted with one another? Through the bond that you are servants of one Allah, followers of one Messenger, and that the Noble Qur’an is the Book and code of life for all of you, while the purpose of all your lives is one. You have gathered in the mosque to attain that same purpose, and after returning from here each of you will strive to attain that same purpose. In fact, such recognition and companionship naturally awaken in your hearts the thought that you are all members of one nation and soldiers of one army. You are brothers to one another. In this world, the aim and purpose of your lives are one; all of you share in one another’s gains and losses, and your lives are closely bound together.

When you look at one another, look with open eyes and hearts, generously and magnanimously. Do not look at anyone as an enemy looks; rather, look at one another as a friend looks at a friend, as a brother looks at a brother. As a result, when you see a brother wearing old and torn clothes, someone deeply worried, distressed, or hungry, or someone disabled, crippled, paralyzed, or blind, feelings of sympathy and compassion will arise spontaneously in your heart. You wealthy people will feel the suffering of the poor, helpless, and needy, while the poor and destitute will gain the courage to approach the wealthy and speak of their hardship. If you learn that someone is ill or in difficulty and therefore could not come to the mosque, you will feel eager to visit him. If you hear of someone’s death, you may attend his funeral prayer and offer condolences to his grieving family. Indeed, these actions will create deep love and sympathy among you.

Think a little further: the place where you gather is a pure and holy place. You gather in this pure place with a lofty purpose. Thieves, robbers, drunkards, and gamblers may also gather in one place, but all their hearts are filled with evil intentions. Your gathering cannot be compared with theirs, because here only Allah’s sincere servants gather. Your assembly for worshipping Allah takes place in Allah’s house. Everyone gathers here to acknowledge, with sincere hearts, their servitude and bondage before Allah. In such circumstances, feelings of shame for their own sins naturally arise in the hearts of believers. Moreover, if someone has committed a sinful act before another person and that person comes to the mosque, the sinner is overcome with shame merely by this. If, in addition, Muslims possess the inclination to counsel one another and learn, with tenderness, love, and sympathy, how to remove one another’s faults, then there is no doubt that Allah’s boundless mercy and blessing will descend upon this assembly. Thus, through the opportunity to pray in congregation, one Muslim can correct another Muslim’s faults, and one can fulfill another’s needs. As a result, the whole society can gradually become upright and righteous.

There is tremendous blessing simply in meeting in the mosque. Now consider how immeasurable are the benefits and blessings of praying in congregation. All those praying stand equally in the same row. No one among them is greater or lesser, higher or lower; before Allah, in Allah’s presence, all people are completely equal. If one person’s hand or touch reaches another, neither becomes impure. There is no room here for untouchability. All are pure and purified, because all are human beings, all are servants of one Allah, and all follow the same religion, Islam. Among these worshippers there is no distinction whatsoever of lineage, family, tribe, country, or language. Individually, one may be a Sayyid, another a Pathan, another Khan Sahib, another a Howladar, and another Chowdhury Sahib. One may be a resident of one country and another of a different country. One may speak one language and another express his thoughts in another. Yet despite these individual differences, they all stand together in the same row and worship Allah collectively. This means that they all belong to one nation. Here, distinctions of lineage, tribe, region, country, and nationality are entirely false. The greatest bond among human beings is servitude to Allah and worship of Allah. Since you are all one in this matter, there can be no reason for you to be divided and separate in other matters either.

When you stand shoulder to shoulder in rows, it seems as though a vast army is standing before its king to perform its duty. Standing in lines and rising and sitting together creates a profound sense of unity in those praying. Through prayer, everyone is trained to worship Allah in this way: all their hands will rise together and all their feet will move together. It will become clear that those praying are not twenty or a hundred individuals; together they have become one indivisible human body.

What is done after forming the congregation and standing in rows? All those praying present the same supplication before Allah in the same language:اِيَّاكَ وَاِيَّاكَ نَسْتَعِيْنُO Allah, we worship only You and seek help only from You.اِهْدِنَا الصِّرَاظَ الْمُسْتَقِيْمَO Allah, guide us to the easy and straight path.رَبِّنَا لَكَ الْحَمْدُO Allah, all praise and commendation belong only to You.اَلسَّلاَمُ عَلَيْنَا وَعَلى عِبَادِ اللهِ الصَّالِحِيْنَ ـPeace be upon us and upon Allah’s righteous servants. Then, after completing the prayer, they greet one another, saying:اَلسَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ ـThis means that every worshipper seeks the welfare of the others, and that all together ask the same Master for the welfare of everyone. No worshipper is alone; none seeks blessing solely for himself. Rather, this is the supplication on everyone’s lips: O Allah, may Your favor and welfare descend upon us all; grant everyone the ability to follow the same easy and straight path; may peace descend upon all. In this way, prayer unites the hearts of all those praying, awakens the same thoughts and outlook in everyone, and creates deep love, unity, and goodwill among them.

But remember: prayer in congregation cannot be performed without an imam. Even if two people pray together, one must be the imam and the other a follower. Once the congregation has begun, it is strictly forbidden to separate from it and pray alone. Rather, the ruling is that whoever arrives after the congregation has begun must stand behind that imam and follow him. These practices are not limited to prayer; they actually impart the great lesson that, in order to live as Muslims, you must remain organized in congregation in this way. If none among you is an imam, your congregation cannot be formed at all. And if, after the congregation has been formed, you remain separate from it, your life is not an Islamic life at all. It has no real connection with Muslim life.

This is not the end of the matter. Through praying in congregation, a strong and powerful relationship is created between the imam and the followers. Through it, every Muslim can learn what the status of the “imam” is in the great mosque called the world beyond this small mosque, what his duties are, and what rights he possesses; how one must follow the imam of that “great mosque”; what one should do if he makes a mistake; how long one should tolerate his mistake; when one may point it out and demand that it be corrected; and under what circumstances one may remove the imam from office. All these matters

are taught, in a small-scale form, to every Muslim through praying in congregation in the mosque. In short, the rules for governing a small state are taught and practiced five times every day in the mosque.

There is no opportunity here to discuss these matters in detail. I will briefly mention a few necessary points.

The ruling of the Shariah is that the person among the members of society who is most God-fearing, most learned, best able to recite and understand the Noble Qur’an, and also of suitable age must be appointed imam of the prayer. This arrangement clearly teaches what qualities are essential in those who will become leaders of the nation in practical life.

The Shariah has commanded that a person whom the majority of the congregation does not agree to appoint as imam should not be appointed imam. The dissent of a small number is not taken into consideration, because it is impossible ever to find someone whom no one opposes. But if the majority of the congregation dislikes a person, he cannot be appointed imam under any circumstances. This teaches the method of choosing the imam or leader of the nation.

The Shariah provides that the imam of the prayer must be someone who conducts the prayer while taking into account the condition of all those praying. For among them there may be many sick, elderly, infirm, and weak people. In such circumstances, if he recites long passages and performs prolonged bowings and prostrations while considering only the young, strong, and unoccupied, this may cause great hardship and difficulty for others. Therefore, the imam must remember that among those praying are many elderly, sick, and weak people, as well as many who wish to complete the prayer quickly and return to their work. The Noble Prophet, peace be upon him, showed great compassion in this matter. Even when he heard a child crying during prayer, he would shorten the prayer considerably, because if the child’s mother—or father—was participating in the congregation, it might cause distress and thus disrupt the prayer. This rule teaches the leaders of the nation that, once someone has been made a “leader,” he must take all kinds of people in the nation into consideration in every matter. The Shariah also provides that if, while leading the prayer, the imam reaches a condition in which he can no longer lead, he must immediately step aside and another person must be appointed to lead the prayer. This gives the instruction that when the leader of the nation becomes unable to perform his duty, he should resign himself and arrange for another suitable person to be appointed in his place. It is obligatory for him to do this. He should feel no shame in doing so, nor is it selfishness.

The ruling of the Shariah is that the followers must follow whatever the imam does. It is absolutely forbidden for a follower to perform an act before the imam performs it. Indeed, it is mentioned in the Hadith that “if anyone bows or prostrates before the imam, he will be raised on the Day of Resurrection as a donkey.” Here, the Muslim nation is taught that following the leader is an absolute duty.

If the imam makes a mistake during the prayer—for example, sitting when he should stand, or standing when he should sit—it is the followers’ duty to point out his mistake by saying “Subhanallah.” “Subhanallah” means “Allah the Exalted is pure and great.” The significance of saying Subhanallah when pointing out the imam’s mistake is that only Allah the Exalted is free from every error and defect; you are human, and it is not impossible for you to make a mistake. This is the rule established in Islam for pointing out the imam’s mistake.

Whenever the imam’s mistake is pointed out under this rule, he should correct his own mistake without allowing any embarrassment or hesitation to stand in the way. However, if, even after his mistake has been pointed out, the imam firmly believes that he has made no mistake and has acted correctly, he should complete the prayer according to his own conviction. In that situation, the members of the congregation must follow him even while believing that he has made a mistake. After the prayer has ended, every worshipper has the right to prove the imam’s mistake before him and demand that he lead the prayer again.

The congregation’s conduct toward the imam applies only to minor mistakes. But if the imam begins to lead the prayer contrary to the Prophet’s Sunnah, deliberately recites the Noble Qur’an incorrectly during the prayer, or commits an act of disbelief, polytheism, or open sin while leading the prayer, then it is obligatory upon every worshipper to abandon the prayer and leave that imam.

Through these instructions of the Shariah concerning prayer, the Muslim community has been taught wonderfully how it must deal with its leaders in national life.

From the significance and benefits of praying in congregation discussed here, you have clearly learned that this one act of worship ordained by Allah the Exalted—performed only five times a day and night for a few minutes—contains great benefit for Muslims in every place, in this world and the Hereafter. It can be understood from this that this single practice can make a Muslim truly fortunate and prepare him to serve Allah and lead in the world. You may now ask: if prayer is full of every kind of benefit, where have all those benefits gone in the present age? The answer to this question will be given in the next essay, God willing.

Why Are the Benefits of Prayer Not Obtained?

In the earlier essays I explained in various ways the benefits and advantages that prayer provides. Here I will try to answer why people today are unable to gain those benefits from prayer. Why are Muslims so humiliated and weak even after performing prayer in the present age? Why are their characters not improving? Why are they not becoming an invincible, powerful army of Allah? Why are they so powerless and despised in the world before the unbelievers? This is truly a difficult question.

A brief answer to this question may be that Muslims do not actually perform prayer, and even when they do, they do not perform it in precisely the manner and according to the rules in which Allah and His Messenger commanded it to be performed. Therefore, today’s Muslims cannot hope to gain from their present prayer the benefits of the prayer that can raise a believer to the highest level of advancement. But I know that you will not be satisfied with such a brief answer. Therefore, it is necessary to answer it in somewhat greater detail.

You see this wall clock hanging in the mosque. You know that it contains many components connected to one another. When it is wound, each component begins its own work, and at the same time the results of the inner components’ work begin to appear on the outer hands. In other words, the two hands keep turning, making seconds into minutes and minutes into hours. Now consider: what is the purpose for which a clock is made? Everyone knows that its sole purpose is to tell the correct time. That is why all the small components capable of indicating the correct time have been assembled inside it. They have then been joined to one another so that they all continue to operate properly, with each part doing exactly as much work as needed to show the correct time—neither more nor less. It has also been designed to be wound again, because without winding the components will stop and cannot work correctly. Thus, after a specified period, it is wound and set in motion, and all the components begin to operate. When they are properly joined and the clock is wound, it can fulfill the purpose for which it was made. But if it is not wound properly, it cannot show the time correctly. If it is wound but not according to the proper procedure, the clock will stop, or even if it runs, it will not indicate the time correctly. If some of its parts are removed and it is wound, that winding will produce no result. And if one of its parts is removed and replaced with a part from a Singer sewing machine, then wound, it still will not show the time; nor will it be able to sew clothes. If all its components are kept inside it separated from one another, it will not run even when wound. Outwardly, one would have to say that all the clock’s components are inside it, but merely having the components inside cannot fulfill its purpose. For they have no connection with one another and have not been properly arranged in an ordered structure. Thus they cannot operate together. In the conditions just described, although the clock will do no work and winding it will be futile, an outsider looking at it will not understand that it is not a clock or that it is not being wound properly. They will say that it looks exactly like a clock and will therefore expect from it the purpose served by a clock. When they see from a distance that you are winding the clock properly, they will expect it to yield all the benefits that a clock can provide. But when the clock is not actually in proper condition inside, what does it matter that it looks like a clock from the outside? It is utterly impossible to obtain from it the work of a genuine clock.

The example of the clock that I placed before you should have made the whole matter clear. Consider Islam like this clock: just as the purpose of a clock is to show the correct time, the purpose of Islam is for human beings to live in this world as Allah’s vicegerents and soldiers. They will follow Allah’s commands themselves and guide others according to Allah’s law.

This is clearly stated in the Qur’an:

كُنْتُمْ خَيْرَ اُمَّةٍ اُخْرِجََتْ لِلنَّاسِ تَأْمُرُوْنَ بِالْمَعْرُوْفِ وَ تَنْهَوْنَ عِنْ الْمُنْكَرِ وَتُؤْمِنُوْنَ بِاللهِ ط ـ عمران:

You are the best nation brought forth for the benefit of all humanity. Your task is to command all people to do what is right, turn people away from every wrong, and hold firmly to faith in Allah. Surah Al Imran: 110

وَكَذَلِكَ جَعَلْنَكُمْ وَّسَطًا لَتِكُوْنُوْا شُهَدَا ءَ عَلَى النَّاسِ ـ

And thus We have made you the best nation, so that you may bear witness concerning all people.

Surah Al-Baqarah: 143

وَعَدَ اللهُ الَّذِيْنَ امَنُوْا مِنْكُمْ وَعَمِلُوْا الصلِحتِ لَيَسْتَخْلِفَنَّهُمْ فِيْ الاَرْضِ النُوْر: 55

Allah has promised those among you who believe and do righteous deeds that He will surely make them His vicegerents upon the earth. Surah An-Nur: 55

وَقَاتِلُوْهُمْ حَتّى لاَتَكُوْنَ فِتْنَةٌ وَّيَكُوْنَ الدِّيْنُ كُلُّهُ لِلَّهِ ـ

Fight these unbelievers so that, in the end, persecution may cease and the religion may belong wholly to Allah. Surah Al-Anfal: 39. To accomplish this purpose, many mechanisms have been assembled in Islam, just as the components of a clock are assembled. They are necessary for attaining Islam’s true purpose and are mutually compatible. Islam’s fundamental beliefs, doctrines, rules of moral character, principles of business and dealings, rules of exchange and transaction, the rights of Allah, the rights of people, one’s own rights, and the rights of all other things with which people have relationships in the world; the principles of earning and spending; the rules and methods of war and jihad; the regulations of peace and reconciliation; the laws and methods of governing the state; and the rules for living while acknowledging the authority of an Islamic state—all these are parts of Islam, its small components. They have been joined to one another like the components of a clock, so that when it is wound, all begin to operate properly. Through their combined operation, Islam’s true purpose—the supremacy and dominion of Islam and the establishment of Allah’s law in the world—continues to be achieved beautifully and systematically, just as the outer time-indicating hand shows the correct time when the clock’s mechanisms operate. Several iron plates and small iron pins are used to join the various parts of a clock to one another. In exactly the same way, a congregation has been established to connect Islam’s various practices with one another and arrange them in a harmonious order. This congregation must have a leader who possesses correct knowledge and understanding of Islam, along with the qualities of God-consciousness and piety. The members of the congregation will obey his instructions and act according to his direction. With their combined strength, the leader will enforce Islamic law over the people and restrain them from opposing it. When all the parts of Islam are thus connected and a harmonious order has been established among them, they must be wound properly to set them in motion. In the Islamic way of life, prayer serves as that winding key. This winding must be done five times during the day and night. Then the clock must also be cleaned and kept pure; for this reason fasting has been made obligatory. Once a year, for thirty days, it performs this task. This clock must be oiled; the oiling is done by paying zakat once a year. This oil is not imported from outside: one part of the clock itself produces it and makes the other dry parts fit to operate. A clock also needs to be overhauled from time to time; performing Hajj once in a lifetime completes this overhaul.

Now everyone can understand that winding, cleaning, oiling, and overhauling can be beneficial only when the clock contains only its own parts, connected and properly arranged as its maker designed them. In precisely that condition, winding it will make it run correctly and show the correct time. If you reflect a little, you will understand that the condition of Islam today is extremely bad in this respect. First, the congregation through which all the parts of Islam had been joined together no longer exists. Consequently, all the parts have become separate. The power of unity has vanished. Now everyone does whatever he wishes. There is no one to restrain anyone and no one to show the correct path. If he wishes, he follows Islamic law; otherwise, he abandons Islam and follows another path. Today’s Muslims have not stopped there. Rather, they have removed many parts of this clock and added many parts according to their own wishes—parts that can in no way belong to this clock. Some have inserted parts from a Singer sewing machine, some have fitted a part from a flour mill into it, and some have found and attached various parts of a motorcar according to their own preference. Thus, while remaining Muslims on one side, they conduct usurious business on the other, take out life insurance with insurance companies, and pursue false lawsuits in courts based on English law. They serve the unbelievers as their followers. They turn their daughters, sisters, and wives into mems. They give their children materialist education. On one hand they imitate Marx and Lenin, and on the other they accept the policies of Britain and America. In short, Muslims themselves have brought countless things opposed to Islam and attached them to this clock of Islam.

If, after committing all these undesirable acts, someone still expects the watch to run properly merely by winding it, and expects it also to fulfill the purpose for which it was made, and wishes to obtain from it the results that should come from cleaning, oiling, and overhauling it, what else can he be called but an utter fool? A little deep thought makes it easy to understand that, in the condition this watch (Islam) is presently in, its real purpose can never be achieved, even if it is wound, cleaned, and oiled throughout one’s life. Therefore, until the parts of other machines are removed from it and its original parts are properly arranged in their place—as they were arranged when the watch was first made—there is no hope whatsoever of attaining the true purpose through it.

It is essential to understand this matter very well. This is why the prayers, fasting, Hajj, and zakat of Muslims have become completely fruitless. First, very few of them properly perform the prayer, observe the fast, pay zakat, and perform Hajj. As the bonds and discipline of the congregation have been shattered, every person in society has become completely self-willed. There is no one to ask whether anyone is fulfilling these obligations of Islam. Moreover, how do those who do fulfill them perform them? Today, the practice of praying in congregation has almost disappeared. Even where congregational arrangements exist, such a person is appointed imam in the mosque who is incapable of accomplishing any other work in the world—he does not possess that qualification. Most of those made imams of mosques are people who live on the mosque’s bread, regard fulfilling religious obligations as a means of earning a livelihood, are backward in knowledge and learning, lack moral strength, and are highly backward in character. Yet the system of appointing imams was established with the purpose of transforming all Muslims into Allah’s true caliphs and Allah’s soldiers in the world. Thus, the condition into which prayer, fasting, zakat, and Hajj have fallen nowadays cannot be expressed in words. Allah’ssoldiersThis system of appointing imams was established with the very purpose of transforming all Muslims into Allah’s true caliphs and Allah’s soldiers in the world. Thus, the condition into which prayer, fasting, zakat, and Hajj have fallen nowadays cannot be expressed in words.

Despite all this, some may say that nowadays many Muslims are fulfilling the obligations and properly performing their respective duties. But, as stated above, once some parts of a watch have been removed and some parts of another machine fitted in their place, winding it or not, cleaning it or not, and oiling it or not are all equally fruitless and meaningless. From a distance, it will certainly appear to be a watch. Anyone looking at it from outside will surely say, “This is Islam, and you are Muslims.” When you wind or clean this watch, people looking from a distance think that you are winding and cleaning it properly. No one can say that this is not prayer or this is not fasting; but how can those who see it from outside understand what is inside it?

Why are the religious works of Muslims fruitless today? I have clearly disclosed the fundamental reason before you. I have also explained why Muslims cannot become Allah’s soldiers even after praying and fasting; rather, why they have become the servants of the unbelievers, blind followers of their footsteps, and victims of oppression in various ways. If you do not mind, I can mention something even more sorrowful. There is no doubt that Muslims certainly feel sorrow and pain over their present condition. But it is also true that among today’s Muslims, nine hundred and ninety-nine out of every thousand, or even more, are entirely unwilling to try to remove this condition. The inner mechanism of Islam’s “watch” has become disconnected, and each person has fitted into it a new part according to his own whim. Muslims today are completely unwilling to repair it—that is, to remove the parts of other machines and arrange its original parts properly. Indeed, even if someone wishes to do so, they cannot tolerate him. For when the things belonging to other machines are removed from it, everyone’s favorite thing will be removed. But it cannot be that other people’s favorite things will be removed while the external part that one has attached oneself is allowed to remain. They fear that when its original parts are properly arranged and firmly fastened, they too will thereby become confined. For if everyone is bound firmly, surely no one can be left free and unrestricted. They are incapable of willingly enduring such a painful matter. Therefore, they want this watch to remain hanging just as it is, while people from a distance continue to be deceived into thinking it is a watch. On the other hand, those who love such an unserviceable watch are occupied with winding it very frequently and cleaning it. But they will never, even by mistake, be prepared to arrange its parts properly and remove the things belonging to other machines. This is truly a sorrowful matter.

If I could agree with your view in this way, there would be no problem. But I cannot. It is impossible for me to speak against the truth I have come to know. I can say with certainty that, in the present condition, even if, in addition to the five daily prayers, one performs tahajjud, Ishraq, Chasht, and other prayers; recites the Qur’an for five hours every day; and, besides Ramadan, fasts for five and a half of the remaining eleven months of the year, no result will come. But once the watch’s original mechanism has been kept inside it and properly arranged, a slight winding will keep it running, and it will also be able to show the correct time. Then even a little cleaning and a few drops of oil will produce much benefit. Otherwise, no matter how much it is wound throughout one’s life, this watch will never run, nor will its real purpose be achieved through it.

Fasting

Immediately after prayer, the worship Allah Most High has made obligatory for Muslims is fasting during the month of Ramadan. Fasting means abstaining from food, drink, and sexual intercourse from morning until evening. Like prayer, fasting has been made obligatory in the law of every prophet since time immemorial. The communities of all earlier prophets fasted in this same manner, just as the community of the final Prophet, Hazrat Muhammad, peace and blessings be upon him, fasts. Of course, the laws and commands of fasting, its number, and its time and duration differ in the laws of the various prophets. Today we see that the practice of fasting exists in some form in every religion. There is no doubt, however, that they have added many things to it according to their own wishes and distorted its form in various ways. Allah has stated in the Majid:

يَآيُّهَا الذِّيْنَ اَمَنُوْا كُتِبَ عَلَيْكُمْ كَمَا كُتِبَ عَلَى الَّذِيْنَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّكُوْنَ ـ

O believers! Fasting has been prescribed for you as it was prescribed for those before you. Surah al-Baqarah: 183

This verse proves that every law revealed by Allah in the world contained regulations regarding fasting. It is worth considering what benefit is contained in fasting for which Allah Most High instituted it in the law of every age.

I have said several times before that the real purpose of Islam is to transform a person’s entire life into worship—that is, servitude to Allah. By nature, man is Allah’s servant, and servitude to Allah is his true disposition. Therefore, it is not proper for a person to abandon Allah’s servitude for even a moment, whether in thought or action. In every act of life and at all times, one should consider what pleases Allah and what displeases Him. Then a person should go in whatever direction and undertake whatever action in which Allah’s pleasure may be hoped for, and stay away from whatever incurs His displeasure, just as everyone stays away from fire. It is man’s duty to follow the path Allah likes and not follow the path He does not like. When a person’s entire life is formed in this way, it will be proved that he is serving Allah properly, and that he has fulfilled the purpose of his creation in accordance with Allah’s declaration: “I have created jinn and mankind only to worship Me.”وَمَا خَلَقْتُ الْجِنَّ وَالاِنْسَ اِلاَّ لِيْعْبُدُوْنَ ـ (الذريتI have created mankind and the jinn only to worship Me. In accordance with this declaration of Allah, he has succeeded in fulfilling the purpose of his creation.

It has also been stated previously that the true purpose of the acts of worship known as prayer, fasting, Hajj, and zakat, which have been made obligatory upon people, is to prepare them for that essential worship. Making these obligatory does not mean that by merely praying five times a day, enduring the hardship of hunger and thirst from morning until evening for thirty days in Ramadan, paying zakat once a year if wealthy, and performing Hajj once in one’s life, a person has completely fulfilled his duty toward Allah and is then entirely free to do whatever he wishes. Rather, the real purpose of making these acts of worship obligatory is to properly form a person through them and make his entire life worthy of servitude to Allah. Now, keeping this purpose in view, we must judge how fasting prepares a person for that essential worship.

The other acts of worship besides fasting require some form of outward expression in order to be performed. During prayer, the worshipper must stand, sit, bow, and prostrate. This can be seen by other people. Hajj requires traveling a long distance, and that journey is made together with thousands of people. In the matter of paying zakat, at least two people must know of it—one gives and another receives it. None of these acts of worship can remain hidden from anyone. Once performed, other people can know about them. But no one besides Allah and the person fasting can know about the fast. If someone eats suhoor in front of everyone, breaks the fast together with everyone at iftar, and secretly eats or drinks during the day, no one besides Allah can know. Outwardly, everyone will certainly consider him to be fasting; but in reality, he is not fasting at all.

Consider this aspect of fasting. How firm is the faith of the person who truly fasts, who secretly neither eats nor drinks; who, when his liver seems ready to split from thirst in intense heat, does not drink even a drop of water; and who, even when stars begin to appear before his eyes from unbearable hunger, does not wish to eat anything? How firmly does he believe that Allah Most High is the Knower of the Unseen? How certainly does he know that although his actions may be unknown to the people of the world, nothing is unknown to the Lord of the universe? How intense is the fear of Allah in his heart that, despite enduring unbearable hardship, he refrains solely out of fear of Allah from doing anything that could invalidate his fast? How firm is his belief in the judgment of the Hereafter? Within one month he fasts for at least three hundred and sixty hours. Throughout this long period, no doubt about the Hereafter ever arises in his mind. If he had even the slightest doubt about whether the Hereafter exists, or if he had any uncertainty about whether punishment or reward would occur there, he could never complete his fast. Once such doubt arises, a person cannot remain firmly resolved to abstain from food and drink merely because it is Allah’s command.

In this way, Allah Most High subjects the faith of Muslims to a continuous test for one month every year. The stronger a person becomes in this test, the firmer his faith becomes. In fact, this is test upon test and training upon training. When something is entrusted to someone, his faith undergoes a great test. If he passes this test successfully and does not betray the trust, he gains greater capacity to bear the burden of trust. Gradually, he becomes more trustworthy. In the same way, Allah Most High continuously subjects the faith of Muslims to a difficult test for one month, for twelve or fourteen hours each day. When he passes this test completely, his ability to fear Allah and refrain from other sins is awakened to a greater degree. Then, believing Allah to be the Knower of the Unseen, he cannot violate Allah’s law even in secret. In every act, he will remember the Day of Resurrection, when everything will be exposed and, with impartiality, every good deed will receive a good result and every evil deed an evil result. This has been stated in the following verse of the Holy Qur’an:

يَآيُّهَا الَّذِيْنَ اَمَنُوْا كُتِبَ عَلَيْكُوْمُ الصِّيِامُ كَمَا كُتِبَ عَلى الَّذِيْنَ مِنْ قِبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ ـ (البقرة: 183)

O believers! Fasting has been prescribed for you as it was prescribed for those before you. Surah al-Baqarah: 183

Another characteristic of fasting is that it compels a Muslim to follow the commands of the Shariah continuously for a long period. One prayer takes only a few minutes. Zakat has to be paid only once a year. Hajj does take a long time, but the opportunity occurs only once in a lifetime. Nor is it for all Muslims; only the wealthy receive that opportunity. Fasting, however, is entirely different from these acts of worship. Every year, for one complete month, it trains every able Muslim, day and night, to follow the Islamic Shariah. One must rise late at night to eat suhoor, stop all food and drink before a specified time, refrain from certain acts throughout the day, and break the fast at the appointed time in the evening—not a little earlier or a little later. After iftar, eating, drinking, and resting are permitted. But immediately afterward one must hurry to the Tarawih prayer. In this way, one is bound each year by a firm law for an entire month. Then one is released into the field of life for eleven months. The training received in this month should be reflected in one’s actions during the following eleven months, and if anything remains incomplete, it should be completed in the following year.

It would not have been at all effective to arrange for each individual in Muslim society to undergo this training separately. Soldiers are never paraded one by one; the entire army is assembled and paraded together. Everyone must rise at the same time upon hearing the sound of the bugle and begin the assigned task according to its call. As a result, soldiers develop the habit of working as a group. At the same time, one person assists another in his training. If one person’s training remains incomplete in some way, the second completes it, and if the second’s remains incomplete, the third completes it. It is precisely for this reason that Islam designated the month of Ramadan for fasting. All Muslims have been commanded to begin fasting together at this time. In fact, this command has transformed individual worship into collective worship. Just as multiplying one number by a target produces a vast number, so the moral and spiritual improvement achieved by one person fasting separately can be multiplied many millions of times when millions of people fast together. The month of Ramadan illuminates the entire environment with the pure spirit of goodness and piety. The fresh green crop of taqwa and piety grows throughout the life of the nation. Each person tries not only to protect himself from sin, but if he has any weakness, all his fasting brothers help and support him. Everyone feels ashamed to commit sin while fasting; conversely, the desire to perform good and meritorious deeds awakens in everyone’s heart. If possible, one gives a poor person a meal, donates clothing to a naked person, and helps the distressed. Wherever a good deed is being done, one participates in it. And wherever open sin is taking place, one tries to stop it. Thus, a pleasant environment of goodness and taqwa is created all around. A season favorable to the increase of every kind of virtue and good deed begins. Indeed, all crops in the world grow in their appointed seasons. At that time, everywhere one sees the splendid sight of that particular crop. This is why the final Prophet, peace be upon him, said:

كُلُّ عَمَلٍ اِبنِ ادَمَ يُضُاعَفُ الْحَسَنَةَ بِعَشَرِ اَمْثَالِهَا اِلى سَبْعِ مَائَةِ ضِعْفٍ ـ قَالَ اللهُ تَعَالى الصَّوْمُ اِلاَّ الصَّوْمُ فَانَّهُ لِىْ وَاَنَا اَجْرِى بِه ـ

The reward of every deed of a human being increases in some measure in Allah’s court; a good deed yields from ten times up to seven hundred times more. But Allah says that fasting will not be included among these, because fasting is kept exclusively for Me. And I alone will grant its reward.

This hadith makes it clear that although the reward of a good deed increases greatly according to the doer’s intention, there is a definite limit to such increase. But no final limit has been specified for the increase in the reward of fasting. Since Ramadan is the season of blessing, goodness, and the increase of good deeds, during this season not merely one Muslim but millions upon millions of Muslims together water this garden of goodness. Therefore, it can produce rewards beyond all count. The more good deeds one performs with good intentions in this month, the more blessings the fasting person gains and tries to give to his fasting brother, and the more the influence of this month remains upon the fasting person throughout the following eleven months, the greater the benefit will be. It will continue to increase without any limit or boundary. If Muslims themselves restrict it, that is a separate matter.

Hearing of these astonishing benefits and blessings of fasting, this question may arise in everyone’s mind: where have they gone today? Muslims fast and pray today. But why do they not receive at all the benefits described for it? I have already mentioned one reason. It is that after separating the various parts of Islam’s comprehensive system and importing many external elements into it, one cannot hope to obtain its original results. The second reason is that the present Muslims’ outlook regarding worship has completely changed. They now think that worship means merely refraining from eating and drinking from morning until evening. It is believed that when someone performs this act, his worship is complete. Similarly, in the other acts of worship, only the external structure and ceremony are considered worship. Thus the essential spirit of worship—which must spontaneously permeate every act of Muslims—is absent from ninety-nine percent of Muslims, or even more. This is precisely why the acts of worship cannot produce their full results. In Islam, everything depends on intention, understanding, and sincerity. This will be discussed in detail in the next article, God willing.

The Main Purpose of Fasting

Whatever a person does, two things must be present in it: one is its purpose—the reason for which the act is performed; the other is the method adopted to achieve that purpose. Eating rice may be given as an example. The purpose of eating rice is to remain alive and sustain bodily strength. To achieve this purpose, one must make a morsel, put it in the mouth, chew it, and swallow it. This is the most effective and appropriate method for achieving the purpose of eating. Therefore, the purpose of the act of eating—the reason for which one eats—is not the method itself. Now, if someone takes a fistful of earth, ash, or sand, puts it in his mouth, chews it, and swallows it, what can be said of him? One must say that he has lost his mind. But why? Because merely following these four rules of eating does not achieve the purpose of eating. Similarly, if someone vomits immediately after eating rice and then complains, “I am receiving none of the benefits attributed to eating rice. Rather, I am becoming progressively weaker, and death is approaching,” this foolish person has blamed eating for his weakness, whereas it is actually only the result of his own foolishness. Like a fool, he thinks that once the few rules by which eating is performed have been completed, life-force will be gained. Therefore, he thinks, what benefit is there in keeping the burden of rice in the stomach? It should be expelled. That will make the stomach light. The outward rules of eating have been observed. This foolish person has entertained such a mistaken belief and is acting upon it. Thus, he himself must suffer the consequences. He should have known that until the rice reaches the stomach, is digested, becomes blood, and spreads throughout the body, life-force cannot possibly be gained. Although the outward rules of eating are essential—for without them the rice cannot enter the stomach at all—fulfilling this outward ceremony alone cannot achieve the real purpose of eating. There is no magic in this outward ceremony by which, once completed, blood will flow magically through all his veins. The blood can be created only according to the process Allah Most High has established. If that process is violated, destruction is inevitable.

Reflecting a little on the example I have explained here in detail makes it easy to understand why the worship of Muslims has become fruitless today. As I have said more than once before, Muslims today regard the arkan of prayer and fasting (the essential internal acts) and their outward ceremonies as the real worship. Yet nothing could be a greater error than this. They think that whoever properly performs these ceremonies has completed his worship of Allah. They may be compared to a person who makes a morsel of rice, puts it in his mouth, chews it, and swallows it, and thinks that performing these four acts is eating and that the purpose of eating has thereby been achieved. Whether he eats earth or sand in this way, or vomits it up, makes no difference. I ask: if this is not the Muslims’ error, how can a fasting person tell lies or backbite others? How can they quarrel and fight at every word? How can abuse and obscene speech come from their mouths? How can they seize others’ rights? How can they eat haram and cause others to eat haram while claiming that they are worshipping Allah? Those who think that they have completed the act of eating by eating sand or earth are exactly like them.

This is especially worth considering: after Muslims spend the entire month of Ramadan worshipping Allah for 360 hours, why do all the effects of this great worship completely disappear on the very first day of Shawwal, when they take a break? Whatever the Hindu community does at its fairs and festivals, Muslims do exactly the same at the Eid festival. Indeed, in urban areas, on Eid day a storm of adultery, dancing and singing, drinking alcohol, and gambling begins. Many people are even seen fasting during the day and drinking alcohol and committing adultery throughout the night. By Allah’s grace, ordinary Muslims have not yet gone so far astray; but the question is: upon how many people does the effect of taqwa and piety remain after Ramadan ends? How many people fear violating Allah’s law? How many people participate in good deeds? In how many people has selfishness disappeared?

Consider what the real reason for this may be. I say with certainty that the only reason is that the Muslims’ understanding of the meaning of worship and of its implications is completely wrong. They think that refraining from eating and drinking from morning until evening is fasting, and that doing this is itself worship. That is why Muslims show great respect for fasting and observe it very carefully—their fear of Allah becomes so intense that they keep away from anything that might cause the fast to break. Even when their lives are at risk, they are unwilling to break their fast. But Muslims do not understand that merely remaining hungry and thirsty is not the real worship; it is only the outward observance of worship. The purpose of this observance is merely to awaken in Muslims the fear and love of Allah, so that such strength may arise within them that they can abandon even highly profitable activities, strengthening their resolve solely out of fear of Allah’s displeasure. And so that, even in difficult and dangerous undertakings, they may strengthen their resolve and throw themselves into them solely in hope of attaining Allah’s pleasure. This strength can arise in Muslims only when they understand the real purpose of fasting, and throughout the entire month of Ramadan keep their hearts turned away from the desires of the nafs through fear and love of Allah, preparing themselves to attain Allah’s pleasure. But, sadly, present-day Muslim society loses this habit and the qualities acquired through it immediately after Ramadan, just as someone vomits immediately after eating rice. Moreover, many Muslims vomit out their day-long piety and taqwa as soon as they break their fast. Everyone can understand that under such circumstances the real purpose of fasting can in no way be achieved. Fasting is not magic; merely observing its outward rituals cannot achieve any great purpose. One cannot gain physical strength from rice until it reaches the stomach, is digested, and flows as blood through every vein of the body. Likewise, no moral or spiritual strength can be gained through fasting until the person fasting properly understands its real purpose, until it is impressed upon his mind and heart, and until it completely influences his thoughts, imagination, desires, and actions.

For this reason, after prescribing fasting, Allah the Exalted said لَعَلَّكُمْ تَتَّقُوْنَ ـ—that is, “Fasting has been made obligatory for you so that perhaps you may become muttaqi and pious.” Allah did not say that by fasting you would certainly become pious and muttaqi. This is because the benefit obtained from fasting depends entirely on the fasting person’s intention, aspirations, and eagerness. Whoever understands its purpose well and strives to attain the intended objective through it will certainly become more or less muttaqi. But whoever does not even know its purpose and makes no effort to attain it can hope for no benefit from fasting.

The Noble Prophet, peace and blessings of Allah be upon him, indicated the real purpose of fasting in various ways and explained that remaining hungry and thirsty without understanding its purpose has no value whatsoever. He said:

مَنْ لَّمْ يَدْعْ قَوْلَ الزُّوْرِ وَالْعَمَلَ بِه فَلَيْسَ لِلَّهِ حَاجَةٌ فِيْ اَنْ يَّدْعَ طَعَامَهُ وَشَرَابَه ـ

Allah has no need for the mere abstention from food and drink of a person who does not abandon false speech and false deeds.

In another hadith, the Noble Messenger, peace and blessings of Allah be upon him, said:

كَمْ مِنْ صَائِمٍ لَيْسَ لَهُ مِنْ صِيْامِه اِلاَّ الظَّمَاءُوَكُمْ مِنْ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِه اِلاَّ السَّهَرُ ـ

There are many fasting people whose share is nothing but hunger and thirst. Likewise, there are many people who worship at night but gain nothing from it except staying awake. The meaning of these two hadiths is very clear. They make it abundantly evident that merely remaining hungry and suffering from thirst is not worship; it is only adopting the means of true worship. True worship consists in refraining, out of fear of Allah, from committing the sin of violating Allah’s law; performing with wholehearted eagerness those deeds through which Allah’s pleasure may be attained; and, as far as possible, destroying one’s sense of self and ego out of love for Allah. Whoever cannot perform this worship merely causes his stomach hardship by remaining hungry and thirsty; there is no benefit at all in his fasting for twelve or fourteen hours. Allah the Exalted did not command people to give up food and drink merely for this reason. Regarding the purpose of fasting, the Noble Prophet, peace and blessings of Allah be upon him, said:

مَنْ صَامَ رَمَضَانَ اِيْمَانًا وَّاِحْتِسَابًا غُفِرِلَه مَاتَقَدَّمَ مِنْ ذَنْبِهِ ـ

Whoever fasts with iman and ihtisab will have his past sins and offences forgiven. Iman means retaining the proper understanding and creed that a believer should have concerning Allah. Ihtisab means that a Muslim should constantly reflect, keep a watchful eye on his deeds, and consider whether he is acting contrary to Allah’s will. Whoever fasts the entire month of Ramadan with these two qualities can have all his past sins and offences forgiven. Even if he had previously been a disobedient and rebellious servant of Allah, fasting in this manner will prove that he has now returned completely to Allah, the True Master. It is mentioned in a hadith:

اَلتَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَذَنْبَ لَهُ ـ

Whoever repents from sin becomes completely sinless.

It is stated in another hadith:

اَلصِّيَامُ جُنَّةٌ وَاِذَاكَانَ يَوْمِ اَحَدِكُمْ فَلآ يَرْفُثُ وَلاَ يَصْخَبُ فَانْ سَابَّهُ اَحَدٌ اَوْقَاتَلَهُ فَلَيْقُلْ اِنِّيْ اِمْرُءٌ صَائِمٌ ـ

Fasting is a shield (just as a shield protects against an enemy’s attack, fasting is a shield against Satan’s deception). Therefore, whoever fasts should refrain from quarrels and disorder (for this is how the shield should be used). Even if someone insults him or fights and quarrels with him, he should clearly say, “Brother, I am fasting; you cannot expect me to join you in this wrong.”

In several other hadiths, the Last Prophet, peace and blessings of Allah be upon him, said that while fasting one should perform as many righteous deeds as possible and take part in every good work. In particular, while fasting, a fasting person should feel great sympathy for his fellow believers. For by being hungry and thirsty himself, he can understand very well how Allah’s poor servants pass their days in hardship and poverty. During Ramadan, Ibn Abbas, may Allah be pleased with him, was more compassionate and sympathetic than at other times. During this period, no petitioner could be turned away from his door, nor did any prisoner remain imprisoned. It is stated in a hadith:

مَنْ فَطَّرَ فِيْهِ صائِمًا كَانَ لَه مَغْفِرَةٌ لِذُوْنُوْبِه وَعَتْقُ رَقَبَتِه مِنَ النَّارِ وَكَانَ لَه مِثْلَ اَجَرِه مِنْ غِيْرَ اِنْ يَّنْتَقَصَ مِنْ اَجْرِه شَئٌ ـ

During Ramadan, whoever provides iftar for a fasting person, this deed will be a cause of forgiveness for his sins and deliverance from the Fire of Hell. He will receive a reward equal to that earned by the fasting person for his fast, without the fasting person’s reward being reduced in the slightest.

Fasting and Self-Control

Fasting has countless moral and spiritual benefits. One of them is creating the power of self-control in people. To understand properly how fasting awakens this power in people, it is first necessary to know the meaning of self-control. It is also essential to understand what kind of self-control Islam endorses and how fasting develops that power in people.

Self-control exists precisely when a person’s khudi, or self-awareness, can bring his body and other faculties completely under its control and make all the desires, passions, and emotions of the mind subject and subordinate to its own decisions. Just as the chief ruler in a state holds the highest status, so the khudi holds that same status within the whole being of a person, while the other limbs and organs are its instruments. A person’s physical and mental powers serve the khudi. The nafs, or instinctive self, can merely present its desires before the khudi; it has no power to do anything more. The khudi alone has the right to make the final decision regarding the purposes for which these instruments and powers will be used and whether the nafs’s requests will be granted. If a khudi is weak, if it lacks the power to rule the kingdom of the body according to its own will, and if the nafs’s requests resemble commands, then that khudi is utterly helpless, defeated, and inactive. A rider who cannot control his horse, but instead becomes subject to the horse, has a khudi just as incapable. Such a weak person can never live a successful life in this world. All those who have left a lasting influence and a bright memorial in human history have brought all their inner powers under their own control and obedience, even by force. They never became slaves to the nafs’s greed and lust or servants of their passions and emotions; they always remained their masters and directors. Their desires were very firm and their resolve unwavering.

But there is an immense difference between the khudi that sets itself up as a god and the khudi that remains Allah’s servant and obedient to His commands. An obedient khudi is absolutely essential for a successful life. But if a khudi denies the Creator, refuses to accept the submission and obedience of the Lord of the universe, rebels against Him, is unwilling to accept any higher moral law, and has no fear of being held accountable before an Accounting Judge, then, if it gains control over all the powers of its body and mind and becomes an extremely powerful khudi, it can produce great destroyers such as the Pharaoh, Nimrod, Hitler, and Mussolini of this world. Such self-control can never be praiseworthy. Islam does not support this kind of self-control in any way. Islam supports a khudi that first humbles itself before Allah, bows its head in obedience, makes striving for His pleasure and obedience to His law its principal task, and considers itself accountable before Him. This obedient and faithful khudi will establish mastery over its body and all its powers, and authority over its mind and desires, so that it may rise as a great force for reforming and improving the world.

Indeed, this is the true and essential point of self-control from Islam’s perspective. We shall now discuss how fasting creates such powerful self-control in people. If all the demands of the nafs and the body are examined, it becomes clear that three of them are fundamental and basic. In fact, these three are the most powerful demands. The first is the demand for the satisfaction of hunger. The second is the demand of sexual desire, which is the only means of preserving the human race; and the third is the demand for peace and rest. The latter is essential for renewing and strengthening one’s capacity for work. There is no doubt that if these three demands remain within their proper limits, they will conform to the inherent order of the universe. On the other hand, these very things are great traps for the nafs and the body. Given a little slack and opportunity, these three traps capture a person’s khudi and make it their slave and the slave of their slave. As a result, each demand expands into a long list of countless demands. When a weak khudi is defeated by these demands, the demand for food makes it a slave of the belly, sexual hunger pushes it below the level of an animal, and the body’s love of rest destroys its willpower. Then it no longer remains the ruler or director of its nafs and body; instead, it becomes their obedient slave, and its only task is to follow all their instructions—good or bad, reasonable or unreasonable.

Fasting regulates and disciplines these three cravings of the nafs and trains the khudi to exert influence and authority over them. Fasting addresses the khudi that believes in Allah and says: Allah has forbidden you to eat and drink throughout this entire day. During this time, even consuming pure food or any food or drink acquired lawfully is not permissible.

It says: Today your Lord, the Great Allah, has imposed restrictions on satisfying your sexual hunger. From true dawn until sunset, He has forbidden you to fulfill the desires of the nafs even through completely lawful means. It also tells you that after the day’s unbearable hunger and thirst, when you break your fast, you should rise and perform more worship than on other days instead of becoming exhausted and resting.

Indeed, this is where the pleasure of your Rabbul Aalameen lies. Fasting also tells you that after completing many rak‘ahs of prayer, when you rest, you must not sleep senselessly until morning. Even though it departs from the ordinary routine, wake up in the last part of the night to eat suhoor, and strengthen your body with food before the first light of dawn appears. The khudi conveys these commands and injunctions of fasting to a person and places the entire responsibility for acting upon them upon him. No police officer, CID, or other force capable of exerting influence is assigned to follow him. If he secretly eats or satisfies his sexual hunger, no one besides Allah can see it. If, to avoid performing tarawih prayer, he adopts some legal stratagem of the Shariah, no worldly power can prevent him. Everything depends on his own will. If a believer’s khudi is truly subject and obedient to Allah, and if his willpower is strong enough to control the nafs, then he himself will firmly bind his intense desire for food, sexual hunger and lust, and love of rest within the extraordinary rules and disciplines presented by fasting.

This is not merely a one-day exercise; a single day is not sufficient at all for such training. A person must spend thirty long, continuous days training and exercising his khudi in this manner. Once a year, a program is arranged for the full 720 hours: wake in the last part of the night and eat suhoor; stop eating and drinking as soon as the whiteness of dawn begins; abstain from all food and drink throughout the entire day; break the fast at the proper time immediately after sunset; then spend part of the night in tarawih prayer, a prayer not usually performed; and after resting for a few hours, begin the program anew. In this way, throughout an entire month, the nafs is continually bound by an unbreakable bond of strict discipline, restraining its three greatest and most powerful demands and cravings. As a result, tremendous strength is awakened within the khudi, enabling it to rule over the nafs and body in accordance with Allah’s will. Moreover, this program is not carried out only once in a lifetime. From puberty until death, one long month every year is devoted to this work. Consequently, the khudi’s restraints over the nafs are repeatedly renewed and strengthened.

The main purpose of this system of training is not merely that the believer’s khudi should control hunger, thirst, sexual desire, and the desire for rest, nor is its purpose limited to producing this result only during Ramadan. By confronting the three strongest and most powerful weapons of human beings, the khudi disciplines and regulates all their other passions, emotions, and forms of desire. This gives rise to a new power that remains vigorous and sharp not only during Ramadan but also functions properly throughout the remaining eleven months. During this period, it can employ its body and all its powers in every task prescribed by Allah; strive for every good deed that earns Allah’s pleasure; stand against every sinful act forbidden and disapproved by Allah; and keep all its greed, passions, emotions, and impulses within the limits prescribed by Allah. It does not leave itself in the hands of the nafs, allowing it to drag it wherever it pleases.

It keeps the reins of authority in its own hands. It fulfills the cravings of the nafs at the time, to the extent, and in the manner permitted by Allah the Exalted. Its willpower does not become so weak that, despite knowing an obligation to be obligatory and wishing to perform it, it is unable to do so. For this reason alone, it becomes established as a powerful and mighty ruler over the kingdom of the body. In fact, creating this power within a person’s khudi is the true purpose of fasting. Whoever cannot gain this power despite fasting has merely exhausted and tormented himself with hunger and thirst. His fasting and abstention from food and drink are completely fruitless.

This has been stated with complete clarity in both the Qur’an and the Hadith. The Qur’an says that fasting has been made obligatory upon you in order to create taqwa within you. The Noble Prophet, peace and blessings of Allah be upon him, said: Allah has no need for the abstention from food and drink of one who cannot refrain from lying and false deeds. He also said that there are many fasting people who gain nothing from fasting except the fatigue of hunger and thirst.

The Reality of Zakat

The Importance of Zakat

After prayer, the most important pillar of Islam is zakat. Since fasting is generally mentioned immediately after prayer, many people have come to believe that fasting occupies the position immediately after prayer. But it is known from the Holy Qur’an that after prayer, zakat is the most important deed. These are the two principal pillars of Islam; if they collapse, the edifice of Islam is also reduced to dust.

‘Zakat’ means purity and cleanliness. Giving a specified portion of one’s wealth to the poor, the needy, and the destitute is called zakat. This is because through it all one’s wealth, along with one’s own soul, is purified. Whoever does not spend the portion of the wealth granted by Allah that He has designated for His servants possesses wealth that is entirely impure, and his own mind and soul are likewise bound to become polluted. This is because there is not even the slightest trace of gratitude in his heart. His heart is so narrow, so selfish, and so money-possessed that he even hesitates to acknowledge gratitude to Allah, who has graciously granted him wealth beyond his needs. Can it be imagined that such a person will be able to do anything sincerely for Allah in this world, or be prepared to make any sacrifice for the protection of his religion and iman? Therefore, it may be said without the slightest doubt that the heart of one who does not pay zakat is impure, and that his accumulated wealth is likewise impure.

By making zakat obligatory, Allah the Exalted has subjected every person to a difficult test. The person who willingly pays Allah’s specified share from his surplus wealth and helps Allah’s servants to the best of his ability is the one fit to work for Allah, and he alone deserves to be counted among the people of iman. Conversely, a person whose heart is so narrow that he is unwilling to make even this small sacrifice for Allah can accomplish no work for Allah and is unworthy of being counted among the Islamic community. In reality, he may be regarded as a rotten organ of the human body; the sooner a rotten organ is cut away and separated, the better it is for the body’s other organs. Otherwise, decay will begin throughout the entire body. That is why, after the death of Muhammad, peace be upon him, when the people of one Arab tribe refused to pay zakat, the first Caliph, Abu Bakr al-Siddiq, may Allah be pleased with him, declared war against them, just as one does against unbelievers. Yet they performed prayer and still possessed faith in Allah and His Messenger. This proves beyond doubt that if a person does not pay zakat, none of his deeds, including prayer and fasting, can be accepted by Allah, and that there is absolutely no value in such a person’s claim to be a believer.

It can be known with certainty from the Majestic Qur’an that, from ancient times, every prophet’s community was equally commanded strictly to establish prayer and pay zakat—in no era of the religion of Islam was any Muslim, during the time of any prophet, exempted from prayer and zakat. After discussing Ibrahim, peace be upon him, and the prophets from his descendants, the Holy Qur’an says:

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ

We made them leaders who guided people according to Our command. Through revelation, We instructed them to do good deeds, establish prayer, and pay zakat; and they worshipped and obeyed Our commands sincerely. Surah al-Anbiya: 73

It is stated concerning Ismail, peace be upon him:

وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ ص وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا

“He used to command his people to establish prayer and pay zakat, and he was highly honored in the sight of Allah.” Surah Maryam: 55

Musa, peace be upon him, supplicated concerning himself: “O Allah! Grant me good in this world and blessing in the Hereafter.” In response, Allah said in verse 156 of Surah al-A‘raf:

عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ

“I will afflict with My punishment whomsoever I will. Although My mercy encompasses all things, I shall designate it for those who fear Me and pay zakat, and those who believe in Our revelations.” Surah al-A‘raf: 156

The hearts of the people of Musa’s nation were extremely narrow. They did not hesitate even to risk their lives in pursuit of wealth. The Jews of the present age are a living example of this. Therefore, in response to the supplication of this great and honored prophet, Allah the Exalted stated plainly that if his community paid zakat properly, they could receive His mercy; otherwise, they should know clearly that they would certainly be deprived of His mercy and His punishment would encompass them. Even after Musa, peace be upon him, the Children of Israel were repeatedly warned about this. Promises were repeatedly taken from them: they would worship no one besides Allah and would properly establish prayer and pay zakat. (Surah al-Baqarah, Ruku: 10.) Finally, they were given a clear notice in these words:

وَقَالَ اللهُ اِنِّي مَعَكُمْ لَئِنْ اَقَمْتُمُ الصًّلوةَ وَاتَيْتُمْ الزَّكوةَ وَامْنْتُمْ بِرُسُلِىِ وَعَزَّرتُمُوْهُمْ وَاَقْرَضْتُمْ اللهَ قَرْضًا حَسَنًا لاَّكَفِّرَنَّ عَنْكُمْ سَيَّاتِكُمْ ـ المائِدة : ١٢

Allah said, “O Children of Israel! If you establish prayer, continue to pay zakat, believe in My messengers, support them, and give Allah a goodly loan, then I shall be with you and shall remove your sins and faults (otherwise you can have no hope of receiving mercy).” Surah al-Ma’idah: 12

Before the Noble Messenger (peace and blessings of Allah be upon him), the Prophet Jesus (peace be upon him) was the last prophet. Allah the Exalted also commanded him to establish prayer and pay zakat together. It is stated in Surah Maryam:

وَّجَعَلّنِى مُبرَكًا اَيْنَا مَاكُنْتُ وَاَوْضنِى بَالصَّلوةِ وَالزَّكوْةِ مَادُمْتُ حَيًا ـ مريم : ٣١

“He has made me blessed wherever I may be and has commanded me to pray and pay zakat as long as I remain alive.” Surah Maryam: 31

From this it can undoubtedly be known that the religion of Islam, in the time of every prophet, stood upon these two pillars: prayer and zakat. No people who believed in Allah were ever exempted from these two duties.

It is worth understanding how these two obligatory duties were made interconnected and inseparable in the Shariah presented by the Noble Messenger (peace and blessings of Allah be upon him). The very first verse mentioned in the Holy Qur’an is this:

ذَلِكَ الْكِتبُ لاَرَيْبَ فِيْهِ هُدًى لِّلْمُتَّقِيْنَ ـ الَّذِيْنَ يُؤِْنُوْنَ بِالْغِيْبِ وَيُقِيْمُوْنَ الصَّلوةَ وَمِمَّا رَزَقْنَهُمْ يُنْفِقُوْنَ ـ البقرة :

٢ -٣

“This Qur’an is the Book of Allah; there is no room for any doubt in it. It guides the pious, Allah-fearing people to the straight and correct path in worldly life. The pious are those who believe in the unseen, establish prayer, and spend from what We have provided them.” Surah al-Baqarah: 2–3

Then it is said:

أُوْلَـٰٓٮِٕكَ عَلى هُدًى مِّنْ رَّبِهِمْ وَاُولئِكَ هُمُ الْمُفْلِحُوْنَ ـ البقرة : ٥

“Indeed, these are upon guidance from their Lord, and these are the successful.” Surah al-Baqarah: 5

That is, those who have no faith and do not establish prayer or pay zakat are not merely deprived of Allah’s guidance; well-being and success will never be theirs. Then proceed further while reading Surah al-Baqarah; only a few pages later, this command is given:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ ـ البقرة : ٤٣

“Establish prayer, pay zakat, and bow with those who bow (perform prayer in congregation).” Surah al-Baqarah: 43

Then, proceeding a little farther, this Surah says:

لَيْسَ الْبِرَّ اَنْ تُوْلُّوْا وَجُوْهَكُمْ الْمَشْرِقِ وَالْمَغْرِبِ وَلكِنَّ البِرَّ مَنْ امَنَ بِاللهِ وَالْيُوْمِ الاخِرِ وَالْمَلئِكَةِ وَالْكِتبِ وَالنَّبِيْنَ وَاَتَى الْمَالَ عَلى حُبِّه ذَوِى الْقُرْبى وَالْيَتمى وَالْمَّسْكِيْنَ وَاَبْنَ السَّآئِلِيْنَ وَفِى ارِّقَابِ وَاَقامَ الصَّلوةَ وَاَتَى الزَّكوةَ وَالْمُؤْفُوْنَ بَعَهْدِهِمْ اِذَا عَهدُوْا الرِّقَابِ وَاَقَامَ الصَّلوَةَ وَاَتَى الزَّكوَةَ وَالْمُؤْفُوْنَ بَعَهْدِهِمْ اِذَا عَهدُوْا وَالصَّبِرِيْنَ فِى الْبَاسَآءِ وَالضَّرَّاءِ وَحَيْنَ الْبَاسِ اُوْلئِكَ الَّذِيْنَ صَدَقُوْا وَاُوْلئِكَ هُمْ الْمُتَّقُوْنَ ـ البقرة : ٧ ١٧

“Righteousness does not consist in turning your faces toward the east or the west. Rather, righteousness belongs to the one who believes in Allah, the Last Day, the angels, the Heavenly Books, and the prophets; who gives wealth, despite loving it, to needy relatives, orphans, the poor, travelers, and those who ask; who helps other people gain release from debt, slavery, or captivity; who establishes prayer and pays zakat. Indeed, only such people attain righteousness. And those who fulfill their promises and remain patient in adversity, hardship, loss, and at the time of war, standing firmly upon Allah’s true path—they are the righteous. They are the true Muslims, the pious and Allah-fearing.” Surah al-Baqarah: 177

Then what is said about this in Surah al-Ma’idah is also worthy of close attention:

اِنَّمَا وَلَيُّكُمُ اللهُ وَرَسُوْلُهُ وَالَّذِيْنَ امَنُوْا الَّذِيْنَ يُقِيْمُوْنَ الصَّلوةَ وَيُؤْتُوْنَ الزَّكوةَ وَهُمْ رِكِعُوْنَ ـ وَمَنْ يَّتَوَلَّ اللهَ وَرَسُوْلَهُ وَالَّذِيْنَ امَنُوْا فِانَّ حِزْبَ اللهِ هُمُ الْغلِبُوْنَ ـ المائِدَة : ٥٥-٥٦

“Muslims! Your true friends and helpers are none but Allah, His Messenger, and the believers. The believers are those who establish prayer, pay zakat, and bow before Allah. Therefore, whoever takes Allah, the Messenger, and the believers as friends will be regarded as belonging to Allah’s party; and Allah’s party will surely be victorious.” Surah al-Ma’idah: 55–56

An important principle is mentioned in this verse. First, it is known from this verse that those who establish prayer and pay zakat are the Muslims. The claim of faith made by anyone who does not properly fulfill these two pillars of Islam is fundamentally false. Second, this verse also proves that Allah, the Messenger, and the believers belong to one party. Therefore, believers must sever all other kinds of relationships and join this party. If a Muslim takes anyone outside this party—whether a father, brother, son, neighbor, fellow countryman, or anyone else—as a friend and establishes a relationship of love and sympathy with him, no hope can be entertained that Allah the Exalted will show him sympathy. Finally, this verse teaches that believers can triumph in the world only when, with single-minded devotion, they take Allah, the Messenger, and the believers alone as their patrons, friends, helpers, and companions.

Proceeding a little farther, in Surah al-Tawbah Allah the Exalted commanded the Muslims to fight against the disbelievers and polytheists, and gave guidance concerning this war through several consecutive sections. In this connection it is said:

فَاِنْ تَابُوْا وَاَقَامُوْا الصَّلوةَ وَاتَوُا الزَّكوةَ فَاِخْوَانَكُمْ فِىْ الدِّيْنِ ـ

“If they repent from disbelief and polytheism, embrace sincere faith, establish prayer, and pay zakat, then they will become your brothers in religion.” Surah al-Tawbah: 11

That is, merely repenting from disbelief and polytheism and declaring faith is not enough; to prove that they have repented from disbelief and polytheism and truly embraced faith, it is also essential that they properly perform prayer and pay zakat. Therefore, if they demonstrate this through such practical deeds, then they are certainly your religious brothers; otherwise, not only can they not be regarded as brothers, but fighting against them cannot be halted either. This Surah states even more clearly:

وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنتُ بَعْضُهُمْ اَوْلِيْآَءُ بَعْضٍ يَامُوْرُونَ بِامُرُوْنَ بَالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيْمُوْنَ الصَّلوةَ وَيُؤْتُوْنَ الزَّكوةَ وَيُطِيْعُوْنَ اللهَ وَرَسُوْلَهُ اُوْلئِكَ سَيَرْحَمُهُمُ اللهُ ـ التوبية : ٧١

“Believing men and believing women are truly friends and helpers of one another. Their identity and distinguishing qualities are that they enjoin good deeds, restrain people from wrongdoing and sin, establish prayer, pay zakat, and obey the commands of Allah and the Messenger. In truth, Allah will shower His mercy upon such people.” Surah al-Tawbah: 71

In other words, no person can be regarded as a religious brother of the Muslims until he believes and actually performs prayer and pays zakat. Indeed, the congregation of believers is formed through the combination of these three things: faith, prayer, and zakat. Those who properly perform these duties belong to this pure congregation, and bonds of friendship, love, and sympathy will be established among them. Those who do not perform these three duties do not belong to this congregation. Even if they bear names like Muslims, they cannot join the Islamic congregation. To establish bonds of friendship, affection, and love with them would violate Allah’s law and thereby undermine the discipline of Allah’s party. How, then, can such people hope to remain victorious in the world?

Proceeding further, in Surah al-Hajj we find that Allah the Exalted has said:

وَلَيَنْصُرَنَّ اللهُ مَنْ يَّنْصُرُهُ اِنَّ اللهَ لَقَوِي عَزِيْزٌ ـ اَلَّذِيْنَ اِنْ مَّكَّنّهُمْ فِى الاَرْضِ اَقَامُوْا الصَّلوةَ وَاَتَوُا الزَّكوةَ وَاَمَرُوْنَ بِالْمَعْرُوْفِ وَنَهَوْا عَنِ الْمُنْكَرِۗ وَلِلهِ عَاقِبَةُ الاُمُوْرِ ـ الحج ـ ٤٠-٤١

“Allah will surely help whoever helps Him. Allah the Exalted is indeed Mighty and All-Powerful. (Those who can help Allah are) those who, if We establish them in authority in the land, establish the social system of prayer, establish the comprehensive system of zakat, enjoin people to do good, and restrain them from evil and wrongdoing. Indeed, the outcome of all matters rests with Allah.” Surah al-Hajj: 40–41

The same command previously given to the Children of Israel has been given to the Muslims in this verse. The Children of Israel had previously been told that as long as they established prayer, paid zakat, and continued helping the prophets in their work—that is, as long as they enforced Allah’s law—Allah would remain their companion and helper. But when they abandoned this work, Allah immediately ceased all assistance to them. Precisely the same thing has been said to the Muslims in this verse. Allah has clearly told them that if, after attaining worldly power, they establish a social system for prayer and a comprehensive system for zakat, and promote good and prevent evil, then Allah will be their helper. Indeed, no helper can be more powerful than Allah. But if Muslims abandon prayer and zakat, and, after gaining worldly power, promote evil instead of good, continue blocking the path of good instead of eliminating wrongdoing, begin establishing their own domination instead of making Allah’s word victorious, and regard collecting taxes and creating a worldly paradise for themselves as the sole purpose of rule, then Allah’s help will never be theirs. Satan will then be their helper. It is astonishing to think what a great lesson this is! The Children of Israel regarded this message from Allah as baseless and merely verbal. As a result, because of acting contrary to it, they are wandering throughout the world in humiliation and disgrace. They are being expelled from various places and cannot find permanent refuge anywhere. They are the wealthiest community in the world; millions upon millions of currency lie piled up in their treasuries, yet this money is of no benefit to them. By adopting the accursed practice of wrongdoing instead of prayer and usury instead of zakat, they are, on the one hand, becoming accursed before Allah, while on the other hand they roam throughout the world spreading this curse like plague-bearing rats. The same command has been given to the Muslims. But the Muslims, paying no heed to it, have become negligent regarding prayer and zakat and have forgotten their duty to proclaim the truth and resist falsehood and wrongdoing by using the power granted by Allah. They have also suffered its bitter consequences in many ways. They have been deprived of state power (the greatest and most mighty power in the world). Throughout the world they are victims of the oppression of every tyrannical force. They are weak and defeated. You have seen the evil consequences of abandoning prayer and zakat. Now a group has arisen among them (the Children of Israel) that is determined to introduce shamelessness, obscenity, unveiling, and vile practices among the Muslims. They tell the Muslims, “To remove your financial hardship, open banks and insurance companies and consume your fill of interest.” But the truth is that if Muslims also become involved in these things, they too will be cast into a severe calamity of extreme humiliation like the Jews and will be cursed with an eternal curse.

What is zakat, and what great power has Allah the Exalted placed within it? Although Muslims regard it as something very ordinary, the immense benefits it contains will be discussed in detail in the subsequent essays. In this essay I wish only to say that prayer and zakat are fundamental matters of Islam. Their importance in Islam is so great that wherever they are absent, whatever else may be present, there can be no doubt that Islam is absent. Yet many Muslims today wish to be counted as Muslims without establishing prayer or paying zakat, and some so-called religious leaders have assured them in this regard. But the Qur’an strongly refutes their claim. If a person recites the Kalimah Tayyibah but does not perform prayer and pay zakat to prove its truth, then in the view of the Qur’an his recitation of the Kalimah is entirely meaningless. For this reason, Hazrat Abu Bakr, may Allah be pleased with him, took up arms against those who refused to pay zakat, considering them disbelievers. The Companions then wondered whether it was permissible to wage jihad against those who believed in Allah and the Messenger and also performed prayer. But when Hazrat Abu Bakr, may Allah be pleased with him—whom Allah the Exalted had honored with a rank close to prophethood—firmly declared, “By Allah, if anyone today refuses to give even the rope with which they used to tie a camel during the lifetime of the Noble Messenger (peace and blessings of Allah be upon him), I will take up arms against him,” all the Companions eventually understood the soundness of this position and unanimously declared that waging jihad against those who would not pay zakat was necessary. The Noble Qur’an states in clear words that refusing to pay zakat is solely the practice of the disbelieving polytheists of the Hereafter:

وَوَيْلٌ لِّلْمُشْرِكِيْنَ ـ الًّذِيْنَ لاَيُؤْتُوْنَ الزَّكوَةَ وَهُمْ بِالاخِرَةِ هُمْ كفِرُوْنَ ـ

“Destruction is inevitable for those polytheists who do not pay zakat and who deny the Hereafter.” Surah Ha-Mim al-Sajdah: 6–7

The Essence of Zakat

It was stated earlier that, after prayer, zakat is the foremost pillar of Islam. Its importance is so great that just as one becomes a disbeliever by denying prayer, likewise one who refuses to pay zakat is not merely regarded as a disbeliever; all the Companions unanimously waged jihad against him as well.

Here I shall try to discuss the true nature of zakat and its underlying philosophy. The discussion will make clear what zakat essentially is and why Islam gives it such great importance.

Many people among us establish friendships with just anyone. Yet when accepting someone as a friend, they are often deceived regarding the reality of that friendship. Later they suffer great sorrow and regret. But truly intelligent people carefully scrutinize and test those with whom they associate, and only establish friendship with those whom, through testing, they find to be good, reliable, devoted, and trustworthy; with others they sever their relationship.

Allah the Exalted is the wisest and most knowledgeable of all. How can it be expected that He would make just anyone His friend, admit just anyone into His party, and grant just anyone the honor and rank of nearness in His presence? When an ordinary intelligent person is unwilling to befriend someone without testing and examining him, Allah the Exalted, the sole possessor of all knowledge and wisdom, cannot accept someone as a friend without thoroughly examining and testing him. The millions upon millions of people scattered throughout the world include every kind of person, good and bad; it is impossible to admit all of them indiscriminately and without distinction into Allah’s party. Therefore, those whom Allah the Exalted wishes to make His vicegerents in the world and grant nearness to Him in the Hereafter, He wishes to examine through specific standards and special circumstances and tests. Only those who pass those tests properly can be counted among Allah’s party. Those who cannot will themselves fall away from it and will clearly know that they have failed to prove themselves worthy of joining Allah’s party. What is the touchstone by which people are tested? Since Allah Himself is the greatest in knowledge and wisdom, He first wishes to test a person’s intellect and understanding. He particularly observes whether a person possesses intelligence or is utterly foolish. For foolish people can never become friends with the intelligent and wise. (And ignorant and foolish people can never, under any circumstances, become friends of Allah.) The person who, seeing the signs of Allah’s existence, can understand that He alone is my Lord and Creator, and that besides Him there is no deity, sustainer, hearer of prayers, or helper; who, seeing Allah’s Word, can recognize it as Allah’s Word and firmly believe that it cannot be the word of anyone else; who can correctly understand the fundamental differences between the lives, deeds, and teachings of true and false prophets; who can recognize the true prophet among those claiming prophethood as a prophet sent by Allah and a guide to the path of truth, and identify the false prophet as the Antichrist and a deceiver—that person possesses the qualification to pass this test. Allah the Exalted chooses him from among millions of people and counts him among the selected candidates of His party. He rejects the rest who fail the first test.

Those candidates who pass the first test must then face a second test. The second time, along with a person’s intellect, his moral character and strength are also examined. The purpose of this test is to determine whether he possesses the ability and strength to recognize truth and righteous deeds, accept them, act accordingly, and, after recognizing wrongdoing and sin, abandon them. It is examined whether this person is a slave to his own desires, a blind follower of his forefathers, and a servant of family customs and the prevailing conventions of the world. Does he possess the weakness of engaging in an act even while knowing that it contradicts Allah’s law and considering it wrong? Conversely, it is also examined whether he has the courage to accept something once he knows it to be chosen by Allah and true. Those who fail this test are not included among Allah’s party either. Only those may belong to Allah’s party concerning whom Allah the Exalted has said:

فَمَنْ يَّكْفُرْ بِالطَّاغُوْتِ وَيُؤْمِنْ بِاللهِ فَقَدِ اسْتَمْسَكَ بِالْعُرُوةِ الْوُثقى لاَ اَنْفِصَامَ لَهَا ـ

That is, those who bravely abandon every law, path, and lawgiver opposed to Allah’s law; who do not care what anyone thinks about it; who fearlessly prepare to live solely according to the law given by Allah; and who pay no heed to whether anyone is pleased or displeased—they have firmly grasped a strong chain that will never break.

Those who pass this test must prepare for a third test. One test examines their inclination to follow Allah and acknowledge obedience to Him. At this stage the command is given: whenever an instruction comes from Me, you must leave your sleep and appear before Me; abandoning your work, your own interests, and the things you like, leaving aside joy and pleasure, you must come and properly fulfill the appointed duty. Whether it is summer or winter, whatever the season, you must appear as soon as you hear the call at all times, endure every sorrow and hardship, present yourself before Me, and fulfill your duty. And when I command you not to eat or drink from morning until evening and forbid you to satisfy the desires of your lower self, you must fully obey this command, no matter how unbearable the hardship of hunger and thirst, and no matter how many sweet drinks and delicious foods are piled before you. Those who fail this test are also told: My work cannot be accomplished through you. Only those who pass the third test are selected, because it may be hoped of them that they will properly observe whatever law is revealed from Allah, both secretly and openly, in every condition—whether in prosperity or gain, happiness or sorrow and hardship.

Then a fourth test is conducted: the sacrifice of a person’s wealth and possessions. Even those who pass the third test have not yet proved worthy of permanent appointment as Allah’s workers. For their hearts may be small and narrow, lacking courage, vigor, and nobility. Countless people make grand claims of friendship and love with their lips, but it still remains to be tested whether they are ready to spend the money in their pockets for the sake of a friend. They are not like those who repeatedly cry “Mother, mother” with overflowing devotion and would not hesitate to fight for that mother, but when she enters a crop field in the form of an animal, drive her away with a stick and beat her until her hide comes off. No person of ordinary intelligence can accept such a selfish, money-worshipping, narrow-minded individual as a friend. Even a person of great generosity of spirit would not be willing to give such a person any respect. Then how can a person who is not prepared to spend the wealth given by the Almighty Allah in Allah’s own path be accepted as a friend by Him? How can Allah, who is so wise and intelligent, include in His party a person whose friendship and love are merely verbal transactions and upon whom one cannot rely in the slightest for any task? Therefore, those who fail this fourth test are also clearly told: you have no place in Allah’s party; you are useless, and you are not qualified to fulfill the immense responsibility entrusted to Allah’s vicegerent. Only those may be admitted to this party who can, for the love of Allah, wholeheartedly sacrifice their love of life, soul, wealth, possessions, children, descendants, family, country—in short, everything:

لَنْ تَنَالُوْا الْبِرَّ حَتّى تُنْفِقُوْا مِمَّا تُحِبُّوْنَ ـ ال عمران : ٩٢

“You will never attain the highest rank of righteousness and excellence until you spend for Allah’s sake the things you love most.” Surah Al ‘Imran: 92

There is no place in Allah’s party for narrow-minded people; only generous, elevated, broad-hearted individuals can join this party.

وَمَنْ يُّوْقَ شُحَّ نَفْسِه فَأُوْلئِكَ هُمُ الْمُفْلِحُوْنَ ـ التغابن : ١٦

“Only those who have been able to overcome narrowness of heart and miserliness can attain comprehensive well-being.” — Surah At-Taghabun: 16

Only such people may be admitted into Allah’s party who, even if someone shows them hostility, causes them distress, harms them, or tears their hearts to pieces, will not refuse to provide food for their stomachs and clothing for their bodies solely for the sake of Allah’s pleasure, nor hesitate to help them in times of hardship:

وَلاَ يَاتَلِ اُوْلُوْا الْفَضْلِ مِنْكُمْ وَالسَّعَةِ اَنْ يُّؤْتُوْا اُوْْلِى الْقُرْبى وَالْمَسكِيْنَ وَالْمُهجِرِيْنَ فِى سَبِيْلِ اللهِ وَلْيَعْفُوا وَاْيَصْفَحُوْا اَلاَ تَحِبُّوْنَ اَنْ يَّغْفِرَ اللهُ لَكُمْ وَ اللهُ غَفُوْرٌ رَّحِيْمٌ ـ النور : ٢٢

“Those among you who are people of means and abundance should not stop helping their loved ones, close relatives, the poor and distressed, and those who have migrated in the way of Allah (becoming displeased with them because of some offense). Rather, it is preferable that they pardon them. Would you not like Allah to forgive you? Allah is Most Forgiving, Most Merciful.”¹ — Surah An-Nur: 22

This party needs people who spend, exclusively for Allah, the finest things from the wealth Allah has given them:

يَآ يُّهَا الَّذِيْنَ امَنُوْا اَنْفِقُوْا مِنْ طَيِّبتِ مَاكَسَبْتُمْ وَمِمَّا اَخْرَجْنَا لَكُمْ مِّنْ الاَرْضِ وَلاَ تَيْمَّمُوْا الْخَبِيْثَ مِنْهُ تُنْفِقُوْنَ ـ الرقرة : ٢٦٧

“O believers! Spend from the good things you have earned yourselves and from what We have produced for you from the earth. Do not deliberately select the bad of it to spend in that way.” — Surah Al-Baqarah: 267

1. When a beloved man of Hazrat Abu Bakr, may Allah be pleased with him, took part in spreading slander about the character of his daughter, Hazrat Aisha, may Allah be pleased with her, Hazrat Abu Bakr, may Allah be pleased with him, became displeased with him and stopped providing him financial assistance. When this verse was revealed, he trembled in fear and said, “I seek Allah’s forgiveness,” and immediately resumed financial assistance to that man.

People of such great spirit are needed here—people who, despite being in the unbearable condition of want, poverty, and deprivation, and despite having essential needs of their own, will not consider spending wealth in the way of Allah futile. Rather, they will firmly believe that whatever is spent in the way of Allah, He will grant its finest results in this world and the Hereafter. Therefore, they spend solely to attain Allah’s pleasure. Whether their generosity is publicized throughout the world or not, and whether anyone gives thanks for their donation or not, they pay not the slightest attention to it:

وَمَا تُنْفِقُوْا مِنْ خَيْرٍ فَلاَنْفُسِكُمْ وَمَا تُنْفِقُوْنَ اِلاَّ ابْتِغَاءَ وَجْهِ اللهِ وَمَا تُنْفِقُوْا مِنْ خَيْرٍ يُّوْفَّ اِلَيْكُمْ وَاَنْتُمْ لاَتُظْلَمُوْنَ ـ البقرة : ٢٧٢

“Whatever you spend in the way of Allah will benefit you yourselves—provided that, in making that expenditure, you seek the pleasure of no one besides Allah. Thus, whatever good you give, you will receive its full reward. In this respect, you will not be wronged even by the slightest amount.” — Surah Al-Baqarah: 272

Allah’s party needs calm-natured people who do not forget Allah even while living in wealth and immersed in comfort. Even while living amid happiness and luxury in great palaces, they will not forget Allah:

يَآيُّهَا الَّذِيْنَ امَنُوْا لاَتُلْهِكُمْ وَلاَ اَوْلاَدُكُمْ عَنْ ذِكْرِ اللهِ وَمَنْ يَّفْعَلِ ذلِكَ فَاوُلئِكَ هُمُ الْخسِرِوْنَ المنفقون : ٩

“O believers! Let neither your wealth nor your children divert you from the remembrance of Allah. Those who do so will be the greatest losers.” — Surah Al-Munafiqun: 9

The qualities described above must be present among the members of Allah’s party. Otherwise, no one can be counted among Allah’s friends. In reality, this is not merely a severe and bitter test of a person’s moral character; it is also a severe and bitter test of his faith. A person who hesitates to spend in the way of Allah, who considers such spending a penalty imposed upon him, who seeks to avoid it through schemes and deceit, or who, even after spending something, wishes to ease his mind by displaying his favor toward people or wants to publicize his generosity throughout the world—in reality, such people cannot have any faith at all in Allah and the Hereafter. He thinks that whatever he has done for Allah has been completely futile. He considers his own happiness, peace, comfort, luxury, interests, and fame dearer than Allah and His pleasure. In his view, this world is everything. Even if he spends money, he must gain praise and fame for it in this world, because only then can he receive compensation for his money here. Otherwise, if he spends money and no one even knows that so-and-so gave so much for a good cause, then it all becomes meaningless. The Qur’an clearly states that such people can be of no use for any work of Allah. Even if he proclaims himself a believer, he is not a believer at all; rather, he is an open hypocrite. The following verses prove this:

يَآيُّهَا الَّذِيْنَ امَنُوْا صَدْقتِكُمْ بَالْمَنَ وَالاَذي كَالَّذِى يُنْفِقُ مَالَهُ رِئَآ ءَ النَّاسِ وَلاَ يُؤْمِنُ بِاللهِ وَالْيُوْمِ الاخِرِ ـ البقرة : ٢٦٤

“O believers! Do not nullify your charitable donations by publicizing your favors to others or by causing them harm, like the one who spends his wealth merely to show off to people or to purchase praise, and does not believe in Allah and the Last Day even to the slightest degree.”

وَاَلَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ وَلاَيُنْفِقُوْنَهَا فِىْ سَبِيْلِ اللهِ فِبَشّرِهُمْ بِعَذَابِ اَلِيْمٍ ـ التوبة : ٣٤

“Give those who hoard gold and silver and do not spend it in the way of Allah the good news of a painful punishment.” — Surah At-Tawbah: 34.

لاَيَسْتَاْذِنُكَ الَّذِيْنَ يُؤْمِنُوْنَ بِاللهِ وَالْيَوْمِ الاخِرِ اَنْ يُّجَاهِدُوْنا يَاَمْوَالِهِمْ وَاَنْفٌسِهِمْ وَاللهُ عَلَيْمٌ بِالْمُتَّقِيْنَ ـ اِنَّمَا يَسْتَاذِنُكَ الَّذِيْنَ لاَيُؤْمِنُوْنَ بِاللهِ وَالْيَوْمِ الاخِرِ وَارْتَابَتْ قُلُبُهُمْ فَهُمْ فِىْ رَيْبِهِمْ يَتَرَدَّدُوْنَ ـ

“O Prophet! Those who believe in Allah and the Hereafter will never ask permission to withdraw from the duty of striving with their lives and wealth. Allah knows the truly pious servants very well. Only those may offer excuses who do not believe in Allah and the Hereafter at all, whose hearts are filled with doubt, and who remain hesitant while immersed in their doubts.” — Surah At-Tawbah: 44–45

وَمَا مَنَعَهَمْ اَنْ تُقْبَلَ مِنْهُمْ نَفَقّهُمْ اِلاَّ اَنَّهُمْ كَفَرُوْا بِاللهِ وَرَسُوْلِه وَلاَ يَاتُوْنَ الصَّلوةَ اِلاَّ وُهُمْ كُسَالى وَلاَ يُنْفِقُوْنَ اِلاَّ وَهُمْ كرِهُوْنَ ـ

“Their charity in the way of Allah is not accepted only because, in reality, they do not believe in Allah and the Messenger. They come to prayer, but reluctantly; and they give money, but with great displeasure.” — Surah At-Tawbah: 54

اَلْمُنفِقُوْنَ وَالْمُنفِقّتُ بَعْضُهُمْ مِّنْ بَعْضٍ يَامُرُوْنَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوْفِ وَيقْبِضُوْنَ اَيْدِيْهِمْ نَسُوْا اللهَ فَنَسِيْهُمْ اِنَّ الْمُنفِقِيْنَ هُمْ الْفسِقُوْنَ ـ التوبة : ٦٧

“The hypocrite men and hypocrite women are all alike—one supporting the other. They all command wrongdoing and forbid what is right and true. They have all forgotten Allah, so He has forgotten them. There is no doubt that these hypocrites are defiantly disobedient (those who transgress Allah’s prescribed limits).” — Surah At-Tawbah: 67

وَمَنْ الاَعْرَابِ مَنْ يَّتَّخِذُ مَايُنْفِقُ نَغْرَمًا ـ التوْبة : ٩٨

“Many of these Bedouins (the hypocrites), even when they spend something in the way of Allah, do so most unwillingly—as though paying a fine.”

هآَ نْتُمْ هؤْلاَءٍ تُدْعَوْنَ لِتُنْفِقُوْا فِىْ سَبِيْلِ اللهِ فِمِنْكُمْ مَّنْ يَّبْخَلُ وَمَنْ يَّبْخَلْ فَانِّمَا يَبْخَلُ عَنْ نَّفْسِه وَاللهُ الْغَنِىُّ وَاَنْتُمْ الفُقَرَآءُ وَاِنْ تَتَوْلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ تُمَّ لاَيَكَوْنُوْا اَمْثَالَكُمْ ـ محمد : ٣٨

“Know that your condition has deteriorated to such an extent that when you are told to spend something in the way of Allah, you are not at all prepared to do so; rather, many of you become miserly. Yet whoever is miserly in such matters harms only himself through that miserliness. In reality, Allah alone is Self-Sufficient, while you are all poor and dependent upon Him. If you are not at all prepared to spend wealth in the way of Allah, then as an inevitable result of this offense, Allah will replace you with another nation. They certainly will not be like you (in miserliness).” — Surah Muhammad: 38

In short, zakat is one of the pillars of Islam, and this is its essential point. It is a grave mistake to regard it as similar to the ordinary government tax. In reality, it is the soul of Islam, the life-force of Islam. The primary purpose behind making zakat obligatory is to test faith. Just as one earns a degree by passing examinations successively, Allah likewise prescribes a number of tests to examine people’s faith; every person must face these tests. When a person passes such tests and succeeds even in the fourth test—that is, the test of giving wealth—only then does he become a true Muslim. But it must be remembered that this is certainly not the final test.

After this comes the test of life itself. I will discuss that later as well. But among the several entrance examinations prescribed for entering within the bounds of Islam—in other words, for becoming a member of Allah’s party—zakat is the final examination. Today many people keep saying that Muslims have heard many sermons about spending and giving charity, and that during this difficult time of want and poverty they should instead be exhorted to earn and save somewhat. But they do not understand that the very thing at which they are turning up their noses is this vital substance of Islam. It is the absence of this substance that has brought Muslims to the extreme limit of moral and economic decline. This vital substance did not degrade them; their total downfall occurred only because this vital substance had departed from their bodies.

The Place of Zakat in Social Life

In various places, the Qur’an uses the phrase spending in the way of Allah to convey the meaning of zakat, charity, and similar acts. In some places it is also said that whatever you spend in the way of Allah will remain with Allah as a benevolent loan. In other words, it is as though Allah is given a loan and Allah becomes indebted to people. It is also stated in many places that Allah takes responsibility for repaying whatever you give in His way. He will not merely return an equal amount to you; rather, He will give much more.

The statements mentioned in the Qur’an are truly worthy of reflection. Can the Owner of the heavens and the earth ever be dependent? Could that Great and Holy Allah need to borrow money from people? Does Allah, the Sovereign of sovereigns and the sole Owner of countless treasures, ask people to lend Him what He needs? Never; that is impossible. By His gifts, the creatures and things of the world live, and by the sustenance He provides, people survive. Whatever every rich and poor person in the world possesses is all His gift. From the helpless poor person to the millionaire, everyone depends upon His favor. But He depends upon no one. He has no need to borrow from people or stretch out His hand before them for Himself. In reality, He commands spending for people’s own welfare and for use in people’s affairs. He regards that spending as expenditure in His way, or as a loan. Indeed, this too is a practical expression of His concern for people’s welfare; it is another special form of His great favor. He says: You give financial assistance to people of your own society who are in need and poverty—where will they repay you from? I will give the recompense. Whatever you give to orphaned, widowed, helpless, afflicted, and destitute traveling brothers, record it in My name. Do not demand it from them; demand it from Me. I will repay it. Lend to your poor brothers, but do not take interest from them or pressure and embarrass them by demanding repayment. If they cannot repay their debts, do not send them to civil prison, seize their clothes and household furniture, or drive their helpless children from their homes and leave them without shelter. The responsibility for repaying your loan is not theirs—it is Mine. If they repay the principal, I will repay the interest on their behalf; and if they cannot repay even the principal, I will repay both principal and interest. Thus, whatever you spend in social welfare work for the benefit of people will ultimately benefit you yourselves; but it will be regarded as a favor done to Me, and I will return it to you with its profit, fully accounted for.

Herein lies the true nature of the favor of Allah the Most Merciful, the Sovereign of sovereigns: whatever humanity possesses is all His gift—you do not receive it from anywhere else or from anyone else. You take from His treasures, but whatever you give, you give not to Him, but to your relatives, kinsmen, brothers, friends, and fellow members of your own nation. Or you spend it on social welfare, the benefit of which ultimately returns to you yourselves. Yet observe the boundless generosity of that Great Giver: concerning all these donations, He says that they have been lent to Him, spent in His way, and given to Him—and that He Himself will give you their reward. Indeed, this incomparable pinnacle of generosity befits Allah alone; no human being can even conceive of it.

The question to consider is why Allah adopted this method to instill the source of generosity and munificence in people. The more one reflects on this matter, the more clearly one grasps the pure spiritual current inherent in Islam’s elevated teachings; the heart cries out in a strong voice: Such incomparable teaching could come from no one but Allah.

It is well known that human beings are born by nature somewhat unjust and ignorant. Their vision is extremely narrow; it does not reach very far. Their hearts are very small, and they have little room in their minds for great and lofty ideas. People are terribly selfish, but even concerning that selfishness they cannot form any broad or expansive conception. They want to obtain everything immediately: خَلَقَ الاِنْسَانَ مِنْ عَجَلٍ ـthey strive to gain the result and consequence of every action as quickly as possible. Whatever result comes before them immediately and can be seen with their own eyes is, to them, the only result and consequence. Their vision does not reach extended results at all. Moreover, they cannot even perceive a result that appears on a very large scale and whose effects extend far into the future. This is a particular natural weakness of human beings. Because of it, they see nothing except their own interests. Even then, their attention is focused only on interests that are small in scale and can be obtained very quickly. They say: Whatever I have earned, or received through inheritance from my forefathers, is entirely mine; no one else has any share or right in it. Therefore, I will spend only for my own needs, according to my own wishes, and on my own comfort and luxury. Or I will invest it only in things whose results will immediately return to me. If I spend money, it is absolutely necessary that in return my honor and reputation increase or I receive some title. People must bow their heads before me, and my name must be spoken among them. If I receive none of these things, why should I spend money? Even if some poor, distressed, or orphaned needy person nearby dies of hunger, why should I arrange food for him? His father had the duty to leave something for his own child. If a widow in my neighborhood spends her days in sorrow, what does that have to do with me? Her husband should have made provision for her. If an expatriate becomes without means, what connection can I have with him? He acted very foolishly by leaving home without arranging the means for his journey. If another person falls into hardship, what responsibility can I have toward him? Like me, Allah has given him hands and feet. It is his own duty to earn enough for his needs. Why should I help him? And if I do give him some money, I will give it only as a loan and will certainly collect interest along with the principal, because money is not earned without effort. If that money remained with me, I could put it to so many uses—I could build houses, buy a motorcar, or invest it in some other profitable activity. If he can benefit from my money, why should I not gain some benefit from my money as well? Why should I not collect my share from it?

Because of such a selfish mentality, a person first becomes a demon of wealth. If he spends it, he does so only for personal interest. He will not spend even a penny on anything in which he sees no personal benefit. Even if he helps a poor person, in reality that poor person will receive no help; rather, he will exploit him even more and extract much more than he gives him. If he gives something to a needy person, he will flaunt his favor toward that person and leave him distressed, humiliating and disgracing him so severely that he will not allow even a sense of self-respect to remain in him. If he takes part in a national cause, such a person will first look to his own interests. He will not be willing to contribute even a penny to any cause from which he sees no possibility of personal gain.

Have you considered how terrible the consequences of such a mentality are? It will not merely shatter the entire social order; ultimately, there is no doubt that the condition of the individual himself will also become extremely grave. But their vision is very narrow and they are exceedingly foolish, so they expect even this to benefit themselves. Whenever this acquisitive mentality becomes active among people, the entire national wealth becomes concentrated in the hands of a very small number, while countless people are forced to become completely helpless and impoverished. The wealthy use the power of wealth to extract still more wealth, and the lives of the poor grow steadily worse. Poverty becomes a common condition in society. Social health and resilience are shattered; various incurable diseases attack the body of society, causing people to lose their ability to work and produce. Ignorance and illiteracy increase among them, and moral health collapses. They are compelled to become inclined toward crime in order to meet their needs, and eventually they do not hesitate even to engage in looting. Widespread disorder arises in society; wealthy people begin to be killed by the poor, their homes are looted and burned, and they are forced to face total destruction.

According to social scientists, every person’s individual welfare is closely intertwined with the broader welfare of society. If the money one person possesses is spent to help another brother, that money will circulate and return to his hands once again, bringing unforeseen benefit. Conversely, if, under the influence of an extremely narrow outlook, he keeps it for himself or spends it on matters connected with his personal interests, the money will ultimately be wasted. For example, if you raise an orphan child, provide him with suitable education and training, and make him capable of earning, social wealth will increase through this. You too will be able to share in its benefit, because you are also a member of that society. It may be that, because of the orphan’s special ability, you will gain wealth without ever being able to determine it through any calculation. But if, at the outset, you refuse to raise and educate him, saying, “Why should I help him? His father should have made some provision,” then he will wander about like a deranged person, become homeless and aimless, perish while searching for a way forward, and become useless, acquiring no ability to increase social wealth. Rather, he may become inclined toward crime and eventually be ready to break into your own home. This means that by turning one member of society into an idle and crime-prone person, you will harm not only him but yourself as well. If we broaden our view by considering this one example, it will become clear that a person who spends money selflessly for the broader welfare of society appears, outwardly, to have money leaving his own pocket; but once outside, it continues to grow and expand, and ultimately returns to his pocket in countless forms of benefit and usefulness. As for the person whose money appears outwardly to remain in his own box, or to grow further through interest, in reality, because of his own foolishness, he destroys his wealth and arranges his own ruin.

Allah has stated this very truth in the following verse:

يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِى ٱلصَّدَقَـٰتِ‌ۗ ـ البقرة : (٢٧٦)

“Allah obliterates interest and causes charity to grow.”

وَمَا اتَيْتُمْ مِّنْ رٍّبًا لِّيَرۡبُوَاْ فِىٓ أَمۡوَٲلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِ‌ وَمَآ ءَاتَيۡتُم مِّن  زَكوْةٍ تُرِيْدُوْنَ وَجْهَ اللهِ فَاُوْلئِكَ هُمُ الْمُضْعِفُوْنَ ـ الروم : ٣٩

“Whatever interest you give in order to increase people’s wealth does not increase at all with Allah. But whatever zakat you give, seeking only Allah’s pleasure, is surely multiplied.” — Surah Ar-Rum: 39

But people’s narrow vision and extreme ignorance have become major obstacles to understanding this profound truth and acting accordingly. They are slaves to their senses. They can feel and understand that the money in their pockets certainly exists. They have no doubt about the increasing amount of money recorded in their account books. But they cannot understand or see at all that the money which leaves them is growing and may return to their hands. They understand only this: “So much money has left my hands, and it is gone forever.”

People have not been able to loosen this bond of ignorance through their own intelligence or efforts to this day. The condition of the whole world is like this. On the one hand is the world of the capitalists—all activities there operate on the basis of interest, and despite the abundance of wealth, poverty, misery, want and deprivation are steadily increasing in those countries. On the other hand, another group opposed to them has been growing increasingly powerful. The fire of hatred blazes in their hearts. They are determined not only to plunder the capitalists’ treasuries, but also to reduce the entire edifice of human civilization and culture to dust.

People have not been able to solve this problem. Its proper solution has been provided by the Creator of humanity, the Exalted and Glorious Allah Ta‘ala. The Book He revealed, containing proper solutions to all the other problems of these people as well, is called the Noble Qur’an. To solve this problem, people must have faith in Allah and the Hereafter. If a person can believe in Allah and the Hereafter and know without doubt that Allah Ta‘ala is the true Owner of the entire treasure of the heavens and the earth, and that the management of all human affairs depends solely on Allah, with every atom and particle accounted for by Him; and that the reward or punishment for people’s good or evil deeds will be given in the Hereafter exactly accordingly—then it becomes very easy for a person, rather than relying on his limited vision, to trust in Allah, spend and use his wealth according to Allah’s command, and leave profit and loss to Allah. Whatever he spends with such faith will be spent solely for Allah. It will also be duly recorded in Allah’s register. Even if no person in the world knows of this expenditure, Allah Ta‘ala is fully aware of it. And even if people in this world do not acknowledge his gratitude, since Allah Himself has promised to reward him, there is not the slightest doubt that this promise will be fulfilled, whether in the Hereafter or in both this world and the Hereafter.

General Instruction on Spending in the Way of Allah

Allah Ta‘ala has established this rule in Islamic Shariah: first, He issues a general command regarding good and virtuous deeds, so that people may generally adopt good and beneficial ways in their lives. Then a particular method is prescribed for performing that good deed properly. Everyone is obliged to follow that particular method appropriately. For example, remembering Allah is a very good deed, indeed the best of deeds. Not only that—it is in fact the source of all good deeds. Therefore, He has commanded people to remember Allah at all times and in all circumstances and never to forget Him even for a moment:

فَاذْكُرُوْا اللهَ قِيْمًا وَّقُعُوْدُا وَّعَلى جُنُوْبِكُمْ ـ النساء : ١٠٣

“Remember Allah while standing, sitting and lying down (at all times and in all circumstances).” Surah An-Nisa: 103

وَاَذْكُرُوْا اللهَ كَثِيْرَ لَّعَلَّكُمْ تُفْلِحُوْنَ ـ الانفال : ٤٥

“Remember Him very frequently, so that you may hopefully prosper through this.” — Surah Al-Anfal: 45

اِنِّ فِىْ خَلْقِ السَّموتِ وَالاَرْضِ وَاَخْتِلاَفِ الَّيْلِ وَالنَّهَارِ لاَيْتٍ لاَوْلِىْ الاَلْبَابِ ـ الَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيْمَامًا وَّقُعُوْادًا وَّعَلى جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِىْ خَلْقِ السَّموتِ وَالاْرْضِ رَبُّنَا مَا خَلَقْتَ هَذَا بَاطِلاً ـ

“In the creation of the heavens and the earth and the alternation of night and day are many signs (of Allah’s existence), and for thoughtful people—those who remember Allah while standing, sitting and lying down, and reflect on the mysteries of the creation and structure of the heavens and the earth, and (after deep reflection, realizing the greatness of every thing, exclaim): O Allah! You have not created any of this without purpose.” — Surah Aal-e-Imran: 190–191

وَلاَ تَطِعْ مَنْ اَغْفَلْنَا قَلْبَه عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَٮٰهُ وَكَانَ اَمْرَهُ فُرُطًا ـ الكهاف : ٢٨

“Do not obey or follow those whose hearts are heedless of the remembrance of Allah, who follow their own desires and transgress the prescribed limits in every matter.” — (Surah Al-Kahf: 28)

These verses, along with many other such verses, clearly instruct: O humanity! Remember Allah at all times and in all circumstances. For in reality, the remembrance of Allah makes all human actions sound and beautiful. Whenever and in whatever matter a person forgets Him, his desires (the demands of the nafs) and the deception of Satan will overcome him there. The inevitable result will be that he deviates from the right path and begins to transgress in the conduct of his life.

That was a general instruction to remember Allah. Thereafter, a specific method of remembering Allah was prescribed. For this reason, it was made obligatory to perform several rak‘ahs of prayer five times during the day and night. Each of these prayers takes no more than five to seven minutes. Making remembrance of Allah obligatory in this way—five minutes at one time and five minutes at another—means that a Muslim must at least devote himself to the remembrance of Allah for that amount of time. Then he will continue with his own work while continuing to remember Allah in that state as well.

The same is the case with zakat in Islam. Here too there is a specific command and a general command. On the one hand, it has been stated plainly: keep away from miserliness and narrow-heartedness, for these are the root of every evil and the source of every calamity. Adopt Allah’s color in your moral life, for He continually showers limitless favor and mercy upon the entire creation, although no one has any special right or claim over Him. It has also been said: continue to spend in the way of Allah whatever and as much as you can; retain whatever remains after meeting your own needs, and give as much as you can to meet the needs of Allah’s other needy servants. Do not hesitate in the slightest to strive with your life and wealth to serve the faith and establish the word of Allah. If you love Allah, then dedicate to this cause your love of wealth and property.

This is the general command to give wealth in the way of Allah. Alongside it, the specific instruction is that when you have accumulated this amount of wealth, you must spend at least this much of it in the way of Allah. When your fields produce this amount of crops, you must give this much of it in the way of Allah. Just as making only a specified number of rak‘ahs of prayer obligatory does not mean that performing only those rak‘ahs fulfills the duty of remembering Allah, allowing you to forget Him at other times, likewise, making it obligatory to give a specified amount of wealth in the way of Allah does not mean that only those who possess that amount of wealth are obliged to spend in Allah’s way, while those with less wealth may keep their fists closed. It does not even mean that the wealthy can gain exemption merely by spending the amount of zakat obligatory upon them, and then drive away a needy person who comes to them or say, when a greater task of Islam is called for, ‘Only zakat was obligatory upon me; I have paid it. Therefore, you can expect nothing more from me now.’ In reality, this is not at all the meaning of making zakat obligatory. The true significance of zakat being obligatory is that every wealthy person is required to spend at least this specified amount in the way of Allah. And if he has the ability to spend more, he must do that as well.

The general command to spend wealth in the way of Allah and its explanation are presented here:

Along with commanding a particular deed, the Noble Qur’an also clearly explains its underlying rationale. This is one of the principal characteristics of the Noble Qur’an. Through it, people can properly understand the ultimate aim and rationale of Allah’s commands.

The verse encountered at the beginning of the Noble Qur’an is this:

ذَلِكَ الْكِتبُ لاَرَيْبَ فِيْه هُدًى لِّلْمُتَّقِيْنَ ـ الَّذِيْنَ يُؤْمِنُوْنَ بِالْغَيْبِ وَيُقِيْمُوْنَ الصَّلوةَ وَمِمَّا رَزَقْنهُمْ يُنْفِقُوْنَ ـ البقرة : ٢-٣

“This Qur’an is the Book of Allah; there is no room for any doubt in it. It guides those truthful, God-fearing people to the right path—those who believe in the unseen, establish prayer and spend from the sustenance We have given them (in Our way).” — Surah Al-Baqarah: 2–3

A fundamental principle has been stated in this verse. Three things are essential for walking the straight path in worldly life. First, iman bil-ghayb—belief in the unseen; second, establishing prayer; and third, spending in the way of Allah from the sustenance Allah Ta‘ala has bestowed. Elsewhere it is said:

لَنْ تَنَالُوْا الْبِرَّ حَتّى تُنْفِقُوْنَ مِمَّا تَحِبُّوْنَ ـ ال عمران : ٩٢

“You can never attain the high rank of righteousness until you spend freely in the way of Allah from the things you love.”

It is also said:

اَلْشَّيْطنُ يَعِدُكُمْ الْفَقْرَ وَيَامُرُكُمْ بِالْفَحْشَآَءِ ـ البقرة : ٢٦٨

“When you spend money, Satan frightens you with poverty and urges you toward shameful conduct—miserliness.”

Then it is declared:

وَاَنْفِقُوْا فِىْ سَبِيْلِ اللهِ وَلاَ تُلْقُوْا بِاَيْدِيْكُمْ اِلَى التَّهْلُكَةِ ـ ١٩٥

“Spend in the way of Allah and do not throw yourselves into destruction with your own hands (by failing to spend in the way of Allah, you throw yourselves into destruction).” — Surah Al-Baqarah: 195

Finally, it is said:

وَمَنْ يُّوْقَ شُحَّ نَفْسِه فَاُوْلَئْكَ هُمُ الْمُفْلِحُوْنَ ـ الحشر : ٩

“Only those who can protect themselves from narrow-heartedness will attain supreme success.” — Surah Al-Hashr: 9

It is clear from the verses mentioned above that there are only two ways for people to live in this world. One is the way of Allah, whose consequence is everlasting happiness, peace and supreme prosperity. On this path, it is natural for a person’s heart to remain generous and open. From whatever amount of sustenance Allah has granted him, little or much, he will fulfill all his needs, help his other brothers as much as possible, and spend in the work of raising the word of Allah and establishing the religion of Islam. The other is the way of Satan. Outwardly, a person may see much pleasure and happiness on this path. In reality, however, it contains nothing but destruction and ruin. On this path, a person naturally tries to hoard wealth by exploiting others and does not hesitate to devote his heart and soul to money. Nor is he prepared to spend it. If he does spend at all, it is solely to meet his own needs and satisfy the desires of his own mind.

The rules and methods prescribed for those traveling on Allah’s path regarding spending wealth in the way of Allah are given here in sequence:

First: The foremost point is that you must spend solely to attain Allah’s pleasure; do not spend to show favor to anyone or to gain name and fame in the world.

وَمَا تُنْفِقُوْنَ اِلاَّ اِبْتِغَاءَ وَجْهِ اللهِ ـ البقرة : ٢٧٢

“Whatever you spend, let your only aim be to attain Allah’s pleasure, and nothing else.”

يَآ يُّهَا الَّذِيْنَ امَنُوْا لاَتُبْطِلُوْا صَدَقتِكُمْ بِالْمَنِّ وَاَلاَذى كَالَّذِيْ يُنْفِقُ مَالَهُ وِئَآءَ النَّاسِ وَلاَيُؤْمِنُ بِاللهِ وَالْيُوْمِ الاخِرِ فَمَثَلُه’ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَاصَابَه وَابِلٌ فَتَرَكَاهُ صَلْدًا البقرة : ٢٦٤

“O believers! Do not nullify your charity by boasting of favors and causing hurt, like the one who spends his wealth merely to be seen by others and does not believe in Allah and the Hereafter. His charity is like soil upon a smooth stone: when heavy rain falls upon it, it leaves the stone bare. — Surah Al-Baqarah: 264

Second: When you give something to anyone, you must not boast of your favor to him, nor do anything that could cause even the slightest distress in his heart:

اَلَّذِيْنَ يُنْفِقُوْنَ اَمْوَالَهُمْ فِىْ سَبِيْلِ اللهِ ثُمَّ لاَيُتْبِعُوْنَ مَآاَنْفَقُوْا مَنَّا وَّلاَ اَذّى لَّهُمْ اَجْرَهُمْ عِنْدَ رَبَّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَهُمْ يَحْزَنُوْنَ ـ قَوْلٌ مَعْرُوْفٌ وَّمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةَ يَّتْبَعُهَآ اّذّى : البقرة : ١٦٢-١٦٣

“Those who spend their wealth in the way of Allah, then do not follow what they have spent with reminders of their favor or with hurt, will have a great reward with their Lord; they will have no fear, nor will they grieve. But a kind word and forgiveness are better than charity followed by hurt. — Surah Al-Baqarah: 262–263

Third: One should always give good things in the way of Allah. One must not deliberately give only what is bad. Those who seek out torn clothes to give to the poor and offer inferior food to feed a needy person will receive a similarly inferior result from Allah:

يَآيُّهَا الَّذِيْنَ امَنُوْا مِنْ طَيِّبَةُ مِنْ طَيّبِتِ مَاكَسَبَتُمْ وَمِمَّآ اَخْرَجْنَا لَكُمْ مِّنْ الاَرْضِ وَلاَ تَيْمَّمُوْا الْخَبِيْثَ مِنْهُ تُنْفِقُوْنَ ـ البقرة : ١٦٧

“O believers! Spend in the way of Allah from the good things you have earned and from what We have brought forth for you from the earth; do not seek out inferior things to spend in Allah’s way.” — Surah Al-Baqarah: 267

Fourth: As far as possible, one must spend secretly in the way of Allah, leaving no room whatsoever for the desire to show off. Although there is nothing wrong with spending openly, spending secretly is nevertheless better.

اِنْ تُبْدُوْا الصَّدَقتِ فَنْعِمًا هِىَ وَاِنْ تُخْفُوْنَ وَتُؤْتُوْهَا الْفُقَرَاءَ فُهُمْ خَيْرَ لَّكُمْ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيَّاتِكُمْ ـ البقرة: ١٧١

“If you spend openly, that is good; but if you give to the poor secretly, it is better for you, and it will remove your sins.” — Surah Al-Baqarah: 271

Fifth: One must never give more wealth than necessary to foolish and ignorant people. For after receiving too much money, they may become misguided and wealth may be wasted in their hands. Allah’s will is that food and clothing be provided for every person, no matter how great a sinner or rebel against Allah he may be. But not a penny may be given to anyone for drinking alcohol, using cannabis or opium, or gambling.

وَلاَ تُؤْتُوْا السُّفَهَآَءَ اَمْوَالَكُمْ الَّتِىْ جَعَلَ اللهُ لَكُمْ قِيْمًا وَّارزٌقُوْهُمْ فِيْهَا وَاكْسُوْهُمْ ـ النساء : ٥

“Allah Ta‘ala has made your wealth a means of livelihood, so never place it in the hands of the ignorant and foolish. However, you must certainly provide them food and clothing from it.”

Sixth: If you lend someone money to meet a need, do not annoy him by repeatedly pressing him for repayment. Give him sufficient time to repay it. If it becomes certain that he is unable to repay it, and the lender is able to forgive the debt, then it is preferable to forgive him:

وَاِنْ كَانَ ذُوْ عَسْرَةً فَنَظِرَةٌ اِلى مَيْسَرَةٍ وَاَنْ تَصَدَّقُوْا خَيْرَ لٌكُمْ اِنْ كُنْتُمْ تَعْلَمُوْنَ ـ البقرة : ٢٨٠

“If the debtor is in hardship, then grant him time until he becomes prosperous. And forgiving the debt is better for you—if only you understood its benefit.” — Surah Al-Baqarah: 280

Seventh: There is also a limit to giving charity to people. That limit must never be exceeded. Allah Ta‘ala has not commanded, nor intended, that one should give to others while depriving oneself and one’s children. Allah’s will is that whatever is needed for an easy and ordinary life must first be spent; thereafter, whatever remains should be spent in the way of Allah:

وَيَسْئَلُوْنَكَ مَاذَا يُنْفِقُوْنَ قُلِ الْعَفْوَ ـ البقرة : ٢١٩

“They ask: What should we spend? (O Prophet, you) say: Whatever is beyond your needs.” — Surah Al-Baqarah: 219

وَاَلَّذِيْنَ اِذَا اَنْفَقُوْآ لَمْ يُسْرِفُوْا وَلَمْ يُقتُرُوْا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا ـ الفرقان : ٦٧

“The righteous servants of Allah are those who spend, but neither wastefully nor excessively, and they are neither miserly nor overly restrictive. Rather, moderation between these two extremes is their way.” — Surah Al-Furqan: 67

وَلاَ تَجْعَلْ يَدَكَ مَغْلُوْلَةً اِلى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوْمًا مَّحْسُوْرًا ـ بنى اسرايل: 29

“Do not keep your hand tied to your neck, nor extend it fully open, for then you will sit blameworthy and regretful among people.” — Surah Bani Isra’il: 29

Eighth: Who is entitled to receive this charity? It is essential, finally, to know this as well. Allah Ta‘ala has presented a complete list of them in the Holy Qur’an. From this list it can be clearly understood who may receive your assistance and whose rights Allah has determined over your earnings.

وَاتِ ذَا الْقُرْبى حَقَّهُ وَالْمِسْكِيْنَ وَابْنَ السَّبِيْلِ ـ بنى اسرائيل : ٢٦

“Give their due to poor relatives, and to the miskin and the poor traveler.” — Surah Bani Isra’il: 26

وَاتِ الْماَلَ عَلى جُيَِه ذَوِى الْقُرْبى وَالْيَتَمى وَالْمَسْكِيْنَ وَابْنَ السَّبِيْلِ وَالسًَّآئِلِيْنَ وَفِىْ الرِّقَابِ ـ البقرة : ١٧٧

“Those who, seeking His pleasure, give wealth to close relatives, orphans, the miskin, travelers and petitioners, and for the emancipation of slaves and prisoners, are beloved by Allah.” — Surah Al-Baqarah: 177

وَّبِالْوَالِدَيْنِ اَحْسَانًا وَّبِذِى القُرْبى وَالْيَتمى وَالْمَسكِيْنَ وَالْجَارِذِى الْقُرْبِى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيْلِ وَمَا مَلَكَتْ اَيْمَانُكُمْ ـ النساء : ٣٦

“Treat well your parents, close relatives, orphans, the miskin, near relatives among your neighbors, unrelated neighbors, companions by your side, travelers, and those whom your right hands possess.” — Surah An-Nisa: 36

وَيُطْعِمُوْنَ الطّعَامَ عَلى حُبِّه مِسْكِيْنًا وَّيَتِيْمًا اِنَّمَا نُطْعِمُكُمْ لِوَجْه الله لاَنُرِيْدُ مِنْكُمْ جَزَآءً وَّلاَ شُكُوْرًا ـ اِنَّا نَخَافُ مِنْ رَّبِّنَا يُوْمًا عَبُوْسًا قَمْطَرِيْرًا ـ الدهر : ٨ – ١٠

“The righteous servants of Allah feed the orphan, the miskin and the captive, out of love for Allah and in pursuit of His pleasure. They say: We feed you only for Allah’s sake. We seek from you neither recompense nor thanks. We fear only Allah regarding the day when severe distress will cause people’s faces to wither and their foreheads to crease.” — Surah Ad-Dahr: 8–10

وَفِىْ اَمْوَالِهِمْ حَقٌ لِّلْسَّآئِلِ وَالْمَحْرُوْمِ ـ الذّريت : ١٩

“And in their wealth there is a right for the petitioner and the deprived.”

لِلْفُقَرَآءِ الَّذِيْنَ اُحْصِرُوْا فِىْ سَبِيْلِ اللهِ لاَيَسْتَطِيْعُوْنَ ضَرْبًا فِىْ الاَرْضِ يَحْسَبُهُمُ الْجَاهِلُ اَغْنِيَآءَ مِنَ التَّعَفُّفْ تَعْرِفُهُمْ بِسْيْمهُمْ لاَيَسْئَلُوْنَ النَّاسَ اِلْحَافًأ وَمَا تُنْفِقُوْا مِنْ خِيْرِ فَاِنَّ اللهَ بِه عَلِيْمٌ ـ

“Charity is due to those who remain engaged in Allah’s work at all times and therefore cannot undertake work to earn their livelihood. Because of their self-respect, ignorant people consider them wealthy. But by observing their appearance and condition, you can understand how much hardship they endure. You should come forward yourselves to give to them. For they are not the sort of people who cling to others and ask for help. Whatever you give them secretly, Allah will surely know, and He will surely grant its recompense.” — Surah Al-Baqarah: 273

Rules for Paying Zakat

The preceding article explained the general command to spend in the way of Allah. Now all the commands concerning zakat will be discussed in detail.

In the Noble Qur’an, Allah Ta‘ala has given commands concerning zakat in three places, in different forms. It is said in Surah Al-Baqarah:

اِنْفِقُوْا مِنْ طَيِّبتِ مَاكَسَبْتُمْ وَمِمَّا اَخْرَجْنَا لَكُمْ مِنَ الارْضِ ـ

“Spend in Allah’s way from the pure wealth you have earned yourselves and from the crops We have produced for you from the earth.” — Surah al-Baqarah: 267.

It is also stated in Surah al-An‘am in this connection that: “It is We who have created gardens and fields for you on the earth.” Therefore: 141

كَلُوْ مِنْ ثَمَرِه اَثْمَرَ وَاتُوْا حَقَّه يَوْمَ حَصَادِه ـ الانعَام ـ ١٤١

“When they produce fruit or crops, eat from them, and on the day of harvesting, give Allah His due from them.” — Surah al-An‘am: 141

Both of these verses speak about zakat on the produce of the land. According to the Hanafi jurists, Allah’s due exists in all kinds of grain, vegetables, and fruit, except natural resources such as wood, grass, and bamboo, and it must be paid. The Hadith states explicitly that in crops grown through rainwater or water from rivers and seas, one-tenth of the total produce is due to Allah; and in land that people have had to irrigate artificially, Allah’s share is one-twentieth of the total produce. Both shares must be paid as soon as the crops are harvested.

Then it is stated in Surah al-Tawbah:

وَالَّذِيْنَ يَكْنِزُوْنَ الْذِّهَبَ وَالْفِصَّةَ وَلاَ يُنْفِقُوْنَهَا فِىْ سَبِيْلِ اللهِ فَبَشِّرْهُمْ بِعَذَابٍ اَلَيْمٍ ـ يَّوْمَ يَحْمى عَلَيْهَا فِىْ نَارِ جَهَنَّمَ فَتُكْوْى بِهَا جِبَاهُهُمْ وَجُنُوْبُهُمْ وَظُهُوْرُهُمْ هَذّا مَاكَنَزْتُمْ لاَنْفُسِكُمْ فَذُوْقُوْا مَا كُنْتُمْ تَكْنِزُوْنَ ـ التوبة : ٣٤-٣٥

“Give those who hoard gold and silver and spend nothing of it in Allah’s way the glad tidings of a painful punishment. Tell them about the torment of the day when the gold and silver will be heated in the Fire and their foreheads, sides, and backs will be branded with it. They will be told: ‘This is what you hoarded for yourselves. Now taste what you used to hoard.’” — Surah al-Tawbah: 34–35

Then it is stated:

اِنًَّمَا الصَّدَقتُ لِلْفُقََرَآءِ وَالْمَسْكِيْنَ وَالْعمِلِيْنَ عَلَيْهَا وَالْمُؤْلَّفَةِ قُلُوْبُهُمْ وَفِىْ الرَّقَابِ وَالْغَارِمِيْنَ وَفِىْ سَبِيْلِ اللهِ وَاَبْنِ السَّبيْلِ فَرِيْضضةٌ مِّنْ اللهِ ـ التوبة : ٦٠

“Zakat is an obligation prescribed by Allah. It is to be given to the poor, the needy, the zakat collectors, those whose hearts are to be reconciled, for freeing those bound in slavery, for paying the debts of debtors, for causes designated by Allah, and also for assisting destitute travelers.” — Surah al-Tawbah: 60

Then Allah said:

خَذُ مِنْ اَمْوَالِهِمْ صَدَقَةً تَطَهِّرُهُمْ وَتُزْكِّهِمْ : التورة : ١٠٣

“Collect zakat from their wealth and thereby purify and cleanse them.” Surah al-Tawbah: 103

These three verses make it clear that wealth which is accumulated and increased in amount becomes impure if nothing from it is spent in Allah’s way. The only means of purifying it is to distribute Allah’s due from it among those entitled to receive it. It is mentioned in the Hadith that when news of this punishment for those who hoard gold and silver reached the people, the Muslims became extremely frightened and alarmed. They thought, on the basis of this verse, that it was wrong to keep even a penny and that everything had to be spent. At last, Umar al-Faruq (may Allah be pleased with him) went to the Prophet (peace and blessings of Allah be upon him) and informed him of the Muslims’ anxiety. The Messenger of Allah (peace and blessings of Allah be upon him) replied: ‘Allah has made zakat obligatory upon you for this very reason: when you pay it, the remaining wealth becomes pure and lawful for you.’ A similar Hadith has also been narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him). The Noble Messenger (peace and blessings of Allah be upon him) said: ‘When you have paid zakat from your wealth, you have fulfilled what was obligatory upon you.’

The verse cited indicates only the obligation of zakat on gold and silver; but the Hadith makes it known that zakat must also be paid on merchandise, camels, cattle, and goats. Zakat becomes obligatory on fifty-two and a half tolas of silver and seven and a half tolas of gold. Zakat is due on forty goats and thirty cattle, and on merchandise when its value equals the value of fifty-two and a half tolas of silver. In other words, whoever possesses this specified amount and a year passes while it remains in his possession must pay one-fortieth of it as zakat. The Hanafi imams have said that even if neither the gold nor the silver separately reaches the specified amount at which zakat becomes obligatory, if their combined value reaches the zakat threshold (nisab), zakat must nevertheless be paid on it.

According to Umar and Ibn Mas‘ud (may Allah be pleased with them), zakat must be paid on gold and silver ornaments. Imam Abu Hanifah, may Allah have mercy on him, adopted this view as well. It is mentioned in the Hadith that the Messenger (peace and blessings of Allah be upon him), seeing gold bracelets on the hands of two women, asked whether they paid zakat on them. One replied, “No.” The Prophet (peace and blessings of Allah be upon him) said: “If you do not pay zakat today, would you be willing to wear bracelets of fire on your hands on the Day of Resurrection?” It is narrated from Umm Salamah (may Allah be pleased with her) that she possessed a type of gold ornament called a pajeb. She asked the Noble Messenger (peace and blessings of Allah be upon him) whether it counted as hoarded wealth. He replied: “If zakat becomes obligatory on its amount and is paid from it, then it is not forbidden hoarding.” These two Hadiths show that zakat is obligatory even on gold and silver ornaments, just as it is obligatory on stored gold and silver. However, zakat is not due on diamonds and jewels or on the decorative work of a ring.

The Noble Qur’an mentions eight categories of people eligible to receive zakat. Their details are given here:

The poor: Those who possess some wealth, but not enough to meet all their needs, and whose lives pass in great hardship, while they are unable even to ask anyone for anything, are the poor. Imam al-Zuhri, Imam Abu Hanifah, Ibn Abbas, Hasan al-Basri, Abu al-Hasan al-Karkhi, and other jurists have designated such people as faqirs or poor.

The needy: Those whose condition is even worse, who are compelled to extend their hands before others and cannot procure even the food needed for themselves, are the needy. Umar (may Allah be pleased with him) also counted among the needy those who were capable but spent their days unemployed.

Zakat officials: Those whom an Islamic state appoints as officials to collect zakat are also to be paid salaries from zakat funds.

Those whose hearts are to be reconciled: This includes those to whom money needs to be given to support Islam or to stop them from opposing Islam. It also includes new Muslims whom it is essential to relieve of their difficulties. If new Muslims fall into unemployment or financial hardship because they have severed ties with non-Muslim communities and joined the Muslims, helping them is a national duty of the Muslims. They should be given zakat even if they are wealthy. This will make them more confident in Islam. After the victory in the Battle of Hunayn, the Noble Prophet (peace and blessings of Allah be upon him) gave the new Muslims a great deal of the spoils, so that each person received one hundred camels. When the Ansar complained about this, the Noble Messenger (peace and blessings of Allah be upon him) said: ‘Since they have recently accepted Islam, I wish to make them happy.’ On the basis of this Hadith, Imam al-Zuhri said that Jews and Christians who become Muslims, or followers of any other religion who accept Islam, may be given zakat even if they are wealthy.¹

Freeing slaves and prisoners: Zakat funds may also be given to a person who is held in the chains of slavery and wishes to gain freedom. With that money, he may free himself from his master’s bondage. Slavery does not exist in the present age. Therefore, I believe that people who are forced to remain imprisoned because they are unable to pay a fine may be released with zakat funds; if this is done, it will also fall under this category.

Paying the debts of debtors: Those who are in debt or lack the means to repay their debts may also be freed from their debt burden with zakat funds. But this does not mean that if someone has one thousand rupees and owes one hundred rupees, he may be given zakat; he may not be given zakat at all. However, if a person does not possess enough money to remain above the zakat threshold after repaying his debt, he may be given zakat. The jurists have also said that it is makruh to give zakat to those who become indebted through wastefulness, luxury, and evil conduct. For if zakat is given to them in such circumstances, they will waste even more of that wealth, and, relying on zakat to repay their debts, will incur still more debt.

In Allah’s way: The expression “in Allah’s way” is very broad. Zakat funds may be spent on all righteous works of the Muslims. More particularly, however, it means helping those who strive in jihad in Allah’s way. The Noble Prophet (peace and blessings of Allah be upon him) said that it is not permissible for a wealthy person to accept zakat, but if a wealthy person is compelled to accept assistance for jihad, he too must be given zakat. The reason is that a person may be wealthy, yet he cannot meet solely from his own funds the great expense required for jihad. Zakat funds may be used to assist him in this work.

1. It is not possible to provide a detailed account of Islamic law on this subject here. For this, see the commentary on Surah al-Tawbah in Tafhim al-Qur’an.

Travelers and expatriates: No matter how much wealth a traveler or expatriate may have at home, if he becomes needy while traveling or abroad, he must be given zakat funds.

The question now is: among the eight categories of people mentioned above, to whom should zakat be given in which circumstances, and in which circumstances should it not be given? This is discussed here:

First: A person may not give zakat to his own father or son; a husband may not give it to his wife, nor a wife to her husband. Islamic jurists are in complete agreement on this. Some jurists have also said that you may not give zakat to close relatives whose maintenance is your responsibility and who are your heirs according to the Shariah. More distant relatives, however, are entitled to receive your zakat; indeed, their right is more deserving of recognition than that of other people. But Imam al-Awza‘i said that one should not look only for one’s own relatives when giving zakat.

Second: Only Muslims may receive zakat. Non-Muslims may not receive zakat. A Hadith defines zakat as follows: تُؤْخَذُ مِنْ اَغْنِيَاءَ كُمْ وَتُرَدُّ عَلى فُقَرَاءَ كُمْ ـZakat will be collected from your wealthy and distributed among your poor. General charity must certainly be given to poor non-Muslims. Indeed, in the case of ordinary charity, it is not at all appropriate to distinguish between Muslims and non-Muslims by giving to Muslims and withholding from non-Muslims.

Third: Imam Abu Hanifah, Imam Abu Yusuf, and Imam Muhammad (may Allah be pleased with him) say that the zakat of each area must be distributed among the poor of that area. It is not proper to send zakat funds from one area to another. However, if there are no people in an area eligible to receive zakat, or if a calamity occurs in another area that makes it essential to send zakat funds there from a distant area—for example, a flood or famine—then distributing zakat accordingly is not blameworthy. The views of Imam Malik and Imam Sufyan al-Thawri are nearly the same. It should be remembered, however, that sending zakat from one area to another is not entirely inappropriate or unlawful.

Fourth: Some people believe that anyone who has food for two meals should not accept zakat. Others say that a person who has ten rupees, or, according to another view, twelve and a half rupees, should not accept zakat. But Imam Abu Hanifah and the other scholars of the Hanafi school have said that anyone possessing less than fifty rupees in cash assets may accept zakat. Household goods, horses, and servants are not included in this calculation. In other words, a person who has less than fifty rupees in wealth may receive zakat even if he possesses these things. In this matter, one thing is the legal standard and another is the standard of virtue. There is a difference between the two.

Regarding the standard of virtue, the Noble Messenger (peace and blessings of Allah be upon him) said that if someone who has food for morning and evening asks people, he is storing up Fire for himself. In another Hadith, the Noble Prophet (peace and blessings of Allah be upon him) said that earning one’s own food even by cutting wood is preferable to extending one’s hand in begging before people. A third Hadith states that a person who has food or the strength to earn should not accept zakat. This was the Prophet’s teaching to awaken self-respect in people; it is not the law. The legal limit has been specified, and it has been explained how far a person may accept zakat. In a Hadith, the Noble Messenger (peace and blessings of Allah be upon him) said:

لِلسَّائِلِ حَقٌ وَاِنْ جَاءَ عَلَى الْفَرَسِ ـ

“A beggar has a right, even if he comes riding a horse.”

A man asked the Prophet (peace and blessings of Allah be upon him), “If I have ten rupees, will I be counted among the needy?” He replied, “Yes.” On one occasion, two men asked the Noble Messenger (peace and blessings of Allah be upon him) for zakat. He looked at them sharply and said: “If you wish to take it, I will give it to you, but in reality the wealthy and able have no share in it.” These Hadiths make it clear that those who do not possess the amount specified for zakat to become obligatory are also counted among the poor and may be given zakat. Needless to say, the true recipients of zakat can only be those who are genuinely needy.

The essential rules of zakat have been described here; but I consider it especially necessary to draw the readers’ attention to a very important matter in this connection. The reason is that present-day Muslims have forgotten the point I wish to make. It is this: all Islamic actions must be carried out collectively and communally. Islam does not support individualistic isolation. If a Muslim living far from a mosque prays alone, the prayer will nevertheless be valid; but Islamic law commands prayer in congregation. It is the Shariah’s objective that Muslims perform the prayer with the congregation. The Noble Qur’an alludes to this by stating:

خُذْ مِنْ اَمْوَالِهِمْ صَدَقَةٌ تُطَهِّرُ هُمْ وَتُزَكِّيْهِمْ بِهَا : التوبة: 103

In other words, Allah Most High ordered the Noble Messenger (peace and blessings of Allah be upon him) to collect zakat from the Muslims. Muslims were not instructed to pay zakat independently and individually. Moreover, allocating a share of zakat funds to the officials who collect it means that the imam or head of state of the Muslims should collect zakat from everyone and spend it collectively. The Noble Prophet (peace and blessings of Allah be upon him) said:

اُمِرْتُ اَنْ اَخَذَ الصَّدَقَةَ مِنْ اغْنِيْاَءِ كُمْ وَاَرُدُّهَا فِىْ فُقَرَاءِ كُمْ ـ

In other words, I have been commanded to collect zakat from your wealthy and distribute it among your poor. This method of collecting zakat was implemented during the time of the Noble Prophet (peace and blessings of Allah be upon him) and the Rightly Guided Caliphs. The officials of the Islamic state collected all the zakat, and it was properly distributed by the central government.

The Reality of Hajj

The Beginning of Hajj

In Arabic, “Hajj” means intending to visit. Since Muslims come from all parts of the world toward a designated center in order to visit the Ka‘bah, it has been named “Hajj.” The history of when and how Hajj began is highly fascinating and instructive. If that history is studied with deep attention, it will be easy for the reader to understand the benefits of Hajj.

No one, whether Muslim or Christian, is unfamiliar with the name of Ibrahim (peace be upon him). More than two-thirds of the people of the world acknowledge him as a leader. The three greatest prophets—Musa (peace be upon him), Isa (peace be upon him), and Muhammad (peace and blessings of Allah be upon him)—were all descended from him, and the light of truth spread throughout the world from his shining torch. He was born in Iraq more than four thousand years ago. At that time, all the people of the world had forgotten Allah. Not a single person on earth knew his true Owner and Lord or bowed his head before Him in submission and obedience. Although the people among whom he was born were the most advanced nation of their time, they were also the foremost in going astray. Created beings can never be objects of worship or deities. Despite reaching the height of advancement in knowledge, science, and the arts, they could not understand this simple truth. Thus they worshipped the stars in the sky and idols made of earth or stone. Astrology, seeking omens to determine good and evil, claiming knowledge of the unseen, practicing magic, and using prayers, amulets, and incantations were widespread. As among present-day Hindu pandits and Brahmins, that society also had a class of priests and temple custodians. They maintained the temples, performed worship on behalf of others, carried out special rituals in times of distress or happiness, and deceived people by claiming knowledge of the unseen. Ordinary people considered them the arbiters of fate. They acted according to the priests’ directions and quietly, like the utterly blind, fulfilled their desires. They believed that these priests had authority over the deities: if the priests were pleased, the deities’ favor would descend upon them; otherwise, they would be destroyed. This priestly class maintained secret communications with the kings and rulers of the time. The rulers and priests assisted one another in keeping the masses enslaved. On the one hand, the government patronized the priests; on the other, the priests ingrained in the people the belief that the kings and rulers were also among the “gods”—that they were the absolute owners of the country and its subjects, that their word alone was law, and that they had the right to do whatever they wished with the lives and property of their subjects. Nor was this all: all the rituals of servitude, including bowing the head in prostration before the kings and rulers, were performed before them, so that the stamp of their lordship might remain permanently impressed upon the minds of the subjects.

It was in such an environment, and in one of the families of this nation, that Ibrahim (peace be upon him) was born. More remarkable still, the family into which he was born was a professional and hereditary priestly family. His father and grandfather were the learned priests and Brahmins of their people. Thus, Ibrahim (peace be upon him) received exactly the kind of education and training that a Brahmin child could receive. From childhood, such ideas and conversations entered his ears. Among his brothers and sisters, he saw the pomp and affluent lifestyle of pirs and their descendants. The highly honored seat of priesthood in the local temple awaited him. By taking that seat, he could easily have become the “leader of the nation.” The offerings, forced gifts, and votive donations gathered from every direction for his entire family were also available to Ibrahim (peace be upon him). Following their age-old custom, the people of the country were prepared to come before him, sit with folded hands, and bow their heads with devotion and reverence. By pretending to possess knowledge of the unseen and a connection with the deities, he could have made everyone—from ordinary farmers to the king of that time—obedient slaves. In that darkness, where there was not a single person anywhere possessing true knowledge and following the truth, it was impossible for him to acquire the light of truth; and, both personally and as a member of his family, it was impossible for an ordinary person to trample upon such enormous interests and be ready to plunge into worldwide danger solely for the sake of truth.

But Ibrahim (peace be upon him) was no ordinary man. He had been created from “a distinct clay.” As soon as he attained understanding, he began to reflect: the moon, sun, and stars follow the rules of rising and setting like mere slaves; idols are fashioned by human hands from stone; the king of the country is an ordinary human being like us—how can these be lords? Why should people bow before things that cannot move even slightly by their own will, that cannot help themselves, and that have no control whatsoever over life and death? Why should people serve and worship them? Why should they enslave themselves to them for their needs? Everything we see in the heavens and earth, everything of which we have any knowledge, is neither independent nor self-sufficient, and none of it is everlasting or eternal. Since this is the condition of every one of them, how can they be mankind’s lord or master? Since none of them created me, none has control over my life, death, benefit, or harm, and none holds the keys to my provision and livelihood, why should I acknowledge any of them as my lord? Why should I bow before any of them in servitude and worship? In truth, my Lord can only be the One who created everything, upon whom everyone depends, and in whose hand lie the sources of everyone’s life, death, benefit, and harm. Reflecting on these matters, Ibrahim (peace be upon him) decided not to worship but rather to abandon the idols worshipped by his people. Having reached this decision, he proclaimed in a resonant voice:

إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ

“I have no association with those whom you regard as partners of Allah.” — Surah al-An‘am: 78

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“I have turned my face away from all directions and devoted myself exclusively to worship and servitude of the Great Being who created all the heavens and the earth, and I am not one of the polytheists.” — Surah al-An‘am: 79

After this revolutionary proclamation, a mountain of troubles and calamities fell upon Ibrahim (peace be upon him). His father said, “I will abandon you and drive you out of the house.” The entire nation declared, “None of us will give you shelter.” The local government also turned against him, and a case was brought before the king. Yet Ibrahim (peace be upon him), though alone and isolated, stood before everyone with his head held high for the sake of truth. He said to his father with the utmost respect: “You do not know the knowledge I have acquired at all. Therefore, I will not follow what you say. Instead, all of you should listen to what I say.”

In response to the threats from the people of his nation, he smashed all the idols with his own hands and proved that those whom you worship have no power. In the king’s public court, he said plainly: “You are not my ‘Rabb’; my ‘Rabb’ is He in whose grasp lie the life and death of all of us, yours and mine, and by whose firm law the moon and sun are held captive.” At last, the royal court decreed that Ibrahim, peace be upon him, should be burned alive. But Ibrahim, peace be upon him, had a heart stronger than a mountain, and he placed his trust in Allah alone. Therefore, he prepared himself wholeheartedly even to endure this terrible punishment. Then, when Allah the Exalted delivered him from the fire-pit of the unbelievers, he abandoned his homeland, nation, relatives and friends, and wandered from place to place and country to country with only his wife and nephew beside him. The seat of priesthood had been awaiting him at home; sitting on it, he could have become the spiritual leader of the entire nation and could have made that seat his hereditary property. Yet he considered and accepted the grievous suffering and misery of exile and destitution for himself and his descendants as preferable. For he could not tolerate, even for a moment, living a life of comfort while the people of the world were shackled in the chains of servitude to countless ‘false rabbs.’ Instead, he accepted servitude to the one true Rabb and began calling the whole world toward Him; and for this ‘crime’ (?) he could nowhere live in peace.

After leaving his homeland, Hazrat Ibrahim (peace be upon him) wandered through Syria, Palestine, Egypt and the Arab lands. During this journey, countless hardships befell him; he had no wealth or money with him. Even when he went abroad, he gave no thought at all to earning a livelihood. Day and night he had only one concern: how could the people of the world be freed from the noose of servitude to countless rabbs and made servants of Allah alone? When his father and his own nation could not tolerate this man burdened by such thoughts and concerns, who else could tolerate him? Which country’s people would welcome him? Everywhere, the priests of the same kinds of temples and the kings claiming divinity stood proudly, and everywhere lived the same kind of ignorant and foolish masses, trapped in the net of servitude to these ‘false gods.’ How could a man live peacefully among them who was unwilling to serve anyone except his own Rabb, and who went about telling others as well: “You have no master, owner or lord except Allah. Shatter every claim to lordship and divinity, and live only as servants of Allah.” It was precisely for this reason that Hazrat Ibrahim, peace be upon him, could live peacefully nowhere. For years he wandered like a bewildered traveler, reaching sometimes the settlements of Canaan, sometimes Egypt and sometimes the deserts of Arabia. In this way his entire youth passed, and his black hair turned white.

When only four years remained before he would complete ninety years of age, at the end of his life, and there was no hope of having a child, Allah the Exalted granted him a child. Yet even then this servant of Allah did not become concerned in the least that his own life had passed without shelter and that he should at least make his sons capable of earning a livelihood. No, such thoughts did not arise in his mind. Rather, one thought alone stirred in the heart of this aged father: there was a great shortage of people who, after his death, could perform the duty to which he had devoted his life and spread his message in all directions. It was for this very reason that he asked Allah for a child. And when Allah granted him a child, he tried to raise him so that he would be capable of continuing his work after his death. The life of this perfect man was the model life of a true Muslim. At the very beginning of his youth, as soon as he attained understanding and came to know his Rabb, Allah said to him:أَسْلِمْ—Accept Islam—surrender yourself willingly to Me and acknowledge servitude to Me. He replied clearly:أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ—I have accepted Islam. I have devoted myself to the Lord of all the worlds and surrendered myself to Him. Throughout his life, this sincere man fulfilled this statement and this pledge in every respect. For the sake of the Lord of all the worlds, he abandoned the ancestral religion of hundreds of years, along with all its rituals, practices and beliefs. He gave up all the privileges he could have enjoyed by occupying the seat of priesthood. He abandoned his lineage and family, his nation and his homeland. Disregarding his own life, he leapt into the heart of the fire. He endured the suffering of emigration and exile, traveled from country to country, and spent every moment of his life in servitude and obedience to the Lord of all the worlds and in spreading His religion, Islam. When he was granted a child in old age, he prescribed this same religion and duty for him as well. Yet after all these difficult trials, one final and severe test still remained. Until he passed that test, it could not be decided whether Hazrat Ibrahim, peace be upon him, loved the Lord of all the worlds more than anything else. That hard and rigorous test now confronted him. The test was whether he could sacrifice for Allah even the only child granted to him after he had become completely hopeless in old age. Hazrat Ibrahim, peace be upon him, passed this test as well. As soon as he received Allah’s command, he prepared to slaughter his son with his own hands, whereupon it was finally proclaimed: “Now you have proved the truth of your claim to be a true Muslim.” Allah accepted this sacrifice of his, and it was told to him: “Now you may be appointed the imam, or leader, of the whole world—you have now become fully qualified for this.” The following verse of the Noble Qur’an states precisely this:

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“And when Ibrahim’s Rabb tested him with certain matters and he passed those tests properly, he was told: ‘I have appointed you imam, the foremost leader, of all humanity.’ He said: ‘Does this command also apply to my descendants?’ Allah the Exalted said: ‘My covenant does not apply to the wrongdoers.’” —Surah Al-Baqarah: 124

Thus Hazrat Ibrahim, peace be upon him, was granted leadership of the world and appointed the ‘leader’ of the worldwide Islamic movement. To expand this movement further, and to assume responsibility in various regions and work there as his representatives, several associates became absolutely necessary. In this regard, three people worked as Hazrat Ibrahim’s ‘right-hand men,’ peace be upon him. One was his nephew, Hazrat Lut, peace be upon him; the second was his elder son, Hazrat Ismail, peace be upon him, who, upon learning that Allah desired his life, prepared himself for slaughter with great joy and eagerness; and the third was his younger son, Hazrat Ishaq, peace be upon him.

He settled his nephew in the area of ‘Sodom’ (Transjordan). The most depraved and immoral people of that age lived there. His task was, on the one hand, to reform that nation’s morality and, at the same time, to convey the message of Islam to distant regions. Merchant caravans from Iran, Iraq and Egypt traveled through this area. Thus, from there it was especially convenient for him to carry out the work of spreading Islam properly in both directions.

He settled his younger son, Hazrat Ishaq, peace be upon him, in the region of Canaan, or Palestine. This was situated between Syria and Egypt; moreover, being a coastal region, it was easy from there to convey the call of Islam to other countries. From this very place, through Hazrat Ishaq’s son Hazrat Yaqub, peace be upon him—whose name was Israel—and his grandson Hazrat Yusuf, peace be upon him, the Islamic movement reached Egypt.

He settled his elder son, Hazrat Ismail, peace be upon him, in the city of Makkah in the Hijaz, and for a long time remained with him, spreading the teachings of Islam throughout the corners of Arabia. Then, right here, father and son together established the world-famous center of the Islamic movement, the House of the Ka‘bah. Allah Himself had designated this center and Himself had chosen the place where it would be built. The House of the Ka‘bah is not merely a place of worship like an ordinary mosque; from the very beginning, it was designated as the center for propagating the worldwide movement of the religion of Islam. The purpose of building this House of the Ka‘bah was that all people who believe in the One Allah would come here from distant regions of the earth, meet together and worship the One Allah in unity, and then return to their own countries from here carrying Islam’s revolutionary message. This gathering of the Muslims of the world is called Hajj. How this center of worship was established, with what pure thoughts and prayers the father and son built this structure, and how Hajj began—all this is described in detail in the Noble Qur’an:

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ – فِيهِ آَيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ وَمَنْ دَخَلَهُ كَانَ آَمِنًا

“Without doubt, the first House appointed for humanity was the House at Makkah. It is exceedingly holy, blessed, and a center of guidance for the whole world. In it are clear signs of Allah, including the Station of Ibrahim; and whoever enters it will be safe.” —Surah Al Imran: 96–97

أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آَمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ

“Have they not seen how We made a secure and peaceful sanctuary for humanity, while people around it were being looted and robbed?” —Surah Al-Ankabut: 67

That is, even when looting, violence, warfare and other forms of unrest swept across Arabia, peace always prevailed in this sanctuary. Indeed, even if a fierce desert Bedouin saw his father’s murderer within its bounds, he would not dare touch him while inside it.

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ – وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا بَلَدًا آَمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آَمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ

“And remember when We made this House a center for the people and a place of safety, and commanded that the Station of Ibrahim be made a place of prayer, and commanded Ibrahim and Ismail to keep My House pure and clean for those who circumambulate it, those who stay there, and those who pray. Then when Ibrahim prayed: ‘O Lord, make this city a peaceful settlement and provide fruits as sustenance for its inhabitants who believe in Allah and the Last Day.’” —Surah Al-Baqarah: 125–126

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ – رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ – رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آَيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

“And remember when Ibrahim and Ismail prayed while laying the foundations of this House: ‘Our Lord, accept this effort from us; surely You hear and know all things. Our Lord, make both of us Muslims—that is, obedient to You—and raise from our descendants a nation that will be wholly obedient to You. Show us the ways of worship, and turn toward us in forgiveness; surely You are Most Forgiving, Most Merciful. Our Lord, send among that nation a Messenger from among them who will recite Your revelations to them, teach them the Book and wisdom, and purify their character. Surely You are Almighty, All-Wise.’” —Surah Al-Baqarah: 127–129

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آَمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ – رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ – رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ

“And remember when Ibrahim prayed: ‘O Allah, make this city peaceful and save me and my children from the shirk of idol worship. O Allah, these idols have led countless people astray. So whoever follows my way is truly of me, and whoever opposes my way—surely You are Most Forgiving, Most Merciful. Our Lord, I have settled some of my descendants in this barren valley near Your sacred House, so that they may establish prayer. Therefore, O Allah, incline people’s hearts toward them so that they may provide them with sustenance. Perhaps they will become grateful servants of Yours.’” —Surah Ibrahim: 35–37

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ – وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ – لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ

“And remember when We designated the site of this House for Ibrahim, saying: ‘Do not associate anything with Me, and keep My House pure and clean for those who circumambulate it and those who pray. And proclaim the Hajj openly to the people—they will come to you on foot or riding lean camels from every distant mountain pass. They will come to witness the benefits provided for them in religion and worldly life, and on appointed days they will sacrifice, in Allah’s name, the animals He has provided for them; then eat from them yourselves and feed the poor and needy.’” —Surah Al-Hajj: 26–28

This is the original history of the beginning of Hajj. It has been counted as the fifth pillar of Islam. From this it becomes known that Makkah was the principal headquarters of the Prophet who was commissioned to lead the worldwide Islamic movement. The Sacred Ka‘bah was its principal center, from which Islam was propagated to distant regions of the world. All those in the world who wish to worship the One Allah and obey Him in their practical lives, regardless of their nation or country, are to gather every year at one designated center; for this reason the method of performing Hajj was prescribed. It makes clear that just as a wheel revolves around its own axle, the lives of Muslims likewise revolve around their own center—Hajj is the outward expression of this profound reality.

The History of Hajj

I discussed in the previous article how and for what purpose Hajj began. It was also stated there that Hazrat Ibrahim, peace be upon him, established the center of the Islamic movement in Makkah and settled his elder son, Hazrat Ismail, peace be upon him, there so that he could continue the movement after him. Allah the Exalted alone knows how long Ismail’s descendants followed the path of the religion of Islam after him. But there is no doubt that within the next few centuries they had forgotten the teachings and ways shown by the great men of earlier times and, like other ‘ignorant’ nations, introduced every kind of error and sinful custom. Hundreds of idols were installed in the very Ka‘bah around which the call and propagation of worship of the One Allah had once begun. Indeed, idols of Hazrat Ibrahim and Hazrat Ismail, peace be upon them—their entire lives having been spent striving and campaigning to end idol worship—were made and installed in the Ka‘bah. They also worshipped the planets and stars, such as the moon, Mercury, Venus and Saturn. They worshipped ghosts, jinn, angels and the ‘spirits’ of dead ancestors. Their ignorance had become so extreme that when leaving home, if they could not find an idol belonging to their clan, they would begin worshipping any colored stone they saw on the road. If they found no stone, they would make an image by mixing water and earth, sprinkle goat’s milk over it, and then, in their view, that lifeless lump would become a god, which they would worship. The priesthood and idol-worship against which their ‘father,’ Hazrat Ibrahim, peace be upon him, had fought throughout Iraq had entered their homes again. They turned the Ka‘bah into a gathering place for idol worship and made themselves its priests. They transformed Hajj into something like a pilgrimage and began propagating idol worship from the Ka‘bah, the center for propagating tawhid. Using every kind of trick and device of the worshippers, they collected ‘offerings, gifts and exactions’ from people who came from different parts of Arabia. Thus, everything in the great work begun by Ibrahim, peace be upon him, and Hazrat Ismail, peace be upon him, was ruined.

The extreme decline that had overtaken Hajj in this deeply ignorant age can be clearly estimated from one incident. An annual fair was held in Makkah. Poets or ‘orators’ from the great families and tribes of Arabia filled the air with praise of their own tribes’ fame, bravery, power, honor and generosity, and competed vigorously in displaying mutual pride and arrogance. They even went so far as to disparage others. They also competed in courtesy and generosity. Each tribal chief set up huge cooking pots to prove his superiority and slaughtered camel after camel in order to belittle the others. The sole purpose behind this waste and extravagance was that any act of generosity at that time would spread their fame throughout Arabia through the people attending the fair, and people in every home would begin discussing how many camels each tribal chief had slaughtered and how many people he had fed. At these gatherings, dances, songs, drinking, adultery and every kind of shameless activity were conducted with great pomp. It is doubtful that anyone thought of serving the One Allah during these festivities. Circumambulation was performed around the Ka‘bah, but its method had become distorted. Men and women all circled together naked, saying: “We will go before Allah in the same state in which our mother gave birth to us.” It is true that worship was performed in the mosque established by Hazrat Ibrahim, peace be upon him—but how? People clapped very loudly, played flutes and blew horns. It is not that Allah’s name was never mentioned there. But how was it mentioned? They would say:

لَبَّيْكَ اللّٰهُمَّ لَبَّيْكَ لاَ شَرِيْكَ لَكَ إِلاَّ شَرِيْكاً هُوَ لَكَ تَمْلِيْكُهُ وَمَا مَلَكَ

“Here I am, O my Allah, here I am. You have no partner—except a partner who belongs to You; You own him and what he owns.”

Sacrifices were also offered there in Allah’s name. But their method was extremely vile and arrogant. They smeared the sacrificial blood on the walls of the Ka‘bah and left the meat at the door of the Ka‘bah, because, according to their belief, Allah was accepting this blood and meat from them (Allah forbid). In the time of Hazrat Ibrahim, peace be upon him, bloodshed had already been declared unlawful during the four months of Hajj, and all kinds of warfare had been prohibited during that period. The people of later times did observe this prohibition to some extent; but whenever they wished to wage war, they would regard the prohibited months of one year as ‘lawful’ and make up for them the following year.

Besides these, other people who were devoted to their own religion also introduced many astonishing customs out of sheer ignorance. One group would set out for Hajj without taking any provisions and spend their days begging along the way. In their view, this was a highly meritorious act. They would say: “We have placed our trust in Allah and are going to circumambulate Allah’s House—what need is there to take worldly provisions?” Generally, doing business or working to earn a livelihood while traveling for Hajj was considered unlawful. Many people would even stop eating and drinking during Hajj and considered this an act of worship. Some people, when setting out for Hajj, would stop speaking altogether. This was called ‘Hajj-e Musmit,’ or the ‘silent Hajj.’ There is no limit to the number of other erroneous and evil customs that had become widespread in this way. I do not wish to waste time writing a detailed account of them.

This state of deep darkness continued, more or less, for two thousand years. During this long period, no prophet appeared in Arabia, nor did the true teachings of any prophet reach that land. At last, the time drew near for the prayer of Hazrat Ibrahim, peace be upon him, to be fulfilled. When establishing the Ka‘bah, he had prayed to Allah: “O Allah, send a prophet from among this nation in this land, who will recite Your words to them, teach them knowledge and wisdom, and reform their moral character.” This prayer had been accepted by Allah. Therefore, from his own descendants there appeared a perfect human being, whose blessed name was Muhammad, peace and blessings of Allah be upon him, son of Abdullah.

Just as Hazrat Ibrahim, peace be upon him, was born into a family of idol worshippers and priests, this ‘perfect human being,’ Hazrat Muhammad, peace and blessings of Allah be upon him, was likewise born into a family that had been serving as custodians of the Ka‘bah for centuries. Just as Hazrat Ibrahim, peace be upon him, struck a decisive blow against the priestly system of his own lineage, the Final Prophet, Hazrat Muhammad, peace and blessings of Allah be upon him, likewise struck a powerful blow against the priesthood and scholastic pretensions of his own lineage. Not only that; under his blow, it was uprooted completely. Just as Hazrat Ibrahim, peace be upon him, strove to destroy false ideologies and all false claims to divinity and establish the lordship of the One Allah, the Final Prophet Muhammad, peace and blessings of Allah be upon him, did the same. He fully established the true and pure religion of Islam preached by Hazrat Ibrahim, peace be upon him. When these efforts reached completion after twenty-one years of work, he announced, by Allah’s command, that the Ka‘bah itself would be established as the center for the believers in the One Allah throughout the world, and called upon people from every direction of the earth to come and gather at the Ka‘bah for Hajj:

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

“The right of Allah over humanity is that those who have the means to reach this House of the Ka‘bah should come here to perform Hajj. Those who reject this obligation—that is, who do not come for Hajj despite having the means—should know that Allah is independent of all creation.” —Surah Al Imran: 97

Thus, with the reintroduction of Hajj in its original form, all the superstitions that had prevailed throughout the two thousand years of the Age of Ignorance were completely abolished. The idols in the Kaaba were smashed. The worship of idols that had taken place there besides Allah was entirely stopped. Fairs and all kinds of amusements and festivals were prohibited. The correct and natural method of worshipping Allah was instituted, and Allah’s command was:

وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ

“Remember Allah (and worship Him) according to the method Allah has taught you, even though before this you were among those who had gone astray (that is, you did not know the correct method of remembrance and worship).” — Surah al-Baqarah: 198

All wrongful and frivolous activities were strictly prohibited:

فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ— (Surah al-Baqarah: 197)
“During Hajj, no adultery, obscenity, disobedience to Allah, sinful conduct, quarrelling, fighting, or warfare is permitted.”
Competitions in poetry and poetic composition, boasting and pride over the deeds of one’s forefathers, and publicizing or abusing the faults and shortcomings of others were also stopped:

فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آَبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا

“When you have completed the rites of Hajj, remember Allah just as you used to remember your forefathers, or remember Him even more.” — Surah al-Baqarah: 200

All the boasting about generosity and charity that had been practiced merely to show off before people or gain fame was stopped, and in its place the practice of slaughtering animals, as in the time of Ibrahim (peace be upon him), was instituted. This gave poor pilgrims the opportunity to eat the meat of the sacrifice as well.

كُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

“Eat and drink, but do not be extravagant; surely Allah does not love those who are extravagant.” — Surah al-A’raf: 31

فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ
جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ“Slaughter these animals solely for Allah and in His name. After they have been slaughtered and their souls have completely departed, eat from them yourselves and feed the patient, needy supplicant as well.” — Surah al-Hajj: 36

The evil practice of smearing the blood of sacrificial animals on the walls of the Kaaba and throwing meat against them was stopped. It was clearly declared:لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ
التَّقْوَىٰ مِنكُمْ ۚ“Neither the blood nor the meat of these animals reaches Allah; rather, your taqwa and piety reach Allah.” — Surah al-Hajj: 37

Performing tawaf naked was completely prohibited, and it was said:

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ

“O Prophet! Say to them: Who has forbidden the adornment—that is, clothing—which Allah has selected for His servants?” — Surah al-A’raf: 32

قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ“O Prophet! Say: Allah never commands indecency.” — Surah al-A’raf: 28

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ“O children of Adam! Wear your adornment—that is, clothing—at the time of every act of worship.” — Surah al-A’raf: 31

Changing the appointed months of Hajj and considering a sacred month lawful for warfare were strictly prohibited:إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ۖ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُواعِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ ۚ“Nasi’ is an increase in disbelief (adding insolence to disbelief). Through it, the disbelievers are led further astray. They declare one month lawful in one year and forbid another in the following year, so as to keep the number of months forbidden by Allah equal. But by doing this they make lawful what Allah has forbidden.” — Surah al-Tawbah: 37

Travelling for Hajj without provisions was prohibited, and it was clearly stated:

وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ“Take provisions when proceeding for Hajj. For the best provision for the Hereafter is taqwa.” — Surah al-Baqarah: 197

Doing business or earning a livelihood by any other means during Hajj was considered a serious offense, while refraining from these things was regarded as a great act of piety. Allah the Exalted refuted this mistaken notion by revealing:

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ“There is no blame upon you if, while proceeding for Hajj, you conduct trade and earn something as a favor from Allah.” — Surah al-Baqarah: 198

People were also restrained from performing a ‘mute’ Hajj and a ‘hungry and thirsty’ Hajj. Not only that: countless other superstitions of the Age of Ignorance were eradicated, and taqwa, fear of Allah, purity, and simplicity were declared to be the complete commands for humanity. Pilgrims were instructed that, when leaving home, they should free themselves from all worldly ties, abandon the desires and lusts of the lower self, refrain from sexual relations while travelling for Hajj, and keep away from vile behavior such as abuse, slander, and obscene speech. A place has been designated on each of the routes leading to the Kaaba. Before crossing that place and proceeding toward the Kaaba, they must enter ihram and wear simple, poor people’s clothing. In this way, rich and poor alike will become equal, and distinctions of separate peoples, tribes, and the like will disappear. All will appear before the One Allah in the same dress—the dress of the utterly poor—with humility and submissiveness. After entering ihram, not only the shedding of human blood but even hunting animals is prohibited. To prevent fighting and warfare among people, these four months have been declared sacred. As a result, all routes to the Kaaba will be safe, and pilgrims will face no fear of danger on the way. With such sacred thoughts, they will enter the Sacred Sanctuary—not for amusement, dancing, singing, fairs, or games. Here, at every step, they must remember Allah, recite the name of Allah, pray, worship, offer sacrifice, and circumambulate the Kaaba (perform tawaf). And here only one voice resounds, proclaimed along every path beside the walls and over the rises and slopes of the Sacred Sanctuary:

“At Your call I am here, O Allah! I have come; You have no partner, and I have come only to You. All praise and commendation belong solely to You. All blessings are Your gift; sovereignty and lordship are all Yours. You are One—You have no partner.”

Regarding such a pure and sincerely devoted Hajj, the Prophet of the world said:

“Whoever performs Hajj purely for Allah and stays away from every kind of lust and sinful conduct in this matter returns like a newborn child (sinless).”

Then, before describing the benefits and effectiveness of Hajj, it is necessary to explain in what manner Hajj is obligatory. Allah says in the Holy Quran:

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ“Pilgrimage to the House is an obligatory right owed to Allah by people who are able to find a way to it. Whoever nevertheless rejects it is a disbeliever, and Allah is Independent of all the worlds.” — Surah Aal Imran: 97

This verse clearly calls it disbelief to fail to perform Hajj despite having the means to do so. Two hadiths are cited among the explanations given by the Noble Prophet (peace and blessings of Allah be upon him):

مَنْ مَلَكَ زَادًا وَرَاحِلَةً تُبَلِّغُهُ إِلَى بَيْتِ اللَّهِ وَلَمْ يَحُجَّ فَلَا عَلَيْهِ أَنْ يَمُوتَ يَهُودِيًّا أَوْ نَصْرَانِيًّا

“If a person possesses provisions and a conveyance sufficient to take him to the House of Allah but does not perform Hajj, then his death in that condition is considered equivalent to the death of a Jew or a Christian.” [Tirmidhi]

مَنْ لَمْ يَمْنَعْهُ مِنَ الْحَجِّ حَاجَةٌ ظَاهِرَةٌ أَوْ سُلْطَانٌ جَائِرٌ أَوْ مَرَضٌ حَابِسٌ فَمَاتَ وَلَمْ يَحُجَّ فَلْيَمُتْ إِنْ شَاءَ يَهُودِيًّا وَإِنْ شَاءَ نَصْرَانِيًّا

“If a person has no evident difficulty preventing him from Hajj, no tyrannical ruler has blocked his way, and no illness has rendered him incapable, yet he dies without performing Hajj, then he may die as a Jew or as a Christian.” [Darimi]

Hazrat Umar al-Faruq (may Allah be pleased with him) explained this by saying:

“Jizya should be imposed upon those who have the means but do not perform Hajj, because they are not Muslims—not Muslims.”

From the statement of Allah the Exalted mentioned above, and from this explanation by the Noble Messenger of Allah (peace and blessings of Allah be upon him) and his Caliph, everyone can understand that Hajj is not an ordinary obligation. Its performance or nonperformance has not been left to the choice of Muslims. In fact, any Muslim who has the financial means to travel to and return from the Kaaba and is not physically incapable must perform Hajj once in his or her lifetime. There is no escape without doing so. No matter in which corner of the world a person lives, and no matter how great the responsibilities of children, business, employment, or other work placed upon him may be, if a Muslim with the means tries to avoid Hajj and continually postpones it year after year under the excuse of countless engagements, failing to perform it while there is still time, then there is doubt as to whether he has faith. As for those whose entire lives pass without ever thinking of fulfilling the duty of Hajj, who travel from place to place and country to country, pass by the Hijaz while travelling to Europe or America, and pass within only a few hours’ journey of the Kaaba without ever thinking of performing Hajj—they are certainly not Muslims. They have no right to claim to be Muslims, and even if they make such a claim, it is false. Those who consider them Muslims are ignorant and uninformed about the injunctions of the Holy Quran. Such people may feel concern for the Muslim nation, but it has no value, because it is self-evident that their hearts and minds contain no obedience to Allah and no faith in His commandments.

Distinctive Features of Hajj

In the place where the Quran mentions the command given to Ibrahim (peace be upon him) to issue a general invitation to Hajj, its first reason is stated as follows:

“Let people come and see what benefits are contained for them in observing this Hajj,” meaning that, when they come for Hajj and gather at the Sacred Kaaba, they will see with their own eyes that it is truly beneficial for them. For the benefits contained in it can be understood by people only after seeing them with their own eyes. It is related that Imam Abu Hanifa (may Allah have mercy on him) did not fully understand which of the Islamic acts of worship was best until he performed Hajj. But when he performed Hajj and witnessed the benefits contained within it, he declared in a clear voice, “Hajj is the best act of worship.”

The distinctive features and benefits of Hajj are being described briefly here. People in the world generally undertake two kinds of journeys. One kind is made for earning a livelihood, and the other for enjoyment, recreation, and leisure. In both kinds of travel, a person’s own interests and desires motivate him to set out. He leaves home for his own purpose and goes away from his children and relatives for some worldly objective of his own. Whatever money he spends on such a journey, he spends to achieve his own purpose. Thus, in these journeys, a person does not really have to make any sacrifice or self-denial. But the journey undertaken for Hajj is completely different from the journeys mentioned above. It is not made for any personal purpose or to satisfy the desires of one’s lower self; rather, it is made sincerely for Allah the Exalted and with the intention of fulfilling the purpose specified by Allah. Therefore, until love for Allah and fear of Allah awaken in a person’s heart, and he regards the obligation prescribed by Allah as truly obligatory, he cannot possibly become eager to undertake this journey. Thus, a person who leaves home for Hajj for a long period, breaks away from his relatives, bears losses in his business, spends money, and endures the hardships of travel thereby proves that he has fear and love of Allah in his heart. He regards Allah’s obligation as obligatory and is mentally so prepared that, should the need ever arise to set out in Allah’s path, he will be able to leave home without hesitation, endure hardship, and sacrifice his wealth and all his comforts to earn Allah’s pleasure.

When he prepares to undertake the journey for Hajj with this pure intention, his disposition and character become completely different. The inspiration of love for Allah genuinely springs spontaneously within his heart. In fact, he becomes passionate about that direction, and nothing but virtuous and pure thoughts can then arise in his mind.

He repents of all his past sins, asks everyone to forgive his mistakes and shortcomings, and fulfills the rights of others that he has not previously discharged, because he does not at all wish to appear before Allah burdened by debt. His mind becomes pure of every kind of sinful and wrongful thought. Naturally, his mind becomes directed toward goodness, and after setting out on the journey, the farther he advances, the more waves of virtuous and sacred feelings surge through his heart and mind. He continually thinks and strives to ensure that none of his actions cause anyone any kind of hurt, and to benefit everyone as much as possible. By nature he refrains from obscene and frivolous speech, shamelessness, deceit and fraud, quarrelling, strife, and similar acts. Since he is a traveller to Allah’s Sacred Sanctuary, he cannot help but feel ashamed to advance on this path while committing wrongdoing. Since his journey itself is an act of worship, how could oppression or sinful acts have any place in this worship? Thus it is clear that this journey is completely different from every other kind of journey. It continually purifies the human mind. To speak truthfully, it is a great corrective course, and every Muslim pilgrim must pass through this stage.

After completing one part of the journey, the pilgrim reaches a place where every Muslim travelling to Mecca is required to enter ihram. No one can proceed farther without doing so. What is this ihram? It is nothing more than an unstitched loincloth, a sheet, and unstitched footwear. Its meaning is that, whatever you may have been until now, you must now appear before Allah dressed as a faqir. Do not merely become a faqir outwardly; try to become one inwardly as well. Set aside all colorful or splendid clothing and wear simple clothing befitting a dervish. Do not wear socks; keep your feet uncovered; use no perfume; do not cut your hair; and avoid every kind of ornament and display. Refrain from sexual relations between husband and wife, do not engage in anything sexually stimulating, do not hunt, and do not help any hunter in hunting. When you adopt such an appearance in your outward life, it will leave a deep impression upon your mind as well, and inwardly you too will truly become a faqir. Pride and vanity will disappear, and a spirit of simplicity and love of peace will emerge. The stains acquired by your soul through immersion in worldly pleasures and enjoyments will be removed, and the pure spirit of serving Allah will ennoble both the inner and outer aspects of your life.

As soon as he enters ihram, the pilgrim must repeatedly recite a special supplication: after every prayer, while ascending and descending every rise and slope along the way, when joining the caravan, and every day upon waking from sleep. The supplication is:

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ

In fact, this supplication is recited in response to the universal call that Hazrat Ibrahim (peace be upon him) issued four and a half thousand years ago at Allah’s command for Hajj. Forty-five centuries ago, this caller appointed by Allah called out: “Servants of Allah! Come toward the House of Allah; hurry here from every corner of the earth. Come on foot or ride upon conveyances.” In response, to this day every traveller to the Sacred Sanctuary cries aloud: “I have come, O Allah; I am here. You have no partner; I have come only at Your call. All praise and commendation are Your gift; You have no partner in anything.”

Thus, through every sound of the Talbiyah, the pilgrim forms an intimate relationship with the Islamic movement established since the time of Ibrahim (peace be upon him) and Ismail (peace be upon him). The distance of four and a half thousand years disappears and becomes one. It seems as though Ibrahim (peace be upon him) is calling from this side on behalf of Allah, while every pilgrim on the other side is answering him and advancing forward as he answers. The farther he proceeds, the more powerfully enthusiasm, inspiration, and streams of spiritual feeling flow through his heart and soul. At every rise and slope along the way, the call of Allah echoes in his ears, and he advances while answering it. Caravan after caravan arrives, and everyone, like a love-struck madman, hears this message and cries out: “I have come; I am here.” Each new dawn brings him the message of the Beloved, and as soon as he opens his eyes in the glow of daybreak, he continues to call out, “I have come, O Allah; I am here.” In short, the repeated calls, the simple clothing of ihram, the condition of travel, and the feeling of drawing nearer to the Kaaba at every stage create such an atmosphere of ecstasy that the pilgrim becomes immersed in the profoundest love of Allah, and nothing else exists anywhere in his life except remembrance of that One Beloved.

In this state the pilgrim reaches Mecca, and as soon as he arrives he rushes straight toward the true destination. He kisses the abode of the Beloved. Then he circumambulates the center of his creed, faith, ideology, religion, and way of life, kissing that abode each time.¹ Every tawaf begins and ends by kissing the Black Stone of the Kaaba.² He must then offer two rakahs of prayer at the Station of Ibrahim. From there he goes out and climbs Mount Safa, and when he sees the Kaaba from there, he cries aloud:

لَا إِلَهَ إِلَّا اللَّهُ وَلَا نَعْبُدُ إِلَّا إِيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

“There is no one worthy of worship except Allah; we worship no one else. We sincerely submit only to Allah—even though this may be unbearable to the disbelievers.”

Then he must run between the two hills of Safa and Marwa. By this, the pilgrim proves that he is always ready to run in this way to attain nearness to Allah and His pleasure. During this running, these words also continue to be uttered from his lips:

أَللَّهُمَّ اسْتَعْمَلْنِيْ بِسُنَّةِ نَبِيِّكَ وَتَوَفَّنِيْ عَلَى مِلَّتِهِ وَأَعِذْنِيْ من مُّضِلاَّتِ الْفِتَنِ

“O Allah! Grant me the ability to act according to the example and practices of Your Prophet. Let me die upon the path of Your Prophet, and protect me from the trials that lead people away from the truth.”

1. One must kiss the Sacred House by kissing the Hajar al-Aswad (Black Stone) set into the Holy Kaaba. Many foolish people accuse this act of being a kind of idol worship. Yet it is nothing other than kissing the abode of the Beloved. During tawaf of the Holy Kaaba, the Hajar al-Aswad is kissed at the end of every tawaf, or at least one gestures toward it. This has not the slightest connection with worshipping the black stone. In this regard, there is a widely circulated statement of Hazrat Umar al-Faruq (may Allah be pleased with him). Addressing the stone, he said: “I know that you are only a stone. Had the Messenger of Allah (peace be upon him) not kissed you, I would never have kissed you.”
2. The practice of kissing the abode of the Kaaba, the spiritual center of the Muslims, was instituted by both Hazrat Ibrahim (peace be upon him) and the final Prophet, Hazrat Muhammad (peace be upon him), and for this reason this particular stone was designated for the purpose. Apart from this, the black stone has no other special quality for which it may be kissed. — Translator

Sometimes this supplication is recited:

اغْفِرْ وَأَرْحَمْ وَتَجَا وَزَعَمَّا تَعْلَمُ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَكْمُ رَب“O Lord! Forgive and show mercy; pardon the sins of mine of which You are aware. Your power is greatest, and Your mercy is incomparable.”

Then the pilgrim becomes like a soldier of Allah. Therefore, he must spend five or six days living in camps. He spends one day in the camp at Mina, the next day at Arafat, and listens to the commander’s instructions in the khutbah. At night he goes to Muzdalifah and sets up camp. At the end of the day he returns to Mina, where he throws pebbles and performs the symbolic stoning. The soldiers and forces of King Abraha had come this far to destroy the Kaaba. With every stone he throws, the soldier of Allah cries out:

اَللهُ أَكْبَرْ رَغَماً لِلشَّيْطَانِ وَحِزْبِهِ

“Allah is the Greatest. May Satan and his followers be humiliated in the dust.” And—أَللَّهُمَّ تَصْدِيْقاً بِكِتَابِكَ وَإِتِّبَاعاً لِسُنَّةِ نَبِيِّكَ“O Allah! Grant me the ability to affirm the truth of Your Book and follow the command of Your Prophet.”

Stoning the pillars with pebbles expresses this: “O Allah! Whoever strives to destroy Your religion, Islam, or to silence Your voice, I shall fight against him in this very manner to exalt and establish Your word.” Then sacrifice is offered at this place. Through it, a practical and active proof is presented of the intention and desire to sacrifice one’s life in the way of Allah. After that, one proceeds from there toward the Ka‘bah—as though the mujahids of Islam, having completed their duty, were returning victoriously toward headquarters. After performing tawaf and offering two rak‘ahs of prayer, the ihram is removed. The acts that had become forbidden because of entering ihram now become lawful, and the pilgrim’s life resumes its normal course. After beginning this life, he must again go to Mina and set up camp, and the following day he must once more stone the three stone pillars with pebbles. In Islamic terminology, this is called the Jamarat. It is merely a symbol of the retreat and defeat of the army with which King Abraha attacked Makkah. In the very year of the birth of the Noble Messenger, may Allah’s blessings and peace be upon him, Abraha came during the Hajj intending to destroy the House of Allah. From Allah’s side, birds from the heavens destroyed them by throwing pebbles at them. On the third day, after stoning those pillars again, the pilgrim returns to Makkah and performs tawaf seven times around the Ka‘bah, the center of his religion. This tawaf is called the farewell tawaf. Once it is completed, the rites of Hajj come to an end.

From the detailed discussion above, it is easy to estimate how vast and profound a divine spiritual outlook accumulates in a pilgrim’s mind and heart over approximately three months, beginning with the intention of Hajj and the preparations and arrangements for it and ending with his return home. From the very beginning, this undertaking requires sacrificing time and money, giving up comfort and peace, and severing countless worldly relationships and ties. The pilgrim must sacrifice many of his own wishes, desires, tastes, and pleasures. He must do all this solely for Allah; no personal interest may have a place in it. Then, as remembrance of Allah and the heart’s eagerness and yearning toward Allah increase along with piety and God-consciousness during this journey, this too leaves a lasting impression on a person’s heart, an impression that remains for a long time. As he sets foot in the Haram Sharif, the pilgrim sees at every step clear signs of the past deeds of those great men who worshipped and obeyed Allah and sacrificed everything they possessed in order to establish Allah’s religion, who fought against the whole world, patiently endured various kinds of suffering and humiliation, suffered exile, and bore countless wrongs, yet never felt the slightest weariness until they had established Allah’s religion. They crushed the heads of all the false forces that were compelling people to serve someone besides the One Allah, and raised high the flag of the religion of Islam.

By witnessing these clear signs and blessed manifestations, a believer in Allah can receive a living lesson in intense desire, courage, and striving in the way of Allah that he cannot receive from anything else. Performing tawaf around the Ka‘bah establishes an intimate bond between the pilgrim and the center of the religion of Islam. Through the other rites connected with Hajj, the pilgrim’s life is shaped by being trained like a soldier. When these are considered together with prayer, fasting, and zakat, it becomes clear that Islam trains people through all these means for some great objective. It is for this reason that Hajj has been made obligatory for every Muslim who possesses the means to travel to Makkah. Its purpose is that, every year, increasing numbers of Muslims will come to this vital center of Islam, receive training, and return to their respective fields of work.

Furthermore, unless another aspect is considered, the benefit and significance of Hajj cannot be fully understood. No Muslim performs Hajj alone. A date for Hajj has been fixed for all the Muslims of the world. Thousands and hundreds of thousands of Muslims gather and perform Hajj at the same time. From what has been said above, you can understand only how much influence Hajj may have on an individual Muslim when he performs it separately. Through the following discussion, you will learn in detail how fixing a particular time for Hajj for the Muslims of the world multiplies its benefits many millions of times. To provide the opportunity of gaining not merely two results from one act, but several thousand results, is an incomparable achievement unique to Islam. Offering prayer individually is also of no small benefit. But by making participation in the congregation and prayer behind an imam a requirement, and by prescribing that the Friday and two Eid prayers be offered in congregation, its benefit has been increased countless times. Fasting individually would still have contributed substantially to the formation of the minds and character of those who fast. But by designating one month for all Muslims to fast, its benefit has been increased to an extent that cannot be counted. The benefit of each person paying zakat individually is also considerable; but by arranging for zakat to be paid through the Bayt al-Mal, its benefit has been increased so greatly that it cannot be properly imagined until an Islamic state is established. Under an Islamic state, the zakat of all Muslims is deposited in the Bayt al-Mal and distributed systematically among those entitled to receive it. Thus, extraordinary benefit is brought to the needy people of society. The same is true of Hajj. Even if performed individually, Hajj can initiate a great revolution in the lives of thousands of people. But by instituting the practice of Muslims from across the world performing Hajj together, the opportunity for limitless benefit has been created.

The World Conference of Hajj

The Muslims upon whom Hajj becomes obligatory—that is, those who are able to travel to the Ka‘bah Sharif—are not merely one or two individuals. Their number is by no means small in any locality. Indeed, there may be several thousand in every city and up to several hundred thousand in every country. Every year, most of them leave their homes intending to perform Hajj. In the places throughout the world where Muslims live, it is truly remarkable to observe how a new awareness of Islamic life awakens as the Hajj season approaches. From around Ramadan through Dhu al-Qi‘dah, hundreds of people set out from different places after making preparations for the journey to Hajj. On the other hand, the stream of returning pilgrims continues from around the end of Muharram through Safar, Rabi‘ al-Awwal, and Rabi‘ al-Thani. For these six months, all Muslim settlements remain charged with a kind of religious fervor. Those who go for Hajj and return from it are naturally immersed in religious feeling; but those who do not go for Hajj also share somewhat in the joy of undertaking Hajj by seeing the pilgrims off, watching them depart from one station after another, welcoming them on their return, and hearing from them detailed accounts of Hajj.

When a pilgrim intends to go for Hajj, a spirit of fear of Allah and piety, repentance and seeking forgiveness, and elevated and pure character awakens within him. He bids farewell to his dear relatives and friends, colleagues, and all those connected with him. He begins to put all his affairs in final order. It seems that he is no longer the same person he was before; his heart’s attraction toward Allah has purified his heart. One can therefore imagine how deeply this transformation in each pilgrim affects the people around him. If, in this way, an average of even one hundred thousand people from various centers of the world completed Hajj every year, their movements and activities could not fail to influence the character of several hundred thousand more people. Then, as the caravans of pilgrims pass through different places, how many people there become filled with a miraculous spiritual feeling when they see them, meet them, and hear the call of “Labbayka.” How many people turn their attention toward the House of Allah. How many dormant souls awaken with the enthusiasm to perform Hajj. When these people return to their own countries—to different parts of the world—spreading the life-giving spirit of Hajj, and people come in groups to meet them and hear from them about the House of Allah, an Islamic spirit awakens in the hearts of countless people and in countless circles.

That is why I say that just as the month of Ramadan is a season of piety and God-consciousness for the Muslims of the world, so the months of Hajj are a season of worldwide Islamic revival. The All-Wise, Almighty Allah established this system so that the worldwide Islamic movement would not become sluggish. He established the Sacred Ka‘bah as the central place of the world, like the position of the heart within the human body. No matter how diseased the body may become, a person does not die so long as the heartbeat has not stopped and the system of blood circulation throughout the body has not ceased. Similarly, so long as this conference of Hajj continues, the Islamic movement will also continue.

Close your eyes for a moment and think, and it will become clear before you that countless people arriving from the farthest regions of the earth, despite differing in appearance, bodily color, language, and clothing, all remove their individual garments at a designated place as soon as they approach the center and put on the same kind of simple “uniform.” After putting on this “uniform” of ihram, it becomes clear that the hundreds of thousands of armies coming from the thousands of nations of the world are the army of the One Allah, the King of the world and Sovereign of the heavens and the earth. They have enlisted from thousands of nations and peoples throughout the world. They are all the army of one king. The mark of obedience and servitude to the same emperor is upon them all; bound together by allegiance to the same king, they are all interlinked and are rushing toward the same capital to appear before the Great Emperor. When these soldiers, wearing the same “uniform,” cross the miqat and advance onward, the same cry echoes from every voice and fills the air and sky:لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد والنعمة لك والملك،

The voices of pronunciation differ, but the cry is the same on every tongue. The closer they come to the center, the more the differences diminish. Caravans from different countries meet one another, and all gather to offer prayer in the same manner. Everyone’s clothing is the same, everyone has the same imam, and all offer prayer with the same movements and in the same language. At the signal of a single cry of “Allahu Akbar,” they all rise and sit and perform ruku and prostration. They all recite and listen to the Qur’an in the same Arabic language. Thus, the artificial distinctions of language, nation, country, lineage, and tribe among the millions gathered are crushed and dissolved. A vast congregation of “believers in Allah” is formed from all humanity. Then this great international congregation continues onward, repeatedly proclaiming the same cry: “Labbayka, labbayka.” When this cry rises at every ascent and descent along the road, when it reverberates at prayer times and at dawn, and when it resounds as the caravans meet one another, a remarkably wondrous atmosphere is created all around. In that atmosphere, a person forgets himself and becomes absorbed in an unimaginable spiritual state; drawn by the call of “Labbayka,” he rushes into a world of spiritual feeling. Then, upon reaching the Ka‘bah, the sea of people arriving from different centers of the world circumambulates the designated central point in the same clothing; all run together between the hills of Safa and Marwah; all go to Mina, live there in tents, and listen to a sermon from the voice of one imam; then they spend the night beneath tents at Muzdalifah, all return toward Mina, stone the pillars at Aqabah together, offer sacrifice together, and gather at the same center to offer prayer. The pure environment and spiritual attitude created by all these acts have no equal in any other religion or way of life in the world.

Moreover, the gathering at one center of countless people who have come from the various nations of the world, their assembling with such devotion, concentration, and unity, their completion of all the rites with such pure objectives and spiritual feelings and such untainted actions—this is truly a great blessing for the children of Adam. No religion other than Islam has been able to grant this blessing. The mutual meeting of the various nations of the world is not a new phenomenon; it has always occurred. But their conferences take place on battlefields to cut one another’s throats, or at peace conferences to divide conquered countries among themselves, or at international conferences to spread webs of deception, fraud, oppression, and treachery against individual nations, or with the aim of harming others to secure their own interests. Has any religious system other than Islam been able to grant humanity such a great blessing as the gathering of the common people of all nations with pure hearts, upright character, and pure feelings, with love, devotion, and mental and spiritual unity; gathering with complete concentration of thought, action, and purpose—not merely once, but every year at the same center for all time? Has anyone offered a better system for establishing world peace, resolving mutual disputes and conflicts among nations, and creating an atmosphere of love, friendship, and brotherhood instead of fighting and quarrelling? Islam did not stop at this alone; it introduced many more beneficial institutions.

Four months of the year have been designated for performing Hajj and Umrah. Islam has instructed that peace be maintained along the entire route during these four months of travel to and from the Ka‘bah. This is a permanent system for establishing and preserving world peace. If political authority in the world were in the hands of Islam, because of Hajj and Umrah the world could be protected from war and bloodshed for at least one-third of every year, forever.

Islam has given the people of the world a sanctuary. This sanctuary will remain a center of peace until the Day of Resurrection. Here, not only may no human being be killed, but no animal may be hunted. Even its grass may not be cut. None of its thorns may be broken, and it is forbidden even to touch anything belonging to someone else if it has been left there. Islam has established a city on the face of the earth. No one is permitted to enter this city carrying a weapon. Storing grain or other necessities here and thereby causing prices to rise is clear rebellion against Allah. Allah the Pure has warned those who commit oppression here, saying: “We shall make them taste a painful punishment.”

Islam has designated one center for the entire earth. Regarding the identity of this center, it has been said:سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ“Those who acknowledge the Lordship and sovereignty of Allah and the prophethood and leadership of Muhammad Mustafa, may Allah’s blessings and peace be upon him, and enter the Islamic brotherhood shall all have equal rights at this center of Islam.” Whether he is a resident of America or Africa, China or Bangladesh and Pakistan, if he is a Muslim, his right in Makkah Sharif will be the same as that of Makkah’s original residents. The entire area of the Haram Sharif is like a mosque. When a Muslim goes to the mosque and takes a place for himself, that place becomes his; no one may drive him away from it, and no one may demand rent from him. But even if he sits in that place throughout his life, he may not claim ownership of it or sell it. Nor may he demand rent for it. Thus, when that person leaves the place, someone else may come and take a seat there, just as the previous person had done. The status of the Haram Sharif is exactly the same.

The Noble Prophet, may Allah’s blessings and peace be upon him, said: “The place in the city of Makkah where a person first settles shall belong to him.” It is not lawful to collect rent for houses here. Umar al-Faruq, may Allah be pleased with him, forbade the people here from closing the gates of the courtyards in front of their houses, so that people could come and stay in their courtyards. Some jurists have even said that no one owns the houses of Makkah, and that they cannot be distributed according to the law of inheritance. Can the people of the world find such opportunities, facilities, and the precious blessing of freedom anywhere other than Islam?

It was concerning such a Hajj that it was said: “Perform it and see how great a benefit is concealed within it for you.” I do not possess the power to enumerate all its benefits. Nevertheless, from the brief account I have presented above, it will be possible to gain a clear understanding of it.

But after hearing all this, listen also to a little of my own sorrow. A hereditary Muslim is like a child born inside a diamond mine. When, from the moment of birth, this child sees diamonds all around him and plays with pieces of diamond, even a treasure as precious as a diamond becomes as worthless in his eyes as an ordinary stone. The condition of hereditary Muslims is exactly the same. The precious blessings of which the entire world is deprived, and because of being deprived of which it is immersed in various troubles and calamities, and which humanity is desperately seeking—today’s Muslims have obtained these valuable blessings free of charge; they did not have to make even the slightest effort to search, investigate, or seek them out. They received them without any such effort simply because, fortunately, they were born into Muslim families. The Kalimah of Tawhid, which can provide a sound solution to all the complex problems of human life, entered their ears from childhood. Prayer and fasting are more valuable for making people truly human and turning them into brothers and compassionate friends toward one another than the philosopher’s stone. They received these at birth as an inheritance from their forefathers. Zakat is an incomparable institution of Islamic society. It not only cleanses the impurity of the heart but also brings order to the world’s economic system—which, deprived of it, has caused people to suck one another’s blood. Muslims witness this, yet they have obtained it without expense and without effort. It is just as though the child of a great physician receives, while sitting at home, a list of major diseases free of charge, whereas other people search for it with great exertion. Hajj too is a great institution, without equal anywhere in the world. Nothing can be a more powerful means of carrying the call of the Islamic movement to every corner of the earth and keeping the movement alive forever. Indeed, no better method has yet been devised for drawing all humanity from every corner of the earth in the name of the One Allah and gathering them at a designated center, and for uniting countless lineages, tribes, and nations into a brotherhood believing in the One Allah, possessing noble purposes and mutual goodwill. Muslims have inherited this system, alive and practiced for ages, as their own wealth, without effort or labor. But it is deeply regrettable that Muslims have not recognized the value of this precious wealth obtained without effort. Rather, they are playing with it just as a child born in a diamond mine plays with pieces of diamond, considering them as worthless as ordinary stones. Through their own ignorance and lack of understanding, Muslims are treating this great treasure and source of power in an extremely degrading manner. They are wasting it—they are destroying it—and seeing this makes my heart burn. It is truly difficult to bear seeing precious diamonds ruined in the hands of one who crushes stones. A poet once said quite truly:

“Though the donkey of Jesus goes to the land of Makkah, Know that there too it will remain a donkey.”

That is, even if it were the donkey of a great prophet like Jesus, peace be upon him, visiting sacred Makkah could bring it no benefit. Even if it remained there, it would remain just as much a donkey as before.

Whether prayer and fasting or Hajj, the purpose of these acts is to train people. But those who do not wish to understand their meaning and purpose, and do not think even slightly about gaining their benefit and blessing—indeed, those who have not the slightest understanding that these acts of worship may have any aim or purpose—if they merely continue copying them by imitating earlier people, then such benefit cannot be expected from them. Sadly, this is generally how Muslims today perform these acts of worship. They preserve the outward form of all worship correctly, but because they do not attend to its aim and purpose, no vital force is generated in it. Every year, thousands of people go to the center of Islam and return after attaining the blessing of Hajj, yet the change in the character and disposition of the traveler to the Haram Sharif that was expected is not seen; nor is any effect observed in his mental and moral condition after returning from Hajj. Similarly, no positive influence of their character falls upon the Muslim and non-Muslim inhabitants of the areas through which they travel to Hajj. Rather, the bad habits, ill temper, indecent conduct, and moral weaknesses of many people damage the honor of Islam. It is precisely for these reasons that many of our Muslim youths ask, “Explain to us the benefits of Hajj.” Yet Hajj was such a thing that, if performed properly, even the unbelievers would see its benefits openly and accept Islam. If millions of members of a movement gathered every year at one place from all regions of the world and then returned to their own countries, passing through different countries and cities while displaying their pure lives, pure thoughts, and pure morality; if, wherever they stayed or passed, they not only verbally discussed all the fundamental principles of their movement but also embodied them in their conduct and activities; and if this continued not merely for ten or twenty years but year after year, century after century—then tell me, could such a thing remain inactive? In reality, if Hajj were like this, there would be no need to ask about its benefits. Even a blind person would then be able to see its benefits, and a deaf person would be able to hear its blessings. Every year Hajj would transform millions upon millions of Muslims into righteous servants, compel thousands of non-Muslims to take refuge under the shade of Islam, and firmly establish in the hearts of millions of non-Muslims the conviction of Islam’s superiority. But alas! Because of our ignorance, what a precious treasure is being destroyed.

In order to derive the full benefit and great significance inherent in Hajj, there ought to be a powerful authority established at the center of Islam, capable of making proper use of this great world force. There ought to have been a heart here capable of sending fresh blood flowing through the entire body of the world every year. There also needed to be a brain that would strive, through these thousands of messengers of Allah, to convey Islam’s revolutionary message to every center of the world. Even if nothing else, if at least a practical model of a pure Islamic way of life existed in this central land, Muslims from all over the world could return to their homes every year after learning from it the lessons of a pure Islamic life and religious devotion. But it is a matter of great sorrow that there is nothing of the sort here. For a long period, the darkness of ignorance has accumulated over Arabia. From the Abbasid period through the Ottoman period, all the incapable and unsuitable rulers, instead of giving the inhabitants of Islam’s central land opportunities for advancement, pushed them only toward decline for several centuries. Consequently, Arabia has reached the extreme limit of degeneration in every respect—in knowledge and science, moral character, civilization, and culture. For this reason, the land from which the world-flooding stream of Islam’s light once arose and spread throughout the earth has today become, like the pre-Islamic Age of Ignorance, a dark pit. There is now no knowledge of Islam there, nor any Islamic way of life. Every year people come from distant places to the sacred Haram with hearts full of hope and devotion; but when they reach this area and see all around them only ignorance, squalor, greed, shamelessness, self-worship, lack of character, disorder, and the people’s pitifully degraded condition, the web of their hopes and aspirations is torn apart. Today many people return from Hajj with their faith even weaker instead of strengthened. After Prophet Ibrahim (peace be upon him) and Prophet Ismail (peace be upon him), the priestcraft and idol worship whose influence had spread throughout Arabia during the Age of Ignorance, and which the Last Prophet, the Noble Messenger of Allah (peace and blessings be upon him), had eradicated, have now been forcefully reintroduced. The administrators of the Haram of the Ka‘bah have once again become custodians, as before. The House of Allah has become their property. Those who hold the House in devotion are their particular prey. Highly paid agents have been appointed in various countries; they pull devotees in from all directions. They read out Qur’anic verses and Hadith instructions and urge people to undertake the Hajj journey—not to remind them that Allah has made Hajj obligatory upon them, but rather because it will bring them considerable income. In view of these things, it appears clear that Allah and His Messenger established this vast system solely to support these priestly ‘pandas’ and brokers. Then, when people are compelled to leave home for Hajj, from the beginning of the journey until they return home after performing Hajj, religious hirelings and religious profiteers appear before them at every place like leeches. The mu‘allim, the instructor in Tawaf, the keeper of the Ka‘bah’s keys, and the Hijaz government itself—all share equally in this religious commerce. Every Hajj rite has to be performed with money. Indeed, even the door of the sacred Ka‘bah cannot be opened to any Muslim without payment. (God forbid!) These so-called servants of Islam and custodians of the central place of worship have ultimately adopted the profession of the pandits and priests of Benares and Haridwar, although it was Islam that once uprooted this priestcraft. Where the performance of worship has become a special business and the place of worship a means of earning money, Allah’s verses are used only so that people will hear them, be compelled to perform Hajj, and their pockets can be picked on that occasion. Where payment must be made to perform worship and religious duty has become a commodity of trade, how can the spirit of Islam survive in worship there? How can the pilgrims gain the true moral and spiritual benefits of this worship when every act has become an item of buying and selling? Such hope is entirely impossible.

My purpose in this discussion is not to blame anyone. I only wish to explain what things have rendered a great force such as Hajj almost inactive and meaningless.

Let no one form the impression that there is any defect in Islam or in the rules introduced by Islam. For there is no defect in them at all—the defect lies in those who do not properly follow the whole of Islam. Therefore, the present Muslims themselves are responsible for this condition. Thus, no good result is being obtained today from the system that could have guided them toward the perfect ideal of humanity and by following which they could have become leaders. Indeed, the situation has deteriorated so far that people have begun to wonder whether this system is truly beneficial for humanity. If a highly skilled physician dies leaving behind a list of several infallible medicines, that list becomes utterly ‘useless’ in the hands of his incompetent and foolish heirs. As a result, just as the list loses its value, the physician himself is also disgraced—no matter how good, accurate, and infallible the original list may be. Therefore, mastery of medical science is essential in order to make this flawless list effective. If inept and ignorant people prepare medicines according to that list, not only will no benefit be obtained from them, but there is also a considerable likelihood of harm. Consequently, ignorant people who are themselves unable to verify the accuracy of the list will eventually begin to think that the list itself was fundamentally wrong. Islam has reached exactly this condition in relation to the all-encompassing decline of present-day Muslims.

The Reality of Jihad

The Purpose of Jihad

Detailed discussions have already been held concerning prayer, fasting, Hajj, and Zakat. In the course of those discussions, I have repeatedly said that these acts of worship are not merely rituals of devotion, worship, and pilgrimage like the worship of other religions; therefore, Allah the Exalted cannot be pleased with anyone merely because he performs these few acts and stops there. These acts of worship have been made obligatory for Muslims primarily to prepare them for a great objective and to make them proficient in a great and momentous responsibility. I have already explained in detail how they prepare a Muslim for that great objective and how, through them, a Muslim acquires the power and ability to undertake that great task. I shall now attempt to analyze that great objective and explain it in detail. Briefly stated, the fundamental purpose of these acts of worship is to remove the dominion of the ghayrullah (forces other than Allah) over people and establish Allah’s dominion alone; and striving with one’s whole heart and soul, with total commitment, to attain this objective is what is called Jihad. Acts of worship such as prayer, fasting, and Zakat prepare Muslims in every way for this task. But Muslims have forgotten this great objective and this great task for ages. All their worship and devotion have become mere meaningless rituals. Therefore, I believe that a brief introduction to Jihad is by no means sufficient for becoming fully aware of its great underlying aims and objectives. For this reason, it is necessary to discuss the matter in detail. The fundamental cause of all the sin, unrest, and suffering that have become established in the world is the basic defect in the state and system of government. All power and resources remain under the control of the government. The government itself makes and enforces the laws, and all authority for maintaining the country’s order and discipline, governing it, and so forth is the government’s exclusive prerogative. The power of the police and armed forces remains in the government’s grasp. Therefore, there can be no doubt that whatever unrest and sin exist in the world are either created by the government itself or are being freely carried out with the government’s direct or indirect help and support. For the power necessary to promote and establish anything in a country cannot belong to anyone other than the government. One need only look around with open eyes to see that adultery is being practiced freely throughout the world—it is openly committed in buildings and homes. But what is the reason for this? The sole reason is that, in the view of the state and government authorities, adultery is not any particular crime.

Rather, they themselves are engaged in this activity and are pulling others toward it. Otherwise, if the government wished to stop this sinful practice, it could not continue so fearlessly. On the other hand, usurious dealings continue unabated. The wealthy suck the fresh, hot blood from the chests of the poor and reduce them to destitution. But the question is: how can this happen? The answer is simply that the government itself takes interest and assists and supports the usurers. The government’s courts issue decrees in favor of interest, and because they receive its support, large banks and usurious moneylenders stand everywhere with their heads held high. In the present age, shamelessness and lack of character are increasing day by day in different countries and societies around the world. The sole reason for this too is that the government itself is teaching people in this manner and shaping their character accordingly. The model of human character seen everywhere is what the government loves and approves. In such circumstances, if anyone tries to give the people a completely different kind of education and develop a moral character of another kind, it cannot be possible for him to succeed. For private individuals are generally unable to obtain the means and resources absolutely essential for that effort. And even if, after special exertion, they manage to produce some such people, it becomes difficult for them to remain firmly established upon their own ideals within the prevailing social and political system. This is because the keys to all the means of earning a livelihood, and to every possible way in which people of this different character might survive, are held by the hands of the present distorted and misguided government. Limitless murder, injury, and bloodshed are taking place in the world. Human intelligence and knowledge are now occupied with inventing means to destroy the whole of humanity. The essential goods produced through people’s backbreaking labor are now being burned and destroyed by fire. Countless precious human lives are being slaughtered inhumanely like worthless earthen vessels. But why does this happen? The only reason is that among the children of humanity, those who are the most satanic in nature and devoid of character have now become the ‘leaders’ of the nations of the world and have seized the sovereign power of authority and dominion for themselves.

Today power as a whole lies in their hands; therefore, the world is compelled to move in whatever direction they drive it. In the fields of knowledge and science, wealth, labor and effort, and the use and application of life and vitality, everything is being devoted to whatever they have prescribed. Today a powerful reign of oppression and injustice prevails in the world. The life of the weak has become extremely unbearable. The courts here are no longer courts of justice; they have become nothing more than merchants’ shops. Here ‘justice’ can now be purchased only with money. Taxes are forcibly collected from the people. There is no limit to the amount of those taxes. And the government spends the wealth earned by turning the poor people’s blood into sweat indiscriminately on giving royal salaries and allowances to high officials (and holding tea parties and cocktail parties for ministers and ambassadors), constructing large buildings, procuring ammunition and weapons for wars and conflicts, and countless other meaningless activities of this kind. Usurious moneylenders, landlords, kings and aristocrats who have received or seek titles such as Sardar, hereditary Pirs and priests, owners of cinema companies, liquor dealers, publishers and sellers of obscene books and magazines, gamblers, and countless others are destroying everything belonging to the helpless people created by Allah—their lives and property, honor and modesty, character, and morality. But why is there no one to stop them? Because the machinery of the state has broken down. The powerful themselves have become corrupt. They not only practice oppression themselves but also assist other oppressors. In short, the sole reason for whatever oppression is carried out in country after country is that the present governments favor it and silently tolerate it. From this lengthy discussion, I hope it has become clear that the root source of all disorder is the corruption of government. The deterioration of people’s ideas and thinking, the corruption of belief, the waste of human power, talent, and ability along false paths, the spread of deadly principles and practices in trade and commerce, the growth of oppression, injustice, and vile actions, and the gradual advance of humanity toward destruction—all these have one fundamental cause: the leadership and power of society and government have today passed into the hands of immoral and wicked people. If the keys to power and wealth are in the hands of bad people, and all the means of livelihood are also under their control, then not only will they themselves become still worse, but they will push the entire world further toward destruction, and the worldwide disorder arising from their help and support will flare up even more dangerously. It is perfectly clear that while power remains in their hands, no amount of effort at partial reform can succeed. Once this fundamental point is understood, the main issue can be grasped very easily. There can be no other way to remove people’s distress, save them from the impending destruction, and guide them along a great and beneficial path except to organize the state system and the government’s policies of action. Even a person of ordinary intelligence can understand that in a country where people have complete freedom to commit adultery, it cannot be stopped by a thousand sermons against adultery. But if state power is seized and force is used to stop adultery, the people themselves will be compelled to abandon the unlawful path and adopt lawful means. If one tries to stop the spread of alcohol, cannabis, interest, bribery, obscene films and bioscopes, half-naked clothing, education opposed to morality, and all such sins merely through sermons and admonition, it will never be possible. But if state power is used to stop them, they can easily be stopped. Those who exploit the people and ruin their character cannot be prevented from their profitable business merely by words. But if, after gaining power, an effort is made to stop this wrongdoing, the doors of all sin can very easily be closed. If the waste of people’s labor, effort, wealth, talent, and ability is to be stopped and these are to be employed along sound and proper paths; if justice is to be established by ending oppression; if people are to be saved from the terrible grip of destruction, ruin, and every form of exploitation; and if genuine equality is to be established by uplifting degraded people and giving all people equal dignity, education, and culture, then none of this can possibly be achieved merely through verbal sermons and admonition. But if state power is used for this purpose, it can be accomplished very easily. Therefore, there is no doubt that no effort at social reform can succeed without the use of state power. This has become so obvious today that it does not require much thought or research to understand it. Anyone who truly wishes to remove disorder and corruption from the world and sincerely desires to eliminate the misery of the people and establish peace and prosperity can no longer remain merely a preacher and adviser. He must rise and abolish the system of government established upon false principles, seize state power from the hands of those who follow false principles, and establish a state and government based on correct principles and pure Islamic principles. Having understood this doctrine, advance one step further. It has already been proved that the fundamental cause of all the corruption and unrest spreading through human life in the world is the error of the state and government. It has also been explained that if reform is to be carried out, the roots must be reformed first. But the question is: what is the fundamental cause of the defects and shortcomings of the state and government themselves, and by what basic reform can the door of this disorder be closed forever? The only answer is that human dominion over human beings is actually the root cause of all disorder. Therefore, the only means of reform is to eliminate human dominion over human beings and establish Allah’s dominion. There is no reason to be astonished on hearing such a brief answer to such a great question. In fact, the more one investigates and searches for the answer to this question, the more this one statement will be found to be its only correct answer. Consider for a moment: did Allah the Exalted create the human beings who live in the world, or did someone else? Did Allah create the people of this earth, or did someone else? Does Allah provide all the countless means and resources necessary for human life, or does some other power? There can be only one answer to these questions, and no other answer is in fact possible: Allah the Exalted alone created the people of the earth and all these material things. In other words, this earth belongs to Allah, Allah is the sole owner of wealth, and human beings are subjects of Allah alone. In such a situation, what right can anyone else have to rule in Allah’s kingdom? How can laws made by someone other than Allah, or laws made by the subjects themselves, operate over the general body of Allah’s ‘subjects’? The land and kingdom will belong to one person, while the law there will be that of another. Ownership will belong to one, while someone else will sit as owner. The subjects will belong to one, while someone else’s dominion and authority will be established over them. How can sound human reason and conscience accept this? In particular, this is completely contrary to the truth itself. And since it is wholly opposed to the truth, whenever and wherever this has occurred, its consequences have been extremely disastrous. Those who acquire the right to make laws and exercise dominion are compelled to commit many great errors simply because of their natural ignorance and inability. Moreover, largely under the influence of their bestial desires, they deliberately begin to practice oppression and injustice. The first reason is that they do not possess the knowledge, intellect, and learning necessary to formulate flawless rules and laws for the sound resolution and administration of human problems and affairs.

Secondly, because they have no fear of Allah or dread of being held accountable before Allah, they become utterly reckless beasts, and this is the most dangerous thing of all. A person who has not even an atom of fear of Allah in his heart and gives no thought to being answerable to any higher power, but whose mind is at ease thinking, ‘There is no power anywhere that can demand an explanation from me’—when such people gain power, what doubt can there be that they will turn into reckless, ferocious beasts? Very little intelligence or knowledge is needed to understand this. When sole authority over people’s lives and persons and over the provisions and necessities of their livelihood falls into the hands of such people, when the heads of millions upon millions bow before them, can it possibly be expected that they will uphold the ideals of honesty, justice, and fair dealing? Can it be trusted that they will not try to seize the rights of others, plunder wealth through unlawful means, and make the servants of Allah the abject slaves of their animal impulses? Is there any basis for believing that such people will remain on the right path themselves and guide others correctly? Never. It is fundamentally impossible; it is entirely contrary to reason and conscience. Thousands of years of experience testify against it. Even today, one need only open one’s eyes to see practical proof of how much oppression, treachery, and extreme hostility toward humanity those who have no fear of Allah or dread of accountability in the Hereafter can commit when they gain power and authority. Therefore, today an all-out attack must be made at the very foundation of the state system and method of government. That is, human dominion over human beings must be eradicated, and the dominion of Allah the Exalted and His sole right to make laws must be established in its place. Then those who establish and administer a government on the foundation of Allah’s dominion must never themselves become supreme kings and absolute lords. They must recognize Allah alone as King and conduct the affairs of state only as His representatives. This responsibility is a great trust entrusted to them by Allah. They must always remember that, in the end, one day they will have to give an account of this trust before that Great Allah who knows everything hidden and manifest. The fundamental law of the state must be the ordinance given by Allah, for He is fully aware of the innermost reality of everything, and He alone is the source of all knowledge. Therefore, no one may have the power or right to make even the slightest alteration or addition to His law and ordinance. Only then will they remain permanently protected from the unauthorized exercise of human ignorance, selfishness, and undesirable bestial desires. Islam came into the world precisely with the responsibility of carrying out this basic reform. It wishes to reform the very source of all disorder in this manner. Islam puts forward this demand to those who recognize Allah as their King—not merely a verbal and imaginary king, but the actual King—and who believe in the ordinance that He sent into the world through His Prophet: they must strive to enforce the law and ordinance of their King in His kingdom. The subjects of that King who have rebelled and set themselves up as supreme kings must be weakened, and the subjects of Allah must be protected from the danger of becoming ‘subjects’ of another power. In Islam’s view, it is not at all sufficient merely to acknowledge Allah as ‘Allah’ and His law as the way of life. Along with this, the duty automatically falls upon them that wherever they live, in whatever country or kingdom their residence may be, they must devote themselves there to the effort of reforming humanity. They must replace the erroneous state system there with the correct system. They must take the making of laws and the responsibility of government into their own hands from the godless atheists and those who transgress the limits prescribed by Allah, and conduct state affairs according to Allah’s ordinance, with an awakened awareness of accountability in the Hereafter and with the conviction that Allah is ‘Alim al-Ghayb, the Knower of the Unseen. Striving and exerting oneself for this purpose is what is called Jihad. There is no doubt that the authority of dominion and the right to administer the state are fundamentally extremely complex and weighty responsibilities. As soon as the desire to obtain them awakens in someone’s heart, the blazing flame of greed naturally ignites within him. Once people gain the right to control the wealth of the earth and exercise authority over other people, their dormant greed awakens, and the urge to spread absolute dominion over others arises. Seizing state power is not very difficult; but after obtaining it, performing one’s duty as an ‘obedient servant of Allah’ instead of becoming a god oneself is a far more difficult matter. Thus, if you depose one Pharaoh only to sit there yourself as a ‘Pharaoh,’ nothing has really been gained. Therefore, before facing this great trial by fire, Islam considers it essential to prepare you for it in every way. Unless selfishness and conceit are removed from your own mind and intellect, unless your heart and soul are purified, unless you are prepared to strive and struggle sincerely for Allah’s pleasure and the welfare of humanity rather than fight for your own or national interests, and unless, after gaining state power, you acquire the ability to govern the state with sincere eagerness by following Allah’s ordinance instead of becoming a god by following your own greed and evil impulses, no one has the right to claim state power or begin fighting the false powers of the world. Merely reciting the Kalimah and entering within the bounds of Islam does not give Islam permission or authorization to attack other people. Otherwise, you too would begin committing exactly the same evil deeds that the present godless and oppressive people of the world are committing. Rather, before ordering you to undertake such a tremendous responsibility, Islam wishes to create within you the ability to discharge that responsibility properly. In reality, the acts of worship in Islam—prayer, fasting, Hajj, Zakat, and so on—have been prescribed precisely as preparation for this purpose. All the state powers of the world first give their armies, police, and civil-service officers a particular kind of training. Only after they have proved suitable in that training are they appointed to specific duties. Islam too wishes first to give its functionaries a special kind of training. Only then are they assigned the responsibility of Jihad and establishing Islamic government. There is, however, a vast difference between the two. In the duties to which the states of the world appoint their functionaries, pure moral character, purity and cleanliness of mind, and the creation of fear of Allah are not required at all. For this reason, they merely try to make them proficient. Once proficient, even if a person is adulterous, an alcoholic, dishonest, or selfish, there is no objection. But the work for which Islam assigns responsibility to its functionaries is, from beginning to end, entirely a moral work.

Therefore, Islam gives far greater attention to instilling the fear of Allah in them and purifying their minds and souls than to making them “proficient.” Islam seeks to awaken such strength in them that, when they rise claiming to establish Allah’s rule on earth, they can prove in practice the sincerity and earnestness of that claim. They must never fight to acquire their own wealth, lands, countries and kingdoms, honor or domination. They must fight purely for Allah’s sake and for the sake of the millions upon millions of Allah’s servants, and this must be spontaneously demonstrated through their deeds. When victorious, they must not become arrogant, boastful or rebellious against Allah; their humbly bowed heads must still remain lowered before Allah. When they become rulers, they must not turn people into their abject slaves. Rather, they themselves must live as Allah’s servants and strive to make all other people servants of Allah alone. If they gain control of the state treasury, they must not squander it merely to fill the pockets of themselves, their families or their fellow nationals. They must distribute Allah’s treasury among His servants with justice and fairness, acting as a true trustee and remembering that an unseen eye is surely watching them—there is Someone above whose sight they can never hide, and to Him they will have to render an account of every penny.

Indeed, it is impossible to prepare people for this purpose by any means other than these prescribed acts of worship in Islam. And when Islam has shaped people in this way, it says: Now you are Allah’s righteous and pious servants on earth. Go forward, struggle and fight, remove the rebellious people from political authority, and take all power and rights into your own hands.

It is easy to understand that where the officials responsible for all governmental functions—such as the army, police, courts, prisons and taxation—are God-fearing and conscious of the inevitability of answering to Allah in the Hereafter; where all the rules governing the state and administration are framed on the basis of Allah’s law; where there is no scope for injustice and ignorance; where every avenue to sin and sinful practices is closed in due time; and where the government itself spends its power and resources to foster justice, virtue and purity, there can be not the slightest doubt that humanity will attain comprehensive welfare. If such a government continuously works for some time to develop people’s character and disposition, closes all sources of earning wealth through forbidden means, sin, oppression, shamelessness and moral corruption, abandons defective educational and training policies, and shapes people’s attitudes and thinking through a sound and flawless system of education, then under it people will have the opportunity to live in society amid a pure environment of justice, fairness, peace, security, good character and wholesome nature; a fundamental transformation in people will then begin. The eyes that had become blind from long residence under sinful and rebellious leadership will gradually, of their own accord, become capable of seeing the truth and devoted to it. The heart that has become stained and sullied from being surrounded by moral filth will gradually become clear like a mirror, and the capacity to receive the influence of truth will awaken.

In reality, it will then be easy for everyone in that environment to deeply grasp that Allah alone is the Lord of all, that no one besides Him is worthy of worship, and that the Prophet through whom this message of truth was received is a true and truthful Prophet. What seems very difficult to explain today will then take its place naturally in everyone’s mind. What cannot be conveyed today through speeches and books will then be so readily understandable that it will be felt to contain hardly any complexity. Those who can directly observe the vast difference between conducting affairs according to human-made ideas and ways and conducting them according to the laws prescribed by Allah will find it very easy to believe in Allah’s perfect oneness (Tawhid) and the truthfulness of His Messenger, while disbelief in them will become extremely difficult. Indeed, after learning the difference between flowers and thorns, gathering flowers is easy and collecting thorns is difficult. In those days it will be very difficult to deny Islam’s truth and cling to disbelief and shirk. Perhaps, at most, such obstinacy may be found in only ten people out of a thousand, and no more.

I hope the readers have clearly understood from the foregoing discussion the greater purpose for which salah, fasting, Hajj and zakat have been made obligatory. Until now, however, these have been regarded merely as ritual acts of worship, and this mistaken notion has been firmly established for a long time. It has not been proclaimed that they were prescribed as preparation for a great and higher task. For this reason, Muslims have continued to perform these rituals without any real sense of purpose; no idea of preparing for the central task has awakened in their minds. Although these acts of worship were prescribed precisely for that purpose, I wish to say that without the desire for jihad, and without adopting jihad as the objective, these acts of worship are entirely meaningless. If one thinks it possible to attain closeness to Allah by performing such meaningless rituals, the Day of Judgment will conclusively prove the truth of that claim.

The Importance of Jihad

The detailed meanings of Islamic terms such as Din, Shariah and Ibadah have already been written in various booklets. Here it will be sufficient to indicate them briefly in passing.
“Din” means obedience;
the law is called Shariah;
Ibadah means worship and servitude.
If you acknowledge someone’s obedience and accept him as your ruler and lawgiver, it means that you have adopted his “Din.” Furthermore, when you acknowledge him as your lawgiver and in practice become his subject, his commands and prohibitions and the rules he prescribes acquire for you the status of law or Shariah. In that situation, you live according to his Shariah: you fulfill whatever he demands, obey each of his commands, refrain from what he prohibits, and continue to act within the limits he declares permissible. Not only that, you conduct all your mutual relations, affairs, kinships, enmities and lawsuits according to the rules and regulations he has laid down. You regard his opinion and decision as final and bow your head before him; therefore, this conduct of yours may be called his Ibadah or worship.

This analysis makes it perfectly clear that Din essentially means the state and government, Shariah is its law, and following its laws, rules and customs properly is called Ibadah. Whomever you accept as ruler and absolute authority of the state and submit to, you will fundamentally belong to his Din. If this ruler and authority of your state is Allah, then you have come under His Din. If he is a king, then you will be considered to have accepted the king’s “Din.” If you grant this status to a particular nation, you will have adopted that nation’s “Din.” And if you grant that right to your own nation or the people of your own country, you have adopted the people’s “Din.” In short, whoever you obey, you are in reality following his Din, and whoever’s law you follow, you are essentially worshipping him.

After this, it should not be at all difficult to understand that a person cannot follow two “Dins” at the same time. Among different rulers, it is possible in reality and practice to follow only one at a given time. Among different laws, one law alone can take responsibility for a person’s life, and among countless objects of worship, you can worship only one. If it is asked: What objection can there be if, in matters of belief, we acknowledge one as ruler, in practice obey another, and conduct our worship according to the law of a third? The answer is that this is possible—in fact, this is what is happening everywhere today. But know that this is clear shirk, and all shirk is utterly false. In practice, whoever’s law you follow is the one whose “Din” you are actually following. Therefore, what can it be other than a great falsehood to proclaim as ruler someone whom you do not obey and to call his “Din” your own “Din”? What benefit is there in proclaiming this verbally or believing it inwardly, and what result can it have in the external world? When all the affairs of your life transgress the limits prescribed by one person’s Shariah, while in practice you continue to follow another’s Shariah, does your claim to follow that Shariah not become completely meaningless? When in practice you worship one person, does proclaiming someone else to be your object of worship and bowing your head before him not become an artificial affair? For in reality you obey his commands, refrain from what he forbids, conduct all affairs within the limits he has set, and follow in practice the rules and methods he has presented. You also conduct your transactions with one another according to the rules and principles he has given. In all your affairs and activities, you accept his decisions; you arrange your mutual relations, organization and distribution of rights according to the regulations he has given. Not only that, in accordance with his demands and instructions, you place before him all the strength of your mind and body, your talents, all the wealth earned through your labor, and finally your precious life itself.

Therefore, if your actions contradict your beliefs, your actual actions will be the real matter taken into account. In such a situation, mere belief has no value and cannot be counted. What importance can a belief have that has no existence in reality? If a person follows the king’s Din in practice, there can be no place there for Allah’s Din. Similarly, if one’s actual conduct is to follow the people’s “Din,” or the Din of England, Germany and their states, then Allah’s Din can have no place there either. Conversely, if you follow Allah’s Din, no other Din can have a place there. In a word, it must be remembered decisively that shirk is nothing but falsehood.

Once you understand this truth, you will spontaneously realize, without any lengthy or complicated discussion, that whatever a “Din” may be and whatever its type, it has no value without state and governmental authority. Whether it is the people’s Din, the king’s Din, the Communist Din or Allah’s Din, no Din can be established at all without state power. Just as the imaginary picture of a palace—with no real existence—is meaningless, so a Din (and way of life) without a state and government is entirely futile. When you live in a palace actually established, enter through its doors, leave it, and take shelter beneath the shade of its roof and walls, what benefit can you expect from the colorful picture of an imaginary palace? You must arrange all the conditions of your residence according to the palace actually established. Moreover, if you begin living in a palace built according to one picture, what practical result can come from imagining a picture of another palace or merely holding devotion or belief toward it? It is easy to see how absurd it is to keep an imaginary palace in your mind while actually living in another palace. The imaginary picture of a palace in the mind can never be called a palace, nor can anyone live in it. According to this example, there is no meaning in merely believing in a “Din” as the true Din. When a person lives his real life according to one Din, it is entirely meaningless to believe imaginatively in another Din. An imaginary Din likewise cannot be called a Din, and, like an imagined palace, no one can accept an imaginary Din as a real Din. In reality, the Din belongs to whoever is acknowledged to possess power and has established authority, whose law actually operates, and according to whose arrangements all the affairs of human life are conducted. Therefore, every Din naturally demands the establishment of its own state, and a Din exists precisely so that the authority it seeks to establish alone receives worship, servitude and obedience to its law. An example may be given:

What does the people’s Din mean? The inhabitants of a country themselves become the possessors of power and domination there; the laws they formulate themselves are enforced over them; and all the inhabitants of the country collectively obey and serve their own popular power—this, in fact, is the people’s Din, or a democratic state. Therefore, until laws made by the people are enforced through the country’s actual authority, this people’s Din, or people’s state, cannot be established in any way; nor can it be considered established. But if, instead of the people, a foreign nation or a king takes control of the country’s power and authority, and laws made by that ruler are enforced throughout the country, where would the people’s Din remain? If someone there believes in the people’s Din or state, what value could that have? For as long as the king’s Din or the foreign nation’s Din remains established, he cannot follow the people’s state.

Take the king’s Din. According to this Din, the king is designated the highest authority and lord; its fundamental objective is to obey and worship him and to enforce his laws in practice. If that is not done, what practical benefit is there in acknowledging the king as king and accepting him as the supreme lord? If, in practice, the people’s Din or state, or the rule of a foreign nation, is established, where does the “king’s Din” remain? Who can follow it?

It is not long ago, and the matter becomes clear if we consider the English Din or state in this country (now departed). This Din operated because the Government of India Act and civil laws were enforced through England’s power and domination. All the people’s affairs were conducted according to rules and procedures prescribed by the English. Everyone obeyed his commands with bowed heads. As long as this Din was established with such strength, there was truly no room here for any other Din. When the criminal penal code and civil procedure code are repealed, and obedience to English law no longer means practical servitude to England, where will the English state or Din remain? The position of Islam’s Din is precisely the same. The central teaching of this Din is that Allah is the Owner of the earth and the sole King of all humanity.

Therefore, obedience and servitude must be rendered to Him alone, and every kind of human activity must be conducted according to the Shariah He has given. Islam establishes this doctrine—that supreme power and authority belong to Allah alone—solely so that only Allah’s law, and no one else’s, will operate on earth. The courts will judge according to His law, and the police will enforce His law. All mutual dealings and affairs of the people will be conducted according to His law. Taxes will be imposed according to His will, and their expenditure will likewise follow only the methods He has given. The civil service and the military will be subject to His command. Everyone will fear Him and conduct himself with inward reverence; the common people of the country will be obedient to Him alone. In short, human beings will accept servitude to no one besides Allah. It is therefore clear that this objective cannot be achieved unless a truly Islamic government is established. It has no compatibility or partnership with any other Din; indeed, the truth is that no Din can tolerate partnership with another Din. Like other Dins, the Din of Islam also claims that power and authority will belong exclusively to me, and that every other Din will remain humbled and defeated before me. Otherwise, how could I be followed? My Din will not be the people’s Din, the king’s Din or the Communist Din. No other Din will exist. Conversely, if another Din exists, I will not. Merely acknowledging me as true with the tongue will then produce no practical result. The Qur’an repeatedly declares this:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاء“They were commanded only to worship Allah, sincerely devoting the Din exclusively to Him, turning away from all false ways.” —Surah al-Bayyinah: 5

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ .
وَلَوْ كَرِهَ الْمُشْرِكُونَ – التوبة : ٣٣“He is the One who sent His Messenger with guidance and the true Din, so that He may make it prevail over every Din, even though the polytheists strongly dislike it.” —Surah al-Tawbah: 33

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ – الانفال : ٣٩“Fight them until there is no persecution and the Din is established entirely for Allah.” —Surah al-Anfal: 39

إِنِ الْحُكْمُ إِلَّا لِلَّهِ ، أَمَرَ أَلا تَعْبُدُوا إِلَّا إِيَّاهُ – – يوسف : ٤٠“Judgment belongs to none but Allah. His command is that you worship none but Him.” —Yusuf: 40

فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلَ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ ربِّهِ أَحَدًا – الكهف : ١١٠“Whoever hopes to meet his Lord must do righteous deeds and associate no one with his Lord in worship.” —Surah al-Kahf: 110

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يُتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أَمِرُوا أَنْ يَكْفُرُوا بِهِ . …. وَمَا أَرْسَلْنَا مِنْ رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ – – النساء : ٦٤٦٠“Have you not observed those who claim to believe in what has been revealed to you and what was revealed before you, yet wish to seek judgment from the Taghut (the rebellious state power and judicial system), although they were commanded to reject and disobey it? … We have sent every Messenger only so that he may be obeyed by Allah’s permission.” —Surah al-Nisa: 60–64

In light of the foregoing explanation of Ibadah, Din and Shariah, readers should have no difficulty understanding the essential meaning and spirit of these Qur’anic verses. The preceding discussion has also made clear why jihad has such importance in Islam. Allah’s Din cannot be satisfied merely by accepting it as true, as other religions and Dins are accepted, and performing only the rituals of worship as outward signs of this belief. For it is not at all possible to obey and follow Allah’s Din while remaining under another Din; following it in combination with another Din is impossible. Therefore, if you truly believe that Allah’s Din is the true Din, there can be no other way than to strive and struggle with all one’s might to establish it in practice. Through this striving and struggle Islam will be established; otherwise, one must give one’s life while engaged in this effort. Indeed, this is an eternal standard by which the truth of your faith and belief can be tested. If you genuinely have faith in Islam, it will be impossible for you to remain peacefully unconscious under another Din; there can be no question of serving it or enjoying even a little of the livelihood gained in exchange for such service. After accepting Islam as the only truth, even if your life is spent under another Din, your bed will seem covered with thorns and your food poisonous and bitter, and you will not gain a moment’s relief without striving with all your might to establish Allah’s true Din. But if you are content to live under a Din other than Allah’s, and your heart remains satisfied and reassured in that condition, then you are not a believer at all—no matter how attentively you perform salah, how long you practice muraqabah, or how much you explain the Qur’an and Hadith and preach Islamic philosophy; there can be no doubt that you are not a believer. This is the final word concerning anyone who believes in Islam yet remains satisfied with another Din. But what can be said about the hypocrites who devotedly serve other Dins, or strive and work to establish another Din, such as the people’s Din? … Death is not far away; when it arrives, Allah Himself will place before them the record of their worldly deeds. Indeed, if they consider themselves Muslims, that is nothing but their utmost folly. If they possessed sound judgment, they would understand for themselves that accepting and acknowledging one Din as true while being satisfied with the establishment of another Din in practice, participating in it and striving for it are mutually contradictory acts. Fire and water may perhaps meet; but such conduct can have no compatibility whatsoever with faith in Allah. It is not possible to quote here all the relevant verses of the Qur’an. Only a few verses are quoted here:

احسب النَّاسُ أَنْ يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ وَلَقَدْ فتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ
الْكَذِبِينَ ٥ – العنكبوت : ٢-٣“Do people think that they will be left to say, ‘We believe,’ and not be tested? Indeed, We tested those before them, so Allah will surely make evident those who are truthful and will surely make evident the liars.” —Surah al-Ankabut: 2–3

ومِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللهِ ، وَلَئِنْ جَاءَ نَصْرُ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ، أَوَ لَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَلَمِينَ“Among the people are some who say, ‘We believe in Allah’; yet when they are persecuted for Allah’s sake, they consider the persecution of people to be like Allah’s punishment. But if victory comes from your Lord, they will surely say, ‘We were with you.’ Does Allah not know best what is within the hearts of all people? Nevertheless, Allah will surely distinguish which people are true believers and which are hypocrites.” —Surah al-Ankabut: 10–11

مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِينَ الْخَبِيثَ مِنَ
الطيب – – ال عمران : ۱۷۹“It is not Allah’s way to leave the believers in the state you are in, until He distinguishes the impure from the pure.” —Surah Al Imran: 179

أمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَلَمَّا يَعْلَمَ اللهُ الَّذِينَ جَهَدُوا مِنكُمْ وَلَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا الْمُؤْمِنِينَ وَلِيجَة – – التوبة : ١٦“Do you think that Allah will leave you as you are, without making evident which of you has striven and has not taken anyone besides Allah, His Messenger and the believers as intimate allies?” —Surah al-Tawbah: 16

الم ترَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ ، مَا هُمْ مِّنْكُمْ وَلَا مِنْهُم ….. أولَئِكَ حِزب الشيطن ، أَلَا إِنَّ حِزْبَ الشَّيْطَنِ هُمُ الْخَسِرُونَ إِنَّ الَّذِينَ يُحَادُونَ اللهَ وَرَسُولَهُ أُولَئِكَ فِي الْأَذَلِّينَ ، كَتَبَ اللهُ لأَغْلِبَنَّ أَنَا وَرُسُلِي ، إِنَّ اللهَ قَوِيٌّ عَزِيزٌ – المجادلة : ١٩١٤“Have you considered those who befriend a people upon whom Allah is angry? They are neither of you nor of them … They are the party of Satan. Surely, the party of Satan will be the losers. Indeed, those who oppose Allah and His Messenger will be among the most humiliated. Allah has decreed: ‘I and My Messengers will surely prevail.’ Indeed, Allah is All-Strong, Almighty.” —Surah al-Mujadilah: 14, 19–21

The verses cited above clearly prove that wherever a dīn other than Islam, the dīn of Allah, is established in practice, the identifying mark of the sincere, idealistic believers there will be that they strive to eradicate this false dīn and establish the true dīn of Allah. If they actually do so, devote all their strength to this purpose, sacrifice even their lives, and endure every kind of loss and hardship without complaint, then there can be no doubt that they are true believers. Whether their efforts and striving achieve success is beside the point. But if they are content and satisfied with the establishment of the false dīn, or willingly participate in keeping it victorious and established, then their claim to be believers is utterly false—there is not the slightest doubt about it.
Moreover, Allah has also answered, in the cited verses, those who put forward various obstacles to the establishment of the dīn of Islam as excuses. Whenever an effort is made to establish the dīn of Islam somewhere, some false dīn will already be firmly established there with all its strength. It will possess every kind of power and authority, control the resources of livelihood, and exercise a powerful influence over every sphere of human life. Crushing such a firmly established dīn and establishing another in its place cannot, in any sense, be a rose-strewn path. This objective can never be achieved by working in a lordly manner amid perfect peace and comfort; indeed, it is impossible. It is utterly impossible to continue enjoying some measure of worldly ease and security under the false dīn while establishing the dīn of Islam at the same time. This great task can be accomplished only when you are prepared to trample underfoot all the rights, interests, and comforts obtained through the false dīn, and are ready to endure courageously whatever losses and hardships you may encounter in this work. In reality, only those prepared for this rigorous striving can engage in jihad in the path of Allah. But such people are always few in every society. As for those who wish to follow the dīn of Islam but are unwilling to give up comfort and ease, I do not wish to make any prediction about them. Let them safely continue serving their own nafs. When the champions of truth, having patiently endured suffering and persecution and made immeasurable sacrifices along this path, finally establish the dīn of Islam, only then will these people come and say, “We too belong to your party, so now give us our share.”

The End