[This booklet is essentially a speech by Maulana Maududi. Maulana delivered this speech at the concluding session of the All-India Jamaat-e-Islami conference held at Darul Islam in Pathan Court, East Punjab, on April 21, 1945.]

You know that the ultimate and final objective of our Islamic movement is a fundamental change in leadership. The goal we seek to attain in this world is to eliminate the leadership, authority, and dominance of the disobedient, God-rejecting, and sinful people from every sphere of human life and establish righteous leadership in their place. We believe that striving and struggling for this purpose is the sole means of attaining Allah’s pleasure, both in this world and in the Hereafter.

But neither Muslims nor non-Muslims today are fully aware of the importance of the thing we have set as our ultimate objective. Muslims regard it as merely a political objective. They are hardly able to comprehend how important it is in the religion of Islam. Non-Muslims, partly out of hostility and largely out of ignorance, are completely unaware of the fundamental problem of human society. The root cause of all the suffering, distress, and calamities of human society in this world is the leadership of disobedient to Allah, sinful, and dishonest people over humanity. The welfare of humanity depends entirely upon the leadership and authority over most of the affairs of the world being entrusted solely to righteous and obedient servants of Allah. Yet people today are scarcely able to grasp this fact. There can be no doubt that the present leadership of human society is solely responsible for the great catastrophe that has befallen the world, the devastating flood of oppression, tyranny, persecution, and repression, the total collapse and ruin evident in human character, the poison that has permeated every pore of human culture, economics, and politics, and the way all the resources of the earth and all the powers and machines discovered by human intelligence are being employed for destruction instead of for human welfare and progress. It is true that there is no shortage of righteous and truth-loving people in the world, but it is self-evident that they do not hold authority over the world’s affairs or any of the keys of the social machinery. Rather, everywhere in the present world, authority lies in the grasp of God-rejecting, God-detached, materialist, and morally corrupt people. In such circumstances, if anyone firmly resolves to reform the world and strives to replace disorder, chaos, unrest, immorality, and injustice with peace, order, integration, and good character, then preaching about reward and merit, offering exhortations to worship Allah, and verbally encouraging good character and pure morality can never be sufficient to achieve the objective. Rather, it becomes the indispensable duty of every reform-minded person to unite and organize all the truth-loving and justice-oriented people to be found among humanity, acquire collective strength, and adopt effective means to wrest authority and leadership over society and the state from the hands of disobedient and sinful people and establish truthful and idealistic leadership.

The Importance of Leadership

Anyone with even a little knowledge of the complex problems of human life will be well aware of this profound truth: the peace, comfort, security, ruin, catastrophe, and decline of human life depend entirely on the question of whose hands hold authority over all the affairs of human society and its keys. Just as a car always travels in the direction in which its driver steers it, and its passengers, willingly or unwillingly, are compelled to travel in that direction, so the vehicle of human society advances precisely in the direction toward which its leaders and people of authority take it. Those who control all the resources of the earth, hold all the keys of strength, power, and authority in their grasp, have the lives of the common people entrusted to them, possess the essential means for realizing and implementing ideas, doctrines, and ideals, and have the power to reconstruct individual character, implement collective systems of policy, and determine moral values—people living under them cannot collectively move in the opposite direction. If these leaders and people of authority are obedient to Allah, righteous, and devoted to truth, then the entire structure and system of the lives of that society’s people will be built upon the fear of Allah, universal welfare, and comprehensive truth. Even dishonest and sinful people there will be compelled to become righteous and virtuous. Beneficial and righteous systems, wholesome customs and practices, and excellence and development will flourish. Even if injustice and sin do not disappear completely, at least they will not be able to advance or flourish. But if leadership, authority, and social and political power fall into the hands of God-rejecting, disobedient, sinful, and sin-loving people, then the entire system of life will spontaneously begin moving along the path of rebellion against Allah, oppression, injustice, corruption, and immorality. Ideas, ideals and doctrines; knowledge and science; literature and art; politics; economics; civilization and culture; social customs and practices; moral character; mutual dealings; judgment and law—all these things will collectively be thrown into disorder. Injustice and sin will flourish and adorn themselves with fruit and flowers. Welfare, justice, and truth will not be found anywhere on earth, even in the smallest measure. The earth will refuse to give justice and truth a place, and the air and water will refuse to nurture them. Allah’s earth will be filled to the brim with floods of tyranny, oppression, exploitation, persecution, and repression. In such an environment, following the path of injustice will be easy for everyone, while not merely walking but even standing firm on the path of justice and truth will be extremely difficult. A person in a densely crowded procession does not need to expend any special effort to move in the direction in which the whole procession is moving; pushed by the crowd, he advances forward automatically. But to move in the opposite direction, even advancing a single step requires immense effort. In such a situation, even if he moves a little in the opposite direction, the overwhelming and irresistible pressure of the crowd forces him ten steps backward. This is an obvious and universally known truth. When the collective course of human life, under the leadership of immoral and sinful people, begins advancing along the path of unbelief and disobedience, then, as in the example above, it becomes very easy for individuals to follow the path of injustice—so easy that they need expend no strength of their own to move in that direction. But if they wish to move in the completely opposite direction, then even after employing all the strength of their bodies and minds and managing to remain firm on the path of justice, collectively their lives are compelled, under the inevitable pressure of human society, to proceed along the path of sin and injustice.

What I am saying here is not some scientific theory whose truth requires argument and debate to prove. The actual course of events has made it an undeniable truth. No person of penetrating insight can fail to acknowledge its truth. Every reader of this book can verify the truth of what I have said. Over the past century, the doctrines, ideas, outlook, tastes and dispositions, methods of thought, and perspectives of the people of our country have changed profoundly; the standards of civilization and character and the measures of value and importance have changed. Not a single thing of ours has remained unchanged. This enormous change took place in our country before our very eyes. Have you ever thought about what could fundamentally be the reason for it? I can state firmly that there is only one reason, and no matter how much you think, you will be unable to identify any other. The sole reason is that the people in whose hands the supreme authority and leadership of this country were vested, who possessed the power and authority to administer society and govern the country, reshaped and reconstructed the moral character, mentality, psychology, activities, mutual dealings and exchanges, and social institutions and systems of the entire country wholly according to their own wishes and tastes. Think deeply as well about how much success the forces that raised their heads to oppose this change achieved, and how much failure celebrated them. Is it not true that the children and descendants of those who led the movement against change in its early stages ultimately floated away like blades of grass in the irresistible current of change? Did all the transformed customs, practices, forms, and methods of the outside world not submerge their homes? Can anyone deny that today, in the families of numerous respected religious leaders, people are being born who harbor profound doubts about the existence of Allah and the necessity and possibility of revelation and prophethood? After this great catastrophe in our national life and this real observation and experience, can it still be denied that, among the countless problems of human life, the problem of leadership is the most complex and important? The truth is that the importance of this matter has not become acute only in the present; it is an eternal truth and an eternally important matter.

الناس على دين ملوكهمThe saying, “People follow the way of their rulers,” is very old. In the Hadith, the scholars, learned people, educated people, and leaders of nations have been held responsible for the rise and fall, construction and destruction, of nations. This is because the grave responsibility of leadership, authority, and guidance of society has always been entrusted to them.

Establishing Righteous Leadership Is the Fundamental Objective of the Religion of Islam

From the analysis above, it can be readily understood how supremely important the establishment of righteous and ideal leadership is in the religion of Islam. The very first command of the divinely revealed religion of Islam is that all people in the world must live as the unqualified servants of Allah alone, and that no chains of servitude to anyone else may hang around their necks besides servitude to Allah. Along with this, it makes another demand: Allah’s law must be accepted as the only law of human life. Its third demand is that all unrest and disorder must be eliminated from the earth, and sin and injustice must be uprooted, since this is the sole reason for Allah’s curse being poured upon the world.

Therefore, these things must be removed and replaced with the establishment and advancement of systems of justice, truth, welfare, and benefit, because this is what Allah Almighty likes and loves. But everyone can understand that as long as the keys to the leadership, authority, and all social activities of humanity remain clenched in the fists of unbelieving and misguided leaders, and as long as the followers of Islam—the only true system—remain subordinate to them, absorbed in enjoying the opportunities and advantages they provide and sitting in a corner of the home engaged in the remembrance of Allah, the objectives mentioned above can never be achieved. This goal itself demands a fundamental change in leadership and clearly instructs all righteous, justice-oriented, and Allah-seeking people to unite, acquire collective strength, and employ their full strength to establish Islam, the sole true law revealed by Allah. To establish this true law, all the positions of leadership and all the keys of authority must be entrusted to the most faithful, righteous, and idealistic people in society. Without bringing about such a revolution in the state, the fundamental objective and demand of the religion of Islam can never be fulfilled. That is why establishing righteous leadership has been designated as the fundamental objective of the divinely ordained system for implementing the true law of Islam. Indeed, after neglecting this great duty, there can be no deed by which even the slightest pleasure of Allah can be attained. It is truly noteworthy why the Qur’an places such great emphasis on forming a jama‘at and listening to and obeying the leader’s commands. Moreover, according to the Qur’anic ruling, a person who voluntarily separates himself from the jama‘at is liable to be killed; even if he believes in the declaration of Tawhid and performs the prayer and fasts, he cannot in any way escape this punishment. What is the reason for this? Is its fundamental and sole reason not that such a directive has been given because establishing and maintaining righteous leadership and the complete system of life based on truth is the ultimate objective of the religion of Islam? To attain this objective, acquiring collective and organized strength is absolutely essential. Therefore, whoever destroys or damages collective strength and social order commits a crime so great and serious that a thousand professions of Tawhid and a thousand prayers and fasts can never compensate for it.

Furthermore, it is especially noteworthy why such great importance has been attached to jihad in Islam. Why does the Qur’an call one who refrains from jihad a “hypocrite”? The reason is that jihad is simply another name for establishing Islam’s true law; in the Noble Qur’an, this jihad has been declared the ultimate standard for testing a Muslim’s faith. In other words, according to the Qur’anic injunction, a believer can never be content with the dominance of a false and unbelieving system of government. Nor is it at all possible for him to refrain from striving to establish Islam’s true and ideal system of life and from sacrificing his life and wealth for it. If anyone shows hesitation or reluctance in this work and on this matter, his faith falls into doubt. Consequently, even a thousand other acts of “merit” cannot benefit him.

This is not the place, nor is there room here, to present a detailed explanation of this matter. But from what I have said above, it can easily be understood that, in Islam’s view, establishing righteous leadership is a particularly central and fundamental objective of the greatest importance. Therefore, a person who has faith in Islam does not fulfill all his duties or discharge all his responsibilities merely by making his own personal life as Islamic as possible. It is also an essential and undeniable demand of his fundamental faith that he devote all his strength to taking the right of leadership and authority over human society away from the unbelievers and disobedient people and placing it in the hands of the most righteous, truth-devoted, and idealistic people. For the administration of the world and governance of society according to Allah’s will is not at all possible without establishing such a system of government. Moreover, since this objective cannot be achieved without a higher collective effort, it is essential to form a righteous and idealistic jama‘at that will always follow Islam’s true principles and have no objective other than establishing Islam completely, maintaining it permanently, and administering it properly. Even if there is only one believer in the entire world, it is not at all desirable for him, merely because he is alone and considers himself powerless, to willingly accept the influence of a false system of government or to enjoy the convenience of living a nominally religious life under an unbelieving and disobedient system by resorting to undesirable devious tactics.هون البليتينRather, even that solitary and isolated believer’s duty is to invite all humanity to accept the way of life chosen by Allah. Even if no one pays the slightest attention to his invitation, it is his duty to stand throughout his life upon Islam’s true and firm path and to die while continuing to invite people. Rather than proclaiming an invitation acceptable to the truth-deviant world and advancing in the direction in which the world is rushing under the leadership of unbelievers, it is better for him to die while proclaiming the message of truth on the true path. And if a number of people gather in response to his invitation, his absolute duty is to form a special organization with them and collectively strive and struggle for the aforementioned ideal.

On the basis of whatever knowledge I possess of the religion of Islam and whatever understanding and clear insight I have been able to gain through profound study of the Qur’an and Hadith, I have come to know that this is the fundamental demand of the religion of Islam. I have understood that the Book of Allah, the Noble Qur’an, makes this very demand of us, and I have learned without doubt that this was the Sunnah of all the prophets sent by Allah. I am not at all willing to abandon this view until someone proves my error from the evidence of the Qur’an and Sunnah.

Allah’s Law Concerning Leadership

After understanding our ultimate and final objective, it is essential to learn what the laws and principles established by Allah, the Creator of the universe, are in this matter. For any objective of ours can be attained only according to Allah’s laws, not contrary to them. Allah created the universe in which we live according to a specific law. Every substance and object here follows that permanent and immutable system of laws. Effort here cannot succeed merely because of good intentions and virtuous desires. No desire can become reality here merely through the blessing of great and holy spirits (?). For human effort to bear fruit in this natural world, it is essential to follow the laws determined by Allah. No matter how great a saint a farmer may be, how full of noble qualities, or how lost in reciting the tasbih, not a single one of his seeds can sprout until he has completed farming with full effort according to the laws determined by Allah. Similarly, the ultimate objective of a revolution in leadership can never be attained merely through supplication, amulets, good intentions, and virtuous desires. Understanding Allah’s laws is absolutely essential for a revolution in the state. For this is the natural law by which leadership in the world is established. Under it, one person attains leadership, and according to it, one person after another loses leadership or is deprived of it. I have discussed this in my other writings as well, but that was a brief discussion. Today I believe it is necessary to analyze this matter here in as much detail as possible. For without clear knowledge and a precise understanding of this matter, our course of action and path forward will not become clear before us.

A thorough analysis of the whole nature of human beings makes it unquestionably clear that two aspects exist within them which, though opposed to each other, are intimately interconnected. One aspect of the human being is a natural, physical, and animal nature. The same rules and laws that operate over all material things and animals operate over this nature. Just as the functioning and capacity of all other material objects and animal beings in the world depend entirely on equipment, material means, and physical conditions, the functioning and capacity of this aspect of the human being likewise depend on those same things. This natural (physical) nature can employ all its capacities only with the help of equipment and means subject to natural law and while remaining in its natural material condition. That is why the entire power of the world of actual causation exerts either an adverse or favorable influence upon all human actions.

There is another aspect within the human being that is very brilliant and important. It is the human aspect, the aspect of being human. In other words, the human being has a moral aspect that is in no way subordinate or subject to the natural nature. This moral aspect, this moral nature, exercises a kind of dominion over the human being’s natural and physical aspect. It also uses the natural and animal nature as a weapon and means. At the same time, it strives to bring the causes operating in the external world under its control and use them as instruments for achieving its purposes. The moral and character qualities that Allah Almighty has created in human beings are its working or executive power. It is not dominated by natural law; it is dominated by the system of moral laws.

Human Rise and Fall Depend on Moral Character

The two aforementioned aspects are intimately interwoven within the human being. Collectively, human success and failure, rise and fall, depend entirely upon both material or objective and moral forces. A human being can neither become independent of objective forces nor live for any length of time without moral forces. If people progress, it will be on the basis of both forces; and if they decline, it will be precisely when they become deprived of both, or when one becomes relatively weaker and more inert than the other. But if one thinks with a somewhat deeper and more subtle insight, it will become unquestionably clear that the decisive importance in human life belongs to moral force, not to material or objective force. There is no doubt that acquiring material and objective means, using natural methods, and receiving the support of external causal processes are indispensable conditions for success. Thus, as long as human beings live in this world of causation, this condition can in no way be ignored. Nevertheless, the fundamental thing that causes human beings to fall, grants them rise, and has the greatest influence in determining their destiny is nothing other than moral force. It is clear that a human being is never called human because of the bodily self or animal aspect; rather, a human being is called human because of moral qualities and dignity. A human being has a body and an independent existence, occupies a certain amount of space, breathes, and reproduces; but for these reasons alone, a human being cannot claim a distinct status above other objects and animals in the world. The human being is a creature endowed with moral qualities, moral freedom, and moral responsibility. For precisely this reason, humanity has been granted a distinguished status above all living creatures and objects in the world. Not only that, human beings have also been invested with the great honor of being Allah’s vicegerent on earth. Therefore, when morality is the vital essence and most important matter of humanity, it is utterly impossible to deny that moral character has the decisive importance in the formation, destruction, progress, and decline of human life. In reality, moral law has a direct influence on human rise and fall.

After understanding this profound truth, when we undertake a deeper analysis of moral character, two principal aspects emerge before us in principle: one is fundamental human character, and the other is Islamic moral character.

An Analysis of Fundamental Human Character

Fundamental human character means those qualities and traits upon which the moral nature of human beings is based. It includes all the qualities and excellences essential for human success in this world. They are absolutely necessary in every circumstance, whether a person works for a good purpose or for a wrong and evil purpose. Whether a person believes in Allah, revelation, the Messenger, and the Hereafter; whether his heart is free from corruption; whether his intention and objective are beneficial; whether he himself is adorned with good qualities and good deeds; and whether he works with a good or evil purpose—these questions are entirely irrelevant in relation to the character mentioned here. Regardless of whether someone has faith, whether their life is pure or impure, and whether the purpose of their striving is good or evil, anyone who acquires the qualities essential for success in the worldly sphere, above and beyond these questions, will certainly achieve success, while those who lag behind in these qualities will remain behind the former in competition.

Whether a person is a believer, unbeliever, righteous, wicked, superstitious, destructive, or anything else, if he fully possesses willpower and the power of decision, intense desire, ambition and fearless courage, patience and firmness, endurance and ascetic discipline, valor and vigor, tolerance and love of hard work, an attraction to his objective and a tendency to sacrifice everything for it, alertness, foresight and insight, understanding and judgment, the ability to assess circumstances and accordingly shape himself and adopt an appropriate course of action, the power to restrain his own emotions, desires, dreams, aspirations, and excitement, and irresistible wisdom in attracting other people, influencing their hearts and minds, and putting them to work, then his victory in this world is certain.

Along with these, it is also essential to possess to some degree the qualities that are the essence of humanity and may be called courtesy and civility of disposition; through these, a person’s honor and dignity become recognized and established in human society. Notable among them are self-respect, generosity, kindness and benevolence, sympathy, fair judgment, impartiality, magnanimity and breadth of heart and mind, greatness, breadth of vision, truthfulness and love of truth, trustworthiness, devotion to justice, fulfillment of promises, intelligence, civilization, refinement, purity and cleanliness, and the power of restraint over the mind and soul.

If the majority of the people of a nation or human group possess the aforementioned qualities, it must be considered that it has acquired humanity’s true capital, and on this basis it will be exceedingly easy for it to establish a powerful social organization. But this capital cannot in practice take the form of a firm and capable society until some further moral qualities are joined to it. For example, all or most of the members of society must adopt a common objective as their ultimate goal. They must love that goal even more than their personal interests, indeed more than their own wealth, lives, possessions and children; strong feelings of love, affection and sympathy must prevail among them; and they must have a disposition to work together harmoniously. They must remain continually ready to make whatever sacrifice is necessary to strive for a specific purpose in an organized and united manner. They must possess the intelligence and judgment to distinguish between good and bad leaders, so that the most capable person may be appointed their leader. Their leaders must possess boundless foresight, profound and wholehearted devotion, as well as the other qualities essential for leadership. All members of society must become accustomed to obeying and following the commands of their leaders. The people must have immense confidence in them, and, at the leaders’ direction, must be ready to employ their entire hearts and minds, the strength of their bodies, and all their material means and resources in any effort necessary to reach the objective. Not only that, the collective public opinion of the entire nation must be so alert, conscious and intense that it will not allow anything harmful and contrary to the common good to remain among them even for a moment.

Indeed, these are the fundamental human qualities. I have called them “fundamental human qualities” because, essentially, these moral qualities are the principal source of human moral strength and talent. Unless these qualities exert a powerful influence within a person, it is not at all possible for him to undertake any successful endeavor for any objective. These qualities may be compared to steel. Steel possesses firmness, durability and intensity; with its help, a tool can be made sharper and more effective. Thereafter, whether it is used for a just or an unjust purpose is a separate question. For one who has a good purpose and wishes to work for it, a weapon made of steel can be especially useful, but not one made of rotten wood, for the latter has no capacity to withstand a blow. The Prophet (peace and blessings be upon him) stated this very point in a hadith:

خياركم فى الجاهلية خياركم فى الاسلام

“The best among you in the Age of Ignorance will prove to be the best and finest among you in Islam.”

In other words, those who possessed ability, vigorous capacity for action and talent in the Age of Ignorance became the most capable workers upon entering Islam. Their capacity for action became spontaneous in the appropriate field. The only difference was that previously their talent and capacity had been used in the wrong direction; now Islam directed them along the right path. But the incapable and feeble people could neither accomplish anything in the Age of Ignorance nor render any great service to Islam. The reason for the Prophet’s unprecedentedly great success in Arabia, and for his sweeping influence spreading within a very short time over a vast portion of the world, from the Indus River to the shores of the Atlantic Ocean, was precisely that the finest and most talented people of Arabia followed his ideal. A tremendous power of the aforesaid character was latent within them. It may be supposed that if a vast crowd of Arabia’s incapable, worthless, feeble-willed and untrustworthy people had gathered around the Prophet, such a result could never have been achieved. This is entirely self-evident.

Islamic Morality

The second type of moral character, which I have called “Islamic morality,” must also be discussed. Fundamentally, it is not something distinct or different from fundamental human qualities; rather, it merely purifies and completes them.

Islam first connects fundamental human qualities with the correct and precise center. Thereafter, they become wholly beneficial and conducive to good. In their most basic state, fundamental human qualities are merely a value-neutral force. In that state they may be good or evil, beneficial or an instrument of harm. For example, a sword is merely a sharp weapon. If it falls into a robber’s hand, it will become a deadly instrument of oppression and persecution. But in the hand of one striving in the path of Allah, it may become a means of all good and benefit. Similarly, the mere presence of “fundamental human qualities” in a person is not sufficient to make them beneficial. Rather, this depends entirely on moral strength being employed in the right direction. Islam merely controls and guides it along the right path. The central aim of Islam’s call to tawhid is to attain the pleasure of Allah. The entire striving and labor of those who accept this call must be devoted to attaining Allah’s pleasure.واليك نسعى ونحفد“O Allah! The ultimate purpose of all our striving and all our suffering and labor is to attain Your pleasure.” All the activities of thought and action of one who accepts Islam’s call will be confined within the limits prescribed by Allah.اياك نعبدولك نصلى ونسجد“O Allah! We worship You alone, and for You we bow down in prayer and prostration.”

This is how Islam regulates and reforms the whole of human life and its inherent reserves of strength. As a result of this fundamental reform, all the aforementioned basic human qualities are employed and directed along the right path; instead of being needlessly expended on personal interests, family or lineage, or the supremacy of a nation or country, they continue to be appropriately expended solely for the triumph of truth. As a result, they rise above being a mere force and become a vast source of benefit and mercy for the entire world.

Secondly, Islam strengthens fundamental human qualities and expands their field and scope to the utmost limits. Patience and endurance may be cited as examples. Even the capacity for patience found in the most patient and enduring person has a limit if it exists merely for material interests and draws its ‘sap’ from the roots of polytheism and materialist thought; once it reaches that limit, it is exhausted. Then it trembles and becomes weak and dull. But the patience and fortitude that draw their ‘sap’ from the source of tawhid, and that are devoted not to worldly gain but solely to Allah, the Lord of the worlds, become an unfathomably deep ocean of patience, endurance and fortitude. Even all the grief, suffering and calamities of the world combined cannot empty or dry it up.

That is why the patience of ‘non-Muslims’ is very narrow and insignificant. On the battlefield they may have resisted extremely firmly in the face of a fierce barrage of gunfire. But the very next moment, as soon as an opportunity arises to satisfy their bestial desires, it is shattered by the slight stimulation of their lustful impulses. Islam, however, extends patience and endurance across the vast field of life. It makes them a tremendous force not merely for resisting a few specific hardships and calamities, but for remaining steadfast in the face of every kind of greed, desire, fear, terror and apprehension, and every bestial impulse. Indeed, Islam transforms a person’s entire life into one resembling an immovable, steadfast mountain of patience and endurance. Adopting the correct course at every step of life is the principle of such an Islamic life. Even if one must endure boundless hardship, suffering, calamity and loss, and even if no ‘benefit’ is gained in this life, it will not be possible to create the slightest deviation in the course of life. This life tolerates no lapse in thought or action—not even when unexpected opportunities and advantages, advancement, and the green, flourishing gardens of hope and expectation appear before it. To refrain from injustice and sin throughout one’s worldly life, in the certain hope of the assured benefit of the Hereafter, and to advance firmly along the path of virtue, good and welfare—this is Islamic endurance, Islamic sabr. Moreover, whatever form of endurance is found in the very narrow circumstances of the lives of unbelievers, according to their still narrower conception, will inevitably also be observed in the lives of Muslims. On the basis of this example, one may form an understanding of all the other fundamental human qualities, and may also clearly perceive how weak and narrow the lives of unbelievers remain because they are not founded on pure and sound thought and ideals. Islam, however, establishes all these qualities on a pure and sound foundation and gives them greater strength, breadth and vastness of meaning.

Thirdly, Islam builds upon the elementary level of fundamental human qualities a magnificent level of elevated morality. As a result, a person ascends to the highest and most exalted level of courtesy and nobility. Islam completely purifies the human heart and mind of selfishness, arrogance, oppression, shamelessness, incoherence and disorder, and awakens in them the fear of Allah, God-consciousness, self-purification, truthfulness and love of truth. It makes the sense of moral responsibility within a person extremely intense and alert. It thoroughly trains him in self-restraint, and makes him compassionate, courteous, gracious, sympathetic, trustworthy, selfless, well-intentioned, pure, unblemished and impartial, just, and truthful and devoted to truth at all times toward the whole of creation. A lofty, pure nature continues to be cultivated within him, from whom good may always be expected, while no fear of injustice or sin can be entertained on his part. Furthermore, Islam does not stop at making a person individually righteous. It does not regard that as sufficient. In accordance with the Messenger’s statement, it also makes him one who “opens the doors of good and bars the way to evil”.مفتاح للخير ومفلاق لشرIn other words, from a constructive perspective, Islam charges him with the great duty of propagating and establishing justice, and resisting and uprooting injustice. If a person acquires such a disposition and actually strives for Islam’s great and noble mission, no worldly power will be able to confront its all-encompassing march to victory.

The Essence of Allah’s Principle Regarding Leadership

Regarding granting leadership and authority in the world, a permanent law and practice of Allah Almighty has existed since the first dawn of creation; there is no doubt that it will continue in the same manner for as long as the human race remains alive in its present nature. It is necessary here to give a brief analysis of that law.

When an organized group exists on earth that is endowed with Islamic morality and fundamental human qualities and employs worldly causes and material means, Allah Almighty entrusts the keys of leadership and authority in the world to a group that is at least endowed with fundamental human qualities and is more advanced than others in using worldly means and resources. For Allah Almighty is firmly determined to establish order in this world of His. He assigns the responsibility for maintaining this order precisely to that human group which proves most capable among the contemporary groups. Indeed, this is Allah Almighty’s permanent principle regarding the granting of leadership in the world.

But if there actually exists on earth an organized group that proves superior and distinguished above all other people in both Islamic morality and fundamental human qualities, and is not at all backward in employing worldly means and material power, then it is utterly impossible for the keys of leadership and authority in the world to be entrusted to another group. It is not merely impossible; it is also unnatural and completely contrary to Allah’s permanent laws and principles established for humanity. It would also contradict the promise Allah Almighty has mentioned in His Book for the truthful and devoted believers. How can it be imagined that, while there exists on earth a sincere human group that is righteous, devoted to truth and justice, and capable of managing the world according to Allah’s will, He would withhold authority from it and entrust it to unbelieving, corrupting and rebellious people?

But it must be especially remembered that such an inevitable result can be attained only when a group possessing the aforementioned qualities actually exists in the world. The righteousness of one person, or the isolated existence of countless righteous individuals, cannot produce the slightest exception to Allah’s principle of granting leadership in the world, no matter how great saints or prophets those individuals may be. Allah Almighty’s promise to grant leadership in the world does not concern a few scattered and unorganized individuals; He has promised to grant it to a group that can prove itself, in actual practice and reality, to beخيرامة“the best nation” andامة وسطا“a moderate nation.”

It must be remembered that the mere existence of a group endowed with such qualities is not sufficient to bring about a change in the system of leadership. It is not the case that, as soon as such a group comes into existence, a number of angels will immediately descend from the sky, remove the sinful unbelievers from the seat of leadership and authority, and install this group in their place. No change in human society can ever begin through such an unnatural process. To create a fundamental change in the system of leadership, one must confront and directly contend with the unbelieving and sinful forces in every sphere and department of life, at every step, and must prove one’s wholehearted devotion to truth and one’s own outstanding ability by making every kind of sacrifice on the difficult path of establishing truth. Indeed, this is an inevitable condition that has also applied to the prophets. There can be no question of anyone else creating any change in social leadership without fulfilling this condition.

The Difference Between Fundamental Human Qualities and Islamic Moral Strength

After deeper study of the Qur’an and hadith concerning the difference between worldly material power and moral strength, I have understood this sunnah or practice of Allah: where moral strength consists only of fundamental human qualities, worldly means and resources and material power are of immense importance. Indeed, if material power exists in great abundance, it can, with only a small amount of moral strength, overrun the entire world. Another group may be superior in moral strength yet remain behind solely because of a lack of material power. But where moral strength consists of a combination of the powerful forces of Islamic morality and fundamental human qualities, moral strength will prevail even in the face of a severe shortage of material power, and the forces that raise their heads on the basis of mere fundamental human qualities and material power will certainly be defeated. To make this clear, a calculation may be offered. If one hundred parts of material power are essential alongside fundamental human qualities, then after a complete combination of Islamic morality and fundamental human qualities, only twenty-five parts of material power will be sufficient to achieve the objective. Islamic morality alone will make up for the absence of the remaining seventy-five parts of material power. Moreover, the practical experience of the life of the Prophet shows that, with Islamic morality equal to that of the Messenger and his Companions, material power amounting to only five percent may be sufficient to achieve the objective. This profound truth has been stated in the following verse of the Qur’an:

ان يكن منكم عشرون صابرون يغلبوا مائتين

“If there are twenty steadfast people among you, they will overcome two hundred.”

It would be wrong to regard the foregoing statement as merely an ‘idea based on blind faith.’ Nor should you think that I am speaking of some miracle or supernatural feat. In fact, there is no doubt that this is a real and entirely natural matter. This truth manifests itself in this world according to the chain of cause and effect, and it can manifest itself at all times. If its cause is present, it will certainly become manifest in reality.

But how Islamic morality, in which fundamental human qualities are also deeply interwoven, makes up for seventy-five—or rather fifty—percent of the deficiency in material power is indeed a profound mystery. Therefore, before proceeding further, it is essential to analyze it.

To understand this mystery, it is sufficient to look at the contemporary international situation. Japan and Germany were defeated at the final stage of the total devastation of the last Great War. In terms of fundamental human qualities, the two sides involved in this disaster were almost equal. Indeed, the truth is that in some respects Germany and Japan even demonstrated more fundamental human qualities than the Allied side. The two sides were also equal in the fields of physical and natural science and their practical application. Indeed, the truth is that Germany’s superiority in this field was universally known. Nevertheless, one side was considerably ahead of the other in only one matter: favorable material circumstances. Its manpower was many times greater than that of all the other sides. It possessed more material means and resources than any of them. Its geographical position was also important, and its historical circumstances had produced conditions far more favorable than those of the other sides. It was precisely for this reason that the Allied side was crowned with victory. And this is why, for a nation with an inadequate population and limited material means and resources, standing upright in opposition to a nation with a larger population and vast worldly resources appears almost impossible. This cannot be otherwise even if it is far more advanced in fundamental human qualities and in the use of physical science. For a nation that rises on the basis of fundamental human qualities and natural science will either be nationalist and seek to seize other parts of the world, or it will support a universal ideal and system and call upon the other nations of the world to accept it. It will certainly be in one of these two conditions. In the first case, apart from being superior and advanced over other nations in material power and worldly means and resources, it can have no other way whatsoever of winning the competition. The reason is that the nations whom it has resolved to sacrifice upon the altar of its desire for domination and power will resist it with intense hatred and hostility and will employ all their strength to obstruct its path. Consequently, the attacking nation’s possibility of defeat will be much greater. But if the nation is in the second condition—if it is the standard-bearer of a universal ideal—there is a great possibility of influencing minds. Then it will not be necessary to employ much force to remove the nation from the path of obstruction. But it must not be forgotten that a few appealing principles and ideals alone can never influence people’s hearts and minds. Genuine goodwill, sympathy, benevolence, honesty, truthfulness, selflessness, generosity, liberality, courtesy and civility, and the principle of impartial justice are absolutely essential. Not only that, these noble qualities must prove themselves thoroughly genuine, sincere and unblemished under the severe test of every adverse circumstance—war and truce, victory and defeat, friendship and hostility. But this outlook is directly connected with the highest stage of elevated character, and its place is far above fundamental human qualities. Precisely for this reason, whether a nation that rises on the basis of mere fundamental human qualities and material power is openly nationalist or merely adopts the guise of promoting and supporting some universal ideal alongside concealed nationalism, securing purely personal, class or national interests is the ultimate aim of all its striving and conflict. In the foreign policies of America, Britain and Russia today, precisely this outlook has become clear. In this kind of warfare and struggle, every nation naturally stands before its opponent like an impregnable fortress and employs all its moral and material strength in resistance. Then, despite the attacking nation’s assault with superior material power, it will not allow the enemy side to enter its own country’s borders under any circumstances.

But if, in such circumstances, a human group exists—although initially formed from the people of a single nation, there is no harm if it does not emerge as that nation but stands as an idealistic jama‘at—that rises far above every kind of personal, class and national selfishness and invites all humanity, whose entire striving has as its ultimate goal the liberation of humanity through adherence to certain specified ideals and the re-establishment of the whole system of human life on the basis of those ideals and principles, then the nation this group forms on the basis of those principles and ideals will contain not the slightest trace of national, geographical, class-based, lineage-based or tribal discrimination. All people will be able to enter it with equal dignity and rights, and all will enjoy equal opportunities and advantages. In this newly established nation, the position of leadership and guidance will be attained only by the individual or human group that proves most advanced and superior in following those ideals and principles. No distinction based on lineage or regional nationality will then be considered. Indeed, it may go so far in this new society that, if a person from a conquered nation embraces faith and proves himself superior to others in following the ideals and in ability, the conqueror will bring and pour at his feet all the ‘fruits’ acquired through all its striving and warfare, recognize him as its ‘leader,’ and be prepared to work as his ‘follower.’

When such an idealistic group begins propagating its ideals, those who oppose these ideals rise to resist it. As a result, conflict begins between the two groups. Yet the more intense this conflict becomes, the more the idealistic group continues to display the highest degree of refined character and noble human qualities in confronting its opponents. Through its conduct, it proves that it has no purpose other than promoting the welfare of humanity as a whole, indeed of all creation. It has no enmity toward the persons or nationality of its opponents. Its enmity is only toward the way of life and ideology they have adopted. If they abandon these, it can embrace even its bloodthirsty enemy with heartfelt love. Moreover, it will prove that it has no greed for the wealth of the opposing side, or for their businesses and industrial products; their moral and spiritual welfare is its sole desire. Once that is achieved, nothing more is needed. Their wealth will remain a source of their own good fortune. Even during the harshest trials, this group will resort to no falsehood, fraud, or deception. In response to cunning and conspiracies, it will follow a straightforward and simple policy. Even in the intense excitement of taking revenge, it will not indulge in oppression, injustice, or the ruthlessness of persecution. Even in the most difficult moments of fierce battle, it will not abandon its principles and ideals. For it was born precisely to propagate and establish those ideals. Therefore, it stands firmly upon honesty, truthfulness, fulfillment of promises, pure conduct, and selfless action. It establishes impartial justice and tests itself against the standard of honesty and justice that it first presented to the world as an ideal, proving itself true and genuine. When this group’s God-fearing, pure-character, noble-souled, compassionate-hearted, generous, and elevated-minded mujahids confront the opposing side’s adulterous, drunken, gambling, cruel, and merciless soldiers, the personal humanity and excellence of every member of this group begins to shine brilliantly over the beastliness and barbarity of its opponents and becomes manifest before the eyes of the people. When people from the enemy side arrive wounded or as prisoners, they find courtesy, civility, purity, and a reign of unblemished moral character all around them; seeing this, even their corrupted souls become cleansed through contact with pure ideals. Conversely, if members of this group are captured and taken to the enemy camp, the glory of their humanity becomes still brighter and more radiant amid that dark and foul-smelling environment. When they conquer a country, the conquered people receive forgiveness and mercy instead of the merciless blows of revenge; sympathy instead of harshness and cruelty; patience and humility instead of pride, arrogance, and hatred; a warm welcome instead of reproach; and the scientific propagation of the principles of truth instead of false propaganda. Seeing all this, their hearts and minds fill with joy. They see that the victorious soldiers do not demand the bodies of their women, do not secretly search for wealth and property beyond the public eye, are not eager to discover their artistic secrets, and do not intend to destroy their economic strength and resources. Nor do they interfere with their national culture, honor, or dignity. The conquered people see only that these men are absorbed in deep concern lest the honor or chastity of even one person in the conquered country be violated, anyone’s property be destroyed, anyone be deprived of a legitimate right, any form of immorality appear among them, or collective oppression and persecution take place in any way.

By contrast, when the enemy enters a country, the entire population of that country cries out under their oppression, ruthlessness, and inhuman destruction. A moment’s reflection makes clear how vast the difference is between this kind of idealistic jihad and nationalist warfare. In such a struggle, can there be any doubt that superior humanity, even with negligible material power and resources, will easily defeat the animalistic brutality protected by the enemy’s iron armor in the very first attack? Indeed, the weapon of elevated and pure morality will strike its target from a greater distance than the shells of guns and cannons. Even in the hardest moments of fierce fighting, enemies will turn into friends. Before the country is conquered, people’s hearts and minds will be won; country after country and region after region will surrender without battle and taste the eternal freedom of liberation. Meanwhile, when this truthful idealistic group begins constructive work with its small numbers and extremely limited means, commanders, soldiers, warriors, experts in various branches of knowledge, weapons, provisions, and all other equipment necessary for war will gradually be obtained from the opposing camp—of this there is no doubt.

Again, this statement is not based merely on imagination, conjecture, or speculation. Historical examples from the golden age of the Noble Prophet (peace be upon him) and the Rightly Guided Caliphs prove that such events occurred before and can be repeated today. The condition, however, is that one must enter the field of action with complete preparation and sincere courage in order to gain such an experience.

I hope my detailed discussion above has clearly established that moral strength is in fact the true source of strength. Therefore, if any human community in the world possesses, along with the fundamental human character, Islamic morality as well, then from a scientific point of view it is difficult, and naturally impossible, for any other group to remain entitled to leadership and authority in the world while that community exists. Secondly, I hope the discussion above has also made clear the fundamental cause of the Muslims’ present decline. It is a universally recognized truth that those who will neither employ material means and resources, nor be adorned with the fundamental human character, nor possess Islamic morality collectively, cannot remain seated on the throne of world leadership. In such circumstances, it is Allah’s established practice to grant authority to disbelieving people who, even if they lack Islamic morality, do possess the fundamental human character and have proved themselves superior to others in the use of worldly material means and in maintaining governance and discipline. If Muslims have any complaint in this regard, it can only be against themselves; there is no defect whatsoever in Allah’s established laws and ordinances. If a genuine complaint arises against themselves, then it is essential that they strive to correct all their faults and shortcomings and resolve firmly to remove the cause that made them fall from the seat of Muslim leadership and compelled them to become subservient.

It is therefore essential to analyze, in clear language and in detail, the fundamental bases of Islamic morality. For I know that Muslims’ understanding of this matter has become extremely unclear and confused in an undesirable way. Because of this obscurity and lack of organization, very few people have learned what Islamic morality really is, and which things must be cultivated within a person, in what order of categories and sequence of stages, in order to form and perfect human character in this regard.

The Four Stages of Islamic Morality

What we understand by Islamic morality has four successive stages according to the teachings of the Qur’an and Hadith. The first is iman, the second Islam, the third taqwa, and the fourth ihsan. In fact, these four stages are arranged in such a natural sequence that each succeeding stage emerges from and is necessarily founded upon the preceding one. Therefore, until a lower stage becomes firm and mature, one cannot even imagine establishing the stage above it. In this entire structure, iman is the initial foundation stone. Upon it the level of Islam is built, upon that taqwa, and above all the stages stands ihsan. Without iman, there is no possibility of attaining taqwa or ihsan within Islam. If iman is weak, even if the burdensome higher stages are placed upon it, the result will be extremely raw, unstable, and hollow. If this iman is narrow, Islam and ihsan will inevitably be just as narrow and restricted. Thus, until iman becomes completely pure, firm, and expansive, no intelligent person possessing correct knowledge of the religion of Islam can even think of establishing Islam, taqwa, or ihsan upon it. Likewise, Islam must be purified, put in order, and expanded before taqwa, and taqwa before ihsan. Yet generally we see that this natural and principled sequence is utterly disregarded, and discussion of taqwa and ihsan is begun without perfecting iman and Islam. More sadly, people generally hold an extremely narrow conception of iman and Islam. That is why, if they can merely adopt external appearances, dress, ways of sitting and socializing, manner of movement, eating and drinking, and other outward observances in prescribed forms, they are considered to have perfected taqwa. And they imagine that by performing a few special acts of worship, such as voluntary prayers, sending blessings, and reciting devotional litanies, they have attained the highest degree of ihsan. Yet alongside this kind of taqwa and ihsan, there are many clear signs in people’s lives on the basis of which one can easily say that, far from possessing taqwa and Islam, true iman itself has not yet attained maturity and soundness within them. As long as such mistaken notions and misguided methods of instruction remain among us, we cannot hope ever to pass through the essential chapters of Islamic morality. It is therefore absolutely essential to gain a full and clear understanding of these four chapters—iman, Islam, taqwa, and ihsan—and at the same time to grasp their natural and successive order.

Iman

Let us first discuss iman, because it is the initial foundation stone of Islamic life. Acknowledging tawhid and risalat—that Allah is One and that Muhammad (peace be upon him) is His Messenger—is sufficient for a person to enter the boundaries of Islam. Thereafter, it is obligatory to treat him exactly as a Muslim, and he has the right to receive such treatment and conduct. But although a general declaration may be sufficient to fulfill this legal requirement, can it also be sufficient to serve as the foundation stone of the entire ‘three-storied lofty palace’ of Islamic life? Ordinary people think so. Thus, wherever this declaration is found, work is immediately begun on constructing the upper stories of Islam, taqwa, and ihsan. As a result, it generally becomes fleeting and fragile, like a palace built upon air. In reality, a broad, extensive, deep, and firm iman is absolutely essential for building a complete Islamic life. If even one aspect or department of life remains outside the breadth and scope of iman, that aspect of Islamic life will remain deprived of reconstruction; and to whatever extent there is a deficiency in its depth, the palace of Islamic life will remain weak and unstable precisely there—of this there can be no doubt.

As an example, consider ‘iman in Allah.’ In fact, iman in Allah is the initial foundation stone of the religion of Islam. A little reflection will show that after the simple acknowledgment of Allah moves beyond its elementary stage into a detailed and expanded field, it takes various forms. In some cases, ‘iman in Allah’ ends with the statement that Allah exists. There is no doubt that He is the Creator of the world and that He is One and unique; this too is true. In other cases, one advances a little further, acknowledges Allah as the object of worship, and accepts the necessity of worshipping Him. Elsewhere, an extensive and detailed conception of Allah’s attributes, rights, and power consists merely in recognizing that He is Knower of the Unseen, All-Hearing and All-Seeing, the Hearer of prayers, and the Fulfiller of needs and wants, and that every detail of worship ought to be devoted exclusively to Him. He has no partner. Allah’s Book is also acknowledged as the final proof in ‘religious matters.’ But it is clear that such differing conceptions and beliefs cannot produce the same kind of system of life. Rather, the more limited the conception, the narrower Islamic characteristics will inevitably become in practical life and morality. Even where, according to ordinary religious ideas, ‘iman in Allah’ is comparatively very broad and expansive, the practical form of Islamic life may still be such that, on the one hand, friendship is maintained with the enemies of Allah while, on the other, the work of ‘obedience’ to Allah is carried out alongside it, or an incoherent mixture is created by combining the Islamic system with the unbelieving system.

Thus, the standard for the depth of ‘iman in Allah’ also varies. Some people, despite acknowledging Allah, are not prepared to sacrifice even ordinary things for Him. Some consider certain things of Allah more beloved than other things. Others accept many things as more beloved than Allah. Some are prepared to sacrifice even their lives and possessions for Allah, yet are not prepared to disturb in the slightest their own inclinations, doctrines and ideas, or their fame and reputation. The endurance or fragility of Islamic life is determined precisely according to this measure. Wherever the foundation of iman remains weak, Islamic morality is betrayed there with pitiless severity.

In reality, the great palace of Islamic life can be built only upon acknowledgment of that tawhid which extends over the whole individual and collective life of humanity, through which every person regards himself and everything he possesses as belonging to ‘Allah’s ownership,’ and every person accepts that Allah alone is the rightful Owner, Object of worship, Lord, One to be followed, and absolute possessor of the authority to command and prohibit, both for himself and for the entire world. He alone must be acknowledged as the source of the system of life essential for human existence, and one must firmly believe the profound truth that disobedience to Allah, disregard for His way of life, or any form or degree of assigning partners to Him in His Being, attributes, honor, rights, or power is a grave error and misguidance. This palace can become truly strong only when a person, with complete awareness and free will, resolves to dedicate his own self and all his wealth and life entirely to Allah. He will shatter his self-made standards of good and evil and accept Allah’s pleasure and displeasure alone as the standard in every way and every sphere. Abandoning self-will, he will mold and shape his own doctrines, ideas, desires, mental tendencies, and modes of thought according to the ideal of the knowledge given by Allah—the Qur’an. He will abandon everything through which Allah is not obeyed but disobeyed. He will enthrone the love and affection of Allah in the highest place of his heart and mind, search out every ‘idol’ in the innermost chamber of his heart that is more beloved than Allah, and crush it. He will subject all his love and affection, friendship and enmity, interest and hatred, peace and war to Allah’s will. As a result, his heart will desire only what Allah likes and will try to flee from what He dislikes. This is the profound meaning of iman in Allah. Therefore, everyone can understand that where iman is not deep, broad, firm, and mature in all these respects, taqwa and Islam cannot exist. But I ask: can the absence of such iman ever be made up for by the length of one’s beard and the cut of one’s clothing, or by reciting the tasbih and performing tahajjud prayers? The other aspects of iman may be considered in the same light. Until a person accepts the Prophet as his sole leader and guide in every sphere and matter of life, and withdraws from all leaderships prevalent in the world that oppose his leadership or are free from its influence, his iman in the Messenger cannot be complete. If even a trace of satisfaction remains with establishing any ideal other than the system of life and principles given by Allah’s Book, or if there is the slightest lack of eagerness to see the system revealed by Allah established as the law of life for oneself and the whole world, then one cannot be considered to have iman in Allah’s Book; that iman will in reality remain incomplete. Likewise, iman in the Hereafter cannot attain perfection until the human mind wholeheartedly gives the Hereafter precedence and importance over this world; regards the value of the welfare of the Hereafter as more acceptable than that of worldly welfare, considers the latter rejectable in comparison with the former, and until belief in accountability before Allah in the Hereafter makes a person reflect and restrain himself at every step of his life. Where these fundamental bases are not complete, firm, and broad, upon what can the great palace of Islamic life be built—have you ever thought about it? But when some people came to believe that establishing Islamic morality was possible without perfecting, broadening, and maturing these foundations, a grave calamity appeared in Islamic society. There appeared judges issuing verdicts completely opposed to Allah’s Book; businessmen and lawyers operating on the basis of laws contrary to the Shariah; workers conducting their lives according to an unbelieving social system; and leaders and masses striving to establish the foundations of life according to the civilization and state system of unbelieving ideals. Yet attaining the highest stages of taqwa and ihsan became utterly easy for all of them. Its door was opened to everyone. It was considered sufficient for this purpose to shape the outward dress, appearance, manners, and observances of their lives in a particular style and to adopt the habit of performing some voluntary prayers, fasting, and remembrance.

Islam

When the foundations of iman mentioned above have actually been laid completely and firmly, work then begins on constructing the second chapter, Islam, upon them. In reality, Islam is the practical expression of iman, its manifestation in action. The relationship between iman and Islam is exactly like the relationship between a seed and a tree. Whatever exists within the seed, and in whatever form, reveals itself in the form of the tree. Indeed, by chemically analyzing the tree, one can easily infer what was and was not present in the seed. Just as no one can imagine the existence of a tree without a seed, similarly one cannot imagine that a seed sown in land that is not barren and infertile will fail to sprout into a tree. In reality, this is precisely the condition of iman and Islam. Wherever iman truly exists, its practical expression and outward manifestation must appear in every aspect and department of a person’s life—in his real life, working life, morality, movements, tastes and mental inclinations, nature and disposition, willingness to endure hardship and labor, investment of time, energy, and ability, and in every detail. If, in any one of these aspects, activities and ideas opposed to Islam are seen instead of Islam, one must undoubtedly conclude that iman is absent from that aspect, or that, even if present, it has become utterly barren, lifeless, and unconscious—so much so that its presence or absence is exactly the same. And if practical life is lived entirely according to the ways and methods of non-Muslims, one must conclude that iman does not exist in that person’s heart. Or, if it does exist, its field is so barren and unproductive that the seed of iman has been unable to sprout there. In any case, relying on as much as I have understood of the Qur’an and Hadith, I can say that it is wholly impossible and abnormal for iman to be present in the heart while Islam does not become manifest in practical life.

(At this point a listener stood up and asked: Do you consider iman and deeds to be the same thing? Or, in your view, is there any difference between the two? In answer to this question, Maulana Maududi said:)

For a short while, set aside the disputes raised by jurists and theologians concerning this matter and try to obtain the answer directly from the Noble Qur’an. It can be clearly learned from the Qur’an that iman as belief and Islam as practical life are inseparably connected. Allah has mentioned iman and righteous deeds (amal salih) together in various places in the Noble Qur’an. All His good promises are only for those servants who are believers in faith and completely Muslim in their practical actions. Conversely, Allah has demonstrated the hollowness of the iman of those whom He has designated as ‘hypocrites’ on the basis of the defects in their practical conduct, and has identified practical Islam in action as a sign of true iman. But it must be remembered that declaring someone a ‘disbeliever’ in law and severing his relationship with the Muslim community are entirely separate matters, and extreme caution is essential in this regard. I am not discussing here the iman and Islam upon which the legal code applicable in this world may be enforced. Rather, I am speaking only of the iman that is acceptable to Allah and upon which the outcome in the Hereafter will be decided. If you set aside the legal viewpoint and try to understand the real matter and profound truth, you will certainly see that wherever there is, in practice, an absence of surrender, self-sacrifice, and complete self-offering; wherever a person’s own desire has not merged with Allah’s will but remains separate from it; wherever, along with obeying Allah, one is also in practice obeying ‘other powers’; wherever the mind’s inclination and sincere devotion are directed toward other activities instead of striving to establish Allah’s religion, Islam; and wherever effort and sacrifice are not being made along Allah’s prescribed path, but all these things are being done along an entirely different path and for a different purpose—there can be no doubt that iman has a fundamental defect. It goes without saying that the chapter of taqwa and ihsan cannot be built upon incomplete and defective iman. Even if one tries to imitate taqwa or ihsan through external appearance, it is impossible to attain their true spirit. When outward dress and artificial observances are generally hollow, and the outward appearance does not correspond with the inner spirit, they resemble a beautiful and well-formed corpse. However beautiful and fine its external form and appearance may be, it is lifeless, and people can only be deceived by seeing it. If anyone expects some work from this outward appearance and well-formed body, actual events will prove that expectation false; practical experience will establish beyond doubt that a hideous living person is more effective than a beautiful corpse. It is easy or possible to console and deceive oneself through outward appearance, but it has no value whatsoever in a real test—let alone having even the slightest value before Allah. Therefore, if you wish to attain genuine, sincere, and devoted taqwa and ihsan rather than outward forms—and without these, neither establishing Allah’s religion in the world nor attaining success in the Hereafter is possible—engrave this in your mind: these two higher stages can never be built until the foundation of iman is firm. And until practical Islam is unequivocally demonstrated through actual obedience and following of Allah, the foundation of iman cannot become strong.

Taqwa

Before beginning the discussion of taqwa, it is necessary to understand what taqwa means. Taqwa is not the name of any outward appearance or of a particular social custom or observance. Rather, taqwa essentially refers to that state of the human mind which arises from profound fear of Allah and a powerful sense of responsibility, and which spontaneously manifests itself in every aspect of life. There will be fear of Allah in a person’s heart; the awareness that he is Allah’s humble servant will remain alive; he will remember his responsibility and accountability before Allah; and the intense awareness will remain present that this world is a testing ground, to which Allah has sent him after granting him a fixed span of life. He will also remain conscious that the future judgment in the Hereafter will be made in view of how, during this specified period of respite, he used his strength, capacity, and abilities in this testing ground; how he used the goods and resources he was able to obtain by Allah’s will; and how he conducted his dealings and transactions with the people with whom, according to Allah’s own law, he became connected in the various aspects of life.

Indeed, whoever intensely possesses such feeling and consciousness will have an awakened heart and mind, and his Islamic consciousness will become vigorous. Everything contrary to Allah’s will will cause unease in his mind, while everything chosen by Allah will become pleasing to him. He will then examine himself. He will himself survey what kinds of inclinations and tendencies he is cultivating. He will begin to take account of the works and activities on which he spends his time and energy. Far from committing anything plainly forbidden, he will hesitate even to engage in anything doubtful. His inner sense of duty will compel him to obey all Allah’s commands with complete submission. Whenever there is a possibility of transgressing Allah’s prescribed limits, his inner fear of Allah will cause his feet to tremble violently and deprive him of the power to move. Safeguarding Allah’s rights and people’s rights will spontaneously become part of his nature. His heart will remain constantly trembling lest any word or deed contrary to the truth should proceed from him. This condition will not appear in any particular form or within any particular sphere; it will be expressed in the individual’s entire way of thinking and in the course of his whole life. Its inevitable effect will be the formation of an orderly, simple, upright, consistent and perfectly harmonious nature, in which purity and cleanliness will be manifest in every respect. Conversely, where taqwa is taken to mean merely an outward appearance, following a few prescribed paths, and artificially forcing oneself into some measurable mould, one will be seen observing ‘taqwa’ in a particular manner in a few matters that have been taught to him, while in other aspects and departments of life one will find such character, thought and conduct as have no compatibility even with the initial level of faith, let alone with ‘taqwa’. This is what Jesus (peace be upon him) expressed by way of example: “You strain out a gnat on one side, while on the other you swallow large camels without hesitation.”

The difference between genuine taqwa and artificial taqwa can also be understood in another way. A person who possesses an intense and awakened appreciation and feeling for purity and cleanliness will himself hate impurity and filth, whatever form they may take, and will fully and permanently embrace purity. There will be no objection even if his outward observances are not properly maintained. The conduct of the other person will be the opposite. He has no spontaneous consciousness of purity and cleanliness; rather, he has obtained from somewhere a list of dirt and impurities and always carries it with him. Consequently, he will certainly protect himself from the impurities mentioned in his list. Nevertheless, he will undoubtedly become unknowingly involved in many kinds of filth more vile and detestable than those. For he simply cannot understand that an impurity omitted from the list may also be impure or repugnant in some form. This difference is not merely a theoretical matter; it is clearly visible in the lives of those around us among whom there has been an overwhelming display of taqwa. On the one hand, they are extremely strict about minor matters of the Shariah; indeed, if the length of a beard falls even slightly short of a particular measurement, they do not hesitate to give its owner the ‘good news’ that he will be a dweller of Hell, and they regard deviation anywhere from a juristic opinion as equivalent to transgressing the bounds of Islam. Yet on the other hand, they completely disregard Islam’s fundamental principles and basic ideals. They have based their entire lives on the principle of ‘rukhsat’—permission—and political opportunism. They have devised numerous ways to avoid the responsibility of striving and struggling to establish Allah’s religion, Islam. Under an infidel system of government, they have devoted all their efforts to preparing to live an Islamic life. Not only that, their misguided leadership has taught Muslims that, while remaining under an anti-Islamic social system, one may even serve it and live a religious life within a restricted sphere, and that by doing so all the commands of Islam are fulfilled; thereafter they need make no further effort, struggle or sacrifice for Islam. More grievous still is that when Islam’s fundamental demand is presented to them and their attention is drawn toward striving and struggling to establish the Islamic system, they not only show utter disregard for it but resort to a hundred devices to save themselves from it and to prevent other Muslims from pursuing it. Despite all this, their ‘taqwa’ is not impaired, nor does the emptiness of their ‘taqwa’ arouse the slightest doubt in the minds of religiously inclined people. Thus the difference between genuine and sincere ‘taqwa’ and artificial, hollow ‘taqwa’ becomes evident in various ways. But to perceive it, the true concept of ‘taqwa’ must first be firmly rooted in the mind.

But it would undoubtedly be a serious mistake to infer from my preceding discussion that I regard the outward forms of dress, movement, sitting and social customs that are established by hadith as low and unnecessary. I cannot even imagine saying such a thing. I only wish to explain that genuine taqwa is the truly important matter; its outward expression is secondary, not primary. When the glory and radiance of genuine ‘taqwa’ spontaneously arise in someone, his entire life will be shaped, in perfect harmony, as a truly ‘Islamic’ life. Islam will be embodied, with full breadth and completeness, in his thoughts, beliefs, emotions and inclinations, natural tastes, use of his time and expenditure of his energy, the methods and paths of his efforts, his way of life and social system, his income and expenditure, and every aspect and department of his worldly and material life. But if outward dress and appearance are given precedence over genuine taqwa, if undue importance is placed upon them, and if, without caring to sow and cultivate the seed of genuine taqwa, a few outward commands and injunctions are imposed by artificial means, there can be no doubt that the result will appear exactly as described. The former task requires a great deal of time and therefore infinite patience; it develops according to the principle of gradual growth and becomes beautiful only after prolonged effort, just as a tree grows from a seed and naturally requires much time before it bears flowers and fruit. That is why people of coarse and impatient nature are generally unwilling to strive for such taqwa. The second kind of taqwa—the outward garb of taqwa—is easy to obtain and requires little time. Just as it may be easy to attach leaves, flowers and fruit to a piece of wood and erect a ‘tree adorned with fruit and flowers,’ it is essentially artificial, deceptive and short-lived. That is why this latter kind of taqwa has become popular today. But whatever one may hope to gain from a natural tree is in no way possible from an artificial tree; this is a universally acknowledged truth.

Ihsan

I now wish to discuss ‘ihsan’. It has already been stated that this is the highest floor, the highest stage, of the edifice of Islamic life. Essentially, ‘ihsan’ means such profound love, unbreakable attachment and ecstatic, love-intoxicated devotion of the heart toward Allah, His Messenger and His Islam as will make a Muslim a ‘fana fil-Islam’—a soul devoted to self-sacrifice for Islam. The essence of taqwa is fear of Allah, which inspires a person to keep away from acts forbidden by Allah. The essence of ihsan, however, is love of Allah. It makes a person active in seeking Allah’s pleasure. The difference between these two things can be understood through an example. Among government employees are some who properly discharge their specified duties with a sense of responsibility, interest and enthusiasm. They observe all the rules and discipline and never do anything objectionable in the government’s eyes. There is another kind of person who sincerely seeks the government’s welfare with wholehearted devotion, earnest eagerness, endurance and a spirit of self-sacrifice. They do not merely complete the tasks and duties entrusted to them; they also earnestly take care to perform every task that may bring welfare and progress to the state, and for this reason they do far more than their basic duties and responsibilities. Whenever any event harmful to the state occurs, they are ready to sacrifice their lives, possessions and even their children. If they see law and order being violated anywhere, they are deeply distressed. If signs of treason or rebellion appear anywhere, they become agitated and strive with all their might to suppress it. Far from knowingly harming the state themselves, they find it unbearable even to allow the slightest injury to its interests, and they spare no effort within their capacity to remove every kind of defect and shortcoming. Their desire is that their state alone should be triumphant throughout the world and that its banner of victory should fly everywhere. Of these two, the former employees are the state’s ‘muttaqi’, while the latter are its ‘muhsin’. The muttaqi also attain advancement and high office; indeed, their names are specially entered on the list of the most qualified employees. Even so, the honour and status granted by the government to the ‘muhsin’ is shared by no one else. Through this example, the difference between muttaqi and muhsin in Islam can be clearly understood. The muttaqi also have considerable honour in Islam; there is no doubt that they too are worthy of respect. But the real strength of Islam lies in the muhsin, and Islam’s fundamental purpose in the world can be fulfilled only through the ‘muhsin’.

After learning the profound reality of ihsan, every reader can understand what should be thought of those who see Allah’s religion, Islam, subjected to and influenced by disbelief; before whose eyes Allah’s prescribed limits are not merely violated and overthrown but arrangements are made for their complete destruction; whose laws are nullified not only in practice but in every respect; in whose world the ‘rule’ and influence of rebels against Allah are established instead of Allah’s; under whose infidel system moral and civilizational devastation arises not only in society, while the Muslim nation itself rapidly sinks into moral and practical errors; yet, after witnessing all this, feel no pain, sorrow or concern, and in whom no urge or sense of necessity awakens to change this condition—instead, they console themselves and the Muslim public so that they may tolerate, in principle and in practice, the dominance and establishment of an anti-Islamic way of life. I cannot understand how such people can be regarded as ‘muhsin’. More astonishing still is that, despite committing this grave offence and sin, it is thought that a person can reach the higher stage of ihsan merely by performing optional prayers such as Chasht, Ishraq and Tahajjud, by engaging in dhikr and devotional recitations, spiritual contemplation and witnessing, teaching hadith and the Qur’an, and observing minor Sunnahs.

سرداد نداد دست در دست يزيد

“I gave my head, but I did not agree to join hands with Yazid.”

Such revolutionary, wholehearted devotion and spirit of self-sacrifice has not arisen in anyone. That is whyبازى اكرجه بانه سكا سرتو كهوسكا he could not truly devote himself exclusively to Allah, saying, “I did not achieve victory, but at least I was able to offer my own head.”

Even among the worldly states and nations of the world, a substantial practical difference is found between devoted, loyal and disobedient employees. When rebellion is declared in a country, or an enemy establishes control over part of it, no state or nation is prepared to accept as loyal, faithful and dependable citizens those who regard the rebels’ and the enemies’ unjust action as legitimate, or express satisfaction at it and begin treating them as the conquered party, or establish under their dominion a social system whose keys of authority remain in the hands of the enemies while they themselves gain control only over the invention and administration of a few minor matters. Even if they strictly follow national dress and outward conduct, and firmly observe national laws in minor matters, none of this is given any value. How many events of the present age could be offered as vivid examples of this.

During the first phase of the last great war, Germany occupied many countries, and many inhabitants of those conquered countries cooperated with it. But later, when these countries were liberated from German rule, those who had cooperated with German domination were treated harshly. These states and nations have only one measure for testing sincere loyalty: how much a person worked to resist the enemy’s attack and abolish the enemy’s domination, and how much effort and striving he made to restore the authority he claims to acknowledge—this is the sole standard by which sincere loyalty is tested. When this is the condition of the states of the world, and when their practice is to test every form of loyalty by this sharply honed standard, does Allah have no standard by which to test one’s sincere loyalty or disobedience, unlike the simple-minded people of the world? Will Allah be deceived merely by observing a few petty acts such as the length of the beard, the height of the lungi and pajama, recitation of the rosary and blessings, devotional formulas, optional acts and spiritual contemplation, and then regard such people as pure and sincere servants? Can it in any way be appropriate to entertain such a low opinion of Allah?

Removal of Misconceptions

I shall conclude my address after making a few necessary observations. Because of long-standing misconceptions, ordinary Muslims have developed an intense sense of the importance of minor acts and outward observances. Although their attention has been drawn countless times to the fundamental principles and comprehensive teachings of Islam, and to the profound spirit of religious devotion and Islamic morality, they cannot appreciate their importance. The importance of those tiny acts and insignificant outward observances keeps recurring and becoming intense in people’s minds. Their vision does not reach the deeper truth behind these trivial and insignificant matters; in fact, these small acts themselves have been treated as the foundations of Islam. This misconception may also have had a serious influence on many members and supporters of the Jamaat. I have exerted all my strength to explain correctly what the essential doctrine and profound truth of Islam are, what deserves the greatest importance, and which matters are primary and which secondary. Nevertheless, many people have been afflicted by the contagious disease of preferring outward observances and giving greater importance to minor details than to fundamental principles. I am repeatedly being asked to pressure the people of the Jamaat to grow their beards, wear their pajamas above the ankles, and attend to other such petty matters. Some people again feel that there is a lack of ‘ma‘rifah’ in the Jamaat-e-Islami. But perhaps they themselves do not know what ma‘rifah actually is. That is why they are even proposing that, while keeping the Jamaat-e-Islami’s basic objective and policy intact, a program of spiritual purification and spiritual instruction be adopted from some khanqah. This suggests that the true conception of Islam is not present in their minds at all.

A little earlier I explained iman, Islam, taqwa and ihsan. If I have said anything on this subject contrary to the Qur’an and hadith, point it out to me without hesitation. But if you acknowledge that, according to the Qur’an and hadith, the essence of these four things is nothing other than what has been described, then you yourselves should consider that where iman has not manifested itself in all its breadth and depth, and where the very roots of taqwa and ihsan are absent, ma‘rifah (spirituality) cannot possibly be found by any means. And I shall once again explain to you the profound reality of those minor and secondary matters that you have regarded as the primary and fundamental demands of Islam. In this respect, I wish to discharge my entire responsibility fully.

First, calmly determine the answer to this question: Why does Allah send prophets into the world? What was lacking in the world, and what defects and shortcomings remained here, that Allah deemed it necessary to send prophets to remove them? Did Allah send a prophet because the inhabitants of the world did not grow beards, so that they might grow them? Or because everyone wore pajamas or lungis hanging to the soles of their feet, so that this might be stopped? Or was the coming of a prophet necessary merely to ensure the proper observance of the ‘Sunnahs’ that you have busied yourselves with spreading throughout the land? If you reflect a little deeply on these questions, all of you will admit that these are not fundamental defects and cannot be the main purpose of the prophets’ advent. Then what fundamental defects made the coming of prophets necessary? There can be only one answer: turning away from servitude to Allah, godlessness, disregard for obeying Allah, following rules and regulations devised by oneself, and disbelief in the inevitability of being called to account before Allah—these were the fundamental defects of the world. For this reason, human moral character suffered extreme collapse and devastation. Misguided customs for living became prevalent, and the whole world moved toward utter destruction. In fact, the prophets came into the world to create in people genuine devotion and obedience to Allah and unquestionable faith in accountability before Allah. Their principal objective was to develop elevated moral character, strive to establish a complete system of human life on sound principles, cause a spontaneous stream of goodness and welfare to flow, and close every source of injustice and sin. This was indeed the sole purpose of the prophets’ coming into the world, and for this final, vast and noble purpose came the last and greatest of the prophets, Muhammad (peace be upon him). We must now examine the method and policy of the Noble Prophet (peace be upon him), and see what sequential and gradual principle he adopted in propagating Islam. Everyone knows that he first presented the call to iman. Then, according to the inevitable demands and consequences of that iman, through gradual instruction and training he brought forth among the believers the qualities of practical obedience and adherence (that is, Islam), moral purity and cleanliness (that is, taqwa), and deep love and genuine devotion to Allah (that is, ihsan), and so forth. Thereafter, through the organized effort and striving of these sincere believers, he eradicated the abnormal and decaying way of life of the ancient age of ignorance and established in its place a pure, sound and truthful system of life based on the moral and civilizational principles of Allah’s law. When these people had thus become true Muslims, muttaqi and muhsin in their minds, intellects, moral character, thoughts and actions in every respect, and had been engaged in fulfilling the duties that Allah had assigned to His sincere servants, only then did he begin teaching the outward customs and observances, tailored dress, sitting and social conduct, movement, and other outward practices—the rules of civility that adorn the muttaqi. In other words, he first transformed raw copper into bright, pure gold, and then stamped upon it the mould or design of an ‘ashrafi’ (an Arab gold coin); he first prepared genuine warriors and brave soldiers, and only then allowed them to put on uniforms. After a deep and subtle study of the Qur’an and hadith, it is indisputably known that this is the only correct method of the Islamic movement; this is the gradual, sequential order of this work. If following the method by which the Noble Prophet (peace be upon him) worked according to Allah’s will is considered observance of the ‘Sunnah’, then working according to this policy must be called the Sunnah. Therefore, trying to make people imitators of the outward dress and conduct of the muttaqi and followers of some famous and widely popular actions of the muhsin, without first turning them into true believers, Muslims, muttaqi and muhsin, can in no way be the ‘Sunnah’. Not only that, it is an open contradiction of the Sunnah—a promotion of self-devised principles in the name of the ‘Sunnah’; there is not the slightest doubt about this. It is like the foolish attempt to stamp the design of an ‘ashrafi’ on pieces of lead and copper and put them into circulation, or to place an artificial warrior dressed only in a uniform on the battlefield without creating in him soldierliness, devotion and a self-sacrificing spirit. In my view, this is nothing but blatant counterfeit and deceptive artificiality. In reality, because of this counterfeit and artificiality, just as such counterfeit currency has no value in the marketplace, it has become impossible to conduct any difficult struggle on the battlefield with such artificial and showy soldiers.

We must also consider what the true value of anything will be in Allah’s sight. Imagine a person who possesses genuine iman and a sense of duty, is endowed with an elevated and pure character, observes Allah’s prescribed limits, and displays the utmost obedience and wholehearted devotion to Allah; yet he is deficient in outward appearance and cannot fully meet the standards of outward civilization. Even if this is called very bad, all that could be said is: “The servant is actually good, but somewhat uncivilized, that is all.” Because of this ‘incivility’, he may perhaps not attain the highest rank. But will all his devotion and obedience become fruitless merely because of this small offence? Will his master throw him into Hell solely because he does not possess an excellent outward appearance? Can this be believed in any way? Now imagine another person: he always wears the prescribed religious dress and observes the customs, manners and etiquette of civilization with the utmost care and firmness, but he is notably deficient in devotion and obedience; his sense of duty is not awakened, and his sense of honour arising from faith is not vigorous. In such a situation, in view of these inner defects, what value can his outward appearance have in Allah’s sight? This is not a complicated and profound legal matter for which one must search through great books to understand it. Every person can understand through ordinary common sense which of these two things truly deserves honour. Even among the less intelligent people of the world there is some understanding, and they too can distinguish between what genuinely deserves to be sought and what possesses no essential beauty. The now-defunct English government of India provides an excellent example in this regard. It is universally known how fond they were of refinement and fashion and how devoted they were to outward customs and observances, but have you considered what they truly valued and honoured? The military officer who expended all the powers of his mind, intellect, body and life to keep the victory banner of their state flying, and who did not hesitate to sacrifice himself for it in times of real crisis—that was precisely the person they honoured and elevated to the highest office. However uncivilized, stubborn, unshaven, awkwardly dressed, irregular in eating and drinking, or incompetent in his work he might appear outwardly, this did not hinder his promotion in any way. Conversely, a person who loved luxury and fully followed the customs most popular in civilized society, but lagged behind in loyalty and self-sacrifice and focused chiefly on his own advantages when the real work arose, was not merely denied any honoured position by the English; they would not hesitate even to court-martial him. If this is the condition among people of the world with only modest intelligence, what opinion can one form about Allah? Will He fail to distinguish gold from copper and, seeing only the outward design and mould, assign the value of a gold coin to it? Can such an opinion of Allah be appropriate in any way?

I will say again: do not understand from this that I am trying to deny the necessity of outward beauty in human beings, or that I am trying to prove it unnecessary to observe the rules and restrictions instituted for the reform and proper ordering of the outward aspects of human life. This is not true at all. I believe that it is the obligatory duty of every believer to observe every command of Allah and the Messenger properly. I also fully acknowledge that the Din of Islam seeks to shape both the inner and outer aspects of human beings beautifully and properly. Nevertheless, I am only trying to make you understand that the inner aspect of a human being is primary and in need of reform; the outer aspect is not so. First, one must strive to create the jewel-casket of a person’s essential truth; then his outer aspect must be shaped in accordance with this inner aspect. One must first direct one’s attention toward those qualities that possess genuine value in the sight of Allah, and whose cultivation, refinement and progressive development were the sole purpose of the coming of the noble prophets; above all, one must acquire them. Moreover, the reform of the outer aspect will naturally be accomplished at first as an inevitable consequence of those qualities. If any incompleteness nevertheless remains, it will undoubtedly attain perfection as one proceeds through the successive stages.

Despite physical illness and weakness, I delivered this lengthy lecture before you solely because I wish to present the true reality clearly before you in its fullness and breadth, and thereby free myself of all responsibility before Allah. There is no certainty in life; no one knows, nor can anyone say, when anyone’s life will reach its final limit. Therefore, I wish to convey properly as much of the responsibility entrusted to me for delivering the message of truth as lies upon me. If anything still remains unclear or requires further explanation, ask about it; and if I have said anything contrary to the truth, then refute it. But if I have conveyed the true reality to you properly, then bear witness to it. (A cry arose from the gathering: “We bear witness, we bear witness.”) You too should be witnesses to my fulfillment of this responsibility, and may Allah also be a witness. I am supplicating: May Allah grant you, as He has granted me, the ability to comprehend the profound truth of the Din of Islam, and may He also grant you the ability to fulfill all the demands of the Din of Islam in accordance with your knowledge, and to conduct your lives and all your actions accordingly. Ameen.

— The End —