Our Message

Abridge Translated Version of DEEN AUR DAWAT by Maulana Asad Israeli

Zahid Darzi

Al-Qalam Publications
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Copyright @ Al-Qalam Publications

Our Message
By: Zahid Darzi
Pages: 00 Price: Edition: 00 July 2013

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6o my par$nts. <ayaz Ahmad Darzi and A=roza B$gum. 0ho ha>$ b$$n b$aring pains 0ith a smil$ on th$ir =ac$ to bring m$ up??? 6han; you7 and

#uhail Bhai 0ho has al0ays r$pos$d =aith in m$ ,$>$n though I ha>$ disappoint$d him most o= th$ tim$s- ---#orry =or that7 .ontents

1( /ntroduction 2( Quran as a source o0 constitution 3( 1unna% as source o0 constitution 3( 1ome im4ortant /slamic terms +( .onclusion

0+ 0, 12 2* 3+

/5T6O78.T/O5

It is a matter of great satisfaction to bring out the book titled Our Message. If size is a parameter for defining a book, then rather than calling it a book, I would like to call it a booklet. either do I claim it to be an! original work. "asicall! it is an abridged translated #ersion of $een %ur $awat b! &oulana %sad Israeli. 'onsidering the importance of that book for Islamic &o#ement, an effort has been made in this book to present the cru( of $een aur $awat in a brief manner. %n effort has been made in this book to discuss the basic sources of Islam)s constitution, *uran and +unnah and within the conte(t of these #er! things, an attempt has been made to identif! the nature of an Islamic mo#ement which is tr!ing to establish Islam as a complete +ocio,political set,up. &! +pecial thanks to %llah -swt. without whose help and blessings this work wouldn)t ha#e been possible. &! special thanks to &oulana &oududi whose literature actuall! made me understand what a &uslim should reall! stand up for. I e(press m! gratitude to &oulana %sad Israeli because if he wouldn)t ha#e penned down his great work -$een aur $awat., m! booklet would ha#e ne#er seen the light of the da!. I am highl! grateful to m! parents -who ga#e up e#er! single lu(ur! in thier life to see their son grow up a happ! man., to m! late grandfather -debates with whom brought out the best in me., m! relati#es /especiall! to m! uncle whose books form almost
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half of m! librar! and to m! maternal cousins who pla!ed most #ital role in la!ing the educational foundation of this building -me.1 and to m! friends. I e(press m! gratitude to m! friends -rather brothers. in Idarah 2alah,u,$arien who ha#e been pla!ing a #er! #ital role in m! personalit! de#elopment. &! special thanks to m! +enior 3fficials and colleagues in m! office. I e(press m! gratitude to &aster 4ia,ur,5ehman whose help was #er! instrumental in finishing the 6ob in a short span of time. &! thanks to 7enbuerzal +!ed for making critical anal!sis about the work and helping me in beautif!ing and ornating its language. 8hanks to 9aseem 7ousuf &akai who patientl! sat before the computer and con#erted m! unreadable notes into printed te(t >ia &+ 9ord. 2inall! m! special thanks to +uhail "ashir kar -+uhail "hai for me. who has alwa!s reposed faith in m! abilities, e#en though I ha#e disappointed him most of the times. I pra! to %llah -swt. that ma! this book fulfill the purpose for which it has been written -%meen.. +uggestions for further impro#ement are alwa!s welcome.

4ahid 2a!az $arzi

15-04-2013Quran As 1ource o0 .onstitution ;#er! organization or mo#ement that comes into e(istence is alwa!s guided b! certain sources which actuall! help in building the base -i.e. ideolog!. of that organization or mo#ement. +imilarl! Islamic mo#ement -working b! different names in different parts of globe. is also ha#ing its source of guidance or constitution. 2or Islamic &o#ement, source of guidance or constitution consists of two main parts 1. <ol! *uran 2. <ol! +eerah -life. of =rophet -="><.. +o e#er! organization which considers itself part of global Islamic &o#ement and is struggling in for the establishment of Islamic order , can)t ha#e an! source of guidance e(cept for *uran ? +unnah. <ere I would tr! to briefl! e(plain wh! we ha#e chosen *uran ? +unnah as our beacon lights ? how onl! these beacon lights can sa#e our ship from the storms of heres! ? @odlessness. 8he basic ? primar! source of Islamic mo#ement is Aitaab ullah -i.e. <ol! *uran.. 8his is the book which forms the spirit of the mo#ement. 8his book is actuall! a documented histor! of Islamic mo#ement right from the time of %dam -%.s. ? which till doomsda! will continue to show us the light of guidance ? right sightedness. >mmah is right now passing through one of its worst phases of decadenceB the main reason for its decadence is that our relationship with *uran -as it should ha#e been. e(ists no more. 2or us *uran now onl! remains a <ol! book which is to be kept at the highest shelf, in the best a#ailable piece of scented
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cloth. 2or us, <ol! *uran)s 6ob is now onl! to send ;esal,e,sawab to the dead and nothing else. 8he onl! remed! to our ailment is that we should come back to *uran. 8his book shouldn)t be onl! read for ;esal,e,sawab but also read with this mindset that it is our source of guidance ? constitution in this world. *uran)s deep ? thorough stud! is the real ? permanent remed! for our ailment. We send down in the uran! that whi"h is healing of a #an to those who belie$e! as for the e$il%doers! it only in"reases the loss - %l,Isra D E2.. It is the onl! book which can show us the right path in this era of darkness. &ay! the 'oly s(irit has brought it down as truth fro# your lord) &o! that he #ay strengthen those who belie$e * also as guidan"e for those who belie$e -%l, ahl D 1FC.. It is because of these reasons that +hah 9ali, >llah -5.%. in his commentar! 2ateh,ur, 5ehman)s preface considers *uran as basic source of Islamic $awah ? while clearing this misconception that *uran)s understanding is onl! for >lema writesD uran+s understanding * thorough study hel(s e$ery strata of the so"iety) ,hildren or youth or those with less -nowledge.) uran+s study hel(s all of the# in attaining natural (ea"e * stability. +ince *uran forms the base of our ideolog! so herei will tr! to briefl! enumerate some of the important Gualities of *uran, b! which it will become clear that wh! onl! *uran should form basic source of our ideolog!. a. $irect address to entire humanit!. b. 'ompatibilit! -<armon!. between religion and politics.
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c. $awah on the basis of knowledge ? wisdom. d. 8one full of honest! ? pureness. e. Idea of continuous struggle between @ood ? ;#il. a. *uran addresses entire mankind without waiting till a group of pioused $er#ishes is formed. This is a #er"y for #an-ind! let the# ta-e warning fro# it! -now that 'e is but one /od) 0et those (ossessed of understanding #ay ta-e heel 1Ibrahi# 2 345) We ha$e sent down to you the boo- for #an-ind with the truth -4umar D 41.. It is this Gualit! of connecting with the entire mankind cutting across the barriers of religion, region, gender ? sect which has been attracting right minded people towards *uran. +o, first thing which needs to be de#eloped in us is that we should come out of this misconception that first we ha#e to &uslimise &uslims -who ha#e gone astra!. ? then onl! we ha#e to take this $awah to the rest of the humanit!. 9hile e(plaining this uni#ersal attitude of *uranic $awah &oulana *ari &ohammad 8a!!ib -5.%. writesD urani" Dawah is not for so#e (arti"ular "o##unity but for the entire hu#anity * this Dawah isn+t addressed to one single "o##unity but is for all the "o##unities of the world . -$eeni $awat ke *urani >sool b! &oulana 8a!!ib.. &oulana ;htishaam,ul,<aG Aandhalwi -5.%. in one of his letters to the ulema writesD To thin- that first we should #a-e Musli#s! Musli# in real sense * then we should "on"entrate on other "o##unities is a big #is"on"e(tion! whi"h has been ha#(ering Musli#s fro# their real 6ob 1Dawah5) 7e"ause first duty on Musli#s is to
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s(read the Dawah of Allah -Insaani 2areeza b! Iftikar 2aridi.. b. +econd important Gualit! of *uran is that it doesn)t di#ide human life ? pro#ides guidance ? laws for e#er! sphere of life. It fulfills both spiritual as well as cultural urges of man ? in it we find details of all important things. The word of your 0ord is (erfe"ted in truth * 6usti"e -%l,InaamD 110.. It demands complete surrender before the wa! of life -read Islam. sent b! %llah. "elie#ers, surrender !oursel#es totall! to @od ? do not follow in the footsteps of +atan, +urel!, he is !our sworn enem! -%l,"aGarah D 2FE.. It se$erely warns those who belie$e in so#e (art of the boo- * want to ignore the rest of the boo-) Do you belie$e in one (art of the 7oo- * deny another (art of it8 Those of you who a"t thus shall be rewarded with disgra"e in this world * with a se$ere (unish#ent on the day of resurre"tion) /od is ne$er unaware of what you do -%l,"aGarah D E:.. It demands that our laws should be as per its in6unctions ? guidance. We ha$e sent the boo- down to you with the truth so that you #ay 6udge a#ong #an-ind by #eans of what Allah has shown you) And do not be an ad$o"ate for the trea"herous -%l, isa D 1F0.. *uran has pro#ided us with laws for all the facets of our life ? those laws ha#e been pro#ided so that we ma! struggle to implement those laws on the earth in their true letter ? spirit. *uran, unlike other religious scripts doesn)t onl! teach us how we should bow or bent before @od in mosGues but makes us understand that it isn)t a religion of m!thical stories ? tales whose onl! place of worship is some stone made or wood made place.
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5ather it is a complete wa! of life which needs to be practicall! implemented on this land. In these stories there is a lesson for #en of understanding) This 1 uran5 is no in$ented tale! but a "onfir#ation of the (re$ious 1&"ri(ture5 * a detailed e9(lanation of all things as well as guidan"e * #er"y to true belie$ers -7ousuf D 111.. *uran doesn)t consider politics as 2orbidden 2ruit.Instead it considers politics as that power which will pro#ide offensi#e abilit! to the Islamic &o#ement and in man! #erses we find the documented histor! of political struggle of Islamic &o#ement. <ow much importance *uran gi#es to political power can be understood b! the #erse wherein *uran considers a +ociet! in which pra!ers are regularl! held ? 4akat is regularl! paid as direct result of political power of Islam. -8he!. are those who, if 9e establish them in the land, establish regular pra!er and gi#e 4akat, en6oin the right and forbid wrongD with %llah rests the end -and decision. of -all. affairs -<a66.41.. 9hile e(plaining this pristine principle, &oulana %bul <assan %li adwi -5.%. writes, 0et #e say "learly about #yself that ne$er e$en for a se"ond in #y life ha$e i been a#ong those (eo(le who se(arate religion fro# (oliti"s) Nor a# I a#ong those (eo(le who belie$e Isla# "an be #odified as (er the wishes and whi#s of any ideology that "o#es to do#inate the so"iety) Nor do I belong to that grou( whi"h "onsiders (oliti"s as :orbidden :ruit) Rather I belong to that grou( of #en who wish that a real (oliti"al enlight#ent should "o#e into the Musli# U##ah * in e$ery Musli# "ountry a Musli# leadershi( should "o#e into e9isten"e) I
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belong to that grou( whi"h strongly belie$es that a (erfe"t religious 1Isla#i"5 so"iety won+t "o#e into e9isten"e until * unless Isla# doesn+t gain (oliti"al (ower * foundation of go$ern#ent isn+t laid on the (rin"i(les of Isla#) I a# follower of this "ult * would re#ain with it till the last breath of #y life - a!a 8oofan %ur Isska &uGabla b! &oulana %bul <asan %li nadwi.. c. 8hird important Gualit! of *uran is that its $awah is based on knowledge, logic, obser#ation and practical e(periment of historical realities. Its $awah isn)t based on blind following. It tries to satisf! man)s intellectual hunger. It actuall! appeals to the intellect of the man. %nd %llah -swt. himself talks about this Gualit! of *uran -i.e. basing its $awah on knowledge ? intellect.. And surely we ha$e brought the# a boo- whi"h we ha$e e9(ounded with -nowledge! a guide * a #er"y for those who belie$e -%l,%arafD 0F.. It -*uran. presents itself before entire humanit! as a book which basis its $awah at an intellectual le#el. This is a blessed boo- whi"h we sent down to you 1Moha##ad ;7U'5! for (eo(le to (onder o$er its #essage * for those with understanding to ta-e heed -+ad D 3F.. Do they not (onder on the uran8 If it had been fro# anyone other than /od! they would ha$e found #u"h in"onsisten"y in it - isaD E3.. It complains to its ad#ersaries that when the! criticize *uranic in6unctions, the! don)t base their ideas on knowledge ? logic. They ha$e no -nowledge of this! nor did their forefathers ha$e any either! what they say is #onstrous! they are #erely uttering falsehoodsI -%l,AahfD 0.. There are so#e who dis(ute about /od without any -nowledge or guidan"e! or without any boo- of enlight#ent -<a66 D E..
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It 1 uran5 de"lares logi"al a((li"ation of #ind * inde(th thin-ing as the #eans for rea"hing to straight (ath)They will say! if we had only understood! we should not now be a#ong the in#ates of 'ell -&ulk D 1F.. <ere I would reproduce some #erses from <ol! *uran which shows its anal!tical ? logical nature of e(plaining things. It is 'e who ga$e you ears! eyes * hearts! yet how seldo# you are grateful) 'e is who has #ulti(lied you on the earth * to 'i# you shall all be gathered) 'e is the one who gi$es life * "auses death * 'e "ontrols the alternation of night * day! will you not then understand -&oominun D CE,EF.. Do you not see how Allah dries the "louds! then 6oins the# together! then (iles the# into layers * then you see the rain (our fro# their #idst8 'e sends down fro# the s-ies #ountainous #asses 1of "louds5 "harged with hail * 'e #a-es it fall on who# 'e will! * turns it away fro# who# he (lease The flash of 'is lightening #ay well% right ta-e away the sight) /od alternates the night * the day%truly! in this there is a lesson for #en of insight - oor D 43,44.. Do they not see the earth * what benefi"ial -ind of things we ha$e "aused to grow in it8 &urely in this there is a sign! yet #ost of the# would not belie$e! truly your lord is the Mighty one! the #er"iful -+hura D C,H.. Who "reated the hea$ens * the earth * sent down water for you fro# the s-y! by whi"h we #a-e lu9uriant gardens grow! you "ould ne$er #a-e su"h trees grow in the#! is it another deity besides /od8 No indeed! but they are (eo(le who e<uate others with hi#) Who is that #ade
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the earth a stable (la"e to li$e in8 Who #ade ri$ers flow through it8 Who set #ountains u(on it * (la"ed a barrier between the two s"ars8 Is there another deity besides Allah8 Indeed! #ost of the# ha$e no -nowledge) Who res(onds to the o((ressed when he "alls out to 'i# * relie$es his suffering * who will #a-e you inheritors of the earth8 Then! is there a /od besides Allah8 'ow little you (ay heed= Who guides you in the dar-ness of the land * sea8 Who sends the bree>es as heralds of 'is #er"y8 Then! is there a deity besides Allah) E9alted is Allah abo$e what they asso"iate with 'i#) Who originates "reation! then regenerates it * who gi$es you sustenan"e fro# hea$en * earth8 Then! is there a deity besides Allah8 &ay bring forward your troo(s! if you are telling the truth - amal D :F,::.. 8hese few e(amples of *uran)s knowledge based, logical, practical ? historical temperament are enough to pro#e that *uran satisfies human mind purel! on the basis of wisdom ? knowledge ? completel! re6ects m!thical interpretation of religion where mind ? knowledge find no place or sphere. d. 2ourth important Gualit! of *uran is that it puts forth its $awah without keeping an!thing hidden. *uran doesn)t belie#e in compromise of principles ? puts forth its $awah before entire world in a cr!stal clear form. 8he words of first order that were gi#en to =rophet -="><. to announce his abuwat -=rophethood. were, you wra((ed in your "loa-! arise * gi$e warning= ;ro"lai# the glory of your 0ord -&udasir D 1,3.. 8hrough these #erses, =rophet was ad#ised to stand up against all the
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forces of e#il -e#en if he remains all alone. ? not to compromise before them ? to put forth the $awah of %llah in its clear form. =rophet ? his companions were again ? again warned.Do not in"line towards those who do wrong! lest the fire tou"h you) :or 1then5 you would ha$e none to (rote"t you fro# /od * you will not be hel(ed -<ud D 113.. If we had not #ade you stand fir#! you would al#ost ha$e in"lined towards the# a little) In that "ase! we should ha$e infli"ted a double (unish#ent in this life * a double (unish#ent after death) Then you would ha$e found no one to hel( you against us. -%l,Isra D C0,C:.. ?ou will surely be tested in your (ossessions * your (arsons * you shall surely hear #any hurtful things fro# those who were gi$en the 7oo- 1before you5 * fro# those who set u( (artners with /od! but if you endure with fortitude * restrain yoursel$es! that indeed is a #atter of strong deter#ination -Imran D 1E:.. 9hen non,belie#ers appealed to =rophet of %llah that he should lower his tone. In other words he was reGuested to gi#e some concessions so that a compromise might be reached. %t this moment =rophet was ordered b! %llah, When our "lear re$elations are re"ited to the#! those who do not e9(e"t to #eet us say! @bring us different uran or #a-e so#e "hanges in itA! &ay! it is not for #e to "hange it of #y own )I follow only what is re$ealed to #e) I fear! If I were to disobey #y 0ord!of the (unish#ent on a dreadful day -7ounis D 10.. 2rom these #erses it becomes absolutel! clear
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that *uran belie#es in putting forth its $awah without an! pros ? cons. either does *uran belie#e in compromises nor in compatibilit! Jwith an!thing which has got nothing to do with Islam ? is in total contrast to IslamK. If it would ha#e belie#ed in compromises, so as to satisf! desires ? wishes of others, then there was no need for a re#ealed book.I e. *uran)s fifth important Gualit! is that it time ? again la!s stress on the concept of continuous struggle between good ? e#il. 9hen *uran e(plains prophetic mission of =rophet, it sa!s, 'e is the one who has sent 'is Messengers with guidan"e of the true religion! so that 'e #ay ha$e it (re$ail o$er all 1other5 religions) /od suffi"es as a witnessI - 2ateh D 2E.. We will hurl the truth on falsehoodB the falsehood shall be "rushed * will disa((ear) Woe to you! for what you utter. -%nbi!a D 1E.. &ay to the#! the truth has "o#e * will endure) :alsehood has no (ower to originate any good! nor to re(rodu"e it . -<adid D 20.. &o do not lose heart or a((eal for (ea"e when you ha$e granted the u((er hand) /od is with you * will ne$er let your wor-s go to waste. -&ohammad D 30. Do not @C belie$ersA thin- that you will be s(ared without /od identifying whi"h of you ha$e struggled * didn+t ta-e any #ore for friends * (rote"tors e9"e(t /od! 'is Messenger! * the belie$ers8 /od is fully aware of all your a"tions. -8awbah D 1:. Do you thin- that you will enter (aradise without ha$ing suffered li-e those who (assed away before you8 Affli"tion * hardshi( befell the# * so sha-en were they that the Messenger * the belie$ers with hi# would e9"lai#!
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@When will /od+s hel( "o#e8A! &urely the hel( of /od is near. -%l,"aGarahD 214.. "! #irtue of these #erses -? 3thers. *uran prepares &omineen -2aithful. for the struggle between good ? e#il. 3ne important thing that needs to be kept in mind is that man! of the #erses Guoted abo#e are &akkan Lerses Jthose #erses which were re#ealed in &akkah before <i6rah to &adinahK. +o, there in no room what so e#er, for an! Islamic organization to plead that since we are passing through &akkan phase, +o we can)t put forth full Islam Jrather offensi#e Islam, in the words of those who want to demonize IslamK before the world. 8hese are some of the important Gualities of *uran which will help an Islamic &o#ement to mo#e on right track. If we tr! to understand *uran b! keeping these Gualities in mind, then onl! can we understand the real meaning and essence of *uran. 3therwise, for us it will alwa!s remain a book for offering 2atehas, b! which no doubt dead would get ;esal,e,+awab but humans li#ing on the surface of the earth would be depri#ed of the best possible constitution one can e#er imagine.

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1unna% As 1ource o0 .onstitution

*uran is the real documented constitution of Islamic mo#ement ? gi#es clear cut idea about Islamic mo#ement)s aims ? ob6ecti#es but *uran didn)t reach directl! to the humans rather it was through =rophet &ohammad-="><. that it reached to us. 8he position of =rophet -="><. is not onl!of the person through which *uran reached to us but actuall! he is the real leader of Islamic mo#ement ? *uran)s interpretation which he showed b! his actions ? deeds needs to be necessaril! acted upon. % mo#ement passes through #arious phasesMM phases of testing times, phases of hardships, phases of happiness etcMM and all these phases Islamic mo#ement underwent under his leadership. +o, if for an! moment of time, we ha#e to look for guidance we ha#e no option but the personalit! of &ohammad -="><.. If *uran is the basic source of our constitution ? guidance, then =rophet)s life is the best possible source for understanding *uran in its =roper conte(t. <azrat Nabir -5%. saidMM uran is the best do"u#ent * ;ro(het+s 1;7U'5 leadershi( is the best leadershi( -&uslim, &ishkat.. &alik "in %nas Guotes that =rophet saidD C Musli#s= I a# lea$ing two things within you! if you will hold the# "losely you will ne$er go
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astrayDD one a#ong the# is Allah+s boo- 1 uran5 * se"ond is #y sunnah -&ishkat.. 9e can increep *uranic wa! of understanding things onl! b! following =rophet)s footsteps. D Indeed! /od has "onferred a great fa$our on the belie$ers in sending a Messenger fro# a#ong the#sel$es! to re"ite his re$elations to the#! * (urify the# * tea"hes the# the boo* wisdo#! for that beforethey were surely in #anifest error-Imran D 1:4.. <e is the person who de#eloped *uranic temperament in members of Islamic mo#ement ? molded them as per *uranic in6unctions. It is 'e who has raised a#ong the unlettered (eo(le a #essenger fro# a#ong the#sel$es who re"ites 'is re$elations to the#! * (urifies the# * tea"hes the# the 7oo- * Wisdo#! for they had for#erly been "learly #isguided -Numa D 2.. %s per <ol! *uran, prophet -="><. is the perfect role model for us whom we should follow at e#er! step of our life. ?ou ha$e indeed in the (ro(het of /od a good e9a#(le for those who loo- to /od * the last day * re#e#ber /od always. -%hzab D 21.. 8here are three basic Gualities of leadership of prophet -="><. which he adduced b! #irtue of his actions ? deeds, which I would tr! to briefl! e(plain hereD a. =erfect 5ole &odel for the entire life. b. 'ontinuous struggle instead of solitude in isolation. c. ;ncouragement for Guest of knowledge and Guestioning on the basis of logic. a. %s *uran is our constitution encompassing e#er! sphere of our life, similarl! prophet)s life is a
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perfect role model encompassing all the aspects on our life. If we will go on counting #arious <adiths -sa!ings. of prophet in which #arious facets of life ha#e been discussed, this topic will get elongated. "riefl! let us 6ust Guote the #arious sub,titles of sa!ings of prophet presented in 6ust one "ook of 8raditionsMM +ahih &uslim D a) Eitab%ul%A<aaid 1about faith * righteous deeds5 b) Eitab%ul%Taharah 1about issues li-e wa>u 1Ablution5 * 7ath5 ") Eitab%ul%'ai> 1about #ensturation 5 d) Eitab%us%&alah 1about na#a>5 e) Eitab%u>%Fa-ah 1about Fa-at5 f) Eitab%ul%'a6 1about 'a65 g) Eitab%un%Ni-ah 1about #arriage "ere#ony5 h) Eitab%ul%Tala< 1about Di$or"e5 i) Eitab%ul%7ayooh 1about 7usiness and trade a"ti$ities5 6) Eitab%ul%Masa<ah wal Ma>ariah 1about agri"ulture * irrigation5 -) Eitab%ul%:araai> 1about issues relating to inheritan"e5 l) Eitab%ul%wasiyah 1about testa#ent or be<uest5 #) Eitab%ul%'adood 1about li#itaions5 n) Eitab%ul%Aa>iyah 1about legal issues5
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o) Eitab%ul%Gihad 1about 7attles and 'oly war5 () Eitab%ul%A#aarah go$ernan"e5 <) Eitab%ul%&adid wal Fabaah 1about issues relating to go$ernan"e5 r) Eitab%ul%Ashrabah 1about be$erages5 s) Eitab%ul%libas wal Feenah 1about dressing * de"oration * beautifi"ation5 t) Eitab%ul%Aadab 1about so"ial issues5 u) Eitab%ul%Alfaa> Min%al%adab 1about de"en"y * "ourteous way5 $) Eitab%ul%Ili# 1about -nowledge * wisdo#5 w) Eitab%u>%Fuhad 1about de$otion * absitinen"e5 9) Eitab%ul%Tafsir 1about "o##ents relating to <urani" $erses5 8hese are some of the issues about which we find sa!ings of prophet -="><. and that too onl! in one book of his traditions. "! this we can easil! understand that prophet has pro#ided us with guidance in e#er! sphere of life ? he is a perfect role model for us ? there is absolutel! no need to look an!where else. %nother important thing that needs to be kept in mind is that prophet -="><. alwa!s maintained balance. <e ne#er laid much stress one
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1about

issues

relating

to

aspect of life ? ignored the others. +imilarl! neither was this the wa! of prophet that he first tried to de#elop few things in his Nammat -group. ? then mo#ed forward. 5ather from the word go, prophet -="><. pro#ided complete guidance in e#er! aspect of life ? addressed e#er! single aspect of life MM be it religious, social, economic or political. If he had worked as per this philosoph! of so called @radual forward mo#ement then the re#olution which he brought upon in 6ust a short span of twent! three -23. !ears would ha#e taken centuries together. b. +econd important Gualit! of prophet)s life is that it was not the the life of a $erwish -mendicant., monk or saint, instead it was the life of a re#olutionar! ? energetic personalit!, who while maintaining all the wordl! relations continued to stri#e for the establishment of %llah)s wa! -Islam. on <is earth -IGamat,e,$een.. In his life, we find no place for things like desertation of worldl! life. either do we find race for making records regarding awafils. 5ather in it we find a life of an energetic soldier of %llah. <e sometimes is seen building up morale of his soldier, sometimes he is engaged in making militar! plans, sometimes we find him engaged in making treaties with other nations. +ometimes he is seen resol#ing internal issues of ? sometimes he is seen discussing economic issues. %nd if during this struggle ? stri#ation he sometimes used to get tired, he would then bow his head before %llah ? =ra! for getting energ! to carr! forward his mo#ement with more missionar! 4eal ? acti#ism.
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"ut unfortunatel! now,a,da!s, there is a trend to present prophet)s life as a life of a person who was onl! engaged in offering awafils, counting beads of 8asbeeh -rosar!. or Aeep afli fasts. 9hile as his re#olutionar! zeal for his mission is ignored -? unfortunatel! in most of the cases it is ignored knowingl!.. o one can ignore the importance of pra!ers, awafils, fasts etc MM these things are important for spiritual upliftment of one)s soulMM but it ne#er means that while la!ing stress on these things, we should ignore the primar! aim or mission of prophet)s lifeMM IGamat,e,deen. I.e. establishment of %llah)s $een on his earth in its entiret!. c. 8hird important Gualit! of prophet-="><. was that instead of connecting people to some human personalit! he connected them with %llah -+98.. =rophet -="><. didn)t la! foundation of Islamic mo#ement on personal de#otion, rather he laid its foundation on the basis of this idea that we should surrender e#er!thing to %llah. 8hat is wh! we find that instead of calling people towards himself he used to call people towards %llah ? <is faith. =rophet #er! well knew that people of %rabia, News ? 'hristians had gone astra! because the! instead of de#eloping de#otion towards %llah had de#eloped de#otion towards their prophets ? saints ? this de#otion had reached to the le#el, were the! considered these prophets ? saints as @od. 8hat is wh! we find in <ol! Guran, They ha$e ta-en their leaned #en * their #on-s for their lords besides /od) &o ha$e they ta-en the
23

Messiah! son of Marry! although they were "o##anded to worshi( only the one /od) There is no deity but 'e) 'e is far abo$e whate$er they set u( as 'is (artnersI -8awbah D 31. 3n hearing this #erse a companion of prophet who was %hli,Aitab before re#erting to Islam got surprised ? asked prophetMM <ow come we worshiped themO =rophet asked him, Isn)t this correct that the! used to call %llah)s <alal things <aram ? #ice #ersa ? !ou used to agreeO <e said, 7es, it is correct. =rophet-="><. saidD 8his is their worship . -8afsir &azhari.. %bout himself prophet -="><. said, Don+t in"rease #y stature in the sa#e way as ,hristians in"reased the stature of (ro(het Gesus beyond li#its) I a# 6ust a ser$ant 1sla$e5 of Allah! so you shall also "all #e 'is ser$ant * 'is Messenger) The stature that I ha$e been gi$en by Allah! I don+t want that you should try to in"rease it) I a# Muha##ad 7in Abdullah! I a# 'is ser$ant * Messenger. -&uslim ? "ukhari.. 8he kind of respect which suhaba -companions. showed towards prophet of Islam -="><. is unparalled in the annals of histor! but still the! used to ask #arious Guestions ? raise #arious Guiries to prophet. 8he! used to accept e#er!thing that prophet used to sa! b! wa! of re#elation but if he said something on a personal le#el -i.e. not something re#ealed b! %llah., the! didn)t consider it be mandator! to be followed. If the! didn)t understand something the! used to pose #arious Guestions. 9hen <ubab "in &azar asked about the
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place were %rm! of Islam was putting up in the "attle of "adr, C= ;ro(het of Isla# ha$e you sele"ted this (la"e be"ause you ha$e got wahi 1re$elation5 fro# Allah about it or is it your (ersonal #ilitary strategyO =rophet answered No! it isn+t Wahi, then <ubab said, It is then better for us that we should (ut u( near the (ond. =rophet of Islam agreed with his ad#ice. 8he entire situation easil! e(plains that the kind of temperament which prophet &ohammad -="><. de#eloped in his companions was a temperament where the! were encouraged to inGuire ? to raise Gueries. 8he! were adorers onl! of %llah, the! weren)t worshipers of an! personalit!, be that e#en of prophet himself. =rophet used to gi#e them $awah of %llah purel! on the basis of logic, wisdom ? knowledge. &ay! this is #y way! on the basis of sure -nowledge! I "all on you to ha$e faith in /od! I * those who follow! /od is 'oly! I a# not one of those who asso"iate (artners with /od .-7usufD 1FE.. 8he kind of mindset de#eloped b! prophet in his companions was ,,,for them the final proof about something being correct was re#elation from %llah ? not some person)s order. 8he! didn)t consider it against the protocol to raise Guestions about something which the! didn)t understand. It is be!ond an! doubt that his companions lo#ed prophet more than an!one elseMM their father, mother, wi#es, children ? e#en their own li#esMM but this lo#e of prophet ne#er reached to the le#el were the! became blind followers of personalit! ? instead of considering him as messenger of @od, considered him to be @od
20

himself. - owzibillah.. It becomes clear from abo#e that if an Islamic mo#ement wants to succeed then it has no choice but to e(cept the path of ? leadership of =rophet -="><. because he is the onl! person who pro#ided complete guidance in e#er! sphere of life, li#ed a life of acti#e re#olutionar! ? de#eloped an intellectual mindset in his companions.

2:

1ome /m4ortant /slamic Terms

In the preceeding pages, an effort has been made to briefl! introduce before !ou, the basic sources of our constitutionMM *uran ? +unnah. In this chapter, I will tr! to briefl! e(plain the meaning of some of the important terms related to Islam within the contours of *uran ? +unnah. 8hese are such terms which ha#e been misrepresented not onl! b! our enemies but also b! our ignorant friends. 1. 8awhid ? +hirk D, 8awhid doesn)t onl! mean to consider @od as one. %lmost all the communities li#ing in the world consider @od as one. $oes it mean that the! also belie#e in the concept of 8awhidO 8he %nswer is a big MM 3. 8awhid)s real meaning is that this uni#erse has onl! one creator, owner, cherisher, pro#idence ? king ? that isMM %llah. &ay! I see- refuge in the lord of (eo(le! the -ing of (eo(le! the /od of (eo(le. -%n,nas D 1,3.. <e is the one who creates ? orders. ?our 0ord is /od! who "reated the hea$ens * the earth in si9 (eriods * settled 'i#self fir#ly on the throne! 'e throws the $eil of night o$er the day! ea"h see-ing the other in ra(id su""ession) It was 'e who "reated the sun! the #oon * the stars * #ade the# subser$ient to 'is will) 'is is the "reation) 'is the "o##and) 7lessed be /od! 0ord of the uni$erseI -%araff D 04.. ot onl! is he worth! of
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adoration but he is the onl! one before whom we should surrender our entire life. My (rayers * #y sa"rifi"e * #y life * #y death are all for /od! the 0ord of the worlds. -Inam D 1:2.. 8awhid is the name of complete submission before %llah, a submission in which there is no place for an! other person. 7elie$ers! surrender yoursel$es totally to Allah * do not follow in the footste(s of satan! surely! he is your sworn ene#y. 8he abo#e e(planation of 8awhid makes it clear that 8awhid doesn)t onl! mean accepting @od as one but means complete submission ? surrender before <im in e#er! aspect of life M be it Indi#idual or social, religious or political. +hirk-=ol!theism. doesn)t onl! mean to bow one)s head before an idol made of stone or to pra! before it but it also means showing disobedience to %llah in an! sphere of life ? shifting one)s obedience to an! other person or ideolog!. <ad shirk meant 6ust bowing one)s head before a deit! made of stone then the #erse in which shirk has been declared as an unparalleled crime would not ha#e been directed towards News who were %hli Aitab ? belie#ed in the oneness of @od. +o in one sentence 8awhid means complete surrender before the will of %llah in e#er! aspect of life. 2. Ibadah D, owada!s stress is being laid that Ibadah should be translated as worship or =ra!er -or in common language to offer amaz, Aeep fast, count the beads of rosar! etc.. ? not as Itaa)t -i.e. obedience, complete submission ? surrender before the will of %llah.. ;fforts are being made to present the
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relationship between %llah and humans as one between the belo#ed and the lo#er and instead of one between the ruler ? so#ereign authorit! ? the ruled. "ut under the shade of this sincere endea#our attempts are being made to pro6ect that onl! for things like namaz, roza etc humans are created ? Ibadah of %llah means these #er! things ? rest of the things aren)t important and are outside the domain and pre#iew of %llah. It is a #er! dangerous plo! being used b! our enemies -? unfortunatel! our foolish friends within us become their tools for propagating this thought within the ummah. to weaken up the ummah ? to crush its re#olutionar! zeal ? to represent Islam as a religion of saints, monks ? mendicants for whom onl! wa! of worship is to count the beads ? nothing else. %&%%4 534% <%N 9% 4%A%8 7;< +%" "%*I <%I 83< "%*I %<I ow lets tr! to understand from the #erses of *uran what %llah means b! the word Ibadah. %llama 4amkhshiri while e(plaining the meaning of #esrse no. :F of +ura 7asin -$id I not en6oin, sons of %dam, not to worship satan, for he is !our sworn enem!, but to worship &eO +urel! that is a straight path. writes To Worshi( &atan #eans to sub#it to his will in these #atters by whi"h he "reates te#(tations a#ong (eo(le . -%lkashaaf %n <aGaaiGul,8afzil b! %bul *asim 4amakhshiri.. Imam a##i writes Ibadah #eans to sub#it with hu#ility before the will of Allah . -sharah sahih &uslim b! &ohi,ud,din %bu 4akiri!ah a##i.. Imam shatbi while e(plaining Ibadah writes To sub#it with this thing in #ind that I a#
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surrendering before the authority of Allah #eans Ibadah . -%l,&awafi gat fi asool,i,shariah b! %bu IshaG shatbi.. Imam 8a!mi!ah while e(plaining the meaning of word Ibadah writes Ibadah is "olle"ti$e word for those internal * e9ternal deeds * a"tions whi"h are "lose to Allah li-e na#a>! fast! Fa-at! ha6! to s(ea- truth! honesty! to dis"harge rights of (arents! to treat (eo(le ni"ely! to obser$e treaties! to "all (eo(le towards good * forbid the# fro# e$il! 6ihad with infedils * #unafi-en 1hy(o"rites5 to "aringly treat neighbors! (oor! destitute! sla$es! ani#als! Duah! >i-ar! <irat * things li-e it. -%l,%budi!ah b! Imam 8a!mi!ah.. 8he concepts of religion were it is represented as a relationship between the belo#ed ? the lo#er has onl! produced cowards ? nothing else. If we reall! want to show our lo#e towards %llah than we should take the real meaning of Ibadah -which has been e(plained abo#e. ? tr! to direct our energies accordingl!. 8hen onl! can we boost about lo#ing %llah ? his wa!. 3ther wiseMM 3. 4ikir D, 8he word 4ikir literall! means to remember. +o, b! 4ikir,ullah we mean to remember %llah-+98.. % true &uslim in his life alwa!s looks towards %llah for guidance. 2or him sole source of power ? strength is %llah. 8he fa#ors done b! %llah on his sla#es -people. de#elop a sense of gratitude in people. %llah)s greatness -which becomes clear b! the fa#ors done b! him. also creates a sense of fear in their hearts -5emember it isn)t the kind of fear that a human feels from another human but it)s a fear which de#elops in people because the! feel that if the! don)t
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li#e as per the will of %llah, e#en after seeing all the fa#ors done b! <im, then the! deser#e to face the wrath of %llah.. 8his state of gratitude and fear actuall! forms 4ikir,ullah. %nd when this state forms part of one)s mindset, then he becomes associated with %llah in such a wa! that for him the final authorit!, king ? the ruler is %llah ? %llah onl!. <e then alwa!s remembers %llah ? alwa!s stri#es for the uplifment of %llah)s deen. 8hen e#er! single moment of his life is spent in the wa! of %llah. It is because of this #astness of its meaning that %llah has used this word for different things in different #erses of *uran. In one #ese %llah calls the *uran as 4ikir, It is we who ha$e sent down the re#inder 1 uran5 * we will! #ost surely! safeguard it. -%l hi6r D H.. In some, namaz is called as 4ikir, I a# /od! there is no deity e9"e(t #e! so worshi( Me alone * say your (rayers in #y re#e#bran"e . -8ahaD 14.. +ome where knowledge is called as zikir, we sent the# with "lear signs * s"ri(tures! we ha$e sent down the re#inder to you! to enable you to #a-e "lear to #an-ind what has been sent down to the#! so that they #ay refle"t u(on it. - ahal D 44. In some place ad#ice ? remembrance is called as 4ikir. In some places recitation of @od)s name, $ua etc is called 4ikir, 7elie$ers! re#e#ber /od often! /lorify 'i# #orning * e$ening. -%l, %hraaf D 41,42. <azrat &u6adid %laf +ani while e(plaining the word 4ikir writes, E$ery deed whi"h is in "onfor#ity with shariah "o#es under the (re$iew of Fi-ir be it e$en buying and selling of goods. -&aktubatMM +hiekh %h. +irhindi. %t
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another place &u6adid %lif sani wites, Fi-ir doen+t 6ust #ean re"itation of /od+s na#e by #outh. -&aktubatMM +hiekh %h. +irhindi. +o, it becomes clear that 4ikir doesn)t 6ust mean recitation of %llah)s name or counting the beads of rosar! -e#en though the! also come under the pre#iew of its meaning.. In real terms, 4ikir means remembering %llah at e#er! step of our life ? stri#ing to build our societ! as per <is will ? laws. 4. 8aGwa and 8awkal D, 8aGwa - piet!. doesn)t mean to remain aloof from fa#ors of %llah or to cut oneself from the worldl! things. In %rabic language it means to sa#e oneself from the harm, in6ur! or loss of something. +o, 8aGwa doesn)t mean to run awa! from the highwa! of worldl! life but means to mo#e on this highwa! with the help of %llah)s light so that one ma! not stumble ? fall into the darkness of ignorance ? infidelit!. In *uran, the word 8aGwa has been used for man! things. In surah 8auba, while talking about &as6id 4arar, %llah sa!s its mission -&as6id 4arar)s. is to harm &uslims, to disunite them ? to hatch plots against %llah ? his =rophet -="><.. Then there are those who built a #os<ue to "ause har#! to s(read a(ostasy * disunity a#ong the belie$ersDD as an out(ost for those who fro# the outset warred on /od * 'is #essenger. -8auba D 1FC.. %s against it, %llah sa!s &as6id abwi)s foundation was laid on 8aGwa. +o to sa#e &uslims from harm ? in6ur!, to sa#e oneself form being ungrateful to %llah, to bud all the reasons responsible for disunit!
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among &uslims means 8aGwa. e#er stand !ou therein. Leril!, the mosGue whose foundation was laid from the first da! on piet! is more worth! that !ou stand therein -to pra!.. In it are men who lo#e to clean and to purif! themsel#es.. -taubah 1FE. In one place %llah sa!s 8aGwa is allowing a pregnant lad! who has been di#orced to remain in the house until she deli#ers the bab!. The worthy (eriod of those who are (regnant will be until they deli$er their burden 1gi$e birth5! /od #a-es things easy for those who are #indful of 'i#. -8alaG D 4. 8o sa#e oneself from being faithless ? to keep promises is 8aGwa. Those with who# you ha$e #ade a "o$enant * who brea- their "o$enant on e$ery o""asion * ha$e no fear 1of Allah5. -%hraf. 8o remain steadfast while struggling for the glor! of Islam is 8aGwa. 8o look after the rights of other fellow beings is 8aGwa 8hose who spend -freel!., whether in prosperit!, or in ad#ersit!B who restrain anger, and pardon -all. menB, for %llah lo#es those who do good%nd those who, ha#ing done an act of indecenc! to be ashamed of, or wronged their own souls, remember %llah, and ask for forgi#eness for their sins,, and who can forgi#e sins e(cept %llahO , and are ne#er obstinate in persisting knowingl! in -the wrong. the! ha#e done -al imran. 8he #erse no. 1CC of &urah 7a<arah defines 8aGwa in its widest possible meaning, Virtue doesn+t "onsist in whether you fa"e towards the east or the west! $irtue #eans belie$ing in /od! the last day! the angels! the boo- * the (ro(hets! the $irtues are those who! des(ite their
33

lo$e for it! gi$e away their lo$e for it! gi$e their wealth to their relati$es * to or(hans * the $ery (oor! * to tra$elers * those who 1for "harty5! * to set sla$es free * who attend to their (rayers * (ay the al#s! * who -ee( their (ledges when they #a-e the#! * show (atien"e in hardshi( * ad$ersity ! * in ti#es of distress) &u"h are the true belie$ers! &u"h are the /od fearing. 8his #erse of *uran brings the complete meaning of 8aGwa before usB to sa#e one self from disobedience of @od in an! sphere of life.>nfortunatel! it is due to ignoring this #ast meaning of 8aGwa, which has gi#en birth to a totall! new kind of 8aGwaP 9ere it means onl! to offer afals, to wear 8attered clothes, to eat nothing or #er! little and to go on ? on with counting breeds of rosar!. 8awakal means to do one)s best and lea#e results in the hands of %llah. 8awakal b! no wa! means to do nothing and think that e#er!thing would be done b! %llah. =rophet)s entire life is testing to this fact that he pra!ed for the success of his mission but onl! after gi#ing his best. +o, 8awakal means to gi#e one)s best ? lea#e the results in the hands of %llah. 0. Nihad, <i6rah ? usrat D, Nihad means to use all possible a#enues ? resources while struggling against the enemies ? opponents of Islam for the establishment of %llah)s constitution -*uran. in its entiret! on the earth. In *uran %llah continuousl! e(tols &uslims to make a strong front against the enemies of Islam so that their plo!s against Islam fail at e#er! step. C ;ro(het! stri$e against those who deny the truth and the hy(o"rites and be fir# against the#! their abode shall be 'ell!
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an e$il destination. -8auba D C3.. <i6rah -&igration. D, 9hile struggling against the opponents, a time will come when &omineen -faithful. might be compelled to lea#e their countr! and seek refuge in some other countr!.8his migration for the sake of %llah is known as <i6rah. 8hose &uslims who would gi#e shelter and protection in the alien land to these people are known as %nsar -friends. and this action of %nsar)s is known as usrat. 8hese three wordsMM Nihad, <i6rat ? usrat are inter connected and that is wh! in *uran %llah uses these words simultaneousl!. Those who ha$e belie$ed and #igrated and struggled for /od+s "ause with their (ossessions and (ersons and those who ha$e gi$en refuge * hel( are the friends and (rote"tors of one another. -%nfal DC2.

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.O5.981/O5

In the last few pages an effort has been made to briefl! present the true picture on Islam)s wa! of life through its authentic ? original sourcesMM *uran ? +unnah. %n effort has also been made to briefl! e(plain #arious terms usuall! used in connection with Islam nowada!s. In the light of abo#e mentioned things we can easil! identif! what an Islamic mo#ement is all about and can easil! understand its nature. If in one sentence we ha#e to define what Islamic mo#ement stands for, then, it is full! e(plained b! #erse no. 20 of +urah al,<adi. Indeed 9e ha#e sent 3ur &essengers with clear proofs, and re#ealed with them the +cripture and the "alance -6ustice. that mankind ma! keep up 6ustice. %nd 9e brought forth iron wherein is might! power -in matters of war., as well as man! benefits for mankind, that %llah ma! test who it is that will help <im -<is religion., and <is &essengers in the unseen. Leril!, %llah is %ll,+trong, %ll,&ight!. 8his #erse full! e(plains what Islamic mo#ement stands forMM to stri#e for the establishment of a s!stem of 6ustice as enshrined in *uran and +unnah. In the last few pages, an attempt has been made to e(plain this #er! thing in a bit elaborated manner. <ope this book
3:

fulfills this #er! purpose in a useful manner. 3ne final wordMM 3h %llahI @i#e us the strength to stri#e for !our $een so that we ma! be able to establish it on !our earth and if we aren)t able to establish it on earth, at least our struggle should become our pro#ision on the da! of doomsda!MM A#een)

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