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Whispers of The Forgotten: A Tale of Lost Memories
Whispers of The Forgotten: A Tale of Lost Memories
Whispers of The Forgotten: A Tale of Lost Memories
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Box 938
Ilaudoodi, Syed Abul^ATa, Ilaulana, 1903- _
( Tranalalionj
Piocess of Ivalamic revolijtlon.
(^Piinjab)
PathanK'ot^ li^lita^xj-c-Jamaat-o-IslaFii.
1947.
57 p, (,Par-\jl-l5lam aeries)
N^]G
RESTRICTIONS ON USE: Reproductions may not be made without permission from Columbia University Libraries.
TRACKING # :
Dar-ul-Itlam Series
PROCESS
OF
Islamic Revolution
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JAM’AT-E-ISIAMI PUBUCATim.
SAYYED ABUL-ALA MAUDOODI
(TRANSLATIOS)
Gentlemen,
In this discourse I shall explain to you
the procesc by which the Islamic state comes
into being as a natural consequenee of a parti-
eular set of circumstances.
Now-a-days the
phrase, ‘‘
has beeome a child’s
Islamic state ”,
Natural evolution of the state system : — In this different conclusion chemical components may
;
gathering of educated people m;ed not spend I be of a particular nature and by mixing them
m ich time in explaining that a state, whatever up a compound of a totally different kind may be
its nature, is not formed by artificial means; obtained; a lemon seed may be sown and a tree
system and then to hit upon the appropriate you consider this fact, you will r e c
ccurse of action leading towards it. It is essen- when a particular type of movement, leader-
tial that a particular type of movement should ship, mass character and communal morality
gi ow up permeated by the same spirit, the has emerged into shape which is appropriate
S£me sort of mass character should be moulded to a definite form of the state-system and \et
the hope entertained that, as a consequence
is
tt e same type of communal morality should be
thereof, a state system of an altogether different
developed, the same kind of workers should
nature will be created, this is little more than
be traind, and the same type of leadership
wishful thinking.
should emerge and such collective action
taken as is implied in th nature of the parti- The Ideological State. We have now to
cular state-system desired to be set up. It consider what is the nature of the state which
is only when all such means have been
success- we call an Islamic state. In this conneetion
I may point out that the distinguishing
mark
fully employed and all the n(‘cessary forces
Islamic state its complete freedom
aid appropriate factors have continued to of the is
operate for a sufficient period of time and from trace of nationalism and its influences,
all
tt e affairs
of the state, has never struck root idea completely eludes the grasp of those
in the narrow mind of man. Muslims who, though born in Muslim families,
Christianity did
eribody a very dim perception of this truth have had their training and education on
but it could not develop a full system of ideas Western lines and whose views on life and
on the basis of which such a state could be history borrowed from European history and
formed. In the French Revolutic>n we discover western politics. The result has been that in
a faint glimpse of the idea of a state founded countries outside India where Muslims pre-
or a set of principles, but it soon disappeared ponderate and which are more or less independ-
in the darkness of nationalism. ent, when people of this type assumed the
Communism
of course, preached this gospel with deep fervour reins of Government, they could think of no
ar d did even attempt to form a state on other form of Government and of no other
this
basis, so that the world began to take interest type of the state-system except that of the
in the great Russian experiment. national Government and the Nation-State,
But the evil
sp irit of nationalism soon possessed the com- because they had no knowledge of Islam and
munist state and injected its poison down to its its attitude towards the problems of life and
roots.From the drawn of history down to they had no conception of a state formed on a
modern days, Islam is the only creed in the definite set of moral and spiritual principles
wc rid which seeks to organise the state on the isetead of the principles of race or nationality.
basis of an ideology free from all In India too people who have received the
traces of
nationalism and invites mankind to same kind of mental training are involved in
form an
the same fallacy. They talk of an Islamic
no n-national state by accepting its
ideological
state but, because of their peculiar mental
training and their background of western
I
8
9
political history,they have before tlieir mind
no plan of life except that derived from the life form a national state based on the well-known
ai d history of Nation-States in Pmrope. democratic principle of majority rule and
Con- :
sciously or unconsciously, they fall a victim to wherever they may be in a minority, their
notibnalistic ideology and whatever pro- “right” should be safeguarded and their indivi-
;
al Stic. According to them the nature of the the world national minorities seek and claim
pioblem that confronts us is no more than this, their protection :in the services, educational
that Muslims are a separate national group institutions and elected bodies, they should
like Hindus, Englishmen and lA'enchmen and have proportionate representation, their repre-
V sentatives should be elected by their own
as such they have every right to a separate
voters; they should be given their due share
netional existence under a state and Govern- in
ministries as a distinct national entity. Such
ment of their own. However much they may
are the methods and ideas of these people.
ra^k their brains, they cannot conceive of any They
are evidently borrowed from the conception
ot^er means of attaining this objective except
that, as a nation, Muslims should follow the
of European State-system and yet, those who
sane methods and adopt the same strategy ' advocate the above means and strategy talk,
in the same breath, of their resolve to form
that have been folio wrd and adopted by all an
Islamic state. These people also use Islamic
et ler national groups in History. In other
words, the elements of which this nationality is terms ‘Ummat’, ‘Millat’, ‘Ameer’ and the duty
composed should first be wnlded together in a of ‘obedience to the Ameer’ whose connota-
stiong unified whole; a powerful national tion in Islamic terminology is something quite
different from what these persons have
spiritshould then be infused among them; a in
ceatral authority should emerge and direct
mind when they use the above words. To
them they should organise their own national them, however, these Islamic terms, are
;
guards; they should have a national militia; synonymous with the terminology of nationlism,
w lerever they are in a majority, they should and as good luck would have it, these terms
were found ready-mad in the Islamic literature
11
10
12 13
soverignty, eitlier partially or places by fleecing the weak and the down
has the ri^ht to legislate trodden, in short, for the pursuit of their
f nd give commands. The state, according to pleasure and the other
self-glorification. On
Islam, is nothing more than a combination of hand, men who are at the helm of the state
men working togather as servants of God to should have a feeling that this is a burden laid
and purposes. This can
will on them that they may enforce the divine law
happen in two ways:
some person should
either and administer social justice to the creatures
leceive the law of the state and its basic of God. They should feel that if they make
(institution directlv from God or he should
%
even a small mistake in following and enforcing
lollow the lead of another person who is the the law or become guilty of even a grain of
lecipient of such law and constitution. In selfishness, prejudice, partiality and dishonesty,
1 he working of this state all those will parti- they shall be hauled up before the throne of
cipate who believe in this law and are prepared God on the day of judgment, even if they
1o follow it. They will all work with a sense escape all punishment in this world.
of individual and collective responsibility to The superstructure of social conduct and
<lod, not to the electorate, neither to the King political action that ison the basis of
raised
or the dictator.They will jwoceed on the this theorv is entirelv from that of
different
])elief that God knows everything overt and the secular state in all its details and ramifica-
covert from His knowledge nothing is hidden ;
tions. Between these two forms of social and
;
enslaving people of other nationalities calling to Him requires for its successful working a
ipon them to bow down their heads in submis- special type of individual and mass character
don or for enabling them to construct spacious and a peculiar mental attitude. Its army, its
14 15
police, its law courts, its revenue system, its different elements of its collective life and for
taxation, its administrative and foreign policy, the administrative machinery. It required
its conduct of war and peace, everything men who have the fear of God in their hearts ;
differs widely from the similar instruments who feel a sense of responsibility towards
used by secular
states. The ordinary judges God who prefer the next world to the present
;
IS well as
the Chief Justiees of the secular in whose eyes moral gain or loss is much more
^ourts are not fit to work as clerks, or even important than worldly success or failure
peons in its judicial system. The inspector- who follow implicitly in every wake of life that
general of police department in a secular state code of conduct and that line of action which
s not worthy of being an ordinary constable has been permanently formulated for them
'herein ;
and the generals and field marshals whose struggles and efforts are directed to
lot to be recruited as ordinary soldiers.
fit the attainment of Divine pleasure, who are
The foreign ministers of the secular states, not influenced neither by personal nor by national
to say of their fitness for any office under the motives, who are not slaves of their avarice or
fslamic state system, will not escape imprison- of their sensual passions ;
who are free from
nent that system for their lying, fraud and
in narrow-mindedness and prejudices whom ;
dishonesty. In short, all those person who wealth and authority cannot corrupt who ;
lave been trained for running the afFairs of are neither hungry for riches nor greedy of
secular states and whose moral and mental power ;
who a strength of craracter
possess
training has been undertaken in the spirit that can resist temptations even if the
all
^hich permeates every activity of the secular entire resources of the earth and all the
state are totally unfit for an Islamic state, treasures of the world are placed at their free
which requires human being of a very different disposal with nobody to check and supervise
character for its citizens, voters, councillors, over them; who pass sleepless nights when
office beares, judges, magistrates, directors of the Government of cities is entrusted to them
departments, commanders of the army, am- so that, under their protection, people may be
bassadors, and ministers, in brief, for all the freed from all fear in respect of their lives,
17
16
a guardian of their life and property and the the type of state suited them. It is not possible
honour of their womenfolk that a tree may shape as a lemon from its
; whose reputation
in international politics rudimentary stages right up to the state of
is such that the whole
H^orld can depend upon them for their truth- its completion but when it reaches the stage
fulness, love of justice, adherence to moral of fruition, it should all of a sudden begin
principles, and fulfilment of promises and producing mangoes. The Islamic state does
!nderstandings. The Islamic state can only not start into being all of a sudden like a
be formed with this type of people and it is miracle it is inevitable for its creation ihat in
;
cnly men of such sterling character that can the beginning there should grow up a move-
run the Islamic state. People with a materialis- ment having for its basis that view of life, that
tic and utilitarian mentality who always come ideal of existence, that standard of morality,
forward with a new principle under the stress and that character and spirit which is in keep-
t'fpersonal or national expediency who do ing with fundamentals of Islam. Its
the
;
r
19
18
bearing that particular ideology which they
r;se up a system of education to train and
claim to represent and, in everything they
mould the masses in the Islamic pattern of say or do, it should be apparent to everyone
life; the system should produce MusUtiI who comes into contact with them that the
Muslim philosophers, Muslim histo-
scientists,
ideological state to which these selfless,
r ans,Muslim economists and financial experts, truthful and God-fearing men of pure charac-
ter and sacrificing spirit are inviting the world
Muslim jurists and politicians in short, in
;
every branch of knowledge there should be must certainly be a guarantee of social justice
and world peace. By means of such a struggle
rien who have imbibed the Islamic ideology
and are imbued deeply with its spirit, men all those elements in societv whose nature
is not entirely devoid of truth and justice
\^ho have the ability to build a complete
will become attracted to the movement. The
system of thought and of practical life based
influence of people with a low mentality and
cn Islamic principles and who have strength
of those who resort to mean tricks will dislike
enough to challenge effectively the intellectual
to apalpable degree in the face of a lofty
leadership of the present Godless thinkers and
scientists. With such an intellectual back- movement like this. A revolution will take
place in the mentality of the masses and the
ground the movement should take the field
collectivelife of humanitv will erv out for a
{.gainst the wrong system of life which is to be ^%/
emerge like pure gold which every one may the ground has been prepared in this manner
declare unalloyed after having it tested. and as soon as this system is set up, office-
iOming their struggle they should, by word bearers from the lowest officials right up to
and deed, exemplify in their conduct and
21
20
the theories of leaders of
thought like
rank by
ministers and administrators ol cverv many
Hegel, Fichte, Goethe, Nietsche and
and status will be available for running it
in the same
others including Hitler. Exactly
cwing to the out-turn of that partieular system
which I have men-
way the Islamic Revolution can be brought
c f education and training
about only when a mass movement is
initiated
tioned above. theories and conceptions of the Quran
on the
Gentlemen This is the natural method
and the example and practice of Muhammad,
!
adopt the same means to secure those ends, our minds that this is not even the first step
be it the Hindu nation or the Sikhs, the
on the road to Islamic revolution or the creac-
Germans or the Italians. A leader who is
tion of an Islamic state it is in fact a reverse
;
;
One such coin more valuable to Islam than a
is
but I cannot imagine how the kingdom of God '
whole heap of spurious gold coins. Then again,
can come through such people and by such
the leadership which God requires for the glory
methods. Who will acknowledge their moral
: of His name is the type of leadership which
superiority ? Who will regard them with
i should not budge an inch from the principles
feelings of respect and reverence ? Whose
whieh Islam seeks to uphold, no matter what
heart be attracted to Islam on coming
will - j
I
i
26
31
30
of God. If w'e desire to start this move-
V hich confronts us is that if wc have to revo- ment, it is inevitable to follow' the practice and
lutionise the social life of humanitv, even in a methods adopted by those leaders, for there is
IMuslim national State, and if we have to no other technique suitable to the nature of
do this without the aid of the state, this movement, nor can one be devised. But
more probably in the face of active w'hen w'e attempt to trace the footsteps of
opposition by the Muslim
State, why should these messengers of God w^e are faced with a
we wait that opposition to take shape
for great difficulty. We have the most meagre
instead of starting forthwith on the road of information about the w'ork done and methods
revolution? Why should we foolishly waste followed by the Prophets of God in the early
oar time in expediting the so-called Muslim period of history. The Quran, no doubt, contai-
national state and fritter away our energies in work but they do not
ns brief hints about their
setting it up, when we know^ that it will not give us a We
also come across in
full picture.
o aly be useless for our purpose but will rather the New Testament with some sayings of Jesus
prove an obstacle in our path. Christ which, though lacking authority, do
The technique of Islamic movement:- Gentle- throw some light on how^ the Islamic move-
n en, I shall now' explain to you in a brief histo- ment is conducted in its initial stages and
rical survey the w'ay in which the foundations what are the problems that it has to face.
o:’ social life have to be changed and reconstruc- But Jesus Christ did not himself pass through
te d in order to bring about the Islamic revolu- we
•
the later stages of the movement so that
tian, and the special technique by which this
cannot find any guidance from his life about
goal can be reached. the later and final stages of the Islamic
In reality Islam is a movement wdiich movment. In this matter we can get clear and
seeks to build up the structure of human perfect guidance only in one place, that is, in
sc ciety on the conception of divine sovereignty.
the life of Muhammad. In seeking guidance
Ttiis movement has followed the same familiar
from this source we are not influenced by mere
pattern from the dawn of history. Its leaders sentimental attachment but because there is
;
F'
34 35
ill these problems and solved them one by dence and mankind should realise that the
3iie. But the reason why he turned away universe in which we live is not in realitv a
his attention from these pressing questions kingdom without a sovereign. On the other
the day and concentrated all his energy on hand, it is governed by an all-powerful
preaching obedience to God was that, from sovereign whose sovereignty neither stand in
the stand-point of the Islamic movement, all need of man’s acceptance nor can it be
the evils which arise in the social life of man- extinguished by his efforts, nor again can
kind owe their existence to this basic human being step out of the limits of this
misconception that man regards himself as kingdom and find refuge elsewhere.In view
an independent and irresponsible being or, in ; of this hard fact and stark realitv, the notion
other words, he sets himself up as his own that man is an independent being, free to
god or again because he falls in the error of
;
follow his desires and the dictates of his reason
taking someone else besides the Creator of is a foolish presumption which is not suppor-
\
will but recoil on his own head. Both wisdom
some inanimate object of nature. So long as and realism demand that man should bow
this evil at the root, no amount of
persists I
down his head before his Maker straight-
superficial reform from the point of view of forwardlv and without anv reservation, and
Islamic theory can succeed in eradicating social admit in all humility that his position is that
diseases. Unless this basic misconception is of an obedient servant in relation to his Maker,
corrected and man returns to the consciousness who is his master, guide and law-giver. It
suppressed at one point will re-appear at an- the whole of this universe there is only one
j
^1
Vi
I
36
entitled here to issue his eommands nor does, Mater. behoyes us to deny obedience
Hence it
in point of fact, any one else’s writ run here. to all itself does not own
authority which
Therefore, he should not agree to become allegiance to Him and to refuse to serye any
the instrument of any will other than His person or group of persons who act independen-
Will nor accept the command of any other, tly of the will and purpose of the Creator.
nor bow down before anyone else There is This is the root and foundation of all reforma-
no one worthy to be styled in this world as His tion. On this foundation alone the whole
Majesty, because all majesty resides in Him. superstructure of indiyidual character and
1 here is no one here who can be called His social organisation can be planned anew after
Holiness, because all holiness is yested in Him. pulling down the old structure, and all the
There is no being to be styled as His Highness, problems of human life that haye arisen in the
because highness is the sole attribute of God. past or will arise inuture can be solyed in a
Ihere no one here fit to be called His Lord- new manner.
ship for lordship belongs to (jod wholly and Without any preyious preparation or any-
solely. There is no legislator here and no thing by way of preliminary action, the Prophet
law'-giyer, for the only law deserving obedience Muhammad presented this fundamental concep-
is the law of God. There is no one here, tion to his people directly. He did not follow
besides Him, who can rightfully claim to any round-about method in preaching his
control and regulate the affairs of humanity, message. For instance' he felt no need to
none who can administer justice in his own prepare the ground by trying to win the
right,none who can answer the prayers of popularity and gain the affection of his people
man and from whom man can expect help or through useful social and humanitarian work.
succour in his distress there is none besides
;
Nor did he seek political power in order to
Him, who possesses the keys of authority and push forward his mission through the back-
there is nobody else who can claim absolute door of goyernmental authority. He did
and unconditional allegiance for human beings. nothing of the kind. What we see, on the
All men are but seryants and there is only one- other hand, is that there came forward a man
38 39
H'ho directly announced that ‘‘ There is no not a mere religious creed. As I have explained
{fodbut One God.” He did not fix his eves ft
just now, the whole system of social life which
on anything else. It would be wrong to is based on the conception that man is an
conclude that mere prophetic boldness or independent being or that sovereignty belongs
missionary zeal was responsible for this direct to any other being, animate or inanimate,. is
jind straightforward mode of preaching. In uprooted from its foundation and a new
leality this is the necessary technique of the superstructure rises on a different basis with
Islamic movement. The influence and prestige belief in the oneness and sovereignty of God.
gained by any other means is of no use Todav the whole world hears vour Muezzins
ft,- ft/
^ whatever for the moral reform which Islam proclaiming loudly ‘‘ I bear
(callers to prayers)
”
undertakes. People who co-operate with you witness that there is no god except one God
c n any basis other than that of “ no gods and hardly takes any notice of it, because
€xeept One God ” can give you no help in the neither the caller knows what he is calling
task of social reconstruction on Islamic lines. about, nor do the hearers find any real mean-
In this great work only those persons can be of ing or purpose in it. But were it to become
rsal use who come towards you on hearing known that the proclamation is intended to
the cry of “ no god except One God” who —
mean and the caller is fully conscious of it
I
40 41
‘,eek to quarrel with anyone or not, the whole ship felt the ground slipping from under his
’vorld will come and quarrel with you. As feet and all these people hastily Patched up a
soon as you raise cry you will feel as if all of unity among themselves, in spite of their deep-
f
a sudden the eaJth and the heavens had turned seated to fight
difi'erences, this new' and
your enemies and on all sides you will find formidable menace to their established wav of
ft/
yourselves encircled by hostile elements. living. Under these circumstances only those
This very of affairs confronted
state persons came forw ard to join Muhammad whose
Muhammad when he raised this cry. The minds w ere clear, who were cabable of under-
^
Proclaimer had raised the cry in full conscious- standing and accepting truth, and wdio had at
ress of its import and the hearers knew very least such love for it left in them that when
v^ell what he was really driving at. Hence they realised that his call was a call of truth,
everyone who was adversely affected in any they girded up their loins to face
ft.
death and
r inspect by this cry stood forth to suppress destruction The
it for its sake. movement
1 he priests scented danger in tJiis cry to their needed people of this very type They came
papal domination, the rieh saw a menace to one by one and in twos and fours. Their
their hoarded wealth and luxurious living, the numbers increased gradually as the struggle
capitalist realised the danger to his economic developed. Some of them had to lose their
overlordship, worshippers of race and tribe employment; some were driven out of their
were not slow to feel the challenge it implied homes by their own kith and kin; some had to
to their superiority, the nationalists at once leave their friends, relatives and acquaintances;
shrugged their shoulders at this new unifying a large number of them were dragged on hot
fcrce which meant the destruction of the sand; while othejs were stoned and abused in
ai tificial unity built on the idea of nationality the market-place. One had his eyes taken out
and ancestor worshippers rose in indignation at and another his head broken. Attempts were
this looming cloud whose showers were to wash made to buy off people by offering them
4‘2 48
^^'omen, wealth, office, authority and every- this automatic process of training they should
thing else that could be offered. All these things become permeated with the true spirit
o
( ame and it was necessary that they should of Islam. When a person comes forward
with a high ideal and undergoing suffer
( ome, for without them the Islamic movement
( ould neither gain strength ncr grow to wider
ings, tortures, exile, poverty and other
hardships for its sake, the spirit of that ideal
proportions.
advantage of was that infiltrates heart and mind and his whole
his
The first all this
process of training, on the other, this struggle shadows of doubt and misunderstanding and
tself gave a fillip to the movement. When in this background of righteous suffering they
3eople witnessed with their eyes that a hall were irresistibly drawn to the bosom of truth.
was on the devoted followers of the
let loose This was the reason why, barring those persons
Prophet, that they were beaten, imprisoned who were blinded by religious prejudice or
,ind turned out of their homes, they natur- vested all
interests, the rest were drawn
,illv desired to know what all this was towards this movement some were attracted
;
ibout. And when they learnt that these almost instantaneously, while others resisted
Deople were being tortured /not for ‘‘
women, the attraction for a while, but sooner or
later every truth-loving and selfless man joined
vealth, or propety,” but only because they had
iome in possession of a new truth to which they the movement.
sincerely and tiiat their lives Meanwhile the leader of the movement him-
leld fast
self by his personal example, full demonstrated
ind habits bore no trace of any selfish motive,
movement and everything
the principle, of his
they were naturally led to seek that for which
that the movement stood for. Every act,
these people were facing cheerfully all these
And when they speeehs and movement of the leader breathed
difficulties and calamities.
the true spirit of the Islamic faith and fully
came to know that this was nothing else except
brought out its implications for practical life.
belief in one God and that this belief had effec-
This is a question requiring detailed for which
ted such a revolution in their lives that they
there is no space here, but I shall briefly men-
were ready to throw away all the advantages
tion a few important things.
which their society secure for them and willing-
His Khadijah was the wealthiest
wife
ly gave uy all prospects of worldly success
for
righteousness and that woman in Hedjaz and he was carrying on trade
the sake of truth and
with her capital. When the prophet became
in this cause which they had taken up
they
slow to sacrifice their lives, pro- active in his new mission, his commercial busi-
were not
their children, a new light ness came to a standstill, for by devoting him-
perty and even
self completely to his mission and incurring
dawned upon them sweeping away before it all
46 47
destination.
convinced the world that the Prophet was
!iis
4 working for the betterment of all human be-
The Quraishites offered him the throne of
ings irrespective of race or nationality and it
1 he Hedjaz and said that the}' would accept
was this which attracted people of all nations
him as their king. They offercid to give him
towards this movement. If he had cared for
in marriage the prettiest woman of Arabia and
his own family, then non-Hashemites would
1o place at his disposal as much wealth as he
have had no interest at all in his movement.
wished on condition that he gave up his
for,
mission. But the man who had stood up for Had he been anxious to preserve the authority
of the Quraishites somehow or other, the non-
the salvation of mankind, rejected all these
Quraishites would have had no incentive to
offers and remained content with the abuses,
vilification and cruelties of his countrymen, take part in this work. Had he stood for the
^^he leaders of the Quraish superiority of the Arab race, then Bilal of
and other Arabs
said, “Muhammad, how can we come and sit
Abyssinia, Suhaib of Rome and Salman of
'sdth you and hear your talk when in your Persia would have had no reason to support
company there are always found sitting slaves, him in his task. What really attracted every-
poverty-stricken persons and mean people? one was his pure and sincere godliness and his
\^ou have collected around you all those who absolute selflessness free from all personal,
are regarded in our society as low class people. family, tribal, and nationalistic motives.
48
49
When he was compelled to leave Mecca that led to the defeat of the non-believers in
all the money and v aluables which his enemies the Battle of Badr.
had deposited with him for safe custodv' were After a long and bitter struggle extending
handed over by him to all with instructions over 13 years, when the time came for a smafi
that alter he had gone, they sliould be return- Islamic state to be set up in Medina, there
ed to their A worldy man
rig'll tful owners. were already available 400 workers everv one
would hav^e every motive on such an occasion
of whom had receivedtraining in Islam and
full
to run away wdth whatev er he could lay his
was thereby enabled to perform any task he
iiands on, but the servant of God returned the
was called upon to undertake in the capacitv
property belonging to his blood-thirsty enemies of a Muslim. These people were all now
readv
md this at a time when the y had already - to conduct the Islamic state which was, there-
decided to murder him. This unexampled
fore, set up. For full ten years the Messenger
iioral behaviour must have caused no little
of God Himself guided the affairs of this
state,
astonishment to the people of Mecca, and 1
and in this short space of time trained thou-
iim sure that, when two years later, they
sands of men to perfection in running ev^erv"
(jame out to fight against the* Messenger of
department of government in the Islamic
God on the battlefield of Bader, they must
' manner. This was the period in which Islamic
have felt it in their heart of hearts that they
ideology developed from an abstract idea into
were fighting a man who had not betrav^ed
a perfect socio-political system and ev’erv
i;heir trust and who was mindful of their
«
50 51
mch an example of Islamic government that you keep in mind the historv of revolution in
[slamic state of whole of Arabia. As people ^^.^A-Olutyon.’ And this revolution changed
?aw' Islam in its practical form and witnessed not merely the administration of the country
its concrete results they were convinced that but also the mental and moral outlook of the
this was humanitv at its best and that the true people. The whole of Arabia was transform-
salvation ofmankind lay only in this form of ed as ifby a magic touch, in its mode of
society. The worst enemies had ultimately living, in its moral habits and spiritual values,
to come over to the cause against which they in short, in all aspects of its life. It was not
had fought for years together. Khalid, son of a mere political and social reform that had
Waleed, accepted it Ikrama son of Abu Jahal
;
taken place. The whole basis of material and
bowed to it and Abu Sufyan as well the mur-
;
moral life had undergone a revolution. Adul-
derer of Hamza, named Vahsh(‘e also embraced terers whose life had been one of insensate
the new faith and even Hinda who had swal- self-indulgence were now protectors of female
lowed the liver of the Prophet’s uncle walked erstwhile drunkards became the lea-
into the camp of the Prophet whom she had ders of the prohibition movement. Men who
at one time hated with a fierce hatred. had lived as thieves and vagabonds came to
The historians have given so much pro- have such a keen sense of honestv that thev
minence to the religious wars of the Prophet hesitated even to accept food from their
that people were misled into believing that friends, because it smacked of taking hold of
this revolution in Arabia was brought about another’s property, so much so that God Him-
by violence and bloodshed, whereas not more self had to assure them in the Quran that
than a thousand or twelve hundrrd men were there was no harm in taking such food. Those
killed on both sides in the course of all the who had been robbers and dacoits became so
wars fought during the five years in which the religious that when an ordinary soldier among
warlike nation of the Arabs was subdued. If them, at the time of the conquest of the
L
53
Persian capital, came upon the royal crown on which the earth and heavens stand.
Among them arose governors who did not live
of Persain worth crores of rupees, he concealed
it in his tattered blanket in the dark hours of
in government houses but among their subjects
the night and handed it over to his general, in houses theirs, who freely went about
like
so that his honesty may not become an object in the streetson foot who had no guards at
;
at
of public admiration and that hypocrisy may their doors and were accessible to everyone
not taint his sincerity. Those who had no any time of day and night. Among them
respect for human life at all and with whom it were to be found judges one of whom dis-
was a common habit to bury their daughters missed the suit of the Caliph himslef against a
alive with their own hands, came to have such Jew on the ground that the Caliph could not
regard for the sanctity of life that they could produce any other witness except his own son
not see even a fowl being slaughtered merciless- and his slave. Among them appeared those
ly. Those who had no idea whatever of generals one of whom, on being forced to
truthfulness and justice beciame so truthful evacuate a city during a war, returned the
and just that on the occasion of the peace of whole of the Jizia (protective tax) to the
non-believers on the ground that he was not
Khvber, when their revenue collector went to
in a position to afford protection to the con-
collect the government tax fi’om the Jews and
money quered and therefore, had no right to retain
the latter offered him a large sum of in
the tax which had been collected in lieu of
order to persuade him to r(;duce the govern-
such protection. Among them were born
ment demand, he refused to accept the bribe
ambassadors one of whom, in a court full of
and distributed one-half of the produce bet- de-
the Persian generals, gave such practical
ween the government and the Jews by laying
monstration of the principle of human equality
two separate stacks opposite each other and criticism
in Islam, and dircted such relevant
asking the Jews to choose freely one of them.
against the class distinctions in Persia, that
At behaviour of the revenue-collec-
this strange
God alone knows how many Persian soldiers
tor, the Jews were taken aback completely
feeling
‘‘
This is the justice must have been over-powered with a
and involuntarily cried:
^ A
-
5.S
54
to confess the crimes which were punishable actually planned and organised on the basis of
by amputation and death and demanded that this new ideology people could not understand
they should be purged of the evil effects of what this novel type of leader wanted to do.
their crimes by punishment in this world, so All sorts ofdoubts arose in their minds. Some
that they may not have to appear before God said that he was indulging in poetic fantasies ;
results will appear. It is, of course, true that selected Aligarh for an address and placed
for this work, qualities of faith, a true under- I before it a new plan of edcational system
jtanding of Islam, single-mindedness of pur- which, in my opinion, was essential for the
pose, strong power of judgment and complete revival and regeneration of Islam. With simi-
;acrifice of personal feelings and selfish desires lar feelings I am again addressing the students
ire necessary. Strong willed persons are needed of Aligarh and placing before them the plan
of that movement which is the only possibk
‘or this purpose who, on aceej)ting truth, can
movement for bringing about a social revolu-
concentrate on it and will not look towards
tion of an Islamic nature. I have done my
anything Whatever may happen in the
else.
duty and communicated to ymu whatever i
world they would not budge an inch from the
had in mind. The responsibility of changing
path chalked out for them by the Quran. Thev
your hearts does not lie on me.
should be prepared to sacrifice all prospects of
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and published by Sayyid Abul-Ala Maudoodi, Darul Islam,
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— :
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—
After Secularism what ? : By Mohd. Mazhar-ud-Din
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The aim of this brochure is to present the true conception of
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