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Ilaudoodi, Syed Abul^ATa, Ilaulana, 1903- _

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Piocess of Ivalamic revolijtlon.
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 t

Dar-ul-Itlam Series

PROCESS
OF
Islamic Revolution
-4
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t*’’*
^
!

}
* '
« T

JAM’AT-E-ISIAMI PUBUCATim.
SAYYED ABUL-ALA MAUDOODI

(TRANSLATIOS)

Maktaba - e - Jamaat-e - Isiami

DARUL ISLAM, PATHANKOT
(Punjab).

Price As. -1121^

*:Process of Islamic Revolution.
^ r— ,,

(Being an address delivered by Sayyed Abul Ala

^ Maudoodee at the Aligarh Muslim University).

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 ”,

plaything; the idea has eaught the imagination

of eertain people, and some of them even
profess to have adopted it as a positive ideal.
But strange means are being suggested for its
attainment whieh would make it as impossible
to reaeh the desired goal as reaching America
in a’ motor This loose thinking is due to
car.
the faet that owing to eertain political and
historical causes a desire has sprung up for a
certain ideal which may be called the “Islamic
state”; but no attempt has been made
either to define in a scientific manner the
nature of this state or to study the process of
its evolution. In these cricumstances it
becomes doubly necessary to investigate this
problem in a scientific manner.
 2 3

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

it is not an article of manufacture to be prepar-

bearing mangoes may grow out of it; similarly
it is not possible that conditions mav exist
ed at a particular place and then transplanted
elsewhere entirely at sweet will of men.
favouring the growth of a particular type of
the
It is rather a natural product of the interplay
state; the manner of their mutual inter-aciion
of certain moral, psychological, cultural may also be suited to the development of the
and historical factoricals pre-(‘xisting in a same type of state but, after passing through
cei tain pre-requisites must be fulfilled, certain various evolutionary stages, an altogether diffe-
rent state may emerge out of the process and
so(;ial forces created and some natural require- ;

the operation of those v^ery forces which favoured

ments satisfied before it can come into being by
the pressure of events. Just as in logic deduc-
one form of the state may result in a state being
established which belongs to a different category
tion always follows the arrangement of premises;
altogether.
in chemistry a chemical compound is formed by
the comblination, in a particular way, of certain
Please do not imagine, that I am bringing
in the doctnine ofdeterminism here and deny-
ingredients possessing chemical aff inity, likewise
ing freedom of human will. There is no doubt
it an undeniable fact that in sociology a state
: s
that in determining the nature of a state the
is merely the natural consequence of those
will and actions of individuals and communities
circumstances which pre-exist in a particular
so(jiety. Again, the nature of a state is wholly
play a very great part. What I am driving at
is that whatever the nature of the state-system
determined by the nature of the circumstances
that is desired to be created to, it is indispens-
which underly its birth and formation. Just
as it is not possible that premises may be of one
able toadopt and choose such means as fit in
with the nature and spirit of the desired
ty DC and their arrangement may bring about a
 4 5

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

direct or indirect. It is a state built

exclusively
when as a result of their operation over a con-
sderable period, they have cr(^ated a social on principles. I should call it an ideological
state. A state having its foundations in certain
pattern strong enough to withstand all influen-
then there comes into be recognised moral principles and free fiom all
ces, foreign to its spirit,
idea of nationality or race is one of which
the
ing, as a natural sequence of this train of events,
world has never tasted but once, and to the
that particular type of State for which
these
have cleared the field. This is advantages of which it is insensible even to
owerful forces
I
and this day. In ancient times men knew only of
exactly as when a tree springs out of a seed
to grow with its own force, so that on government by families or classes. Later on,
continues
they had experience of racial and national
reaching a particular stage of development
it

for which its governments. But the idea of a state conducted

begins to bear the selfsame truit
and ruled by a
If on a definite set of principles
natural structure was particularly suited.
 ()
g;-oup of persons composed of widely differing
n itionalities who have accepted those principles
as the basis of their entire
life, social, economic
and political, and whose acceptance of those
'inciples their sole title to have a voice in
p is
tt e affairs
of the state, has never struck root
in the narrow mind of man.
Christianity did
eribody a very dim perception of this truth
but it could not develop a full system of ideas
on the basis of which such a state could be
formed. In the French Revolutic>n we discover
a faint glimpse of the idea of a state founded
or a set of principles, but it soon disappeared
in the darkness of nationalism.
Communism
of course, preached this gospel with deep fervour
ar d did even attempt to form a state on
this
basis, so that the world began to take interest
in the great Russian experiment.
But the evil
sp irit of nationalism soon possessed the com-
munist state and injected its poison down to its
roots.From the drawn of history down to
modern days, Islam is the only creed in the
wc rid which seeks to organise the state on the
basis of an ideology free from all
traces of
nationalism and invites mankind to
form an
no n-national state by accepting its
ideological
I
7
As this is something novel and the world
around us is moving in a contrary direction
not only non-Muslims, but Muslims themselves
are unable to realise its full implications. The
idea completely eludes the grasp of those
Muslims who, though born in Muslim families,
have had their training and education on
Western lines and whose views on life and
history borrowed from European history and
western politics. The result has been that in
countries outside India where Muslims pre-
ponderate and which are more or less independ-
ent, when people of this type assumed the
reins of Government, they could think of no
other form of Government and of no other
type of the state-system except that of the
national Government and the Nation-State,
because they had no knowledge of Islam and
its attitude towards the problems of life and
they had no conception of a state formed on a
definite set of moral and spiritual principles
isetead of the principles of race or nationality.
In India too people who have received the
same kind of mental training are involved in
the same fallacy. They talk of an Islamic
state but, because of their peculiar mental
training and their background of western
 8
political history,they have before tlieir mind
no plan of life except that derived from the life
ai d history of Nation-States in Pmrope.
Con-
sciously or unconsciously, they fall a victim to
notibnalistic ideology and whatever pro-
;
giamme they think of
fundameiitallv nation
is
al Stic. According to them the nature of the
pioblem that confronts us is no more than this,
that Muslims are a separate national group
like Hindus, Englishmen and lA'enchmen and
as such they have every right to a separate
netional existence under a state and Govern-
ment of their own. However much they may
ra^k their brains, they cannot conceive of any
ot^er means of attaining this objective except
that, as a nation, Muslims should follow the
sane methods and adopt the same strategy
that have been folio wrd and adopted by all
et ler national groups in History. In other
words, the elements of which this nationality is
composed should first be wnlded together in a
stiong unified whole; a powerful national
spiritshould then be infused among them; a
ceatral authority should emerge and direct
them they should organise their own national
;
guards; they should have a national militia;
w lerever they are in a majority, they should
9
form a national state based on the well-known
democratic principle of majority rule and
:
wherever they may be in a minority, their
“right” should be safeguarded and their indivi-
duality protected, just as in other countries of
the world national minorities seek and claim
their protection :in the services, educational
institutions and elected bodies, they should
have proportionate representation, their repre-
V sentatives should be elected by their own
voters; they should be given their due share
in
ministries as a distinct national entity. Such
are the methods and ideas of these people.
They
are evidently borrowed from the conception
of European State-system and yet, those who
' advocate the above means and strategy talk,
in the same breath, of their resolve to form
an
Islamic state. These people also use Islamic
terms ‘Ummat’, ‘Millat’, ‘Ameer’ and the duty
of ‘obedience to the Ameer’ whose connota-
tion in Islamic terminology is something quite
different from what these persons have
in
mind when they use the above words. To
them, however, these Islamic terms, are
synonymous with the terminology of nationlism,
and as good luck would have it, these terms
were found ready-mad in the Islamic literature
 11
10

share in the conduct of the State system built

a id they are now being freely used to serve as
a cloak for un-Islamic ideas and methods ot
on them. How can a man whose thouosand
activities bear the stamp of nationalism come
a'dion derived from the West.
forward with such an ideal. How can he appeal
If YOU understand the nature of a state
principles, you to the wider humanity and the common moral
based on spiritual and moral
sentiments of mankind when he has already
vill find little difficulty in realising that this
falsified his position by associating himself with
attitude of thought and action and this progr-
the good of a particular community or of a
amme of work cannot serve even as a starting
an particular nation ? Would it not be ridiculous
point for arriving at the desired goal of
of its name of humanity and of the
to appeal in the
ideological State, let alone the question
mov common welfare of mankind to peoples blinded
utility in the concluding stages of the
by national prejudices and fighting with each
rient. Rather such ideas and actions are in and national
other in the name of nationalism
tlieir very nature fatal to the
growth and evolu-
states,and in the same breath demand nation-
princi-
tion of a estate founded on non-national al rights and national self-determination for
The very basis of an ideological state is
ples.
our own people ? Does it stand to reason that
that wa dismiss all questions of tribes, classes,
a movement for dissuading people from litiga-
and notabilities and look upon men as moral
tion should be launched by instituting a suit ‘

£ nd spiritual beings. It is not with their nation-

in a court of law ?
£lity but with their humanity that we concorn —Another distinguish-
The Divine Caliphate :

ourselves. place before them certain princi

We ing feature of the Islamic state is that the
]>les of action and a set of beliefs
where from
forward the basic conception underlying all its outward
Ihey have been derived and put
basis of manifestations is the idea of Divine Sovereignty
claim that these principled provide the
State Its fundamental theory is that the earth and
a universal culture and a non-national
peace in all that contains belong to God, who alone
it
<;ystem which will lead mankind to real
Anyone who is its Sovereign. No individual, family, class
:his world and in the hereafter.
entitled to an equal or nation and not even the whole of humanity
iccepts those principles is
 I

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
;

political life there is nothing common either

and from His grip man can never hope to
iiscape,not even after death. The responsibilty in the elements which make up their unity or
in the spirit and attitude under-lying them.
running the state has been vested in men
’or

lot for the purpose of enforcing their own

A state svstem based on belief in the sove-
%/

orders or imposing their own will on others, for

roeignty of God and in a sense of responsibility

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

property and honour ; who, ^vdlen they enter

The mtthod of Islamic revolution Keep in : —
a country as conquerors, set at rest by their mind the natureof the Islamic state as explain-
conduct any fear that may be entertained ed above and then consider the mean* to be
about them that they will indulge in loot and employed for bringing it into being As I
])Iunder, in tyranny, adultery or sexual incon- have pointed out in the beginning, the ideolo-
tinence. On the other hand, the conquered gical, moral and cultural conditions existing
population find, in every soldier of cheir army, in society, bring forth by their interplay
all

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
;

iLot believe in God or in the* life hereafter,

leaders and workers should be men who are
^/hose policy revolves on the axis of worldly psychologically and spiritually fit to aecpt
gain or loss, far from being fit to establish or that particular mould of character. They
govern such a state are a menace to its stability should theh, by their ceaseless efforts creat
and their very existence in such a state is a the same mental attitude and moral spirit in
challenge to the principles on which it claims their society and on the basis of the moral and
to rest intellectual tendencies so created there should

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
rien who have imbibed the Islamic ideology
and are imbued deeply with its spirit, men
\^ho have the ability to build a complete
system of thought and of practical life based
cn Islamic principles and who have strength
enough to challenge effectively the intellectual
leadership of the present Godless thinkers and
scientists. With such an intellectual back-
ground the movement should take the field
{.gainst the wrong system of life which is to be
must certainly be a guarantee of social justice
and world peace. By means of such a struggle
all those elements in societv whose nature
is not entirely devoid of truth and justice
will become attracted to the movement. The
influence of people with a low mentality and
of those who resort to mean tricks will dislike
to apalpable degree in the face of a lofty
movement like this. A revolution will take
place in the mentality of the masses and the
collectivelife of humanitv will erv out for a
^%/

state-system like this, so that after a time it

lound all around us over the wide world. In
will become impossible in the changed societ}'
Ihis struggle its torch-bearers should furnish
of the day for any other system of life to
])roof of their moral strength and of their
maintain its existence. Ultimately, as an in-
sincerity by facing adversities, braving dangers
and by offering sacrifices in money and lives.
evitableand natural consequence, that parti-
cular state-system
They must go through all forms of trials and will be set up for which

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,
!

for bringing about that revolution

and setting
which sliould by a powerful struggle effect a
up that state system which is called the Islamic wholesale change in the intellectual,
moial,
evolution and the Islamic state. \ou are
all
1
psychological, and cultural foundations o
in
men of learning the history
;
of revolutions
social life. It passes my understanding how
Ibe world is before you. You cannot be character
nationalistic
type
any movement of a
unaware of the fac't that a j^articuilar with its background imperfect educa-
of an
demands the sam(' type of move- amongst
of revolution tional system like the one prevalent
workers,
nent, the same type of leaders and us, which is based on utilitarian morals and
same type of social consciousness and about the
ind the pure opportunism can ever bring
cultural and moral atmosphere'.
The French not believe that m
Islamic Revolution. I do
Revolution needed that particular
kind of the
kind of miracle in which M. Reynaud,
leaders like
moral and mental basis which former Premier of France, believed.* I believe
Rousseau, Voltaire and Montesqeu had
prepar- an end
that the means employed in securing
ed. The Russian Revolution could only be inevitably leave their effects on the results
Marx, the
brought about by the ideas of produced.
leadershipof Lenin and Trotsky, and thousands is a misunderstand-
Loose- thinking-.— Tatre
Communist workers whose lives were
of other the Muslims are fully
ing amongst us that if

cast in the communist mould.

The National-
of France during
take root *Mr. Reynaud. when he was Prime Minister
Socialism of Germany could only the radio, a few days before
the present war, said in a broadcast on
moral, psychological and “ only a miracle can now save France and
in these particular the defeat of France,
I believe in miracles.”
cultural conditions which had been created
 22
organised and develop a sc»lidarity of their
own, that is the panacea for all our ills. It
thought that,
is order to reach the desired
in
goal of the Islamic state or of “ free Islam in
a free India ” the only means that need be
adopted are that individuals comprising the
Muslim nation should be knit together into a
strong unity and develop a central organisation
of their own working in obedience to a central
leadership.As a matter of fact, this is a
programme. Any nation desiring
nationalist
to become powerful, great and strong, will
adopt the same means to secure those ends,
be it the Hindu nation or the Sikhs, the
Germans or the Italians. A leader who
devoted to his nation, who
is an adept in
varying his plans and strategy, to suit the
needs of the moment and who is so gifted by
nature that he can get his commands obeyed
is always fit to lead a nation on the path of
ambition, whether he is Moonje or Savarkar.
Hitler or Mussolini. Ad nhundreds and thou-
sands of youngmen who can move in an
organised manner and do the bidding of their
leader for their national ideals, can always
raise the standard of any nation, irrespective
of the fact whether they believe in the Japanese
23
or the Chinese ideals. Now, if Muslim are a
nation by racial or historical ties and the end
inview is merely to make this nation powerful
and great, then means being employed are no
doubt necessarv. Muslims will have to tread
the path of national ambition, so familiar to
those who know the history of Western
nationalism and, as a result thereof, we can
secure a national government of our own or
at least secure a reasonable share in the govern-
ment of our countrv. But let us be clear in
•/
our minds that this is not even the first step
on the road to Islamic revolution or the creac-
is
tion of an Islamic state it is in fact a reverse
;
step which will lead us backward.
The community which is at present known
bv the name of Muslims is a hybrid mixture oi
allsorts of people with hardly a common
standard of behaviour. From the point of
view of moral conduct, you will find among
Muslims as manv varieties of character as are
to be found among the non-believers. The
proportion of tho^^e who are prepared to give
false evidence in law courts is probably as
large among Muslims as among non-Muslim
communities. Muslims are not a whit behind
any other people in bribery, burglary.
 25
24
groups”? Where on this broad surface of the
adultery, lying, and allmoral evils.
the other
earth will their spiritual leadership be recognis-
All the methods whieh are used by non- Muslims
ed ? In which part of the globe will the
for earning their bread and acquiring wealth
oppressed people welcome them as liberators ^
are resorted to also bv the members of the
•/

The task of “exalting the Word of God”

Muslim community. A Muslim pleader, when
requires a group of workers who are fearful of
he advocates the cause of his clients, knowing
God and implicitly follow the law of God
full well that the latter’s case is unjust, is as
without consideration of gain and loss, no
much devoid of the fear of God as a non-
matter where they come from, whether from
Muslim pleader A Muslim aristocra when ,
now Muslim or
this communitv which is called
he comes across wealth, and a Muslim official,
from outside. handful of such men are more
A
when he holds office, behaves exactly as a non-
valuable for this purpose than the huge crowd
believer would do. To weld such elements Islam does not
of which I have just spoken.
into an organised unity and teach them by
stand in need of a treasure of copper coins
political training the duplicity and cleverness
which pass for gold coins. Before examining
of a fox or by military training impart in them
the stamp on the coins, Islam seeks to find out
the bestial vigour of a wolf, may succeed in underneath.
whether or not pure gold lies
securing forthem the kingdom of the jungle ’

;
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

the outcome may be, whether all the Muslims

into contact with them ? With such uninspir-
perish by hunger or go down before the sword,
ing leadership can they hope to repeat the j

Leadership w^hich seeks only the advantage of

performance alluded to
historical in the Qur-
—
j

its own community and without adherence to

anic words “They join the divine faith in large \

I
i
 26

principles is prepared to adopt any plan with

and ministers hope you will not be
but I
which it can secure the worldl}^ salvation of its ;

offended, if I say, thatcannot produce even

it
flock : leadership whieh
devoid of the fear of
is
peons for the Islamic courts and constables for
God is utterlv unfit for the ideal which
Islam
ft/

the Islamie police. And this defect is confined

has fixed for its followers. Then again, the
not merely to your present educational system.
system of education and training which is
Our own old system of education which does
based on the well-known maxim that one
not believe in the earth’s motion, is equally
should move with the times can never serve
useless from this point of view and cannot
a religion whose final and im^coverable com-
give to the Islamic state a single qazi, finijance
mand is that whichever way the wind may blow
minister, or director of education. And with
and whatever path the world may follow, you
such utter lack of preparation, to think of the
must, at all costs, traverse the path which has
formation of an Islamic state, is pure moon-
been marked out for you by God. I assure
shine. Those who talk in this strain are
you that, even if you are presented as a free completely ignorant of the true conception of
ffift a particular piece of territory to rule over,
the Islamic state.
you will not* be able, as things go now, to
Some people, however, argue saying that
administer according to Islamic principles
it
once a national state of Muslims is set up,
even for a single day. You have made no
mav be of a non-Islamic character, it could be
preparations to train or educate people imbued
changed gradually into an Islamie state by
with the moral spirit and possessed of the inte-
edueation, training, and moral reformation.
llectual attitude which is necessary for running
law courts, army, But whatever little I have studied of history,
an Islamic state, its police,
politics and sociology compels me to repudiate
revenue, and its financial, educational and
this theory as untenable. If such a plan succeeds
foreign policy. The education which is impar-
I shall regard it as a miracle. As I have explained
ted in your colleges and universities can doubt-
already, the form of organisation of a state has
less produce, for an un-Islamic Government,
deep roots in social life. Until there is a change
the type of men who can serve as secretaries
in the soeial fabric, no permanent change can
 28
be produced by artificial means in any system
Df government. A powerful ruler like the Om-
iyyad Umar, the son of Abdul Aziz, who had at
lis back a party of men trained by the compa-
lions of the Prophet of Islam, completely failed
n his efforts to transform the Omm’ayyad
5tate, because society as a whole was not
3repared for reformation. Powerful potentates
ike Mohammad Tughlak and Aurangzeb Alam-
gir in spite of their individual piety could not
'jffect any change in the system of Govern-
:nent. Even a strong monarch like Mamoon-
al Rasheed who wanted to make only a super-
ficialchange in the other form of government,
was wholly unsuccessful. And this happened
in a period when the power and strength of
an individual could accomplish a good deal.
I am, therefore, unable to understand how a
national state formed on a democratic basis,
can easily go through the process of such a
basic reformation. In a democratic state
j)ower is wielded by persons who have the
approval of the voters. If the voters do not
j)ossess the true Islamic mentality and the
moral attitude which Islam inculcates, if they
are not able to tolerate the Islamic standards
of integrity and moral purity and if they are
20
not prepared to accept that impartial justice
and those firm principles on the basis of which
an Islamic state is run, then their votes can
never return the true type of Muslims to a
parliament or assembly. Under these circum-
stances power will come into the hands of those
individuals only who,though they may be
registered Muslims in the census, are far
as
removed from Islam in their ideas and modes
of behaviour. The possession of power by
'
sueh people means no more than this: that we
shall stand where w^e wxre under a non-Muslim
government; wn may even occupy a position
w'orse than that, because a national state
bearing the label of Islam wall be bolder and
more fearless than a non-Muslim state in
suppressing an Islamic revolution. Such a
Muslim national state will pass a sentence of
death and outlawry for acts wUich a non-
Muslim state wall punish only wdth imprison-
ment; and all the same, the leaders of this
state will be called ghazis during their lifetime
and saints after ^heir death, because they
happen to be Muslims by birth. Hence it is
utterly wTong to think that this type of national
state can in any sense be helpful in bringing
about the Islamic revolution. The question
I

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
;

w^re persons who are called the prophets

 32
33
n3 other source available to us for knowledge o nation w as steeped in ignorance, moral degrada-
oP the different phases through which the
tion. economic chaos, and internecine
Islamic movement has to pass. In the whole quarrels.
The coastal parts of Arabia, right up to Yemen,
historv of the leaders of the Islamic movement,
and including the fertile provinces of Iraq!
i1 is Muhammad alone whose life furnishes us
were in the grip of Persian imperialism. In
V ith all the details of the various phases and the
north Roman domination has extended to the
a ipects of the movement, from its early
frontiers of Hedjaz. In Hedjaz itself Jewish
beginnings as an apostolic message of truth,
captitalistshad established great centres of
down to its visible embodiment in an external
trade and they had enmeshed the Arabs in the
s :ate-svstem with a definite constitution, at
net of their usurious transactions. Facing
c ear cut internal and external policy, and a
'
the easternmost coast w as the Chritian Abyssi-
specific social organisation. Hence, I shall place
nian government w hich had invaded Mecca only
before you from this source a brief description
a few^ years before. In Niran, lying between
of the technique of this movement.
Hedjaz and Yemen, there was firmlv entrench-
You are well aware that when Muhammad
cd a group of Christians who derived support
tie messenger of God was called upon to deliver
from this Christian government and had some
the message of Islam, a great many moral, cultu-
economic and political relations with it. Inspite
ral, economic, and political problems were await-
of all these multifarious problems which paid no
ing solution. There were already in existence
needed urgent solution, the prophet of God
t’vo rival imperialisms, Roman and Persian.
attention to these problems of the world outside
1 he social life of Arabia and the surroundingf
or to those which were more intimately related
c Duntries rested on a basis of class distinctions
to his own people. On the other hand, he
and class conflictswere by nomeans infrequent,
merely called upon his countrymen to give up
economic exploitation was widespread, and
all gods except God and to render full obedi-
moral evilswere there also in their full measure.
ence to Him onlv.
In his owm country there were intricate pro-
This w^asnot because the Prophet of
tlems aw^aiting solution by a leader. The whole
Islamic held those problems to be unimportant

F'
 34 35

or regarded them as unworthy of serious man is to reformed and human society is to

attention. are well aware of the fact
You be purged of evils, the mind of man should
:hat at a later stage he did give attention to first of all be disabused of the idea of indepen-

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-

his existence, as his guide and law-giver I

'
ted by facts and of which the evil consequences
whether that other mav be a human being or I

\
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

of his responsibility to the Creator, any

evil should also be brought home, to man that in

suppressed at one point will re-appear at an- the whole of this universe there is only one
j

other point in some other form.

Hence, if
\
Sovereign, Masterand Ruler. No one else is

^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

1 ave been attracted solelv bv ft/ ft/

this truth and —that one should recognise no sovereign, nor
V'ho desire to make it the foundation-stone accept any government, nor yet obey any law,
cf their lives and prepare themselves for work or that one should refuse to accept the
c n this basis. Therefore, the ]3articular type *
jurisdiction any court, to carry out the
of
cf wisdom and practical understanding which j
command of anyone or bind himself to any
necessary for conducting the Islamic move-
i:; I
established usage or rite and that one should
ment requires that, without any introductory repudiate the privileges, sovereignty, sanctity
vmrk, a start should be made directly with and authority of every one else, besides God,
this call to the unity of God. and declare himself to be a rebel against
This conception of the unity of God is ungodly rulers, you can very well understand

I
 40 41

l;hat this daily

proclamation will not be away ways of living. In short,
their ancestral
even for a moment. Whether you
:olerated every one who hadset up an idol for his w or-
«

‘,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

of a weak character and irresolute individuality transformed into the likeness of

is
])eople
his ideal and purpose. In order to complete
determination could not join this select band.
and hasten this transformation, prayers were
'rVhoever came was the cream of the soeiety
' prayers were prescribed for the followers of the
1hen existing and was really needed. There
new movement so that their minds mav become
''vasno method of selection more effective than
eoneentrared on this one aim, the sole object
hat whoever came to this movement should
The morally unfit of their life. By repeatedly proclaiming the
oass through these trials.
were automatically weeded out.
sovereignty of Him whom they regarded as
Sovereign, their convictions may gain in depth
Then again, those who came were undergo-
and intensitv and thev should fullv believe in
ng these hardships not for any selfish motives,
of their family, tribe or the omnisienee of God, in His mastery of the
lot for the interest
nation but for the sake of what they felt to be
Day of Judgment and His complete supremacy
the pleasure over all His creatures, because henceforth they
.1 great truth aud in order to seek
work under His Commands. This was also
of their Lord. For this alone they were beaten,
neeessarv so that the idea of obedience to anv-
starved to death, and become the victims of an
mparalelled oppression. In the net result, one except Him should never again be allowed
to influence their minds even in the slightest
:hey developed the true Islamic attitude which
moulded their begree.
was needed. The struggle
While on the one sidet those who joined
character and gave added sincerity to their
the Islamic movement were going through this
Deliefs and actions. It was natural that in
 44 45

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

the enmity of his business suffered until it col-

Remove them and we shall seek your company.
lapsed. Whatever the couple had laid by, was But the man who had come to level up the
invested and exhausted in a few vears’ time in high and the Ioav refused to remove tho poor
propagating the new faith. Ultimatelv matters for the sake of the rich.
:^ame to such a pass that when the Messenger
3f God went to Taif on his mission of preaching
During the whole course of the move-
he who had once been the prince
:he religion,
ment, the Prophet of God never cared for the
)f merchants had hardlv means enough interest of his own country, tribe, nation, or
O
•
to
purchase a donkev which would carrv him to family. It was this disinterstedness which
*'
*

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
«

aspect the administrativ^e, educational,

of
lights even when he knew that they had
judicial, economic, cultural, financial, militarv%
dotted against his life and were intent on his
]
and international policy of Islam was fully
destruction. While they drew out their clarified. For every sphere of life principles
sw^ords against him in blind hatred and obsti-
were laid dowm and applied to practical con-
nacy, their hearts must have been feeling
the ditions of life. Workers on these lines weje
prick of conscience. It is quite possible that
prepared by education, training, and practi-
tiiis may have been one of the moral causes
cal experience, and these people presented
 I

50 51

mch an example of Islamic government that you keep in mind the historv of revolution in

kvithin a span of 8 years the small state

brief the world, you shall have to admit that this
if the town of Madina expanded into the revolution is fit to be called a hlrn dless

[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

Persian capital, came upon the royal crown
of Persain worth crores of rupees, he concealed
it in his tattered blanket in the dark hours of
the night and handed it over to his general,
so that his honesty may not become an object
of public admiration and that hypocrisy may
not taint his sincerity. Those who had no
respect for human life at all and with whom it
was a common habit to bury their daughters
alive with their own hands, came to have such
regard for the sanctity of life that they could
not see even a fowl being slaughtered merciless-
ly. Those who had no idea whatever of
truthfulness and justice beciame so truthful
and just that on the occasion of the peace of
Khvber, when their revenue collector went
collect the government tax fi’om the Jews and
money
the latter offered him a large sum of
order to persuade him to r(;duce the govern-
ment demand, he refused to accept the bribe
and distributed one-half of the produce bet-
ween the government and the Jews by laying
two separate stacks opposite each other and
asking the Jews to choose freely one of them.
At behaviour of the revenue-collec-
this strange
tor, the Jews were taken aback completely
‘‘
This is the justice
and involuntarily cried:
53
on which the earth and heavens stand.
Among them arose governors who did not live
in government houses but among their subjects
in houses theirs, who freely went about
like
in the streetson foot who had no guards at
;
at
their doors and were accessible to everyone
any time of day and night. Among them
were to be found judges one of whom dis-
missed the suit of the Caliph himslef against a
Jew on the ground that the Caliph could not
produce any other witness except his own son
and his slave. Among them appeared those
generals one of whom, on being forced to
evacuate a city during a war, returned the
whole of the Jizia (protective tax) to the
non-believers on the ground that he was not
to
in a position to afford protection to the con-
quered and therefore, had no right to retain
in
the tax which had been collected in lieu of
such protection. Among them were born
ambassadors one of whom, in a court full of
de-
the Persian generals, gave such practical
monstration of the principle of human equality
criticism
in Islam, and dircted such relevant
against the class distinctions in Persia, that
God alone knows how many Persian soldiers
feeling
must have been over-powered with a
^ A
 -
54
of respect for this humanity.
religion of
Citizens arose among them who had such a
strong sense of moral responsibility that they
usually came forward of their own accord
to confess the crimes which were punishable
by amputation and death and demanded that
they should be purged of the evil effects of
their crimes by punishment in this world, so
that they may not have to appear before God
in the capacity of a thief or an adulterer.
Soldiers were to be found among them who
did not fight from mercenary motives but for
the sake of the faith in which they believed.
They marched to battle-fields at their own
expense and whatever booty came into their
hands, they placed the whole of it before their
o-eneral. Could such a complete transforma-
tion in the moral and mental attitude of a
whole people be brought about merely by
wars or physical force? The broad canvas
)f historylies before you. Can you bring
my instance where the sword has revolution
id human morality so completely ?
It seems strange that, while during the
space of thirteen years, only three hundred
Dersons embraced Islam, in the latter ten
i^ears the whole country of Arabia adopted
5.S
this religion wholesale. As some people can-
not solve enigma, they gave all sorts of
this
strange reasons for it. But the matter is
quite plain. So long as life had not been
actually planned and organised on the basis of
this new ideology people could not understand
what this novel type of leader wanted to do.
All sorts ofdoubts arose in their minds. Some
said that he was indulging in poetic fantasies ;
others that he had lost his wits. Still others
thought that he was a visionary, and each
one thus gave his own view of the matter.
Only men of unusually keen understanding
and intelligence could believe in Muhammad
at that stage, men whose realistic vision
could see clearly that the salvation of mankind
lay in this new creed. But when a complete
system of life was built up on this ideology
and people had actual experience of it, when
they saw before them its concrete results, it
was then that they understood what it was for
which this virtuous servant of God had faced
all the perils and toils of life. After this no
room was left for doubt, obstinacy or prejudice.
For anyone who had eyes in his head and
light in those eyes it became impossible to
deny this open reality.
 56 57

Gentlemen this is the method bv which

!
A personal advancement in worldly life. They
Islam seeks to bring about a social revolution. should not hesitate to disappoint their own
And this is its wav of doing the work. It and their parents’ hopes and expectations.
begins with a simple call to the obedience of They should not grieve over the separation ol
God and an invitation to people to abandon friends and relatives. Society, government, law,
the life of self-indulgence and accept the nation, country, whatever obstructs the achieve-
restraints of moralitv. Then it graduallv ment of their object, they should be prepared
moves forward. People think that this is a to struggle
against it. This type of men
kind of miracle and say that this cannot appear upheld and exalted the word of God in an age
again. Only a messenger of (rod should come by-gone and it is only such persons that can
and perform it. But the studv of historv con- repeat and reaccomplish the task.
vinces us that a perfectly natural occur-
it is I now close this subject with a few con-
rence. There is to be found in it the logical cluding remarks. Providence has made Aligafh'
and scientific relationship of cause and effect, the lie vre- centre of Indian Muslims. It is on
[f we work in this manner todav the same this account that four or five vears back I had
%j

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
;acrifice of personal feelings and selfish desires
ire necessary. Strong willed persons are needed
‘or this purpose who, on aceej)ting truth, can
concentrate on it and will not look towards
anything Whatever may happen in the
else.
world they would not budge an inch from the
path chalked out for them by the Quran. Thev
should be prepared to sacrifice
revival and regeneration of Islam. With simi-
lar feelings I am again addressing the students
of Aligarh and placing before them the plan
of that movement which is the only possibk
movement for bringing about a social revolu-
tion of an Islamic nature. I have done my
duty and communicated to ymu whatever i
had in mind. The responsibility of changing
your hearts does not lie on me.
all prospects of
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