Gems Among the Milestones

Syed Qutb ( Rahimahullah)

Note:

These are some Gems that | personally thought would be good for others who want to put out short but thought provoking messages and post online in the world of social media. Although | highly and strongly recommend always reading the book in entirety. | understand that nowadays, it helps to post short statements or paragraphs from texts to get the attention of others to read the book, but also some short messages can be used in different times and places. Always refer the viewers to the original text to obtain full context of the quotes from below. These quotes can be used on all social medias: Facebook, Instagram, Twitter, and whatever else may come forward to help spread the call of Islam as it was originally understood and implemented by the Sahaba.

May Allaah make this short collection work beneficial for the muslims and grant the original original author His Forgiveness and Mercy.

May Allaah grant the compiler istiqaamah and to remain steadfast till last breath upon the way of the Prophets (Peace and Blessings Be upon All of them) and the Sahaba (May Allaah Be Pleased with Them), and may Allaah grant the compiler shahadah (in all contexts) upon ¥! 41! Y ail J ps) eax Àl and grant forgiveness and mercy as he desperately is in need of it form his Lord.

Ameen.

Milestones:

Preface

Mankind today is on the brink of a destruction, not because of the danger of complete annihilation, which is hanging over its head this being just a symptom and not the real disease but because humanity is devoid of those vital values which are necessary not only for its healthy development but also for its real progress. Even the Western world realises that the Western civilization is unable to present any healthy values for the guidance of mankind. It knows that it does not possess anything which will satisfy its own conscience and justify its existence.

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Democracy in the West has become infertile to such an extent that it is borrowing from the systems of the Eastern bloc, especially in the economic system, under the name of socialism

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Islam is the only system, which possesses these values and this way of life. The period of the resurgence of science has also come to an end. This period, which began with the Renaissance in the sixteenth century after Christianity and reached its zenith in the eighteenth and nineteenth centuries, does not possess a reviving spirit. All nationalistic and. chauvinistic ideologies which have appeared in modern times, and all the movements and theories derived from them, have also lost their vitality. In short, all manmade individual or collective theories have proved to be failures and unsustainable

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Islam cannot fulfil its role except by taking a concrete form in a society, rather, in a nation; for man does not listen, especially in this age, to an abstract theory which is not seen materialized in a living society

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From this point of view, we can say that the Muslim community has been extinct for a few centuries, for this Muslim community does not denote the name of a land in which Islam resides, nor is it a people whose forefathers lived under the Islamic system at some earlier time. It is the name of a group of people whose manners, ideas and concepts, rules and regulations, values and criteria, are all derived from the Islamic source. The Muslim community with these characteristics vanished at the moment the laws of Allah became suspended on earth.

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If Islam is again to play the role of the leader of mankind, then it is necessary that the Muslim community be restored to its original form. It is necessary, to revive that Muslim community which is buried under the debris of the manmade traditions of several generations, and which it crushed under the weight of those false laws and customs which are not even remotely related to the Islamic teachings, and which, in spite of all this, calls itself the 'world of Islam."

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it is necessary to revive Islam, The distance between the revival of Islam and the attainment of world leadership may be vast, and there may be great difficulties on the way; but the first step must be taken for the revival of Islam.

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If we look at the sources and foundations of modern ways of living, it becomes clear that the whole world is steeped in Jahiliyyahh, and all the marvellous.material comforts and highlevel inventions do not diminish this ignorance. This Jahiliyyahh is based on rebellion against Allah's sovereignty on earth. It transfers to man one of the greatest attributes of Allah, namely sovereignty, and makes some men lords over others. It is now not in thatsimple and primitive form of the ancient Jahiliyyahh, but takes the form of claiming that the right to create values, to legislate rules of collective behaviour, and to choose any way of life rests with men, without regard to what Allah Almighty has prescribed.The result of this rebellion against the authority of Allah is the oppression of His creatures.

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the humiliation of the common man under the communist systems and the exploitation of individuals and nations due to greed for wealth and imperialism under the capitalist, systems are but a corollary of rebellion against Allah's authority and the denial of the dignity of man given to him by Allah Almighty.

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Islam's way of life is unique, for in systems other that Islam, some people worship others in some form or another. Only in the Islamic way of life do all men become free from the servitude of some men to others and devote themselves to the worship of Allah alone, deriving guidance from Him alone, and bowing before Him alone.

Chapter 1: The Unique Qur’anic Generation

At one time this Message created a generation the generation of the Companions of the Prophet, may Allah be pleased with them without comparison in the history of Islam, even in the entire history of man. After this, no other generation of this calibre was ever again to be found. It is true that we do find some individuals of this calibre here and there in history, but never again did a great number of such people exist in one region as was the case during the first period of Islam.

Allah Almighty has taken the responsibility for preserving the Holy Qur'an on Himself because He knows that Islam can be established and can benefit mankind even after the time of the

Prophet T. Hence He called His Prophet (peace be upon Him) back to His mercy after twenty three years of messengership and declared this religion to be valid until the end of time.

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The spring from which the Companions of the Prophet T drank was the Holy Qur’an; only the Qur'an, as the Hadith of the Prophet and his teachings were

offspring of this fountainhead. When someone asked the Mother of the Believers, Aisha may Allah be pleased with her, about the character of the Prophet (peace be upon him), she answered, ‘His character was the Qur'an.’

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the Messenger of Allah (Peace be upon him) intended to prepare a generation pure in heart, pure in mind, pure in understanding. Their training was to be based on the method prescribed by Allah Almighty who saved the Holy Qur'an, purified from the influence of all other sources.

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Indeed, this Qur’an does not open its treasures except to him who accepts it with this spirit: the spirit of knowing with the intention of acting upon it. It did not come to be a book of intellectual content, or a book of literature, or to be considered as a book of stories or history, although it has all these facets. It came to become a way of life, a way dedicated to Allah Almighty.

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When a person embraced Islam during the time of the Prophet T he would immediately cut himself off from Jahiliyyahh (prelslamic ignorance). When he stepped into the circle of Islam, he would start a new life, separating himself completely from his past life under ignorance of the Divine Law. He would look upon the deeds during his life of ignorance with mistrust and fear, with a feeling that these were impure and could not be tolerated in Islam! With this feeling, he would turn toward Islam for new guidance; and if at any time temptations overpowered him, or the old habits attracted him, or if he became lax in carrying out the injunctions of Islam, he would become restless with a sense of guilt and would feel the need to purify himself of what had happened, and would turn to the Qur’an to mould himself according to its guidance.

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This renunciation of the Jahili (prelslamic ignorance) environment, its customs and traditions, its ideas and concepts, proceeded from the replacement of polytheism by the concept of the Unity of Allah, of the Jahili view of life and the world by that of the Islamic view, and from absorption into the new Islamic community under a new leadership and dedication of all loyalties and commitments to this new society and new leadership.

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We are also surrounded by Jahiliyyahh today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper. Our whole environment, people's beliefs and ideas, habits and art, rules and laws is Jahiliyyahh, even to the extent that what we consider to be

Islamic culture, Islamic sources, Islamic philosophy and Islamic thought are also constructs of Jahiliyyahh.

This is why the true Islamic values never enter our hearts, why our minds are never illuminated by Islamic concepts, and why no group of people arises among us who are of the calibre of the first generation of Islam.

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We are also surrounded by Jahiliyyahh today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper. Our whole environment, people's beliefs and ideas, habits and art, rules and laws is Jahiliyyahh, even to the extent that what we consider to be Islamic culture, Islamic sources, Islamic philosophy and Islamic thought are also constructs of Jahiliyyahh.

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It is therefore necessary, in the way of the Islamic movement, that in the early stages of our training and education we should remove ourselves from all the influences of the Jahiliyyahh in which we live and from which we derive benefits. We must return to that pure source from which those people derived their guidance, the source that is free from any mixing or pollution. We must return to it to derive from it our concepts of the nature of the universe, the nature of human existence, and the relationship of these two with the Perfect, the Real Being: Allah Most High. From it we must also derive our concepts of life, our principles of government, politics, economics and all other aspects of life. We must return to it with a sense of instruction for obedience and action, and not for academic discussion and enjoyment.

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Our primary purpose is to know what way of life is demanded of us by the Qur’an, the total view of the universe which the Qur’an wants us to have, what is the nature of our knowledge of Allah taught to us by the Qur'an, the kind of morals and manners which are enjoined by it, and the kind of legal and constitutional system it asks us to establish in the world.

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We must also free ourselves from the clutches of Jahili society, Jahili concepts, Jahili traditions and Jahili leadership. Our mission is not to compromise with the practices of Jahili society, nor can we be loyal to it. Jahili society, because of its Jahili characteristics, is not worthy to be compromised with. Our aim is first to change ourselves so that we may later change the society.

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Our foremost objective is to change the practices of this society. Our aim is to change the Jahili system at its very roots, this system which is fundamentally at variance with Islam and which, with the help of force and oppression, is keeping us from living the sort of life which is demanded by our Creator.

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Our first step will be to raise ourselves above the Jahili society, and all its values and concepts. We will not change our own values and concepts either more or less to make a bargain with this Jahili society. Never! Even if we were on different roads, and if we take even one step in its company, we will lose our goal entirely and lose our way as well.

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It is therefore desirable that we should be aware at all times of the nature of our course of action, of the nature of our position, and the nature of the road which we must traverse to come out of ignorance, as the distinguished and unique generation of the Companions of the Prophet (Peace be upon Him) came out of it.

Chapter 2: The Nature of the Qur’anic Method

During the Makkan period, the Qur’an explained to man the secret of his existence and the secret of the universe surrounding him. It told him who he is, where he has come from, for what purpose and where he will go in the end, Who brought him from nonexistence into being, to Whom he will return, and what his final disposition will be. It also informed him concerning the nature of the things which he can touch and see, and the things which he can sense and conceive but which he cannot see, Who created and administers this marvellous universe, Who alternates night and day, and Who renovates and varies things. Similarly, it told him how to relate to the Creator, to the physical world, and to other human beings. This is that great question upon which man's existence depends and will continue to depend until the end of time. And thus the full thirteen years of the Makkan period were spent in explaining and expounding this fundamental question, that question from which all other questions and details pertaining to human life are derived.

Those who call toward Allah's Religion and want to establish the way of life prescribed by this Religion should ponder over this significant fact that for thirteen years the Qur’an exclusively

expounded this faith and did not deviate from this issue, to describe the details of that System which was to be established on this faith or any laws for the organisation of the Muslim society.

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They[The Arabs of of Pre-Islamic Arabia] knew very well that the proclamation, ‘There is no deity worthy of worship except Allah’ was a challenge to that worldly authority which had usurped the greatest attribute of Allah, namely, sovereignty. It was a rebellion against all modes of behaviour which have been devised under this usurpation and was a declaration of war against that authority which legislates laws not permitted by Allah Almighty. It was no secret to the Arabs who knew their language very well and knew the real meaning of the message, ‘La ilaha illa Allah’, what its significance was in relation to their traditions, their rule and their power. Hence they greeted this call, this revolutionary message, with anger, and fought against it with that vigour which is known to everyone.

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The way is not to free the earth from Roman and Persian tyranny in order to replace it with Arab tyranny. All tyranny is wicked! The earth belongs to Allah and should be purified for Allah, and it cannot be purified for Him unless the banner, "No deity worthy of worship except Allah", is unfurled across the earth. Man is servant to Allah alone, and he can remain so only if he unfurls the banner, “No deity worthy of worship except Allah”, "La illaha illa Allah" as an Arab with the knowledge of his language understood it: no sovereignty except Allah's, no law except from Allah, and no authority of one man over another, as the authority in all respects belong to Allah Almighty. The ‘grouping’ of men which Islam proclaims is based on this faith alone, the faith in which all peoples of any race or colour, Arabs, Romans or Persians, are equal under the banner of Allah Almighty.

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..true social justice can come to a society only after all affairs have been submitted to the laws of Allah and the society as a whole is willing to accept the just division of wealth prescribed by Him. And every individual of the society, whether he be a giver or a taker, firmly believes that this system has been legislated by Allah Almighty, by obeying which, he will not only prosper in this world but will be rewarded in the next. The society should not be in such a condition that some are driven by greed while others are burning with envy, that all the affairs of the society are decided by the sword and the rod, fear and threats, that the hearts of the population are desolate and their spirits are broken, as is the case under systems which are based on any authority other than Allah's.

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...morality can only be built on faith, a faith which provides criteria, creates values, defines the authority from which these criteria and values are to be derived, and prescribes the reward of the one who accepts this authority and the punishment of those who deviate or oppose. Without this kind of belief or the concept of a higher authority, all valued remain unstable, and similarly morals based on them remain unstable without accounting, without authority, without reward!

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when people recognized their Sustainer and worshipped Him alone, when they became independent not only of other human beings but also of their own desires, and when "La ilaha illa Allah" became imprinted on their hearts then Allah Almighty, through this faith and through the Believers, provided everything which was needed. Allah's earth became free of 'Romans and Persians,' not so that the authority of 'Arabs' might prevail, but only so that Allah's authority might be established and that the earth might be cleared of all the rebels against Him, whether they were Roman, Persian or Arab.

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.. those who established this religion in the form of a state, a system and laws and regulations had first established it in their hearts and lives in the form of faith, character, worship and human relationships. They had been promised only one thing for the establishment of this religion not victory or power, not even that this religion would be established by their hands, not related to anything of this world: one promise, that of the Garden. That was the only promise given to them for all their striving, for all the trials which they had endured, for their steadfastness in the face of the opposition of the forces of Jahiliyyahh to that call, "There is no deity worthy of worship except Allah," which is abhorrent to those who are in power in any age and place.

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The Makkan period of the Qur’an has this glorious attribute that it imprints ‘There is no deity worthy of worship except Allah’ on hearts and minds, and teaches Muslims to adopt this method and no other, in spite of the fact that it appears difficult and to persist in this method.

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A simile for this Religion is a strong, tall tree whose shade spreads far and wide and whose branches reach toward the sky. Such a tree would naturally put its roots deep down into the earth and spread them over a wide area, in proportion to its size. The case of this Religion is similar. Its system extends into all aspects of life; it discusses all minor or major affairs of mankind; it orders man's life not only in this world but also in the world to come; it gives information about the Unseen as well as about the visible world; it not only deals with material things but also purifies intentions and ideas. It is thus like a tall, strong, wide-spreading tree; clearly its roots must go down deep and be in proportion to its size.

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When belief in "La ilaha illa Allah" penetrates into the deep recesses of the heart, it also penetrates through the whole system of life, which is a practical interpretation of this faith. By this means, those who believe are already pleased with the system which this faith uniquely

determines and submit in principle to all the laws and injunctions and details even before they are declared

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Indeed, the spirit of submission is the first requirement of the faith. Through this spirit of submission the believers learn the Islamic regulations and laws with eagerness and pleasure. As soon as a command is given, the heads are bowed, and nothing more is required for its implementation except to hear it

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Islam is not a ‘theory’ based on ‘assumptions; rather it is a ‘way of life’ working with ‘reality,’ Thus it is first necessary that a Muslim community come into existence which believes that "There is no deity worthy of worship except Allah," which commits itself to obey none but Allah, denying all other authority, and which challenges the legality of any law which is not based on this belief.

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In Makkah the Muslims were not autonomous nor did they have any influence in the society. Their practical life had not taken a permanent form so that they could have organized themselves according to the Divine Law (Shari'ah); hence no regulations and laws were revealed to them by Allah Almighty. They were taught only belief and those moral principles which follow from this belief after it penetrates the mind. Later, when an autonomous state came into existence in Medina, general laws were revealed and that system came into existence which satisfies the needs of a Muslim community, and the power of the state was behind its enforcement.

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People who demand from Islam that it provide theories, and that it provide a completed constitution for its system, and that it provide laws, while they observe that there is not a single society on earth which has rejected manmade systems and agreed to enforce the Shari’ah, in addition to having political power for such enforcement, show that they are ignorant of the character of this religion and the way it operates in life. They are also ignorant of the purpose for which Allah revealed His religion.

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The callers to Islam should understand that when they invite people toward the revival of religion, they should invite them to accept Islam's fundamental belief even though these people call themselves Muslims or their birth certificates register them as Muslims. The people ought to know that Islam means to accept the creed "La ilaha illa Allah" in its deepest sense, which is

this: that every aspect of life should be under the sovereignty of Allah, and those who rebel against Allah's sovereignty and usurp it for themselves should be opposed; that this belief should be accepted by their hearts and minds and should be applied in their ways of living and in their practices.

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It is essential that hearts be exclusively devoted to Allah alone, accepting His law with full submission and rejecting all other laws from the very beginning, even before the details are shown to attract them.

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No doubt the Shariah is the best since it comes from Allah Almighty; the laws of His creatures can hardly be compared to the laws given by the Creator. But this point is not the basis of the Islamic call. The basis of the message is that one should accept the Shari’ah without any question and reject all other laws in any shape or form. This is Islam. There is no other meaning of Islam. One who is attracted to this basic Islam has already resolved this problem; he will not require any persuasion through showing its beauty and superiority. This is one of the realities of the faith.

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the Qur'an always appeals to human nature and draws our attention to the signs of Allah Almighty which are within man's soul itself and are all around him. It liberates human nature from superstitions, polishes man's native intelligence to the utmost degree, and opens up windows to the world and makes man appreciate the intricate processes of Allah's nature.

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The Qur'an on the one hand constructs faith in the hearts of the Muslim community and on the other attacks the surrounding Jahiliyyahh through this community, while struggling to remove all the Jahili influences which are found in the ideas, practices and morals of the Muslim community.

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We should be aware that any attempt to change the living faith of Islam, which is intended to penetrate into the veins and arteries of a vital society and to be a concrete organized movement, into purely theoretical teachings and academic discussions, is an attempt to show the superiority of the 'Islamic theory' over the valueless and useless theories formulated by man, and is not only erroneous but also dangerous.

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The requirement of Islamic belief is that it takes shape in living souls, in an active organization, and in a viable community. It should take the form of a movement struggling against the Jahili environment while also trying to remove the influences of Jahili society in its followers, because they were people of Jahiliyyahh before the faith entered their souls, and the influence of Jahiliyyahh might have remained in their hearts and minds as well as in their lives.

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The Divine attributes, the universe, life, man, are all included in the Islamic concept, which is not only very comprehensive and perfect but also realistic and constructive. Islam, because of its very nature, abhors being reduced to pure thought this being against its nature and also against its ultimate aim and loves to appear personified in human beings, in a living organization and in a practical movement. Its method is to grow through the agency of living persons and through a dynamic movement and an active organization in such a way that its theory comes to fruition at the same time as its practical applications. It never remains an abstract theory but develops sidebyside with practice. As for the idea that we should first perfect Islam as a theory, bringing it about later in the world of action, this is an error and is dangerous, being against the nature of Islam, its purpose and its structural elements

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Islam's function is to change people's beliefs and actions as well as their outlook and way of thinking. Its method is Divinelyordained and is entirely different from all the valueless methods of shortsighted human beings.

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When we try to make Islam into a 'theory' to be studied, we remove the Divine method and Divine outlook from its character, and we reduce it to the level of a manmade system of thought, as if the Divine method were inferior to man's methods, and as if we wanted to elevate the system of thought and action ordained by Allah Almighty to the level of the systems of His creatures! This point of view is extremely dangerous, and this defeatism is ruinous.

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Jahiliyyahh wants to find an excuse to reject the Divine system and to perpetuate the slavery of one man over another. It desires to turn away the power of Muslims from the work of establishing the Divinely ordained way of life in order that they may not go beyond the stage of belief to the stage of a dynamic movement. It wants to distort the very nature of this method the method in which Islamic belief matures through the struggle of its movement, in which the details of the Islamic system develop through practical striving, and in which laws are disseminated to solve practical problems and actual difficulties. It is the duty of Muslims to expose these tactics and reduce them to dust, to reject this ridiculous proposal of the

"reconstruction of Islamic law' for a society which is neither willing to submit to the law of Allah Almighty nor expresses any weariness with laws emanating from sources other than Allah Almighty. Such talk is a way of diverting attention from real and earnest work, and is a method through which the workers for Islam can be made to waste their time in building castles in the air. Thus it is their duty to expose these treacherous tactics.

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Chapter 3: The Characteristics of the Islamic Society and the Correct Method For Its formation

‘Islam’, which means to bring human beings into submission to Allah Almighty, to free them from servitude to other human beings so that they may devote themselves to the One True God, to deliver them from the clutches of human lordship and manmade laws, value systems and traditions so that they will acknowledge the sovereignty and authority of the One True God and follow His law in all spheres of life

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Jahiliyyahh, on the other hand, is one man's lordship over another, and in this respect it is against the system of the universe and brings the involuntary aspect of human life into conflict with its voluntary aspect. This was that Jahiliyyahh which confronted every Prophet of Allah, including the last Prophet (Peace Be Upon Him) in their call toward submission to One God. This Jahiliyyahh is not an abstract theory; in fact, under certain circumstances it has no theory at all. It always takes the form of a living movement in a society which has its own leadership, its own concepts and values, and its own traditions, habits and feelings. It is an organized society and there is a close cooperation and loyalty between its individuals, and it is always ready and alive to defend its existence consciously or unconsciously. It crushes all elements which seem to be dangerous to its personality.

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The theoretical foundation of Islam, in every period of history, has been to bear witness "La ilaha illa Allah""There is no deity worthy of worship except Allah" which means to bear witness that the only true deity is Allah, that He is the Sustainer, that He is the Ruler of the universe, and that He is the Real Sovereign; to believe in Him in one's heart, to worship Him Alone, and to put into practice His laws. Without this complete acceptance of "La ilaha illa Allah", which differentiates the one who says he is a Muslim from a nonMuslim, there cannot be any practical significance to this utterance, nor will it have any weight according to Islamic law.

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people should devote their entire lives in submission to Allah Almighty, should not decide any affair on their own, but must refer to Allah's injunctions concerning it and follow them. We know

of Allah's guidance through only one source, that is, through the Messenger of Allah T. Thus, in the second part of the Islamic creed, we bear witness 'Wa

ashhadu anna Muhammadar Rasul Allah" "And | bear witness that Muhammad is the Messenger of Allah."

Chapter 4: Jihad in the Cause of Allaah

the Islamic movement had to produce parallel resources to confront this Jahiliyyahh. This movement uses the methods of preaching and persuasion for reforming ideas and beliefs, and it uses physical power and Jihad for abolishing the organizations and authorities of the Jahili system which prevents people from reforming their ideas and beliefs, but forces them to obey their erroneous ways and make them serve human lords instead of the Almighty Lord.

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Islam does not force people to accept its belief, but it wants to provide a free environment in which they will have the choice of beliefs. What it wants is to abolish those oppressive political systems under which people are prevented from expressing their freedom to choose whatever beliefs they want, and after that it gives them complete freedom to decide whether they will accept Islam or not.

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From the very first day, whether the Prophet T addressed

his near relatives, or the Quraish, or the Arabs, or the entire world, his call was one and the same. He called them to the submission to One God and rejection of the lordship of other men. On this principle there is neither compromise nor any flexibility

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When writers with defeatist and apologetic mentalities write about "Jihad in Islam," trying to remove this 'blot' from Islam, then they are mixing up two things: first, that this religion forbids the imposition of its belief by force...When writers with defeatist and apologetic mentalities write about "Jihad in Islam," trying to remove this 'blot' from Islam, then they are mixing up two things: first, that this religion forbids the imposition of its belief by force.

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The Islamic Jihad has no relationship to modern warfare, either in its causes or in the way in which it is conducted. The causes of Islamic Jihad should be sought in the very nature of Islam and its role in the world, in its high principles, which have been given to it by Allah Almighty and

for the implementation of which Allah Almighty appointed the Prophet as His Messenger and declared him to be the last of all Prophets and Messengers.

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This religion is really a universal declaration of the freedom of man from servitude to other men and from servitude to his own desires, which is also a form of human servitude; it is a declaration that sovereignty belongs to Allah alone and that He is the Lord of all the worlds. It means a challenge to all kinds and forms of systems which are based on the concept of the sovereignty of man; in other words, where man has usurped the Divine attribute. Any system in which the final decisions are referred to human beings, and in which the sources of all authority are human, deifies human beings by designating others than Allah Almighty as lords over men. This declaration means that the usurped authority of Allah be returned to Him and the usurpers be thrown out those who by themselves devise laws for others to follow, thus elevating themselves to the status of lords and reducing others to the status of slaves. In short, to proclaim the authority and sovereignty of Allah means to eliminate all human kingships and to announce the rule of the Sustainer of the universe over the entire earth.

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The way to establish Allah Almighty's rule on earth is not that some consecrated people, the priests, be given the authority to rule, as was the case with the rule of the Church, nor that some spokesmen of Allah Almighty become rulers, as is the case in a 'theocracy'. To establish Allah's rule means that His laws be enforced and that the final decision in all affairs be according to these laws.

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The establishing of the dominion of Allah Almighty on earth, the abolishing of the dominion of man, the taking away of sovereignty from the usurper to revert it to Allah Almighty, and the bringing about of the enforcement of the Divine Law (Shari'ah) and the abolition of manmade laws cannot be achieved only through preaching. Those who have usurped the authority of Allah Almighty and are oppressing Allah's creatures are not going to give up their power merely through preaching; if it had been so, the task of establishing Allah's religion in the world would have been very easy for the Prophets of Allah. This is contrary to the evidence from the history of the Prophets and the story of the struggle of the true religion, soread over generations.

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This universal declaration of the freedom of man on the earth from every authority except that of Allah, and the declaration that sovereignty is Allah's alone and that He is the Lord of the universe, is not merely a theoretical, philosophical and passive proclamation. It is a positive, practical and dynamic message with a view to bringing about the implementation of the Shari'ah

of Allah and actually freeing people from their servitude to other men to bring them into the service of Allah, the One without associates. This cannot be attained unless both ‘preaching’ and 'the movement' are used. This is so because appropriate means are needed to meet any and every practical situation.

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This religion is not merely a declaration of the freedom of the Arabs, nor is its message confined to the Arabs. It addresses itself to the whole of mankind, and its sphere of work is the whole earth. Allah Almighty is not merely the Sustainer of the Arabs, nor is His providence limited to those who believe in the faith of Islam. Allah Almighty is the Sustainer of the whole world. This religion wants to bring back the whole world to its Sustainer and free it from servitude to anyone other than Allah. In the sight of Islam, the real servitude is following laws devised by someone, and this is that servitude which in Islam is reserved for Allah alone. Anyone who serves someone other than Allah in this sense is outside Allah's religion, although he may claim to profess this religion.

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It is not the intention of Islam to force its beliefs on people, but Islam is not merely 'belief'. As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs.

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Whatever system is to be established in the world ought to be on the authority of Allah, deriving its laws from Him alone. Then every individual is free, under the protection of this universal system, to adopt any belief he wishes to adopt. This is the only way in which 'the religion' can be purified for Allah alone. The word ‘religion’ includes more than belief; ‘religion’ actually means a way Of life, and in Islam this is based on belief.

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... Slam is not a 'defensive movement' in the narrow sense which today is technically called a ‘defensive war.' This narrow meaning is ascribed to it by those who are under the pressure of circumstances and are defeated by the wily attacks of the orientalists, who distort the concept of Islamic Jihad. It was a movement to wipe out tyranny and to introduce true freedom to mankind, using resources according to the actual human situation, and it had definite stages, for each of which it utilized new methods.

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If we insist on calling Islamic Jihad a defensive movement, then we must change the meaning of the word 'defense' and mean by it 'the defense of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial or class distinctions. When Islam first came into existence, the world was full of such systems, and the present day Jahiliyyahh also has various kinds of such systems.

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As to people who attempt to defend the concept of Islamic Jihad by interpreting it in the narrow sense of the current concept of defensive war, and who do research to prove that the battles fought in Islamic Jihad were all for the defense of the homeland of Islam some of them considering the homeland of Islam to be just the Arabian peninsula against the aggression of neighboring powers they lack understanding of the nature of Islam and its primary aim. Such an attempt is nothing but a product of a mind defeated by the present difficult conditions and by the attacks of the treacherous orientalists on the Islamic Jihad.

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When Islam strives for peace, its objective is not that superficial peace which requires that only that part of the earth where the followers of Islam are residing remain secure. The peace which Islam desires is that the religion (i.e. the law of the society) be purified for Allah, that the obedience of all people be for Allah alone, and that some people should not be lords over others.

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What kind of a man is it who, after listening to the commandment of Allah

Almighty and the Hadith (traditions) of the Prophet T and after reading about the events which occurred during the Islamic Jihad, still thinks that it is a temporary injunction related to transient conditions and that it is concerned only with the defense of the borders?

by Allah's grace, there are those who are standing firm on the issue that Islam is a universal declaration of the freedom of man on the earth from every authority except Allah's authority and

that the religion ought to be purified for Allah; and they keep writing concerning the Islamic Jihad.

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The reasons for Jihad which have been described in the above verses are these: to establish Allah's authority in the earth; to arrange human affairs according to the true guidance provided by Allah Almighty; to abolish all the Satanic forces and Satanic systems of life and to end the lordship of one man over others since all men are creatures of Allah and no one has the authority to make them his servants or to make arbitrary laws for them. These reasons are sufficient for proclaiming Jinad. However, one should always keep in mind that there is no compulsion in religion; that is, once the people are free from the lordship of men, the law governing civil affairs will be purely that of Allah, while no one will be forced to change his beliefs and accept Islam

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The Jihad of Islam is to secure complete freedom for every man throughout the world by releasing him from servitude to other human beings so that he may serve his Lord, who is One and who has no associates. This is in itself a sufficient reason for Jihad. These were the only reasons in the hearts of Muslim warriors (Mujahideen).

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The reason for Jihad exists in the nature of its message and in the actual conditions it finds in human societies, and not merely in the necessity for defense, which may be temporary and of limited extent. A Muslim fights with his wealth and his person ‘in the way of Allah’ for the sake of these values in which neither personal gain nor greed is a motive for him.

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Before a Muslim steps into the battlefield, he has already fought a great battle within himself against Satan against his own desires and ambitions, his personal interests and inclinations, the interests of his family and of his nation; against which is not from Islam; against every obstacle which comes into the way of