Meaning of Salat and Zakat
Saleem ! Your astonishment is justified that the things that look ‘ obvious ‘, if seen deeply, have actually no reality. As a matter of fact, no nation can prosper unless it examines critically all those things that are inherited as ‘ obvious ‘.
According to (the American philosopher) Whitehead, “ it requires a very unusual mind to undertake analysis of what is obvious “.
This practice may seems trivial on the face, but if we look deep into it, it gives us a better standard of examining the truth.
There are many things that we accept as ‘ obvious ’ and never pause to think, should we take those things as ‘ obvious ‘. Consequently, there are many fictions that become facts for us. For instance, obedience to parents is accepted as ‘ obvious ‘. However, if put to critical analysis we find no basis.
Everyday those obvious things are repeated without any thought “if those are obvious or not.” Here I will emphasize that I don’t mean to say that every obvious, after analysis proves baseless. May be it is based on facts. But anything that is accepted after a critical analysis will become a firm belief.
Critical analysis also looks for divine guidance. And for a Muslim this divine guidance or authority is Quran. Therefore, it is important that we should have a critical analysis of the obvious and should accept those for which we have an authority from Quran.
Quran is against blind following because we never critically examine those things that we follow blindly and see if God Sanctions such things? Whitehead calls this blind following as “what is obvious.”
Quran urges all Muslims (rather all human beings):
“ And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).” (17/36)
In other words Quran says that you should not take a stand (regarding anything) where you have no personal knowledge (Use all means of inquiry and then come to a conclusion - Allah has given you all the faculties for this purpose.) Mind it, the ear and the eye and the heart - all of them shall have to answer in regard to the question whether personal inquiry was made about the concerned matter.
May be, at this point, you may think that on the one hand Quran demands blind faith ( Eeman bil Ghaib ) and on the other hand declares faith ( Eeman ) as cause of enlightenment. What does this mean? As a matter of fact, like other things, the issue of blind faith also needs analysis. This can be explained this way. A system is in vogue in the world and producing its results. There is a strong call against that the system is leading the humanity towards destruction. The person presents another system and claims that his system will be responsible for the development and prosperity of the humanity. Obviously, this system is still in the form of an idea and will not be able to bring its results, unless it is implemented. And its implementation is not possible unless there are people who are ready to enforce it. However, only those people will be able to implement it who believe in the truthfulness of this system. They firmly believe that the new system will produce the results, which are attributed to it. If these people demand to see the results first and then implement it then it would be like a man saying that he will not go into water unless he knows swimming while it is necessary to go into water to learn swimming.
Similarly it is necessary to implement this system to know its results. It is necessary for this group (about whom Quran says Assabiqoon Al Awwaloon) who will first implement this system to ascertain in the light of intellectual knowledge that this system will bring the desired results. In other words results of this system are not physically seen but thinking and analysis have proved that. This will be called faith in the unseen results of the system. This will be called Eeman Bilghaib. This group when without seeing the results will implement the system, will see the same expected. And those who will believe in that system after seeing the results, will have belief in the system on the basis of seeing the results (Eeman A’la wajha al Baseerah).
Saleem! now you understand what is the meaning of Eeman Bilghaib and Eeman A’la wajha al Baseerah.
Today we have God’s Book as an authority. For us nothing should be an obvious fact unless it is judged on this standard. The Quran is a guiding light for our knowledge and wisdom just like the sun’s light for our eyes.
We should critically analyse everything that is presented to us as the obvious in the light of the Quran. But for a blind follower it is very difficult. This is the reason that the people who believed in the inherited ‘facts’ defied every prophet’s call and they never felt a need to critically examine those obvious facts.
Unfortunately in our society most of the things that we considered as facts or “proved matters” come under this category of obvious. If you analyse them in the light of Quran, you will be astonished to know that many unrealistic ideas have taken the position of established facts.
One of the main reason for this situation is that when Jews, Christians and Zoroastrians, who were unable to oppose Islam openly, hatched an organized conspiracy. Just like Saint Paul, when failed to defeat the Christians of the early era through torture and intimidation, he put the cloak of Christianity and spread his own religion, instead of the religion of Jesus, hence you will not find true Christianity anywhere. Every Christian is following Paulism but thinks that it is true Christianity.
Similarly, defeated Jews, Christian and Zoroastrians took the cloak of Islam and systematically spread their own ideas and innovations in Islam.
Today in our religious practices, only a small portion is Deen that was prescribed for us by God. The rest is based on these innovations. Other-worldliness of Christians, ritualism and priesthood of Jews and ancestor worship of Zoroastrians are the elements of the present Islamic religion which I describe as madhab and call the Quranic system of life as Deen, because Quran presented Deen, not madhab. The word madhab is not mentioned in Quran.
Today what is called as revival of Deen and introduction of Shariah (for which Muslims are invited) is actually the invitation to return towards these three elements (as noted above). Beliefs and practices based on these three elements are inherently considered as obvious. We cannot find the real Islam if we kept continue to follow the Shariah. Christianity, even if it wants to get rid of Paulism, cannot find real Christianity because it does not have the book of God in its original form. But we are privileged that God’s book – The Quran – is preserved in its original shape.
My crime is that I invite people to analyse those traditionally accepted obvious in the light of Quran.
Your question regarding Deen (System based on Quran) needs explanation. During my visit to Baluchistan, I saw a deserted locality where an out of order railway signal was standing and on the other side a fixture to change the railway track. And at a distance some broken pieces of railway track. An elder of the village told me that long back there was a railway station at this place. Our village produced grains and fruits in abundance. There was hustle and bustle of transit passengers and the villagers were very prosperous. Now this village has been almost deserted as the train service stopped. We don’t know for which sins we were punished. Now we spend our life in misery. This old man had seen this train station with his own eyes.
Now think Saleem, after two generations, children will only hear stories about this train and will have a strange impression in their mind about the benefits of this train. At the old railway site they will only see broken poles and tracks. Since they have not seen the train, they may think that all benefits were because of these signals and railway track. However, they will not understand if somebody explains to them that these poles and tracks were parts of a great railway system but after this system has been broken, these broken poles and tracks cannot bring out these results for which they were designed. Without seeing the train they will not be able to fully understand why these poles and tracks are useless now and do not bring any results while at one time the train brought prosperity.
Deen is the name of a system. This system meant that human beings should live together in such a manner that every individual should have an equal opportunity for to develop its full potential or self-realisation. A system in which each individual should become a means for the development of potentials of others and in this way finds way of his/her
Own development of potentials.
In this system, the needs of the natural life are very elementary things. A system that is responsible for the development of all natural potentials, cannot forget the natural needs of human beings.
Obviously, such a great system will have many elements of various kinds. Any tiny element of the system will be unique and vital and will have a role in producing the results of the system, while the whole system will be paralysed if that tiny element failed to function, just like a loose of a screw of railway track will stop all trains.
Various injunctions in the Islamic system have equal importance. When that system was established, all actions those were in accordance with the system principles, played role in bringing out the results. But when the system vanished, its elements remained like a railway junkyard, with out-of-order signals and broken railway tracks.
We heard about the blessings of this (like railway) system, but did not see it in practice. Now we consider the old signals and broken railway track (the elements of Shariah) a means of blessings of the system.
Similarly, we now put flowers of our faith on the corrupted system and expect that our deserted habitats will again become alive and again produce various kinds of grains and fruits. Our caravan will again run at a high speed. Remember – such expectations cannot become true through our sacred wishes and sincere hopes.
In a functioning railway system, the same poles and tracks brought blessings, but outside the system they are unable to bring any results. Similarly, within the system, they (various injunctions and principles) were part of Deen. Outside the system became rituals. Madhab is the name of a group of rituals and the sacred wishes attached to it. Concrete results are the proof of the authenticity or truthfulness of a Deen, while truthfulness of madhab remains confined to the good faith of its believers (followers). Deen is like a living body working as an organic whole while in madhab, parts of the dead body are scattered at the sacred places and worshiped.
Although, the system that Islam gave and described with a comprehensive term of “al-Deen”, cannot be broken into pieces. But to understand we can divide it into two parts: its one part revolutionised individual life and another part was responsible for the development of human potential. (Again I will emphasise that these were not two parts. Internal revolutions i.e. the result of change is potential development and the result of human development is human personality development. I made these parts just for clarification.)
Quran has described this as:
In Al-Salaat’s terminology, full system of psychological change is reflected in its miniature form and all means of potential development are found in Al-Zakat. Al-Zakat means growth. Al-Salat embraces all aspects of a Muslim, his/her all movements, thoughts and intentions.
Al-Salat is the name of following the right path. The path about which God said: “ Inna Rabbi a’la Siratim Mustaqeem ” - Your potential developer’s law (God’s Law) is in vogue on the balanced path. You should also follow that path.
In order to get a clear understanding of Al-Salaat terminology we have to see its literal meaning. In horse racing the winner horse is called ‘ Al-Sabiq’ and the one immediately following him is called ‘Al-Musalli’ (from Sallaa i.e. the extreme end of the tail), because he puts the front part of his head near the tail of the preceding horse. That is why in Sura Al-Qiyamah, Quran says about the people who deviate from the Islamic system:
(In the light of these facts) Tell the person who does not testify (saddaqa) to Our Law of Accountability; who does not follow (salla) the straight path; (who) instead belies (kazzaba) and tries to escape (tawalla) from it. 75/31-32
Saleem, here Takzeeb is used against Tasdeeq and Salla against Tawalla i.e. finding ways of escape. Therefore, Musalli is he/she who follows exactly the balanced path shown by the law of potential development.
Prostration “sajda” means abiding the divine law. In surat Al Alaq, God tells Prophet Mohammad: Don’t follow those who do not accept the Divine System. But prostrate and become closer.
In more clear words, Quran says: “ O Rasool, you should never feel the necessity to compromise with them. (The question of any compromise between conflicting ideologies of life does not arise. What you have to do is) Obey and follow the Divine Laws to the maximum possible extent as, in this way, every step of yours will take you nearer to your destined goal. 96/17
Prostrate and become closer. It means that reject abidance of all non-divine laws. Prostration is the manifestation of abidance of the divine law.
Similarly in surat Al Mursalat, it is said about criminals and liars that when they are asked to bow (go into ruku), they do not do. It means that defiance of divine law and rebellion from it is an obstacle in ruku. Therefore, ruku means practical confirmation of divine law and bowing before it.
“ When told to bow before Our Laws, they never do so ”. (77/48 )
In surat A’raaf, complete abidance of the divine law is called as establishment of Al-Salaat.
“ As to those who hold fast by the Book and establish Al-Salaat, never shall We suffer the reward of the righteous to perish.” (7/170).
In other words, could they not realise the simple truth that the abode of the next world was for those who hold fast to the Book and establish the Nizam-us-Salaat (the system of salaat)?. Their right actions would not go unrequited.
Abidance of divine law is not possible without the establishment of Deen’s system (Quranic Government). And because establishment of salat is a part of this system, therefore establishment of salat is not possible without the establishment of a Quranic government. In surat Haj it is said clearly that when we will give power to those who wanted to establish Quranic system, they will establish salat and arrange zakat.
“ (They are) those who, if We establish them in the land, establish salat and provide zakat, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.” (22/41)
In other words, concerning the group of oppressed people who have at last risen to wipe out transgression and zulm, God says that if We bestow on them the authority to rule and they do come into power, (they will not do any injustice and oppression but) they will establish Salat (so that everyone in society follows the system of Divine Laws). They will provide means of development to each and everyone and enforce Laws which are in conformity with the Divine Code (the Quran); and forbid people from doing anything that is contrary to it. In other words, in every case they will first look for the guidance given by Allah’s Law; and then after discussion and consultation decide their affairs according to the Divine Law (5/44).
In surat Al Noor, earthly rule and establishment of Deen is conditional on the establishment of salat and zakat.
“Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will follow Me (alone) and not associate aught with Me.' If any do reject Faith after this, they are rebellious and wicked. (24/55)
The question arises as to what one would gain by obeying these Laws? Allah has promised people who have faith in the truthfulness of the Divine Laws and who do the righteous deeds, that He will establish their authority on this earth (33/27); and their government will turn their land into Jannah (39/74.)
This is Our eternal Law according to which We caused previous generations to establish their authority on this earth (28/6). According to this Law and as a result of their Eiman and righteous deeds, We will grant them rule over the land and strengthen the system of life which We have chosen for them. The result will be that it will replace their erstwhile state of fear by a sense of security and peace; so that they may obey Our Laws in comfort. Also there will be no pressure on them to obey any one else, thus becoming guilty of Shirk.
No worldly power or authority should force them to obey man-made or other laws instead of those given by Allah. But keep one thing in mind. This Order will last as long as they continue obeying Divine Laws. For those who after the establishment of the system do not work according to it (and start enforcing their own laws), this will amount to going astray and abandoning the straight path, which leads them to the right destination. They will thus be deprived of the bounties of a blissful life, which are the result of Eiman and righteous deeds. When the basis is lost how can its fruitful results be sustained?
“ So establish salat and zakat; and obey the Messenger. that ye may receive mercy.” (24/56)
Therefore, if you want to achieve such authority in the land and ensure its continuity, you have to establish the system of salat and make the social structure along a line that ensures that mankind continues getting the maximum means of nourishment. This is not an individual function, but a collective effort possible only under a disciplined and orderly system. For this it is important that you should obey the Rasool (the center of authority in the system); and the result will be that the divine bounties will be showered on you. Keep in mind that the one and only way of establishing supremacy of your Deen and living an Islamic way of life, is if you make the entire fabric of society conform with Quranic injunctions. And thereafter everyone should obey the system.)
In surat Shura, where it is said: their government will be formed through consultation before this aqamat-al-salat and infaq fi sabilillah is mentioned
“ Those who hearken to their Lord, and establish Al-Salaat; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance.” (42/38)
These are the people who respond to the call and come forward to establish the Nizam-e-Rabubiyyat (Quranic System for Potential Development). They obey His Laws and remain within the bounds of Nizam-us-Salat (System of Salaat), which teaches them to decide their affairs through mutual consultations and according to Divine Laws. Furthermore, they keep open for the nourishment of other needy human beings, most of whatever means of sustenance, which they have been provided with. In effect, they retain for themselves only what is necessary for their own survival.
In Sura Al Hajj, where it is said about the people who wanted to establish the Quranic order that their duty will be to oversee the deeds of human beings, at the same place aqeemus-salat and atu-azzakat is mentioned and then said:
“ And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! ” (22/78)
In other words continue striving for the establishment and sustenance of the Divine Order and make this struggle in right earnestness. It is He Who has chosen you to carry out this mission; so do not ever think of it as some kind of hardship or labour imposed on you. This order is not a new one. This is the same order, which was established by your own forefather Abraham. Even the name ‘Muslim” which is given to you is not a new one; in bygone times Allah had given this name to other similar communities. Now in the Quran, this very name is proposed for you.
The practical aspect of this programme is that your Rasool would supervise your deeds (and after him your central authority would do so); and you would supervise the performance of other mankind. For this purpose you should establish the system of Al-Salaat and make arrangements for the development of mankind, by holding fast to the Divine Laws (the Quran). Bear in mind that Allah alone is your Supreme Protector and He certainly is an excellent Guardian and Helper. Therefore have complete faith in His Laws. This is the practical programme and the key to every success and achievement in life.
Therefore it is clear that abidance of divine law is not possible without the establishment of Al-Salaat and Al-Zakaat.
In Sura A’raaf, first it is said:
Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return." (7/29)
In other words you should concentrate upon exclusive and sincere obedience to Allah’s laws. This way you will once again attain that heavenly life from which your ancestors were expelled. An authentic system of life can be established only through the divine law.
If establishment of Al-Salaat was only meant our formal prayer (namaz in Urdu), then it was not required to establish a Quranic government. We used to pray even under the British Raj and today Muslims in India are also praying.
Quran also tells us that the natural result of the establishment of Al-Salaat is establishment of rule to govern in accordance with the divine law. Do we have this rule from our prayers?
In Sura Al-Baqra it is said:
“ Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.” (2/277)
In other words, those who believe in, and act in accordance with, the Laws of Allah and establish the Order of Al-Salaat and Al-Zakaat will not have any fear or anxiety for it would be the result of their actions that this Order would be established, and for this, their reward would lie with their Rabb (The Potential Developer).
Let us ponder if our prayers and 2 ½ percent zakat is brining this result!
In Sura Al-Ankabut, it is said:
“ For Prayer restrains from shameful and unjust deeds.” (29/45).
The Salaat system will certainly stop people from collecting everything for themselves and from not caring about the welfare of others. Does our Salaat (prayers) producing this result?
In Sura Al-Rum, the two aspects of Salaat’s natural results are explained. First it is said:
“ Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah.” (30/31)
And then added:
“ Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!” (30/32)
After people split into sects, every group thinks it is on the path of truth and is therefore content with its own way. Remember getting split into sects or factions amounts to shirk (infidelity).
Practical result of Divine Law’s obedience will be the establishment of Quranic system that will naturally result in the unity of humanity that is divided due to lack of this system. In other words you should remain fully conscious of His Laws. To achieve this, establish the Nizam-us-Salat (System of Salaat, wherein everyone follows His Laws according to one’s own free will). In this obedience and following, do not include anyone else’s laws or decisions. This will create uniformity of thought and action amongst yourselves and, as such, all humanity will become one Ummah (Nation).
At this point Saleem, you may be thinking that what is performed in mosques in the name of Namaz (prayer) has any reality? The answer to this is “yes” as well as “no”. You know that any soldier has regular routines. Everyday he is called for military exercise that he has to perform at the war front.
You also know that there is an individual psychology and there is a mass psychology. Although group is composed of individuals but individual psychology is different than group psychology. Mass psychology condition is not the sum total of individual psychology. It brings different results.
Islam has prescribed the temporary Salaat gatherings as a reminder to the system of Deen. In this way these gatherings are an inseparable part of the system. But if the system is not in vogue and we individually or in mosques knee and prostrate (ruku and sajud), that will be similar to the unused railway signal and broken railway track (mentioned earlier).
Saleem, just think of a soldier (for whom even small elements of his uniform are very important) who, after his dismissal from the army wears his uniform from top to bottom and parades in his village with a stick (instead of a gun) in his hand. Surely, now his action will not bring any result, although in the army all these things are important to bring out desired results.
This is the reason that I said the external form of Namaz (prayer) is important and at the same time not important.
Namaz has special importance when it becomes part of Deen (Quranic system) and when it is outside the system, then it becomes a ritual. In the Deen (system), the same elements bring out results, but the artificial Madh’ab (religion) of human beings have made this an objective in itself.
Saleem notice, in Sura Al-Baqra, Quran makes this distinction very beautifully.
“ It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah fearing.” (2/177)
In other words, the fabricated Shari’ah was nothing but a collection of rituals, the observance of which was held to be the purpose of Deen. This is not at all the case. According to the Divine Law, the essential purpose of Deen is not fulfilled by a mechanical performance of rituals e.g. turning Eastwards or Westwards during Salaat, but requires:-
1. Eeman (belief) in Allah; in the Law of Mukafaat(accountability); in the life Hereafter; in Malaika (angels); in Anbia (prophets) and in the Books revealed through the Anbia (prophets)(2/4); and
2. Following from (1) above: the establishment of a system in which resources are made available to help those who: (a) are left without protection or support in society; (b) lose their means of livelihood or are incapacitated to work; and (c) cannot earn enough to meet their needs. This system will also provide assistance to those outsiders who, while passing through its territory, become indigent, and arrange for the liberation of slaves from bondage.
In brief then, you should establish a system wherein members of the society adhere to the Divine Laws voluntarily and means of development are provided to all who need them. You should honour your promises and commitments. If hostile forces confront you, then face them with steadfastness and fortitude, and do not let fear and despair weaken you.
Those who follow this path unswervingly vindicate their claim to be true believers and they, can rightfully claim to be upholders of Divine Laws (rather than those who claim to inherit heaven by observing certain rites which they claim is Deen).
However, at another place it is also made clear that in its place certain direction is also important.
“ We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla (Focus of Attention) that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.” (2/144)
This means that in the Deen system, direction of thought and action should be in accordance with the Divine Law and in its external shape; direction of the individuals should be towards the focal point of the Deen system.
Saleem pause to think, the same thing about which it is said that “it is not righteousness that ye turn your faces Towards East or West,” at another place was considered important.
That was the ritual of Madhab and this is the part of Deen.
“ And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practice regular charity; and that is the Religion Right and Straight.” (98/5)
In other words, they are ordained to follow only the Divine Laws; to deny anyone else as their sovereign; and to leave everything else aside in order to unite on one point. They should concentrate their efforts on establishing the system of Al-Salaat and providing for the nourishment and development of mankind (Al-Zakaat). This is the only firm system that guarantees benefit and uplift of mankind.
Saleem! this is the difference between the Namaz of Madh’ab (prayer in religion) and Al-Salaat of Deen (abidance of law through the system). Madhab’s Namaz becomes ritual only, while Deen’s Salaat brings development to humanity. It should be remembered that the establishment of Salaat means spending your entire life in accordance with the Divine Law. But Salaat gatherings are also important as part of the Deen system. Hence their holding is important, but these gatherings can bring positive results only when they become part of the system of Deen.
Now your second question - what should be done in the present circumstances? Its reply is not difficult. We have abandoned the Quranic Deen and replaced it with the human thoughts. This is the same situation when prophets were sent to such misguided nations. But we do not need a prophet as God’s book is with us in its original form. The only question is that how should we arrange our current system in accordance with the Quranic system. How to implement the Deen system after receiving the system?
Quran has explained this too. When right path and the appropriate type of system for human development was shown through divine guidance (wahi) to prophet Mohammad (PBUH). After that the prophet was ordered tazmeel(Forming a group consisting of people with identical views). In Sura Al-Muzammil, God has addressed the prophet with a title that indicates what steps should be taken to establish the system of Deen. It is necessary to understand the meaning of Al-Muzzamil. Two riders in the saddle of camel, who are selected very carefully so that saddle balance is not disturbed, are call zameel (companion). Tazmeel means finding such companions who work with full concentration and Al-Muzzamil is the person who do this job. Prophet was told that the first stage in establishing the Deen system is to find such companions who have identical views and actions. Due to this attribute he is called, Al-Muzzamil.
Therefore, in our present state of confused thinking and behavior, the first step should be tazmeel, i.e. finding such companions who have common thinking. But this requires courage and persistence.
Today, everybody as a fashion calls for “back to the Quran,” (Marraje’at-elal-Quran) but the man who invites people to practically bow before the Quran is labeled as atheist and
“be-deen.” (having no religion)It is because Quran declared war against the present Madhahibs.
The objective of Deen is to eliminate social inequalities of human life while Madh’ab aims at perpetuating these inequalities. Deen provokes thinking abilities, Madh’ab paralyses the human thinking. Deen invites the human intellect on the basis on the permanent values of life to formulate rules and regulations according to the need of time. Madh’ab claims that to deviate from the path of our ancestors will lead us to hell. Deen refers to the results achieved in this world and declares them as proof of its truthfulness. On the other hand as the rituals of Madh’ab cannot bring any results in this world, therefore to make those rituals attractive, it says that they will not show results in this world but in the hereafter. In Deen, life is a continuity that embraces both this world and the hereafter. According to Deen, the development of life begins in this world and continues in the hereafter.
Madh’ab teaches hatred towards this world, so that selfish group continues its hold and the people never think of snatching back economic resources. Deen only teaches submission to the Divine Law. Even prophet Mohammad declared abidance of this law as objective of his life.
Madh’ab teaches personality worship, sometimes of living persons and sometimes of dead ones. Since general public has superficial thinking and sacred traditions strengthens these personality cults. Therefore, to maintain its position, madh’ab provokes people against all those calls that invite people to reject personality cult and follow the Divine Law. In such circumstances, which have been described by the Quran as “Fasad fil Burre wal Bahr” (Mischief on earth and water),” it is a big challenge to invite people towards the compliance of Divine Law. However, whatever it is, this is the only way and the first stage in the journey of this program is “Tazmeel.”
As mentioned earlier, this phase requires great patience and persistence. Selfish programs bring their results immediately; therefore success in these programs is very easy. But under the permanent values, social system takes much longer time to show results. Think over the first era of this program. The life span of the great personality of Prophet Mohammad, after getting Nabuwwat (prophethood) was only 23 years. Out of this, 13 years were spent tonly in “Tazmeel.” Gradually, some companions were found. Great efforts were made during this phase but the companions who were found were great.
In this Tazmeel action, there was no confrontation with anyone, but all efforts were concentrated on one objective that in this mob, those people who are capable of accepting and maintaining this system, should join us after abandoning their ancestral rituals, so that (in the words of Quran) nobody should be killed in ignorance.
Saleem, notice, how big responsibility is imposed on the invitee of this system. He has to endure all physical hardships with great courage so that nobody who has the capability to accept and establish this system is killed because he had no opportunity to be in the company of (well wishers) “Sadiqeen.” Search of such capable persons, without coercion or force, erasing wrong impression from their minds and utilizing their capabilities, this is the preliminary phase of efforts in which companions are gathered. Practical method of this phase is that pure Quranic thought is propagated and like minded people, who accept this thought, should continue to gather on one center. After the gathering of linke-minded people, the next phase will be to make favorable atmosphere for Rabubiat system. And all obstacles in this way should be removed through Rabubiat, a system that is responsible for the development of human capabilities, where level of humanity will continue to rise and every generation will be better than the previous one, till the humanity will be able to stand on its feet and the earth will become lightened by the noor (light) of its developer (God). Today, what is called the bread issue, has taken a great importance because of our own economic injustices, is the preliminary step of this Nizam-e-Rabubiat.
Economic resources are shifted from individuals to the system under this system that is based on the unchangeable laws of unity of God and unity of creation.
Saleem, now you are responsible to spread that message of Quran that you have understood and continue effort to understand the rest of the Quranic message and do not be disappointed by the criticism of opponents.
Now your question that without belief in God, why a system cannot be established only on the basis of ethical principles? I will explain this in my next letter that the concept of ethics is not possible without belief in God. But my God, I mean Quranic God, not the god created by the human intellect. From this you will understand what we mean when we say: “The reason of our present decline is weakness of our faith.”