Zahid Darzi Our Message

8/12/2019 Zahid Darzi Our Message

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Our Message

Abridge Translated Version ofDEEN AUR DAWAT

by

Maulana Asad Israeli

Zahid Darzi

Al-Qalam Publications

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Copyright @ Al-Qalam Publications

Our Message

By: Zahid Darzi

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Edition: July 2013

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Al-Qalam Publications

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6o my par$nts. $ b$$n b$aring pains 0ith a smil$ on th$ir =ac$ to

bring m$ up??? 6han; you7

and

3


4/37

#uhail Bhai 0ho has al0ays

r$pos$d =aith in m$ ,$>$n though I ha>$ disappoint$d him

most o= th$ tim$s ---#orry =or that7 .ontents

1( /ntroduction 0+

2( Quran as a source o constitution 0,

3( unna% as source o constitution 1

( ome im4ortant /slamic terms 2*

+( .onclusion 3+

4


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/5T6O78.T/O5

It is a matter of great satisfaction to bring out

the book titled Our Message. If size is a parameter

for defining a book, then rather than calling it a book, I

would like to call it a booklet. either do I claim it to be

an! original work. "asicall! it is an abridged translated#ersion of $een %ur $awat b! &oulana %sad Israeli.

'onsidering the importance of that book for Islamic

&o#ement, an effort has been made in this book to

present the cru( of $een aur $awat in a brief manner.

%n effort has been made in this book to discuss

the basic sources of Islam)s constitution, *uran and

+unnah and within the conte(t of these #er! things, an

attempt has been made to identif! the nature of an

Islamic mo#ement which is tr!ing to establish Islam as acomplete +ociopolitical setup.

&! +pecial thanks to %llah -swt without

whose help and blessings this work wouldn)t ha#e

been possible. &! special thanks to &oulana &oududi

whose literature actuall! made me understand what a

&uslim should reall! stand up for. I e(press m!

gratitude to &oulana %sad Israeli because if he

wouldn)t ha#e penned down his great work -$een aur

$awat, m! booklet would ha#e ne#er seen the light ofthe da!. I am highl! grateful to m! parents -who ga#e

up e#er! single lu(ur! in thier life to see their son grow

up a happ! man, to m! late grandfather -debates

with whom brought out the best in me, m! relati#es

/especiall! to m! uncle whose books form almost

0


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half of m! librar! and to m! maternal cousins who

pla!ed most #ital role in la!ing the educational

foundation of this building -me and to m! friends. I

e(press m! gratitude to m! friends -rather brothers in

Idarah alahu$arien who

ha#e been pla!ing a #er! #ital role in m! personalit!

de#elopment. &! special thanks to m! +enior

fficials and colleagues in m! office. I e(press m!

gratitude to &aster iaur5ehman whose help was#er! instrumental in finishing the 6ob in a short span of

time. &! thanks to 7enbuerzal +!ed for making critical

anal!sis about the work and helping me in beautif!ing

and ornating its language. 8hanks to 9aseem 7ousuf

&akai who patientl! sat before the computer and

con#erted m! unreadable notes into printed te(t >ia

&+ 9ord. inall! m! special thanks to +uhail "ashir

kar -+uhail "hai for me who has alwa!s reposed

faith in m! abilities, e#en though I ha#e disappointed

him most of the times.

I pra! to %llah -swt that ma! this book fulfill

the purpose for which it has been written -%meen.

+uggestions for further impro#ement are alwa!s

welcome.

ahid a!az $arzi

:


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15-04-2013Quran As ource o .onstitution;#er! organization or mo#ement that comes

into e(istence is alwa!s guided b! certain sources

which actuall! help in building the base -i.e.

ideolog! of that organization or mo#ement.

+imilarl! Islamic mo#ement -working b! different

names in different parts of globe is also ha#ing its

source of guidance or constitution. or Islamic

&o#ement, source of guidance or constitutionconsists of two main parts 1


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cloth. or us,


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c. $awah on the basis of knowledge ? wisdom.

d. 8one full of honest! ? pureness.

e. Idea of continuous struggle between @ood ? ;#il.

a. *uran addresses entire mankind without

waiting till a group of pioused $er#ishes is formed.

This is a #er"y for #an-ind! let the# ta-e warning fro# it!

-now that 'e is but one /od) 0et those (ossessed of

understanding #ay ta-e heel 1Ibrahi# 2 345) We ha$e sentdown to you the boo- for #an-ind with the truth -umar D

41.

It is this Gualit! of connecting with the entire

mankind cutting across the barriers of religion,

region, gender ? sect which has been attracting right

minded people towards *uran. +o, first thing which

needs to be de#eloped in us is that we should come

out of this misconception that first we ha#e to

&uslimise &uslims -who ha#e gone astra! ? then onl!we ha#e to take this $awah to the rest of the humanit!.

9hile e(plaining this uni#ersal attitude of *uranic

$awah &oulana *ari &ohammad 8a!!ib -5.% writesD

urani" Dawah is not for so#e (arti"ular "o##unity but

for the entire hu#anity * this Dawah isn+t addressed to one

single "o##unity but is for all the "o##unities of the

world . -$eeni $awat ke *urani >sool b! &oulana

8a!!ib.

&oulana ;htishaamul


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s(read the Dawah of Allah -Insaani areeza b! Iftikar

aridi.

b. +econd important Gualit! of *uran is that it

doesn)t di#ide human life ? pro#ides guidance ? laws

for e#er! sphere of life. It fulfills both spiritual as well as

cultural urges of man ? in it we find details of all

important things. The word of your 0ord is (erfe"ted

in truth * 6usti"e -%lInaamD 110. It demands

complete surrender before the wa! of life -read

Islam sent b! %llah. "elie#ers, surrender

!oursel#es totall! to @od ? do not follow in the

footsteps of +atan, +urel!, he is !our sworn

enem! -%l"aGarah D 2FE. It se$erely warns those who

belie$e in so#e (art of the boo- * want to ignore the rest

of the boo-) Do you belie$e in one (art of the 7oo- *

deny another (art of it8 Those of you who a"t thus shall be

rewarded with disgra"e in this world * with a se$ere

(unish#ent on the day of resurre"tion) /od is ne$er unawareof what you do -%l"aGarah D E:. It demands that our

laws should be as per its in6unctions ? guidance. We

ha$e sent the boo- down to you with the truth so that you

#ay6udge a#ong #an-ind by #eans of what Allah has

shown you) And do not be an ad$o"ate for the

trea"herous -%lisa D 1F0. *uran has pro#ided us with

laws for all the facets of our life ? those laws ha#e

been pro#ided so that we ma! struggle to implement

those laws on the earth in their true letter ? spirit.

*uran, unlike other religious scripts doesn)t

onl! teach us how we should bow or bent before @od

in mosGues but makes us understand that it isn)t a

religion of m!thical stories ? tales whose onl! place of

worship is some stone made or wood made place.

1F


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5ather it is a complete wa! of life which needs to be

practicall! implemented on this land. In these

stories there is a lesson for #en of understanding) This

1uran5 is no in$ented tale! but a "onfir#ation of the

(re$ious 1&"ri(ture5 * a detailed e9(lanation of all things as

well as guidan"e * #er"y to true belie$ers -7ousuf D 111.

*uran doesn)t consider politics as orbidden

ruit.Instead it considers politics as that powerwhich

will pro#ide offensi#e abilit! to the Islamic&o#ement and in man! #erses we find the

documented histor! of political struggle of Islamic

&o#ement.


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belong to that grou( whi"h strongly belie$es that a (erfe"t

religious 1Isla#i"5 so"iety won+t "o#e into e9isten"e until

* unless Isla# doesn+t gain (oliti"al (ower * foundation

of go$ern#ent isn+t laid on the (rin"i(les of Isla#) I a#

follower of this "ult * would re#ain with it till the last

breath of #y life -a!a 8oofan %ur Isska &uGabla b!

&oulana %bul


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It 1uran5 de"lares logi"al a((li"ation of #ind * inde(th

thin-ing as the #eans for rea"hing to straight (ath)They will

say! if we had only understood! we should not now be a#ong

the in#ates of 'ell -&ulk D 1F.


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the earth a stable (la"e to li$e in8 Who #ade ri$ers flow

through it8 Who set #ountains u(on it * (la"ed a barrier

between the two s"ars8 Is there another deity besides Allah8

Indeed! #ost of the# ha$e no -nowledge) Who res(onds to

the o((ressed when he "alls out to 'i# * relie$es his

suffering * who will #a-e you inheritors of the earth8

Then! is there a /od besides Allah8 'ow little you (ay heed=

Who guides you in the dar-ness of the land * sea8 Who

sends the bree>es as heralds of 'is #er"y8 Then! is there adeity besides Allah) E9alted is Allah abo$e what they

asso"iate with 'i#) Who originates "reation! then

regenerates it * who gi$es you sustenan"e fro# hea$en *

earth8 Then! is there a deity besides Allah8 &ay bring

forward your troo(s! if you are telling the truth -amal D

:F::.

8hese few e(amples of *uran)s knowledge

based, logical, practical ? historical temperament are

enough to pro#e that *uran satisfies human mindpurel! on the basis of wisdom ? knowledge ?

completel! re6ects m!thical interpretation of

religion where mind ? knowledge find no place or

sphere.

d. ourth important Gualit! of *uran is that it

puts forth its $awah without keeping an!thing hidden.

*uran doesn)t belie#e in compromise of principles ?

puts forth its $awah before entire world in a cr!stal

clear form. 8he words of first order that were gi#en to=rophet -=">


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forces of e#il -e#en if he remains all alone ? not to

compromise before them ? to put forth the $awah of

%llah in its

clear form. =rophet ? his companions were again ?

again warned.Do not in"line towards those who do

wrong! lest the fire tou"h you) :or 1then5 you would ha$e

none to (rote"t you fro# /od * you will not be

hel(ed -


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that *uran belie#es in putting forth its $awah without

an! pros ? cons. either does *uran belie#e in

compromises nor in compatibilit! Jwith an!thing which

has got nothing to do with Islam ? is in total contrast to

IslamK. If it would ha#e belie#ed in compromises, so as

to satisf! desires ? wishes of others, then there was no

need for a re#ealed book.

e. *uran)s fifth important Gualit! is that it time ?

again la!s stress on the concept of continuous strugglebetween good ? e#il. 9hen *uran e(plains prophetic

mission of =rophet, it sa!s, 'e is the one who has sent 'is

Messengers with guidan"e of the true religion! so that 'e

#ay ha$e it (re$ail o$er all 1other5 religions) /od suffi"es as

a witness - ateh D 2E. We will hurl the truth on

falsehoodB the falsehood shall be "rushed * will disa((ear)

Woe to you! for what you utter. -%nbi!a D 1E.

&ay to the#! the truth has "o#e * will endure)

:alsehood has no (ower to originate any good! nor to

re(rodu"e it . -


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@When will /od+s hel( "o#e8! &urely the hel( of /od is

near. -%l"aGarahD 214.

"! #irtue of these #erses -? thers *uran

prepares &omineen -aithful for the struggle

between good ? e#il. ne important thing that needs

to be kept in mind is that man! of the #erses Guoted

abo#e are &akkan Lerses Jthose #erses which

were re#ealed in &akkah before


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unna% As ource o .onstitution

*uran is the real documented constitution of

Islamic mo#ement ? gi#es clear cut idea about

Islamic mo#ement)s aims ? ob6ecti#es but *uran

didn)t reach directl! to the humans rather it was

through =rophet &ohammad-=">


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astray one a#ong the# is Allah+s boo- 1uran5 * se"ond

is #y sunnah -&ishkat. 9e can increep *uranic wa! of

understanding

things onl! b! following =rophet)s footsteps. D Indeed!

/od has "onferred a great fa$our on the belie$ers in sending

a Messenger fro# a#ong the#sel$es! to re"ite his

re$elations to the#! * (urify the# * tea"hes the# the boo-

* wisdo#! for that beforethey were surely in #anifest

error-Imran D 1:4.


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perfect role model encompassing all the aspects on

our life. If we will go on counting #arious


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o) itab%ul%Gihad 1about 7attles and 'oly war5

() itab%ul%A#aarah 1about issues relating to

go$ernan"e5

Min%al%adab 1about de"en"y *

"ourteous way5

$) itab%ul%Ili# 1about -nowledge * wisdo#5

w) itab%u>%Fuhad 1about de$otion * absitinen"e5

9) itab%ul%Tafsir 1about "o##ents relating to


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aspect of life ? ignored the others. +imilarl! neither

was this the wa! of prophet that he first tried to

de#elop few things in his Nammat -group ? then

mo#ed forward. 5ather from the word go, prophet

-=">


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"ut unfortunatel! nowada!s, there is a trend to

present prophet)s life as a life of a person who was

onl!

engaged in offering awafils, counting beads of

8asbeeh -rosar! or Aeep afli fasts. 9hile as his

re#olutionar!

zeal for his mission is ignored -? unfortunatel! in most

of the cases it is ignored knowingl!. o one can ignore

the importance of pra!ers, awafils, fasts etc MM thesethings are important for spiritual upliftment of one)s

soulMM but it ne#er means that while la!ing stress on

these things, we should ignore the primar! aim or

mission of prophet)s lifeMM IGamatedeen. I.e.

establishment of %llah)s $een on his earth in its

entiret!.

c 8hird important Gualit! of prophet-=">


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Messiah! son of Marry! although they were "o##anded to

worshi( only the one /od) There is no deity but 'e) 'e is

far abo$e whate$er they set u( as 'is (artners -8awbah D

31

n hearing this #erse a companion of prophet

who was %hliAitab before re#erting to Islam got

surprised ? asked prophetMM


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place were %rm! of Islam was putting up in the "attle

of "adr, C=

;ro(het of Isla# ha$e you sele"ted this (la"e be"ause you

ha$e got wahi 1re$elation5 fro# Allah about it

or is it your (ersonal #ilitary strategyO =rophet answered

No! it isn+t Wahi, then


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himself. -owzibillah.

It becomes clear from abo#e that if an Islamic

mo#ement wants to succeed then it has no choice but

to e(cept the path of ? leadership of =rophet -=">


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ome /m4ortant /slamic Terms

In the preceeding pages, an effort has been

made to briefl! introduce before !ou, the basic sources

of our constitutionMM *uran ? +unnah. In this chapter, I

will tr! to briefl! e(plain the meaning of some of the

important terms related to Islam within the contours of

*uran ? +unnah. 8hese are such terms which ha#e

been misrepresented not onl! b! our enemies but also

b! our ignorant friends.

1. 8awhid ? +hirk D 8awhid doesn)t onl! mean

to consider @od as one. %lmost all the

communities li#ing in the world consider @od as one.

$oes it mean that the! also belie#e in the concept of

8awhidO 8he %nswer is a big MM . 8awhid)s real

meaning is that this uni#erse has onl! one creator,

owner, cherisher, pro#idence ? king ? that isMM %llah.

&ay! I see- refuge in the lord of (eo(le! the -ing of (eo(le!

the /od of (eo(le. -%nnas D 13.


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adoration but he is the onl! one before whom we

should surrender our entire life. My (rayers * #y

sa"rifi"e * #y life * #y death are all for /od! the 0ord of

the worlds. -Inam D 1:2. 8awhid is the name of

complete submission before %llah, a submission in

which there is no place for an! other person. 7elie$ers!

surrender yoursel$es totally to Allah * do not follow in the

footste(s of satan! surely! he is your sworn ene#y.

8he abo#e e(planation of 8awhid makes it clear

that 8awhid doesn)t onl! mean accepting @od as one

but means complete submission ? surrender before


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relationship between %llah and humans as one

between the belo#ed and the lo#er and instead of

one between the ruler ? so#ereign authorit! ? the

ruled. "ut under the shade of this sincere endea#our

attempts are being made to pro6ect that onl! for things

like namaz, roza etc humans are created ? Ibadah of

%llah means these #er! things ? rest of the things

aren)t important and are outside the domain and

pre#iew of %llah. It is a #er! dangerous plo! being usedb! our enemies -? unfortunatel! our foolish friends

within us become their tools for propagating this

thought within the ummah to weaken up the ummah ?

to crush its re#olutionar! zeal ? to represent Islam as a

religion of saints, monks ? mendicants for whom onl!

wa! of worship is to count the beads ? nothing else.

%&%% 5%


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surrendering before the authority of Allah #eans Ibadah.

-%l&awafi gat fi asoolishariah b! %bu IshaG shatbi.

Imam 8a!mi!ah while e(plaining the meaning of

word Ibadah writes Ibadah is "olle"ti$e word for those

internal * e9ternal deeds * a"tions whi"h are "lose to Allah

li-e na#a>! fast! Fa-at! ha6! to s(ea- truth! honesty! to

dis"harge rights of (arents! to treat (eo(le ni"ely! to obser$e

treaties! to "all (eo(le towards good * forbid the# fro#

e$il! 6ihad with infedils * #unafi-en 1hy(o"rites5 to

"aringly treat neighbors! (oor! destitute! sla$es! ani#als!

Duah! >i-ar!


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li#e as per the will of %llah, e#en after seeing all the

fa#ors done b!


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another place &u6adid %lif sani wites, Fi-ir doen+t 6ust

#ean re"itation of /od+s na#e by #outh. -&aktubatMM

+hiekh %h. +irhindi

+o, it becomes clear that ikir doesn)t 6ust mean

recitation of %llah)s name or counting the beads of

rosar! -e#en though the! also come under the pre#iew

of its meaning. In real terms, ikir means

remembering %llah at e#er! step of our life ? stri#ing to

build our societ! as per


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among &uslims means 8aGwa.

e#er stand !ou therein. Leril!, the mosGue

whose foundation was laid from the first da! on piet! is

more worth! that !ou stand therein -to pra!. In it are

men who lo#e to clean and to purif! themsel#es..

-taubah 1FE

In one place %llah sa!s 8aGwa is allowing a

pregnant lad! who has been di#orced to remain in the

house until she deli#ers the bab!. The worthy (eriod of

those who are (regnant will be until they deli$er their burden

1gi$e birth5! /od #a-es things easy for those who are

#indful of 'i#. -8alaG D 4

8o sa#e oneself from being faithless ? to keep

promises is 8aGwa. Those with who# you ha$e #ade a

"o$enant * who brea- their "o$enant on e$ery o""asion *

ha$e no fear 1of Allah5. -%hraf 8o remain steadfast while

struggling for the glor! of Islam is 8aGwa. 8o look after

the rights of other fellow beings is 8aGwa 8hose who

spend -freel!, whether in prosperit!, or in ad#ersit!B

who restrain anger, and pardon -all menB for %llah

lo#es those who do good%nd those who, ha#ing done

an act of indecenc! to be ashamed of, or wronged their

own souls, remember %llah, and ask for forgi#eness for

their sins, and who can forgi#e sins e(cept %llahO

and are ne#er obstinate in persisting knowingl! in -the

wrong the! ha#e done -al imran

8he #erse no. 1CC of &urah 7a


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lo$e for it! gi$e away their lo$e for it! gi$e their wealth to

their relati$es * to or(hans * the $ery (oor! * to tra$elers

* those who 1for "harty5! * to set sla$es free * who attend

to their (rayers * (ay the al#s! * who -ee( their (ledges

when they #a-e the#! * show (atien"e in hardshi( *

ad$ersity ! * in ti#es of distress) &u"h are the true belie$ers!

&u"h are the /od fearing. 8his #erse of *uran brings the

complete meaning of 8aGwa before usB to sa#e one self

from disobedience of @od in an! sphere oflife.>nfortunatel! it is due to ignoring this #ast

meaning of 8aGwa, which has gi#en birth to a totall!

new kind of 8aGwaP 9ere it means onl! to offer

afals, to wear 8attered clothes, to eat nothing or #er!

little and to go on ? on with counting breeds of rosar!.

8awakal means to do one)s best and lea#e

results in the hands of %llah. 8awakal b! no wa! means

to do nothing and think that e#er!thing would be done

b! %llah. =rophet)s entire life is testing to this fact thathe pra!ed for the success of his mission but onl! after

gi#ing his best. +o, 8awakal means to gi#e one)s best ?

lea#e the results in the hands of %llah.

0. Nihad,


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an e$il destination. -8auba D C3.


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.O5.98/O5

In the last few pages an effort has been made

to briefl! present the true picture on Islam)s wa! of life

through its authentic ? original sourcesMM *uran ?

+unnah. %n effort has also been made to briefl! e(plain

#arious terms usuall! used in connection with Islam

nowada!s. In the light of abo#e mentioned things we

can easil! identif! what an Islamic mo#ement is all

about and can easil! understand its nature. If in one

sentence we ha#e to define what Islamic mo#ement

stands for, then, it is full! e(plained b! #erse no. 20 of

+urah al


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fulfills this #er! purpose in a useful manner. ne final

wordMM h %llah @i#e us the strength to stri#e for !our

$een so that we ma! be able to establish it on !our

earth and if we aren)t able to establish it on earth, at

least our struggle should become our pro#ision on the

da! of doomsda!MM A#een)

3C

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