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Why Hadith Is Important

The two fundamental sources of Islam are the Qur’an (the word of God) and the Sunnah (the example) of the Prophet (peace and blessings be upon him). By Sunnah, we mean the actions, sayings, and silent permissions (or disapprovals) of the Prophet.

The word “Sunnah” is also used to refer to religious duties that are optional. Here, we are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet Muhammad (peace and blessings be upon him). In this sense, Hadith is considered to be second to the Qur’an. It is impossible to understand the Qur’an without reference to the Hadith; and it is impossible to explain a hadith without relating it to the Qur’an.

The Qur’an is the message, while the Hadith is the verbal translation of the message into pragmatic terms, as exemplified by the Prophet. While the Qur’an is the metaphysical basis of the Sunnah, the Sunnah is the practical demonstration of the precepts laid down in the Qur’an.

The duty of the Messenger was not just to communicate the message, rather, he was entrusted with the most important task of explaining and illustrating that message. That is the reason why Allah Himself has commanded the following:

{Say: Obey Allah and obey the Messenger, but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way.} (An-Nur 24:54)

This verse clearly tells us the overriding importance of Hadith to Muslims. They should be eager to learn and follow the teachings of the Prophet as expressed in Hadith. If we are negligent in this respect, it is we who have to answer before Allah.

Speaking of the importance of Hadith, we need to take into consideration two broad aspects of the subject. We know that Allah Almighty revealed the Qur’an to His chosen Prophet Muhammad (peace and blessings be upon him). So it is through the Prophet we come to hear the word of Allah, and it is the Prophet himself who can properly explain and demonstrate the precepts in the Qur’an. Without the required explanations and illustrations given by the Prophet, the Qur’an may be misunderstood and misinterpreted by people.

So the Prophet took care to explain and demonstrate to his companions how the Qur’anic verses must be read and understood. That is to say, the importance of Hadith is linked to the importance of the Qur’an. For example, the details of how to perform salah (ritual prayer), for instance, were given by the Prophet through his words and actions, and not by the Qur’an. This means that we wouldn’t know how to pray, fast, pay zakah, or perform Hajj without the examples given by the Prophet as recorded in the Hadith. Indeed, all necessary details are given in the Hadith, not in the Qur’an.

The revelation of the verses of the Qur’an took place at critical junctures in the life of the Prophet. Of course, there are verses of universal application and significance, irrespective of the context in which those verses were revealed. But there are other verses that can be understood or interpreted only in the light of the actual context of the life of the Prophet, which called for that revelation. There are many examples. For instance, the following verse in the Surah Aali `Imran:

{If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather together, our sons and your sons, our women, and your women, ourselves and yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie.} (Aal- `Imran 3:61)

This verse talks about mubahalah (invoking the curse of Allah on those who take a dishonest stand); and was revealed when the Prophet was conferring with the Christian delegation from Najran in 631 CE This example clearly shows how we need to refer to the life and example of the Prophet to understand the context, as well as the meaning of verses, such as the above mentioned one in the Qur’an.

The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases the Qur’an. If we reject the Hadith, we may misread the Qur’an; so Hadith is central to a proper understanding of the Qur’an..

In the Qur’an, Allah Almighty commands us not only to obey the Messenger but also to abide by his decisions as follows: {But no, by the Lord, they can have no (real) Faith, until they make you (the Prophet) judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.} (An-Nisaa’ 4:65)

And surely we find such decisions only in the Hadith; the duty of Muslims is to accept the Prophet’s decisions wholeheartedly. The Qur’an also orders the faithful to emulate the role model of the Messenger and reckons it to be the only way to gain the pleasure of Allah.

It is therefore obligatory that we look up to the Prophet’s morals and exemplary character and carry them out in our lives. We can never do so without studying Hadith. It is most illuminating in this respect to learn that when `A’ishah (may Allah be pleased with her) was asked to describe the character of the Prophet (peace and blessings be upon him), her definitive answer was, “His character was that of the Qur’an.” In other words, Prophet Muhammad (peace and blessings be upon him) personified the best ideals and values of the Qur’an. How could we then neglect the Hadith, which alone can lead us to the precise ways in which the Prophet exemplified the Qur’anic ideals?

Professor Shahul Hameed

Sins Of The Tongue

However much we may try to insulate our lives and loved ones from vulgarity and sacrilegious language, it nonetheless floods our ears and is a flame in the worlds we move in. From television to the Internet, it is ever-present, and even in the public spaces of work, the market, and the campus. The truth is for us Muslims nowadays, it is evermore likely to insinuate itself into the speech of our very homes.

Profanity is a sly thing. It seeps into the heart almost undetected. And there it quickly oxidizes the sterling iman that lives there.

For most teenagers, swearing or “cussing” is a rite of passage. Based on the media we provide them and the models before them, many see the use of expletives as a way to appear cool and grown-up in front of their peers. Muslims are just as susceptible to cursing, as our non-Muslim counterparts.

Foul language may seem a small thing to worry about in a world terrorized by bloody bombardments, sieges, ecological assault, and rapacious economics. Yet sins of the tongue are often the most dangerous of all. They spark from parted lips with effortless case and even less thought. The Prophet Muhammad, sallallahu alayhe wa sallam, warned against the evil of our words, saying: “He is a Muslim who avoids harming Muslims with his tongue and hands. And the Muhajir (Emigre for the sake of God) is one who gives up all that Allah has forbidden” (Bukhari).

Worse yet, swearing is exceptionally habit-forming. Once you start, it’s difficult to stop, especially when the pressure’s on or strife is at hand.

We can all benefit from a dose of ‘mouthwash’ to help get a handle on swearing before it takes hold and becomes an unbecoming, and spiritually dangerous, feature of our personalities.

Here are five rules to prevent descent into swearing and to uproot it if it is already there.

1. Respect Others
Respecting others is a major ethic in Islam. The use of profanity, whether directly or indirectly, negates the rights of others not to be subjected to such filth. For Muslims especially, whose hearts have tasted the sweetness of Islam, the use of expletives sours the human heart, which is the seat of all of our affections. Over time, cursing definitely pollutes and weakens the spirit, making it susceptible to the wiles of Shaytan. Keeping your speech clean and free from profanity shows others not only that you respect them but also that you respect yourself.

2. Zero-Tolerance Rules
Making the choice of refraining from vulgar language means taking the crucial step of surrounding oneself with like-minded peers. People who support your elevated linguistic aim and uplift your efforts will truly help you break the impulse to curse. If you keep the company of people for whom swearing is like breathing, you are setting yourself up for failure. It will be beyond tempting for you to join in on the profanity to fit in, or just by default. Many of us face peer pressure when it comes to swearing. If we don’t engage in bad language or are so bold as to openly oppose it, we will likely be labeled as “puritans” or moralizers, open demonstrations of purity and morality being notably great failings in the minds of modern society. We must remember that our Prophet, sallallahu alayhe wa sallam, never used profane language and spoke only when speech was of benefit to himself and others. Useless and idle talk is notorious for wreaking social havoc.

3. Guarding Your Tongue
If you’ve ever stubbed your toe on a piece of unseen furniture in a darkened room or burned your hand on an open flame, then you know just how easily a swear word can come to mind, let alone sail right out of your mouth. It’s kind of like a raft going over the edge of the falls. Guarding your tongue is an around-the-clock affair. Yet the benefits of a “clean” mouth far outweigh the restraint this imposes. Change the way you react to certain circumstances. Instead of releasing a verbal bomb when you are upset, physically bite your lips together and swallow it. Use the opportunity as a chance, not to get enraged but rather to engage in a deed pleasing to your Creator, such as sincere supplications. Say asthafirullah, O Allah forgive me. Wa atubu ilayh, And I repent to Him. Or send prayers of blessings upon the Prophet, sallallahu alayhe wa sallam.. Or ask Allah to remove from you, sins for your pains. These kinds of positive, spiritual exclamations very quickly become noble habits. You may have hurt your toe immensely but you can be thankful to Allah that the injury did not result in a broken bone, which would have been exponentially more painful. Sure your finger now has a molten red blister the size of Kansas City on it, but you can certainly be grateful that you did not set your home or even yourself on fire. Before engaging in something as destructive as cursing, open your eyes to the blessings hidden beneath your displeasure.

4. Paying The Consequences
It may be naive to think that one could simply stop cursing overnight, “cold turkey,” especially if one has been doing it for an extended period of time. Establishing hefty consequences for transgressions or slip-ups can go a long way in deterring future relapses, thus ensuring that you annihilate the habit once and for all. Hold yourself accountable for every swear word that escapes your lips. Perhaps you can donate 10 minutes of your time for a worthy cause for every expletive you utter in a single week. Or charge yourself a quarter for every curse you utter in the course of a month. Fill a jar with all of the coins and donate it to charity. Accountability is the key to success when it comes to breaking the chains of any habit. So hold yourself to a higher degree and be responsible.

5. Responsibility First
Most likely, you learned how to swear from an adult when you were a child. And now the student has the potential to become a teacher. Every word that comes out of your mouth carries great weight and can influence a young (or older) child around you. Be responsible with your speech and take great care not to use swear words in front of your impressionable offspring. The last thing you need on your conscience is the fact that you are responsible for introducing someone you care about to something as heinous as cursing. Instead, speak only words that are necessary and fill the air with proper speech that serves a halal purpose.

Keeping a firm grip on every syllable that passes between your lips should be a source of great achievement. These days, the power of human speech has been lost in a veritable sea of slang and laziness. All Muslims must remember that speech is a gift from Allah Almighty. It should be used wisely and with great care so as not to bring harm upon oneself or others. Breaking bad habits is often an uphill battle. So arm yourself with the shield of eman and the sword of saber, patience, and the knowledge that cleaning up your speech is an achievable goal with countless rewards.

By: Sumayyah Meehan Source: Al-Jumuah

Come To Prayer! Come To Success!

Prayer helps us to put into words exactly what is troubling us. It is almost impossible to deal with a problem while it remains vague and nebulous.

Are souls to be left abandoned, wandering in the labyrinths of this life, without a Lord who protects them or a helper who supports them?

No matter how strong a man claims himself to be, he is weak.

Whenever he is alone, desolation and uncertainty overwhelm him.

He may end up at branching roads and feel at a loss about which to take. If he chooses the wrong path, he may continue toiling through it for days or years without reaching a destination. This is because initially, he started without good guidance.

Man direly needs one who inspires in him the correct choice and guides him to the truth whenever mystified or confused. The human body is susceptible to pain in any place. It is like an open city that can be attacked at any time, from any side.

If he contemplates this, man will realize that every atom of his body can be a gateway to a chronic disease, causing him great pain; similarly, he will realize that an unexpected turn of events may affect his entire life.

We are truly in great need of continual good and the removal of hardships through a strong relationship with our Creator that makes life flow easily, peacefully, and blessedly.

Prayer guarantees all this to a believer. Along each day’s route, Islam designated five gracious pauses for God, distributed at specific times throughout the day, during which mankind is directed to meet their Lord, open their hearts, and speak their minds to Him, starting by praising Him and acknowledging His grandeur, followed by requesting His blessings and the averting of evils, asking for His help and seeking His contentment, and shoring up their deficient knowledge with His perfect knowledge and their inadequate power with His Supreme Power.

In a sacred hadith, God says: “I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says, {All the praises and thanks be to Allah, the Lord of existence}, Allah says, ‘My servant has praised Me.’

When he says, {the All-Merciful, the Ever-Merciful}, Allah says, ‘My servant has extolled Me.’ When he says, {The Owner (Master) of the Day of Judgment}, Allah says, ‘My servant has glorified Me.’

When he says, {You (Alone) we worship, and You (Alone) we ask for help (for each and everything)}, Allah says, ‘This is between Me and My servant, and My servant shall have what he has asked for.’

When he says, {Guide us to the Straight Path, the Path of those on whom You have bestowed Your Grace, not the path of those who have incurred Your Anger, nor of those who have gone astray.}, Allah says, ‘This is for My servant, and My servant shall have what he has asked for.’” (Muslim)

Prayers and the Purification of the Soul
The body, racing on the tracks of this life, becomes covered with sweat and dust, as does the soul; it becomes overcast by clouds and gloom. After each long round, it needs some time to tidy up and restore purity and order to that which has been soiled or disheveled. Prayer is no more than a few moments that recover this lost or sought-after perfection.

Abu Sa‘id Al-Khudri narrated that he heard Prophet Muhammad saying: “The five daily prayers provide expiation for whatever occurs in the time between them. Imagine a man has worked and there are five rivers between his house and his workplace. He would go to his workplace and work as much as Allah willed, becoming dirty or sweaty. Then, whenever he came to a river, he would bathe, what would remain of his dirt?

It is like this with prayer; whenever he commits a sin, he supplicates and seeks forgiveness, so he is forgiven for whatever has preceded it.” (Al-Bukhari and Muslim)

Too much is relinquished in the struggle for existence or the battle for bread, into which people throw themselves while the instinct most active in their blood is selfishness, against which the ideals of reciprocal mercy, altruism, and benevolence are reduced to faint impulses.

Abandoning people to such fiery emotions will inevitably stifle their human virtues. No wonder God prescribed prayers throughout the day and night as a lifeline thrown out of the blaze now and then. The Prophet said: “Allah has an angel that calls out at every prayer: “O Children of Adam! Rise to the fires which you have ignited and put them out.” And he said, “You burn! You burn! And once you pray Subh (Dawn prayer), it washes it out. Then you burn! You burn!

And once you pray Dhuhr (Noon prayer), it washes it out. Then you burn! You burn! And once you pray ‘Asr (Afternoon prayer), it washes it out. Then you burn! You burn! And once you pray Maghrib (Sunset Prayer), it washes it out. Then you burn! You burn! And once you pray ‘Isha’ (Night Prayer), it washes it out. Then you sleep, and the writing down (of your deeds) stops until you wake up.” (At-Tabarani)

The hadith portrays the minor sins committed throughout the complex and entangled lives of people, and the softening and pacifying influence that prayers have on them.

Prayers and Psychological Fortitude
Prayer lifts up the soul to heaven whenever it clings to earth, and connects it with its Lord whenever it is severed from Him through heedlessness or distraction.

About the power that the experience of prayer has, Dale Carnegie narrated: “As I said before, even the scientists are turning to religion. Take, for example, Dr. Alexis Carrel, who wrote, ‘Man, the Unknown’ and won the greatest honor that can be bestowed upon any scientist, the Nobel Prize. Dr. Carrel said in a Reader’s Digest article, ‘Prayer is the most powerful form of energy one can generate. It is a force as real as terrestrial gravity.

As a physician, I have seen men, after all other therapy had failed, lifted out of disease and melancholy by the serene effort of prayer. Prayer, like radium, is a source of luminous, self-generating energy.

In prayer, human beings seek to augment their finite energy by addressing themselves to the Infinite source of all energy. When we pray, we link ourselves with the inexhaustible motive power that spins the universe. We pray that a part of this power be apportioned to our needs.

Even in asking, our human deficiencies are filled and we arise strengthened and repaired. Whenever we address God in fervent prayer, we change both soul and body for the better. It could not happen that any man or woman could pray for a single moment without some good result.’” (How to Stop Worrying, 80)

This is best explained by God’s words: {And when My servants ask you (O Muhammad) about Me, (answer them), I am indeed near. I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.} (Al-Baqarah 2: 186)

Giving your first thought upon waking up to God surrounds you with power and protection all day long.. Having woken up mindful of God, sought His Refuge, and asked for His Protection, indeed God will not forsake those who seek Him or withhold what they need. The Prophet said:

“Anyone who prays Subh is under Allah’s Protection, so do not subject yourself to His Punishment by breaching His Protection (i.e. harming those whom He protects) in any way; anyone who breaches His Protection in any way, Allah will seize, and then throw on his face into Hellfire.” (Muslim)

That is how close the connection between God and His devoted servants is. He not only takes them into His
Care, but regards them as His Self. Any transgression against them is a transgression against Himself (Glorified and Exalted be He).

“Anyone who antagonizes a devotee of Mine, I declare war against him. My slave approaches Me with nothing more beloved to Me than the religious duties I have enjoined upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him.

And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him.” (Al-Bukhari)

Such is God’s grace towards those who, with their whole being, live perpetually connected to Him through prayers and other righteous works, and whenever some difficulty comes their way, run to Him as a child runs to the protective arms of his father, for Him to ward off harm and grant them safety. It was reported in a hadith: “Whenever some difficulty arose, Prophet Muhammad would hurry to prayer.” (Abu Dawud)

Prayer fulfills basic psychological needs which have their roots in human nature. Dale Carnegie wrote: “Why does religious faith bring us such peace and calm and fortitude?

I will let William James answer that. He says: ‘The turbulent billows of the fretful surface leave the deep parts of the ocean undisturbed; and to him who has a hold on vaster and more permanent realities, the hourly vicissitudes of his personal destiny seem relatively insignificant things. The really religious person is, accordingly, unshakable and full of equanimity, and calmly ready for any duty that the day may bring forth.’

If we are worried and anxious – why not try God? Why not, as Immanuel Kant said: ‘accept a belief in God because we need such a belief’? Why not link ourselves now ‘with the inexhaustible motive power that spins the universe’?”

Even if you are not a religious person by nature or training – even if you are an out-and-out skeptic – prayer can help you much more than you believe, for it is a practical thing.

What do I mean, practical? I mean that prayer fulfills these three very basic psychological needs that all people share, whether they believe in God or not:

1. Prayer helps us to put into words exactly what is troubling us. It is almost impossible to deal with a problem while it remains vague and nebulous. Praying, in a way, is very much like writing our problem down on paper. If we ask for help for a problem – even from God – we must put it into words.

2. Prayer gives us a sense of sharing our burdens, of not being alone. Few of us are so strong that we can bear our heaviest burdens, our most agonizing troubles, all by ourselves. Sometimes our worries are of so intimate a nature that we cannot discuss them even with our closest relatives or friends. Then prayer is the answer. Any psychiatrist will tell us that when we are pent-up and tense, and in an agony of spirit, it is therapeutically good to tell someone our troubles. When we cannot tell anyone else – we can always tell God.

3. Prayer puts into force an active principle of doing. It is a first step toward action. I doubt if anyone can pray for some fulfillment, day after day, without benefiting from it – in other words, without taking some steps to bring it to pass. A world-famous scientist said: ‘Prayer is the most powerful form of energy one can generate.’”

Caringly and lovingly, God warns people not to trust their own power as sufficient, as this deficient view would deprive them of the blessings of providence and keep them forever imprisoned within the confines of their own weakness and ignorance.

In a sacred hadith, God says: “O My slaves, all of you are astray except those whom I guide, so seek My Guidance and I will guide you. O My slaves, all of you are hungry except those whom I feed, so ask me for food and I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask me for clothing and I will clothe you.O My
slaves, you err by night and by day and I forgive all sins, so ask for My forgiveness and I will forgive you.” (Muslim)

Have you felt the sincerity of persistence to lead back strayed humans to God, their Lord, in order to receive provisions, place their reliance on Him, and empower themselves with His infinite power?

Truly, only those who are poor in their hearts and minds live away from such inexhaustible, divine goodness.

By Sheikh Mohammed al-Ghazali

Good Deeds Erase Evil Deeds

[Allah’s Quran – 11:114] “Establish Salah at both ends of the day and in the early hours of the night. Surely, good deeds erase bad deeds. That is a reminder for the mindful.”

The Prophet (Peace Be Upon Him) has said :
[Bukhari, Book #10, Hadith #504] “Narrated Ibn Mas’ud: A man kissed a woman (unlawfully) and then went to the Prophet and informed him. Allah revealed: And offer prayers perfectly At the two ends of the day And in some hours of the night (i.e. the five compulsory prayers). Verily! good deeds remove (annul) the evil deeds (small sins) (11.114). The man asked Allah’s Apostle, “Is it for me?” He said, “It is for all my followers.”

[Muslim, Book #037, Hadith #6658] “’ Abdullah reported that a person came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, I sported with a woman in the outskirts of Medina, and I have committed an offense short of fornication. Here I am (before you), kindly deliver the verdict about me which you deem fit. Umar said: Allah concealed your fault. You had better conceal it yourself also. Allah’s Apostle (may peace be upon him), however, gave no reply to him. The man stood up and went away and Allah’s Apostle (may peace be upon him) sent a person after him to call him and recited this verse:” And observe prayer at the ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful” (xi. 115). A person amongst the people said: Allah’s Apostle, does it concern this man only? Thereupon he (the Holy Prophet) said: No, but the people at large.”

[Sunan Abu Dawud, Book #41, Hadith #5059] “Narrated Abu Ayyash: The Apostle of Allah (peace be upon him) said: If anyone says in the morning: “There is no god but Allah alone Who has no partner; to Him belong the dominions, to Him praise is due, and He is Omnipotent,” he will have a reward equivalent to that for setting free a slave from among the descendants of Isma’il. He will have ten good deeds recorded for him, ten evil deeds deducted from him, he will be advanced ten degrees and will be guarded against the Devil till the evening. If he says them in the evening, he will have a similar recompense till the morning. The version of Hammad says: A man saw the Apostle of Allah (peace be upon him) in a dream and said: Apostle of Allah! Abu Ayyash is relating such and such on your authority. He said: Abu Ayyash has spoken the truth.”

Being A Witness To The Truth

The Qur’an gives a very moving account of how Allah’s Messengers devoted themselves in all earnestness to their mission, how they labored hard to fulfill their duty, how they suffered heavily in their cause. Their history is ample testimony of this. But here two examples should suffice: firstly, that of the Prophet Noah and secondly, that of the Prophet Muhammad, blessings and peace be on them.

{Indeed, We sent Noah unto his people, and he dwelt among them a thousand years, all but fifty . . . } (Al-`Ankabut 29: 14).

{He [Noah] said: My Lord, I have been calling my people night and day, but my call has only caused them to flee farther away. And whenever I called them, that Thou forgive them, they put their fingers in their ears and wrapped themselves in their garments, and persisted, and became arrogant in their pride. Then indeed I called them openly, then indeed I spoke publicly unto them, and I spoke unto them in private} (Nuh. 71: 5-9).

{Would you [O Prophet], perhaps, torment yourself to death because they refuse to believe?} (Ash-Shu’araa’ 26: 3).

Let us now see in what manner we should discharge our duty of witnessing to the Truth and delivering the message. Witnessing is of two types: one, witness by words, or the word-witness; the other, witness by acts and deeds, or the act-witness.

Word-witness
In what way should our words witness the Truth? Through our speech and writing, we should proclaim and explain to the world the guidance that has come to us through Allah’s Messengers (Peace and blessings be upon them). This, in sum, is the word-witness. Employing all possible methods of education, using all possible means of communication and propagation, and mastering all knowledge provided by the contemporary arts and sciences, we should inform mankind of the way of life that Allah has laid down for man. We should clearly and fully expound before mankind the guidance that Islam gives to humanity in thought and belief, morality and behavior, culture and civilization, economics and business, jurisprudence and judiciary, politics and civil administration that is, in all aspects of inter-human relations. By rational discourse and convincing evidence, we should establish its truth and soundness. By soundly reasoned critique, we should rebut all that is contrary to the guidance given by Allah.

The task is enormous. Full justice cannot be done to it unless the thought of guiding man to the right path seizes the whole Ummah as completely as it did each Messenger personally. It is essential, too, that this task should become the central objective of all our collective endeavors, and that we should commit all our hearts and minds, all of our resources, to this cause. Uppermost in all our actions should be this objective. Under no circumstances should we allow any voice within ourselves to bear witness against the truth and Divine guidance that we have.

Act-witness
In what way should our acts and deeds witness to the Truth? For this purpose, the guidance that we hold to be true must be put into practice. Our actions should demonstrate the principles we profess to believe in.

Put simply, let our lives speak the truth, and let the world hear it not merely from our lips but also from our deeds; let mankind witness all the blessings that the Divine guidance brings to human life. Let the world taste in our conduct, individual and collective, that sweetness and flavor that only the faith in One Allah can impart to character and morality. Let the world see what fine examples of humanity are fashioned by Islam, what a just society is established; what a sound social order emerges; what a clean and noble civilization arises; how science, literature, and art flourish and develop on sound lines; what a just economy compassionate and free from conflict is brought about. Indeed, how every aspect of life is set right, developed, and enriched.

We shall not be doing our duty to this task unless our lives, individual and collective, become a living embodiment of Islam; unless our personal characters are living proof of its truth, our homes are fragrant with its teachings, our businesses and factories are illuminated by its rules and laws, our schools and institutions are shaped by its ideas and norms, and our literature and media reflect its principles. Indeed until our entire national policy and public life make its truth manifest and self-evident.

In short, wherever and whenever any individual or people come in contact with us it is our duty to convince them, by our example, that the principles and teachings that Islam proclaims to be true are indeed true, and that they do improve the quality of human life and raise it to better and higher levels.

The Islamic State
Finally, I should state one more important thing. This witness of ours would not be complete unless we establish a state based on the principles and teachings of Islam. By translating its ideals and practices, its norms and values, its rules and laws, into public policies and programs, such a state would demonstrate how Divine guidance leads to equity and justice, reform and upliftment, caring and efficient administration, social welfare, peace and order, high standards of morality in public servants, virtue and righteousness in internal policies, honesty in foreign policies, civilized conduct in war, integrity and loyalty in peace. Such public conduct would be a living testimony for all mankind that Islam is indeed the true guarantor of human well-being and that only following its tenets can ensure the good of mankind.

Only when the Truth is witnessed in this manner, by both words and actions, will the crucial responsibility laid upon the Muslim Ummah be fully discharged. Only then will no ground remain for mankind to deny or turn away from the Divine guidance. Only then, will the Muslim Ummah be in a position to take the witness in the Hereafter, stand after the Prophet (peace and blessings be upon him) and declare that whatever truth and guidance we were given by this Prophet, we conveyed to mankind; those who did not follow it are themselves to blame for going astray, not us.

This is the real meaning and scope of the witness that we as Muslims ought to have been giving to the world, both by our words and our deeds. But now let us turn to the actual state of affairs and examine the witness that we in fact are giving in favor of the Divine guidance.

By Abul A`la Mawdudi