4. The unanimous agreement of the Ulama to defend the Muslim lands and regain

all parts of them taken by the disbelievers. Is Jihad, therefore, not obligatory to regain Palestine, Andalusia, the Balkans, the Muslim republics of Central Asia and other parts of the world that were once Muslim? 5. The unanimous agreement of the Ulama to help set free all Muslim captives. Are jails and detention centers the world over not filled with thousands upon thousands of Muslims scholars? Is Jihad not obligatory to rescue them? Indeed, fighting is binding upon us to remove the disbelieving rulers who dominate our countries, to restrain the groups of people who surround these rulers, support them and defend their man-made laws, to install a Caliph for all the Muslims, to regain the lands which we have lost and to help release Muslim prisoners.

Then our troops will travel the world, calling empires and kingdoms to the faith of Allah, by the Quran and the sword, exactly as did the first generation of our Ummah when they set forth into the lands of Persia and Rome, and others. Is Jihad, then, not our means to realize all these legal obligations? Or shall we neglect them and sin and lose our faith as a result of this? Or shall we "cling heavily to the earth," 93 taking pleasure in the life of this world rather than the Hereafter? Or shall we turn away from the Truth? "And if you turn away [from Islam and obedience to Allah], He will exchange you for some other people, and they will not be your likes." [Surah Muhammad (47), Ayah 38.] We are aware of the fact that there are many honest and sincere Muslims who agree with us that Jihad in the way of Allah is an obligation.

They also fear the adversity of neglecting it, lest they should be included among those about whom the Prophet said, "He who dies without having fought or sought fighting in the way of 93 Surah At-Taubah (9), Ayah 38. 89 present condition of Muslims they find that they are oppressed and in a position of weakness, with no might, state or Imam. This state of affairs makes them so frustrated that they tend to delay Jihad, coming to terms with the present oppression, and contenting themselves with going through the same phases as did the Prophet . By maintaining such views, these people commit a grave mistake. For when the Prophet and his followers restrained themselves from fighting, they were under clear instructions from Allah to do so. As for us today, we are ordered to fight in accordance with the final rulings on Jihad in the Quran. We will certainly be committing a sin if we neglect this obligation.

Some people would say, "But we cannot do that as we are in a weak position; we must patiently endure whether we like it or not." Our reply is this. On the contrary, we must prepare for Jihad until such a day when we will be able to undertake it, then we shall fight. This is the only way out for us from this dreadful impasse in which we find ourselves as a result of the weakness of many generations before us. We must break down this barrier which we have built around ourselves. Are we not the ones addressed by Allah in the following verse (which means): "And make ready against them all you can of power including steeds of war (tanks, planes. Missiles, artillery, etc.) to terrorise the enemy of Allah and your enemy," [Surah Al-Anfal (8), Ayah 60.] This is one of the main differences between us and the early Muslims in Makkah.

They did not fight or prepare for fighting because they were not commanded to do so. Today we are certainly obliged to fight. If, however, we are unable to do so we must make preparations for Jihad until we become able to wage it. As a matter of fact, during our preparations, we should not consider ourselves as living in a phase of weakness, as early Muslims lived in Makkah. For this phase was abrogated along with all its rulings. But we are rather in a `preparation phase', as it were.

The difference between the phase we are going through today and the phase of weakness in Makkah when Muslims were commanded to withdraw from the disbelievers and show restraint and forgiveness to them, is that no fighting or preparations for it were enjoined on the believers. The Sahabah, therefore, avoided getting involved in any war at this stage. Today, however, we are obliged to make preparations for it with a view to fulfilling the religious duty which has been neglected by so many Muslims. Ibn Taymeeyah said, "It is an obligation to make preparations for Jihad at times when it is not possible to wage it due to weakness. For anything without which an obligation cannot be fulfilled is an obligation in itself." Jihad is an obligation dictated upon us by the nature of this faith and the nature of the Jahiliyyah around us. Islam and disbelief cannot coexist peacefully on this earth.

By their very nature one does not like to see the other establishing its dominance over a part of this world, no matter how remote and distant they may be from each other. They are not at all alike, for they are both inclined to uproot and annihilate each other. The cycle of wars will persist between the two until Allah inherits the earth and what it contains. The Prophet , said, "A group of my 94 Muslim and Abu Dawud. 90 Dajjal (the Anti-Christ)." 95 It is one of the established laws which we should not try to overlook or neglect. If we try to ignore it, our enemies will not rest until, Allah forbid, they turn us back from our faith, if they can. Each of the two camps has clear objectives in this battle, although the camp of disbelief always tends to disguise its intentions, penetrate our ranks and takes us aback, while we are unaware of their guile and wicked plans.

Islam's aim is to destroy disbelief, uproot it, prevent its laws and practices from holding sway over humanity and restrict it to dead beliefs in the hearts of the People of the Book; unable to reign supreme as Islamic laws force them to pay Jizyah with willing submission, whilst feeling themselves subdued. Islam aims to eradicate the roots of disbelief and plant faith in their place and wipe out the beliefs and laws of Jahiliyyah completely to raise the laws of Allah up high. This is the aim of Islam and the Muslims must declare it openly and prepare for its fulfilment. Shirk, in turn, seeks to destroy Islam, obliterate its features and destroy its laws completely. To achieve this, it uses all the means at its disposal, sparing no effort and leaving no plot untried. This is what the Quran tells us in the following verses (which mean): "Many of the People of the Book (Jews and Christians) wish that they could turn away as disbelievers after you have believed, out of envy from their own selves, even after the truth [that Muhammad is Allah's Messenger] has become manifest unto them." [Surah Al-Baqarah (2), Ayah 109.] "And they will not cease fighting against you until they turn you back from your religion, if they can." [Surah Al-Baqarah (2), Ayah 217.] "And never will the Jews and Christians be pleased with you until you follow their creed." [Surah Al-Baqarah (2), Ayah 120.] "They desire to put out the light of Allah with their mouths." [Surah AtTaubah (9), Ayah 32.] We would be extremely stupid to overlook these clear proofs of our enemies' animosity and put our swords back in their sheaths before we succeed in vanquishing all the material power that protects kufr, raises its flag and makes it prevail, and also before we obliterate the features of kufr and defeat all its systems.

We will be foolish to imagine that kufr will desist from attacking us if we do not fight against it. We will undoubtedly lose twice if we commit such a mistake: once in this life and again in the Hereafter. We will lose both our faith and our life because hoards of kufr will certainly attack us once and for all, for they regard neither pact nor honor in respect of us. They will by all means massacre us even though we have not drawn our swords in their faces. History testifies to this fact and teaches us that Jihad is a historical necessity. The Prophet never raised his sword against Qur'aish before Hijrah, but this did not prevent them from harming him and killing his followers.

They did this for the simple reason that he called upon them saying: "I am a warner to you before a terrible punishment," 96 and "Say: There is no god except Allah." 97 The Prophet was not instructed to fight anyone while he was still in Makkah. On the contrary, he was commanded to forgive and overlook the harm he suffered 95 Muslim. 96 Imam Ahmad. 97 Imam Ahmad. 91 continuing to torture and kill Muslims. The Jahiliyyah at the time had no aim but to force Muslims away from their faith and back again to its fold. When the Qur'aish sensed the Prophet's intention to migrate to Madeenah, they gathered all their strength to kill him despite the fact that he left them the land, the people and their false gods. Allah (SWT) protected His Messenger , who made his way safely towards Madeenah. But in spite of everything, the Qur'aish sent their men after him to take him alive or dead before he reached his destination.

The disbelievers refuse to leave Islam alone even though it makes its way to another land far away from theirs. By their very nature they strive hard to destroy it wherever it may be. This was why they led their armies against it in the Battles of Badr, Uhud and Al-Ahzaab and were, on each of these occasions, determined not to return without annihilating the Prophet and his Companions. Allah had instructed the Prophet to endure and desist from responding to the disbelievers' attacks for reasons required by the newly-born faith. Fighting was then forbidden, and Allah (SWT) protected His Prophet , His religion and His dawah against the disbelievers' wicked plans. But when the Prophet and his companions emigrated to Madeenah they were then instructed to fight those who fought them.

They did not then carry on to say, "Let us forgive the disbelievers and endure as we did in Makkah and Allah will protect His faith as He had done then." Had they said this and acted upon it, the forces of the Qur'aish would have certainly vanquished them once and for all and Islam would have never prevailed again. Later, when the command was given to fight all the Mushrikoon collectively "until religion is wholly for Allah", Muslims were not permitted to remain inside Madeenah saying that they would confine themselves to practicing self-defense and that they would not initiate wars. If they had said so and acted upon it, their dawah would not have extended beyond the confines of Madeenah and the hostile Arab tribes would have stood united to prevent Islam from taking one single step forward into their lands. Furthermore, had they done so, they would not have reached the Persian and Roman empires and the armies of kufr would have pounced on this handful of believers who disobeyed. Allah's command to wage Jihad and finished off the new religion once and for all. But none of this happened.

For Allah (SWT) guaranteed, in His Wisdom and Might, to establish a generation of Muslims that would say (which means), "We, hear, and we obey," 98 a generation that would patiently endure when ordered to conduct Jihad. It was on the shoulders of this generation that the edifice of Islam was built and it was with its blood that its dawah was disseminated and its lands expanded. History is a witness to the fact that once the Muslims sit back, in weakness or in negligence, and decline to march forth, then Jahiliyyah comes to them with its own armies to push them back and attack their lands and homes. It is a great lesson for us that our enemies start attacking us and conquering us from the point where we stop our advances. When the Muslim advance stopped at the Wall of China to the East, the Tartars' large armies came from behind it after sometime to destroy Islam, crush Muslims and tear the Caliphate apart. 98 Surah Al-Baqarah (2), Ayah 285. 92 Andalusia and the South of France, the Muslim armies sustained a crushing defeat. Later, the Crusaders came from the same area to push us out of Spain.

Then their armies and ships circumnavigated the Cape of Good Hope, dominated the Red Sea and landed on its eastern shores to threaten the Land of Hijaz. Similarly, after the Ottoman advances came to a halt at the gates of Vienna, the European armies came from the centre of the continent to bring down the Caliphate in Istanbul and to advance to tear apart the Muslim empire. Indeed, it is a great lesson that history teaches us as though it is saying to us, "If you do not fight with the Truth, your enemy will fight you with falsehood. If you do not advance to attack them, they will move forward to attack you. If you do not bring them out of darkness into light with the sword, they will instead bring you from light into darkness by the sword." The lesson that history teaches us, the nature of this religion, the hidden, wicked plots of the enemies and the rulings of Islam all dictate the necessity of Jihad in the way of Allah. Ibn Taymeeyah said: "It is unanimously agreed by all Muslims that as the foundation of the prescribed fighting rests on Jihad so that all religion is for Allah and that His word will become the uppermost, whoever stands in the way of Jihad must be fought by the agreement of the Muslims.

But as for those whom we are not supposed to fight, such as women, children, monks, the elderly, the blind and People of the Book who pay Jizyah, they are not killed unless they fight with either words or actions against Islam." This is the consensus amongst the majority of the Ulama. Even though some of them maintain that all these people must be killed on account of their kufr alone, apart from women and children, who are considered as spoils for the Muslims. The first opinion, however, is the correct one, for if the intention is that the religion of Allah prevails, we need to fight only those who fight us. Allah says (which means): "Fight in the way of Allah against those who fight against you, but transgress not the limits. Truly, Allah likes not the transgressors." [Surah AlBaqarah (2), Ayah 190.] This is because Allah only allowed killing which is required for the betterment of creation: "For persecution is worse than killing." [Surah Al-Baqarah (2), Ayah 217.] This means that the persecution of the Muslims by the disbelievers is even worse than killing, despite the latter being evil. Those who do not prevent Muslims from establishing the faith of Allah harm only themselves by their kufr.

This is why Shariah permitted fighting the disbelievers as a whole, but not killing the ones amongst them who were helpless such as women and children. If a kafir is captured in battle or arrested in any other context, however, the Muslim ruler will decide what benefit he can derive from him: enslaving him, releasing him, killing him or ransoming him in return for money or the freedom of a Muslim. This is the opinion of many scholars of Islam as clearly stated in the Quran and the Sunnah. Some scholars, however, maintain that releasing or ransoming are abrogated acts. As for the People of the Book and the Magians, these should be fought until they embrace 93 whether Jizyah is taken, but most of them are of the opinion that it is not to be taken. It is also unanimously agreed by the Muslim scholars that any group belonging to Islam but refusing to adhere to one or more of its clear and established laws should be fought until religion is wholly for Allah.

This could be clearly seen in Abu Bakr's campaign against those who refused to pay Zakah. It is also reported through many channels of hadith transmission that the Prophet ordered his companions to fight against the Khawaarij. It is therefore made clear by the Quran, the Sunnah and consensus of Muslim scholars that whoever steps outside the laws of Islam must be fought even if they pronounce the two attestations of faith (Shahadah). Fighting these people is obligatory after they have received the message of Islam. Fighting them becomes even more obligatory and confirmed if they start the fight first against Muslims. Obligatory Jihad against the disbelievers and those who reject some of Islam's laws, such as the Khawaarij and those who refuse to pay Zakah, is either offensive or defensive.

If of the former type, it is an obligation of collective duty (Fard Kifaayah); that is, if it is carried out by a group of believers, the rest of the community are exempt from it, and those who do discharge it reap the benefits of their sacrifices, as Allah (SWT) says (which means) : "Not equal are those of the believers who sit [at home], except those who are disabled (by injury or are blind or lame) and those who strive hard and fight in the way of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit [at home]. Unto each Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight in the Way of Allah above those who sit [at home] by a huge reward; degrees of higher grades from Him, and forgiveness and mercy. Allah is ever OftForgiving, Most Merciful." [Surah An-Nisa (4), Ayat 95-96.] But when the enemy wants to attack the Muslims, fighting becomes an obligation of individual duty (Fard 'Ain), that is, fighting becomes obligatory upon both those Muslims fought and all other Muslims wherever they may be in order to assist them against the common enemy. As Allah (SWT) says (which means): "But if they seek your help in [the matter of] religion, then it is your duty to help them, except against a people between whom and yourselves there is a treaty." [Surah Al-Anfal (8), Ayah 72.] The Prophet also commanded us to assist Muslims who are fought against, to the best of our ability, whether we have the means or not. In self-defense, no single individual is excused from sacrificing their most valuable possessions in the defense of Islam, its sanctity and the lives of its followers.

This is exactly what the Muslims did when the enemies attacked them in the Battle of the Trench (AlKhandaq). At that time, Allah did not grant any Muslim permission to abandon Jihad as He had done with regard to offensive Jihad, in which case people were divided into those who undertake it and those who sit [at home]. Allah chided all those who asked leave of the Prophet to stay behind (which means): "And some of them (even) sought permission of the Prophet, saying: Our Lands lie open (to the enemy). And they lay not open. They but wished to flee." [Surah Al-Ahzaab (33), Ayah 13.] 94 a 'forced fighting'. Offensive fighting is, however, 'volitional' and aims at making religion prevail and dismaying the enemy of Allah, as happened in the Battle of Tabuk and other battles. 99 Jihad has become the answer to the open challenge facing the Muslims today: namely our choice to live in dignity or in humiliation.

If we wish to live in dignity then we must commit ourselves to Jihad in the way of Allah. But if we choose to be humiliated as a result of forsaking Jihad then death becomes dearer to us than life. In fact, this represents the cross-roads at which those who work for Islam have stood. Some have hesitated, some deviated and turned their backs, while others have stood firm, honoured and assisted by Allah to go forth on His path. However, in making the choice to advance we must bear in mind the consequences and responsibilities of Jihad. We must make preparations for it as best we can, for we have no more time to waste.

Muslims have no choice but to unite under the banner of their faith, holding fast to the Book of Allah and the Sunnah of His Messenger, fortified by their true creed and supplied with provisions of piety and good deeds. We must prepare for a ceaseless war that will rage on until all kufr regimes crumble, all Jahili laws are swept away, our Caliphate is re-established and all our lands regained. Then will we go forth with the sword in one hand and the Quran in the other, calling all Mankind to Islam. It is true that this will be a serious and hard task to carry out, but all our able men are now obliged to undertake it; otherwise we will all be guilty of neglecting all these obligations. We are undoubtedly obliged to fight Jihad today. Anything vital for fulfilling this obligation is in itself an obligation.

We are also obliged to prepare ourselves, arrange our ranks, promote our best, and unite under the banner of a single Muslim leader. So let us fight "...in the cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children whose cry is: 'Our Lord! Rescue us out from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." 100 Let us fight, "... until persecution is no more, and religion is wholly for Allah." 101 Let us fight, "Whoever fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward." 102 Let us fight, "And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealth, etc.)." 103 99 Ibn Taymeeyah, Al-Fataawaa Al-Kubraa. 100 Surah An-Nisa (4), Ayah 75. 101 Surah Al-Anfal (8), Ayah 39. 102 Surah An-Nisa (4), Ayah 74. 103 Surah Ale-Imran (3), Ayah 157. 95 "Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision." 104 Let us fight, "Let those [believers] who sell the life of this world for the Hereafter fight in the Cause of Allah." 105 Let us fight, "O you who believe! Shall I guide you to a commerce that will save you from a painful torment? That you believe in Allah and His Messenger [Muhammad ], and that you strive hard and fight in the Cause of Allah with your wealth and your lives.

That is better for you, if you but know." 106 4. Working within the Framework of a Jama'ah Before we embark on our discussion of the Jama'ah, it is perhaps important to recollect our objectives, the road leading to realizing them and the position of our enemies towards us. Reviewing this will facilitate our discussion of the role that the Jama'ah is meant to play and to understand the reasons for collective work. As far as our aims and objectives are concerned, Allah commands us thus: "Establish the religion and be not divided therein." [Surah Ash-Shura (42), Ayah 13.] We have divided our objectives into two sets: namely to bring people to the worship of their Lord and to establish a system of Caliphate that follows the example of the Prophet . The road leading to the fulfillment of these objectives, and which we have committed ourselves to travel along, or, more precisely, which our Lord has made incumbent upon us to follow, consists of three obligations, which can either be of collective or personal duty. These obligations are dawah, Hisbah and Jihad.

A closer look will clearly reveal that this road with its three commitments is not even and well-paved and that walking on it requires immense efforts and sacrifices. We must endure these great hardships and grapple with our enemies on the way in order to achieve our ultimate destination. We must never neglect to find out about the position of our enemies, decide their number and weaponry and find out their centres of concentration and the identity of their leaders. Our enemies are so many: the Christians, the Jews, the atheists, the idolaters, the cow worshippers, the fire-worshippers, the apostates, the hypocrites, our secular leaders and their associates who have altered the laws of Islam and the sects that claim to belong to Islam but do not adhere to its laws. Their weaponry also varies: they have at their disposal all the powers of the mass media, 104 Surah Ale-Imran (3), Ayah 169. 105 Surah An-Nisa (4), Ayah 74. 106 Surah As-Saff (61), Ayat 10-11. 96 weapons of mass destruction. All these enemies with all their weapons are waiting to pounce on us the moment we take the first steps on the road.

They will throw all their weight against us to drive us back and destroy us. They will never tire from fighting against us and against our faith, as Allah (SWT) says (which means) : "And they will not cease fighting against you until they turn you back from your religion, if they can." [Surah Al-Baqarah (2), Ayah 217.] "They desire to put out the light of Allah with their mouths." [Surah AtTaubah (9), Ayah 32.] Now let us ask ourselves the following questions. Can we travel alone along this road? Can we fulfil our legal obligations of dawah, Hisbah and Jihad by ourselves? Can we individually defeat our enemies who will undoubtedly start fighting us once we make the first step on the path? Can we achieve our objectives through individual efforts?

No sensible person could possibly answer any of these questions in the affirmative. There is no doubt that scattered individual efforts will not persist for any length of time; they will take a few steps forward but they will soon give up hope and leave the road as dangerous, the objective as distant and the enemy as strong. Anyone who wants to walk on this path from its beginning, in isolation from all those who started before him and those travelling alongside him, will certainly be doomed to failure and destruction. Scattered individual efforts are always wasted and fruitless. Our faith, which is complete, all-embracing and final, has not overlooked this matter to leave its followers to undergo such an unpleasant experience. Indeed, it takes into account the treachery of the road that lies ahead, the immense difficulty of the obligations laid on the shoulders of its followers, the ferocity of the enemy and the nature of the confrontation between them and their opponents.

The laws of Islam have provided us with the ideal answers to this challenge. It lays down the foundations on which we can construct a realistic Islamic movement capable of confronting the forces of Jahiliyyah and achieving its noble objectives. It is our duty to adhere to the command of our religion and to follow its instructions if we are really serious and sincere in our efforts to achieve our objectives. Allah commands us thus (which means): "And hold fast, all of you together, to the rope of Allah and do not separate." [Surah Ale-Imran (3), Ayah 103.] Commenting on this verse, Ibn Kathir said, "Allah enjoined the faithful to adhere to unity and forbade them from disunity. Indeed, there are many Ahadeeth forbidding disunity and enjoining unity. " In his commentary of the same verse, Al-Qurtubee said, "Ibn 'Abbas said to Sammak Al-Hanafi: 'O Al-Hanafi!

You must observe Jama'ah (unity), for the past nations were destroyed as a result of their disunity. Have you not heard Allah (SWT) saying (which means): 97 separate'?'" Al-Qurtubee also said, "Imam Muslim narrates on the authority of Abu Hurairah that the Prophet said, 'Allah is pleased with three things from you, and detests three others. He is pleased that you worship Him alone, not associate anyone with Him in worship and that you hold fast to the rope of Allah and not to be divided. The three things he detests are futile gossip, skepticism and the wasting of money.' 107 So, Allah made it obligatory on them [the Muslims] to adhere to His Book (the Quran) and to refer to it in times of disagreement. He also commanded us to observe unity and forbade disunity which led to the destruction of the People of the Book before us." Al-Qurtubee also quotes Ibn Mas'ood as saying with regards to the same verse, "[He orders them to observe] Jama'ah (unity). Allah (SWT) commands unity and forbids disunity, for disunity is destruction and unity is salvation." In fact, our faith commands us thus (which means) : "Establish the religion and be not divided therein." [Surah Ash-Shura (42), Ayah 13.] And, "This is My straight path, so follow it.

Follow not other ways, lest you be parted from His Way." [Surah Al-An'am (6), Ayah 154.] 'Ali bin Abee Talib said, "Do not part from one another, for unity is a mercy and disunity is torment." Ibn 'Abbas said regarding the above two verses: "Allah, Most High, ordered the believers with Jama'ah and forbade them from discord and disunity." Ibn Kathir mentioned similar statements from Mujahid and others. Our faith commands us thus (which means): "And help you one another in righteousness and piety; but help not one another in sin and transgression." [Surah Al-Ma'idah (5), Ayah 2.] Ibn Taymeeyah said, "Allah and His Messenger commanded unity and harmony and forbade discord and disunity. They ordered us to help one another unto piety and righteousness and forbade us from helping one another unto sin and aggression." Our faith commands us (which means): "Two are better than one, and three are better than two, and four are better than three. So stay together [in a Jama'ah]." And, "Satan is to man what a wolf is to sheep, and he attacks the stray ones. So avoid the lonely paths and adhere to the Jama'ah (unity)." 108 It also teaches us that (which means): 107 Muslim. 108 Imam Ahmed. 98 friends, protectors) of one another: they enjoin good and forbid evil." [Surah At-Taubah (9), Ayah 71.] and, "Whoever takes Allah, His Messenger, and those who believe as awliyyaa' (helpers, supporters, friends, protectors), then the party of Allah will be the victorious." [Surah Al-Ma'idah (5), Ayah 56.] Our faith teaches us that Jama'ah and collective work is the only translation into reality 'of Allah's and His Messenger's commandments to get united, to help one another to righteousness and piety and to hold fast to His religion. Indeed, Jama'ah is the true image of taking believers as awliyyaa'.

To engage in individual, haphazard work in preference to collective work simply means disobedience of Allah and His messenger. For by doing so we prefer disunity to unity, neglect co-operation with the believers to achieve righteousness and piety, and reject and disparage the taking of believers as awliyyaa'. All these arguments provide sufficient reasons for adopting the method of collective work and choosing the Jama'ah as the best and only way to obey Allah and His Messenger t' in these matters. However, these are by no means the only reasons to do collective work. Indeed, there remains an important and decisive reason which our faith has not neglected to mention, namely the principle that 'what is vital for the fulfillment of an obligation is in itself an obligation'. There are many duties which we cannot carry out in accordance with Allah's instructions without collective effort.

To "establish religion" in fulfilment of Allah's command will undoubtedly lead us to enter an all-out confrontation with the enemies of Islam who wish to establish their Jahiliyyah. This confrontation, along with its concomitant obligations such as fighting against the secular rulers and those sects which refuse to implement certain Islamic rules, cannot be undertaken without organized collective work. So in view of the legal principle stated above, it is an obligation to observe collective work with all its necessary requirements, such as uniting and organizing our ranks, installing a Muslim leader, placing the appropriate skills in the appropriate places and acquiring the means of strength and influence. Conversely, abandoning collective work means, in the first place, disobedience of the commands of Allah and His Messenger. It also means forsaking most of this religion's laws and obligations which we are supposed to establish. Islam today is established only through some ritual observations.

Such vital fields, however, as economics, legislation, social dealings, government, legal punishment, wars and treaties, are all established by Jahiliyyah. To establish the religion of Islam in all these fields and domains entails, as we stated earlier on, an all-out confrontation with Jahiliyyah, on all fronts, using all the means, weapons and capabilities at our disposal. For our confrontation with Jahiliyyah to stand a chance of success we must be united, organize our ranks and hold fast to our religion. Without these requirements, the establishment of religion will never be realized. Muslims have aspirations 'that cannot materialize without consistent collective work which abides by the rules and regulations of Shariah and is organized through a movement. It is only in this way that we can translate our Plans into reality and thus achieve all our goals. 99 those who call for an isolationist approach, want to withdraw from the field of Islamic work and flee the field of confrontation.

But what type of isolation do they seek and isolation from what? Do they want isolation from divine obligations and duties? From Jihad, Hisbah and dawah? Isolation from obligations of individual responsibility or those of collective responsibility which are neglected today even by those who can undertake them? Perhaps they want us to leave the land and the people in the hands of the secularists, to abandon the obligation of establishing the faith, to forget about Palestine, Andalusia and all the Muslim lands. We do not know as yet of any Muslim scholar who has issued this religious verdict.

No-one has ever said that we should avoid collective work and confine ourselves to prayers, supplication and remembrance and abandon all our duties of educating the ignorant, admonishing the arrogant, enjoining good, preparing for Jihad, fighting our enemies, liberating our lands and establishing Shariah. Abu Hamid Al-Ghazali writes, "You should know that every person who confines himself to sitting in his home, wherever he may be, cannot be innocent of evil in this day and age. For by doing so, one neglects the [obligation] of guiding people, educating them and enjoining them to do good." Surprisingly enough, Al-Ghazali wrote these words in his own time, when the Caliphate was established and Shariah implemented! Ibn Al-Qayyim said, "What good is there in a person who sees the sacred things of Allah being violated, His limits transgressed, His religion forsaken, the Sunnah of His Messenger neglected, and yet he remains indifferent, with a 'cold heart' and silenced tongue, like a silent devil. Such people, besides being despised by Allah, have been afflicted by the worst disease, namely the death of their hearts. For the more the heart is alive and vibrant, the more its anger for the sake of Allah and His Messenger is felt, and the stronger and more complete its support for the Deen." By Allah, Ibn Al-Qayyim was correct.

He also said, "The standing in the rank and waging of Jihad for an hour of a brave, strong man, who is feared by the enemies of Islam, is better than his performing Hajj, fasting, giving charity and observing : voluntary acts of worship. By the same token, mixing with people, educating them and counseling by a knowledgeable scholar who knows the Sunnah, what is Halal and what is Haram and ways of good and evil, are better for him than withdrawing from social life and giving himself over solely to praying, reciting the Quran and remembering Allah." Ibn Al-Mubarak related on the authority of `Amir Ash-Sha'bee that some men left Kufa to withdraw from social life and indulge in worship. When `Abdullah bin Mas'ood heard of them, he went to see them. They were pleased to see him, but he said, "What prompted you do this?" They said, "We liked to get away from the people to worship [Allah]." He then said to them, "If everyone else did what you are doing, who is going to fight the enemy? I will not leave until you return with me." May Allah have mercy on Ibn Mas'ood. He said what he said at a time when Jihad was an obligation of collective responsibility (Fard Kifaayah).

What would he have said today to those who seclude themselves from the world? Besides, how could advocates of seclusion neglect the hadith in which the Prophet , said, "A group from my Ummah will continue to fight in the way of Allah, 100 Judgement." 109 Have these isolationists not read the hadith in which the Prophet prohibited one of his companions from seclusion saying, "Do not do it. For the setting forth of one of you in the way of Allah (Jihad) is better than his prayer in his home for seventy years. Do you not yearn that Allah may forgive you and enter you in the Garden? Fight in the way of Allah, for whoever fights in the way of Allah for the time between the milking of a camel, is guaranteed to enter the Paradise." 110 As for those who adopt the isolationist approach, we can but send him a few verses of poetry which `Abdullah bin Al-Mubarak, the Muhaddith of Syria, had sent to his devout ascetic friend Al-Fudhayl bin 'Ayyaadh, in which he disapproved of his settling in the vicinity of Makkah and neglecting Jihad, "O worshipper of the Two Holy Mosques, if only you could see us, you would know that you are merely playing in your worship. Whoever is dying his neck with tears [out of the fear of Allah], [Should know that] our throats are being dyed with our blood.

Or he who tires his horse in falsehood [Should realize that] our horses are fatigued on the 'day of adversity'. The scent of perfume is for you, but for us, our perfume is The dust of our horses' hooves and the more pleasant dust. From our Prophet came a statement that is true and cannot be denied. The dust from a horse in the path of Allah that enters the nose of its rider cannot come together with the smoke of the Blazing Fire [of Hell]. This is the Book of Allah which speaks with the truth before us, The martyr is not dead, and this cannot be denied." 5. A Jama'ah Regulated by the Shariah The Jama'ah which intends to work for the religion of Allah must be committed to Shariah in all its aspects: in its objectives, creed, understanding and activities.

We make special mention here of the necessity of the Jama'ah adhering in its activities to the dictates of the Shariah because of the importance of the matter. For it is loose attachment to and transgression of the edicts of Shariah that has hindered the progress of many present-day Islamic groups and which has led others to deviate from the right path, and yet others to make compromises with the disbelievers and incline towards them. In fact, Islamic work always needs Shariah to guide it. Many of these groups have forgotten that they should work only by the means of Islam. They have broken free from the regulations of the Shariah as well as 109 Al-Bukhari. 110 Abu Dawud, Tirmidhi and Ahmad. 101 its name they are permitted to act as they please. Their whims, opinions and policies have stepped in to take the course of action, to the exclusion of Shariah.

This has consequently given rise to the commission of obvious prohibitions and the neglect of known obligations in the name of the interest of Islamic work and movement, as though Shariah cannot meet the requirements of Islamic work and movement. Therefore, the Islamic movements have, for the most part, dissented from the teachings of Islam, transgressed its limits, have put (themselves) "forward before Allah and His Messenger," 111 and raised their voices "above the voice of Allah's Messenger," 112 thus giving proof of their complete ignorance, or pretension to be ignorant, of their religion. In fact, our Shariah, with its rulings, commandments and prohibitions, in its totality and details, is capable of driving the Islamic work forward at a great pace and in no time, not even imagined by those who are active in the Islamic field, on condition that they should have themselves and their movement regulated by Shariah, in all matters, big and small. As for the movement to assume the role of 'guardian' for the Shariah, allowing things which it likes and ignoring those which it does not like, this is undoubtedly a new form of Jahiliyyah in disguise. Indeed, it is Islam which deems collective work through a Jama'ah, an obligation of individual responsibility (Fard 'Ain) and therefore we should not contravene Islam in this regard. This Jama'ah should strictly adhere to the rules and regulations of Islam and not follow the personal opinions of those who are in charge of it.

The responsibility for insuring the Jama'ah's strict adherence to the Shariah rests mostly on the shoulders of the venerable Ulama of our Ummah who are pious, wage Jihad for Allah, act in accordance with the saying of Al-Haqq (which means): "who deliver the message of Allah and fear Him, and fear none save Allah." 113 This responsibility should not be assumed by those Ulama who seek worldly gains and serve oppressive, secularist rulers. Indeed, the task assigned to the Ulama of this Ummah is pivotal and vital and no-one else can fulfill it except them. Their duty is to lead the Islamic movement in such a way as to keep up with current events in reality, to defiantly face challenges and never to renounce confrontation, while at the same time remaining in accord with Shariah, obeying its instructions and realising its objectives. If the true Ulama neglect this duty which is theirs, the ignorant people and those who pretend to have religious knowledge will undoubtedly step in to take over. The Ulama's failure to participate actively and contribute amply in the leadership of the movement will surely lead to the movement remaining passive and confused before the various issues which arise. As a result of this, those in charge of the movement will be confused as to the rulings and judgments of the Shariah regarding these issues.

The thousands of issues, circumstances and problems which the Islamic movement is facing today necessitate the intervention of men of knowledge to lead the way; otherwise, the procession will go astray. For Jahiliyyah does more harm than good. 111 Surah Al-Hujuraat (49), Ayah 1. 112 Surah Al-Hujuraat (49), Ayah 2. 113 Surah Al-Ahzaab (33), Ayah 13. 102 this issue and give it their uttermost attention. They should know that the Ulama are heirs of the Prophets and they are best qualified to lead this Ummah. So let us give our support to the heirs of the Prophets. Allah (SWT) says (which means), "Are those who know equal with those who know not? But only men of understanding will pay heed." [Surah Az-Zumar (39), Ayah 9.] 6.

A Jama'ah which draws lessons from past experiences Allah (SWT) says (which means): "So travel in the land and see what was the end of those who denied [the truth]." [Surah An-Nahl (16), Ayah 36.] History is a great school of knowledge for all those who want to learn. Islam constantly invites us to consider the history of preceding nations and learn from what befell them as a consequence of their disbelief in Allah (SWT) and obstinacy to follow His guidance, "Such were the townships whose story We relate unto you. Their Messengers did indeed come to them with clear proofs, but they would not believe in what they had disbelieved before. Thus does Allah seal the hearts of the disbelievers." [Surah Al-A'raaf (7), Ayah 101.] The history of our Ummah is replete with lessons that illuminate the road of the true believers who seek Allah's Bounty and Pleasure. The Seerah (biography) of our Prophet represents the ideal example of how a Muslim ought to lead his life in all its aspects. His Jihad and that of his companions, and such Battles as Badr, Uhud and Al-Ahzaab which raged between Islam and the forces of kufr, are indeed immortal, and represent honourable pages that light the way for those who wish to follow in their footsteps.

Throughout the long, rich history of the Muslim Ummah great events took place: kingdoms and nations rose and fell, armies marched west and east conquering new lands and still the sun of Islam never set on the world, until forces of kufr represented by the Jews, the Christians and the atheists allied with one another and brought about the eventual fall of the Caliphate in 1924 and thus the disintegration of the Ummah. While striving to re-establish the Islamic Caliphate, making it our prime objective, we must understand the progression of history and absorb its lessons to distinguish the genuine from the counterfeit. We must, while progressing towards its great objective, absorb the experiences of Islamic movements, past and present, in order to benefit from their merits as long as they accord with the instructions of the Shariah and avoid repeating their mistakes. Studying the history of past and present movements will also help us to understand why these movements had no chance of success and what reasons led to their defeat. In this way, our beginning will not be similar to that of those who came before us; rather our point of departure will be the point where our predecessors stopped. Some of the Islamic movements worthy of study are: The Al-Wahhaabiyyah movement which appeared in the Arabian Peninsula, As-Sannusiyah movement in 103 Muslimoon), as well as the movements of Islamic Jihad which are currently active throughout the world from the Philippines and Afghanistan in the East, through Syria and Egypt, to the Arab Maghreb and the Balkans in the West. 104 • Piety and knowledge. • Certainty and total reliance on Allah. • Gratefulness [to Allah] and patience. • Doing without the life of this world in preference to the Hereafter.

Every traveller needs some provisions for his journey. The longer the way, the more arduous and greater the sacrifices required to complete it and the more provisions he requires. What then of someone travelling towards Allah and the Hereafter? Someone who will end his journey either in Paradise or the Hell-Fire? What could we say of a traveller who starts his journey with trials and tribulations in this world, spending the remainder of his journey in a state of dust in his grave, only to end up between the Hands of his Lord? What provisions does such a person need to take with him?

What kind of provisions will benefit and help him on his journey? And what provisions will take him to a place of safety and save him from what he fears and strives hard to avoid? Does he need wealth and children or prestige and power? By Allah, he needs none of these as provisions on the way towards Allah and the Hereafter. Indeed, such worldly means will be of no avail to him on the Day of Judgement, as Allah (SWT) says (which means), "But as for him who is given his record in his left hand, he will say, 'O, would that I had not been given my record! Nor known what my reckoning was!

O, would that [death] had made an end [of me]! My wealth has been of no avail to me. My power has perished from me."[Surah Al-Haaqqah (69), Ayat 25-28.] "O Mankind! Keep your duty to your Lord and fear a Day when the parent will not be of any avail to the child, nor will the child at all be of any avail to the parent." [Surah Luqman (31), Ayah 33.] "But when there comes as-Saakh-khah (the Day of Resurrection's second blowing of the Trumpet), on that day a man will flee from his brother, and [from] mother and his father, and [from] his wife and his children. Every man among them that day will have concern enough to make him indifferent [to others]." [Surah 'Abasa (80), Ayat 33-37.] None of these provisions will avail us except that of Taqwa (fear of Allah), "And take a provision (with you) for the journey; but the best provision is Taqwa (piety, righteousness, etc.)" [Surah Al-Baqarah (2), Ayah 197.] Knowledge is also our provision, "It is only those have knowledge among His servants that fear Allah." [Surah Faatir (35), Ayah 28.] Certainty is also our provision, 105 guidance under Our command, when they persevered with patience and used to believe with certainty in Our Signs." [Surah As-Sajdah (32), Ayah 24.] Putting trust in Allah is also our provision, "And whoever puts his trust in Allah, sufficient is Allah for him." [Surah At-Talaq (65), Ayah 2.] Gratitude is also our provision, "Why should Allah punish you if you are grateful [to Him] and you believe (in Him)?" [Surah An-Nisa (4), Ayah 147.] Patience is also our provision, "Allah is with those who patiently persevere." [Surah Al-Baqarah (2), Ayah 153.] Zuhd is also our provision, "Refrain from the world and Allah will love you, and refrain from what people possess and the people will love you." 114 Preferring the Hereafter is also one of our provisions, "And whoso desires the Hereafter and strives for it as it should be striven for, and he is a believer - these are the ones whose striving shall find favour [with Allah]." [Surah Al-`Israa, Ayah 19.] Such are the provisions which are useful and suitable for our journey to Allah and the Hereafter. They are the right provisions which assist us to carry out the legal obligations that Allah has commanded us to fulfil in this life, avoid the prohibited and patiently endure hardships and afflictions.

They are the right provisions that help defeat our enemies, achieve the means of material strength and help in inviting assistance from Allah. They are also the right provisions which assist in forming the distinctive Muslim personality; indeed, they are the proof of the correct formation of such a personality. Today we face all the forces of kufr and inequity while we are in possession of so little in terms of number and means. Our enemies have at their disposal virtually all the means of material might. Also, while we barely find a safe place in which to take refuge, our enemies dominate the world and stand united against Islam, "Verily, adh-Dhalimoon (the polytheists, wrongdoers, etc.) are awliyyaa' (protectors, helpers, etc.) to one another…" [Surah Al-Jaathiya (45), Ayah 19.] So what is left for us? "…But Allah is the Wali (Helper, Protector, etc.) of the righteous." Indeed, He is the best Protector and Helper, "For Allah is Best and the Most Abiding." [Surah Ta-Ha (20), Ayah 73.] 114 Ibn Maajah. 106 power.

But whatever preparations we make will, for the most part, be insignificant compared to those of our enemies. So how can we prevail? In fact, we can prevail because they do not possess the same provisions as we have. Our provisions will be the instrument that bridges the wide gulf in capability between us and them, and provide us with ultimate victory. We stand, despite our limited capabilities and our small number, armed with piety that will safeguard us against minor sins, let alone major ones, and will encourage us to perform voluntary acts of worship after the performance of the obligatory ones. The Prophet says, "Allah the Almighty has said, 'Whoever shows enmity to a Wali (friend) of Mine, I shall be at war with Him.

My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with voluntary acts of worship so that I love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hands with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me of refuge, I would surely grant him it.'" 115 We also stand in the face of our enemies, armed with knowledge which will prevent us from going astray and enable us to worship our Lord in the manner most pleasing to Him. We stand assured of Allah's assistance and support for this religion. Certainty prompts us to put our trust in Allah, so that if we are afflicted by a calamity along the way, we endure it with a patience fair to see, and if good befalls us, we express our gratitude to Allah in a way suited to Him, the Giver and Bestower, Exalted is He. We sell our lives in exchange for the Hereafter, loving death as our enemies love life.

How could we possibly be defeated after all this? 1. Taqwa (Piety) "O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam." [Surah Ale-Imran (3), Ayah 102.] Piety is an indispensable provision for the Muslim Jama'ah. Our Jihad and striving to establish the religion of Allah on this earth will undoubtedly fail without piety and all our work will be turned down by Him. The two sons of Adam (as) each offered a sacrifice to Allah, who accepted one and rejected the other. The reason was that: "Verily, Allah accepts only from al-muttaqoon (the pious)." 116 Piety made one of the two sacrifices worthy of Allah's pleasure and acceptance, while the other which was devoid of piety, was returned to its offerer unaccepted.

The efforts of so many people, striving with words and deeds, are rejected because they do not emanate from the lamp of Taqwa. 115 Al-Bukhari, on the authority of Abu Hurairah. 116 Surah Al-Ma'idah (5), Ayah 27. 107 world and in the world to come. Moses (as) told his people, as the Quran says about him (which means), "Pray for help from Allah, and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He will of His servants, and the [blessed] end is for al-muttaqoon." [Surah Al-A'raaf (7), Ayah 128.] Victory and power in the land cannot be attained without Taqwa, "Surely, the [good] end is for al-muttaqoon." [Surah Hud (11), Ayah 49.] 'Umar bin Al-Khattab wrote to Sa'd bin Abee Waqqas, the commander of the Muslim armies during the campaign against the Persians, "I command you and your soldiers to observe Taqwa which is the best preparation against the enemy and the strongest weapon of war. I command you and your soldiers to be more on guard against sins than against the enemy, for the sins of [your] army should be feared more than their enemy. Indeed, Muslims only triumph by the sinning of their enemy against Allah, for otherwise we would not have the strength and advantage over them.

Our numbers are not like their numbers, nor is our preparation like their preparation. If we equal them in sins, they will prevail over us through their physical strength. If we cannot defeat them through our piety, we will not defeat them through our strength." Allah's support for His servants and His assistance to them with the angels is conditional upon piety: "Yes, if you hold on to patience and piety, and the enemy comes rushing at you, your Lord will help you with five thousand angels having marks [of distinction]." [Surah Ale-Imran (3), Ayah 125.] How true was 'Abdullah bin Rawaahah who said on the day of the Battle of Mu'tah, "By Allah, we do not fight the people with the number of soldiers and preparation, but we fight them with this religion with which Allah has honoured us." There is a huge gulf between us and our enemies in terms of numbers, equipment and the various means of power, but Allah (SWT) has given us something with which to bridge this gap and prevail over them, despite our small number and meagre capabilities. He provides us with the means to achieve the greater triumph, "O you who believe! If you obey Allah and fear Him, He will grant you a Furqan (criterion [to judge between right and wrong])." [Surah Al-Anfal (8), Ayah 29.] Muhammad bin Ishaq said, "Furqan is distinction between the truth and falsehood, with which we recognise truth from falsehood, with which we act with the truth and avoid falsehood, and with which we support the truth and overcome falsehood." Ibn Kathir said, "Whoever fears Allah by carrying out what He commands and abandoning what He forbids, Allah will help him distinguish between the truth and falsehood. This knowledge will induce his victory, safety and relief from the difficulties of this world and will also ensure his happiness and forgiveness of his sins on the Day of Judgement." 108 humiliation in which our Ummah lives.

It is the means by which, if we adopt faithfully, all the tools of success and victory will readily be at our disposal, and the causes of defeat and humiliation will vanish. It is piety which takes us by the hand, leads us to the Truth and makes us love it, succumb to it, work by it and for it, in sincere devotion to Allah. It guards us against deviation and guarantees us victory over enemies who are mightier than us in strength and greater than us in number. It is piety which rescues us, by the Will of Allah, from every difficulty and distress. Indeed, Muslims experience many difficulties and hardships today when our enemies are against us! "And whoever fears Allah and keeps his duty to Him, He will make a way for him to get out [from every difficulty]." [Surah At-Talaq (65), Ayah 2.] "And whoever fears Allah and keeps his duty to Him, He will make his matter easy for him." [Surah At-Talaq (65), Ayah 4.] It is piety which makes us adhere to the commands of Allah and His Messenger, though they might be arduous to obey.

It is also piety which makes us committed to our Jama'ah, listening to and obeying our leaders in all good things. For all the above, as well as other reasons, Allah (SWT) has commanded us to observe piety and make it our best provision: "And take provision [with you] for the journey, but the best provision is Taqwa. So fear Me, O men of understanding." [Surah Al-Baqarah (2), Ayah 197.] While every journey requires a particular provision, the journey towards Allah requires piety which, alone, is suitable for the journey. For "the best provision is Taqwa." Indeed, if we lose this provision, we will not be able to carry on our journey and we will certainly stop and meet with disappointment. How excellent was the saying of the Prophet to one of his companions who was embarking on a journey, "May Allah provide you with piety." 117 He was, in other words, reminding him that Taqwa is a Muslim's provision for ever journey and endeavour in this life. Imam 'Ali once described Taqwa as follows, "Taqwa means fearing Allah, the Almighty, acting in accordance with the Quran, contentment with whatever little we have, and preparing for the day of departure (death)." Al-'Irbadh bin Sariyah once said, "The Messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes.

We said, 'O Messenger of Allah, it is as though this is a farewell sermon.' He said, 'I counsel you to fear Allah (have Taqwa) and to give absolute obedience, even if a slave becomes your leader. Verily, he amongst you who lives [long] will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Rightly-Guided Caliphs. Cling to them stubbornly. Beware of newly invented matters, for ever invented matter is an innovation (bid'ah), and every bid'ah is a going astray, and every going astray in the Hell-Fire." 118 Abu Saeed Al-Khudree said, "I asked the Messenger of Allah to counsel me and he said, 'Observe Taqwa, for it is the peak of every matter.'" 117 Tirmidhi and Ad-Darimi. 118 Abu Dawud and Tirmidhi, who said that it was a Hasan Sahih hadith. 109 lead a platoon of fighters, he would instruct him to observe Taqwa himself and with regards to the Muslims with him. It is also because of the paramount importance of piety that our meritorious predecessors used to exhort one another to it. Abu Bakr, prior to his demise, entrusted `Umar bin Al-Khattab with the Caliphate and gave him an all-inclusive counsel which started with the words, "O 'Umar!

Fear Allah." 'Umar bin Al-Khattab wrote to his son 'Abdullah, saying, "I counsel you to fear Allah, who protects those who fear Him, rewards those who lend unto Him, a goodly loan and gives more to those who are grateful. Direct your attention towards Taqwa, and make it the elucidation of your heart." But who exactly are the pious and what are their attributes? Mu'adh bin Jabal said, "On the Day of Judgement, it will be called out: 'Where are al-muttaqoon (the pious)?' The pious will then rise under the cover of Ar-Rahman who will not conceal Himself from them." Mu'adh was then asked, "And who are the pious?" He replied, "They are those who avoid shirk and the worship of idols." Hassan Al-Basri said, "The pious are those who avoid what Allah has forbidden them and carry out what He has commanded them." Abu-Dardaa' said, "Perfect piety is when the servant fears Allah so much that he eschews evil even, if it is an atom's weight, for fear of Him, and abandons some of the things he thinks are Halal for fear that they might be Haram. " Sufyan Ath-Thawree said, "Al-muttaqoon are called as such because they have avoided that which is not avoided (by others)." Maimoon bin Mahran said, "A pious person is more severe in bringing himself to account than a miser is with his partner [in business]." Indeed, the pious are those who possess all the attributes of goodness and righteousness. The Prophet rightly said, "Fear Allah, for piety brings together all good." The Prophet also said, "Piety is right here," and he pointed to his breast three times. 119 So how can we acquire this important provision and how can we feed our hearts with it? 'Umar bin 'Abdul-Aziz once wrote to a man, "I counsel you to observe Taqwa, for Allah accepts nothing but Taqwa, shows mercy only on those who observe it and rewards only for it.

This is so because those who preach it are many and those who observe it are few." So how could we possibly observe it? It is really a hard task to attain piety, but easy for those who go towards Allah with open hearts. The first step in this direction is to cleanse the heart of any falsehood, of anything other than Allah, so that nothing remains therein except Allah, obedience to Him, remembrance of Him, gratitude to Him, love for Him, fear of Him, and reliance upon Him. For the heart is like a vessel. Once filled with something it accepts nothing else until it is emptied of the first. By 119 Bukhari and Muslim. 110 place for Allah in his life until they are rooted out and his heart is purged.

Those hearts that are filled with love for the life of the world are far away from Allah. Distant from Allah are also the hearts of those hearts which are filled with desires, those which associate others with Allah in worship and those that are sick with love for others than Allah. So, whoever wants that Allah be his Lord and Master and that his heart be filled with love, hope, fear and reliance directed towards Allah, must first cleanse his heart of any false gods and distance himself from all his desires and passions. Some might ask, "But how can we achieve this?" The answer is through the 'awakening' mentioned in the verse (which means): "Say [unto them, O Muhammad].I exhort you unto one thing only: that you awake, for Allah's sake, by twos and singly, and then reflect." [Surah Saba (34), Ayah 46.] This devotion to Allah is made possible by the heart awakening to Him and contemplating His signs in the Quran and in the universe and all that is in it. By doing so the heart would find the verses of the Quran informing it that there is no god worthy of worship but Allah and proving to it that any deity other than Allah is false. For these deities: "...possess neither hurt nor profit for themselves, and possess neither death nor life, nor power to raise the dead," [Surah Al-Furqan (25), Ayah 3.] It will also find the entire universe testifying that the Creator is One and that He is All-Wise, All-Aware, All-Knowing, Most Kind and All-Mighty.

Only then does the heart learn that there is no god worthy of worship but Allah and that He alone is worthy of total obedience, constant remembrance and gratitude. But is this knowledge enough for the heart to devote itself to. Allah so completely? Surely it is enough for the sound heart. But those hearts which have strayed and worshipped other than Allah for too long will learn that there is no god worthy of worship except Allah but will, at the same time, continue their devotion to their false gods, knowing full well that these are of no avail to them. So what is the medicine for these diseased hearts?

The cure is that the servant should stop and reflect. He should think that the life of this world is ephemeral and that the Hereafter is everlasting. He should then ask himself which one is more deserving of his efforts and devotion. He must think of his remaining alone in his grave with nothing but his deeds for company. The Prophet said, "Three things follow the dead person to his grave, two of which return and one of which remains with him. His family, money and deeds accompany him [to the grave], then his family and wealth return, and his deeds stay with him." 120 He should think about his standing all alone before his Lord, "And truly you come to Us alone (without wealth, companions or anything else) as We created you the first time.

You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be partners with Allah. Now all relations between you 120 Bukhari and Muslim. 111 you." [Surah Al-An'am (6), Ayah 94.] "There is none in the heavens and the earth but comes to Most Gracious [Allah] as a slave." [Surah Maryam (19), Ayah 93.] He should think about leaving the presence of his Lord either to the Hell-Fire forever, or to a Paradise which is as wide as the heavens and the earth and which no eye has seen, no ear has heard of and no-one has thought of. When Allah wills good for His servant, He assists and guides him to this awakening which will cause the servant's heart to quickly surrender and return to its Creator. The servant prostrates in total submission to Him and never raises from this prostration until he meets his Lord, who will then reward him for the most excellent of his deeds and forgive his worst sins. This is the way to purify the hearts.

Only those hearts that are devoted purely to Allah are truly pious. It is a mistake to think that achieving piety and maintaining it is a job for the heart alone and that the body can by no means do that. In fact, our bodies have the greatest effect on the heart and must be prevented from committing acts of disobedience even though the self might incline to do so. Furthermore, they should be encouraged to carry out acts of obedience even when they are disliked by the self. By engaging in a mujahidah (struggle), the situation changes: Allah endears obedience to His servant and makes disobedience hateful to him, "And those who wage Jihad in Our [Cause], We will certainly guide them to Our Paths (Islam). And verily, Allah is with those who do right." [Surah Al-'Ankabut (29), Ayah 69.]