Islamic state and constitution
Islamic state and constitution - 1
Syed Abul A'la Maududi
Our Speach
In the modern world, Islam has emerged as a unique ideology and a victorious movement. There is no chance to dismiss Islam as an old-fashioned religion and sectarianism. It is no longer the case that when Muslim countries fell under the hegemony due to the short-sightedness of Muslim leaders, they destroyed Islam and deftly misrepresented Islam as a sectarian religion like Christianity or Hinduism/Buddhism. Now Islam is presented to the people of the world in its original noble ideal form. The movement to establish an Islamic state in various countries in Asia, Africa and Europe has become overwhelming. In these countries, young men and women are being tortured, in bloodshed and martyred by the opponents on the way to establishing a state based on the noble ideals of Islam. Some countries have reached the threshold of establishing Islam. Thus, on the one hand, the work of movement and struggle is progressing.
On the other hand, intellectual work is also progressing. All aspects and categories of the Islamic life system have been extensively discussed by thinkers in the 20th century. On the one hand, he is presenting the principles of Islam from the Qur'an and the Sunnah, presenting the Khulafay Rashedin as an ideal example of state management. On the other hand, through the review of logic and intellectual discussion, he has presented proof of the usefulness, reality and irrefutability of running the state based on Islamic principles in modern times.
In both these respects, Syed Maududi is superior to others. On the one hand, he is the founder of the Islamic movement in the modern world. On the other hand, with his deep knowledge of the Quran and Sunnah, extract of Islamic history, sound logic and extraordinary intellectual talent, he presented the reality and practical outline of the Islamic life system and Islamic state to the people of the world.
His book is a unique book about the Islamic state. In this book, he has made a scholarly discussion on the political philosophy of Islam, the principles of the Islamic state system, the principles of Islamic governance and the method of achieving the Islamic revolution in terms of evidence and reality. The writings related to Syed Mawdudi were scattered in various newspapers and books. They were compiled under the title 'Islami Riyasat' by his close colleague Professor Dr. Khurshid Ahmed, one of the Islamic thinkers of the modern world. First, he published the English version of Syed Maududi's related writings under the name Islamic Law and Constitution. The English text created an unprecedented worldwide response and soon its second revision was exhausted. Then there was a strong demand to publish a book in the original Urdu language by compiling all the writings of Syed Maududi on the Islamic State along with English reform. In view of that demand and demand, Professor Khurshid Ahmad compiled all his writings related to the Islamic state and created the book Islamic Riyasat in 1960. The English Islamic Law and Constitution book is 412 pages and the Urdu Islamic Riyasat book is 720 pages. Both books are hugely acclaimed worldwide.
Syed Abul A'la Maududi Research Academy Syed Maududi in Dhaka undertook a program to translate all books into Bengali. Alhamdulillah, we have already managed to translate and publish almost all his books. We handed over the translation of the Islamic Riyasat book late. The translation work was completed three years ago. We have edited the book to make linguistic adjustments and translations as accurate as possible between the translation works of several hands. But unfortunately, some printing mistakes remain in the book as we cannot see direct proofs. We are sorry for that.
Those who are zealous and aspiring to establish an Islamic state for the welfare of humanity, this town will advance their zeal and aspirations a long way. By studying this book, people of any opinion and path can realize how rational, practical, just and human welfare the Islamic state and Islamic rule and regulations are. This book will reveal the great truth to the reader that the Islamic state is not only for Muslims but the guardian of the rights and security of the entire world.
We express our gratitude to Almighty Allah for translating, editing and publishing this precious book. We are grateful to those who have contributed to the publication of the book.
It is our wish that the book guides the thoughts and ideas of Bengali speakers.
Abdus Shaheed Nasim
director
Syed Abul A'la Maududi Research Academy Dhaka.
The role of the librarian
Over the past twenty-five years, I have had the opportunity to speak and write extensively about the Islamic state system. I have given fundamental and theoretical discussions on this main issue and several other relevant issues. I have also shed light on what will be the actual outline of an Islamic state in the present time. These essays and articles have been written or published in the above-mentioned long period according to different opportunities and demands of time. But till now they are being printed and published in various forms. But so far it has not been possible to compile them into a complete bibliography. A few years ago / Khurshid Ahmad compiled various articles of mine on this subject under the title “Islami Riyasat” [Islamic State]. But then it was not possible to compile all my writings related to it. Moreover, it only compiles essays related to theoretical discussions and the struggle to establish an Islamic state in Pakistan. Now Mr. Khurshid Ahmad Edaraye Maarif Islami supervised all my essays and articles related to this subject and compiled them in two volumes. In the first volume, all the theoretical discussions related to the Islamic state have been placed. And in the second section, the essay related to the struggle to establish an Islamic state in Pakistan has been placed. A reader can now easily understand the complete picture of the political ideology of Islam and the Islamic state system through this book. Before this book was compiled, various fragmentary parts of this full image were shown at different times. But a full body image could not emerge in one glance.
This is the real benefit of compilation.
I have re-read the whole book. Also includes my advice on arranging the syllabus. I hope that not only the general readers will benefit from the present collection but also the students of Islamic Education and Political Science will benefit greatly from it in their respective fields of study. [Translated by Abdus Shaheed Naseem]
Humble
Abul A'la
6 Shawwal 1386 AH
18 January 1967 Eng
Compiled by the Compiler.
Among the organizations and institutions that people have set up for the order and development of their social life, the state organization is the most important and fundamental. A state is a political structure through which the inhabitants of a territory organize themselves socially under a systematic state system.
Humans have felt the need for organization since the dawn of civilization. In fact, the entire human history is the history of stabilizing and strengthening the state, managing it, maintaining order, developing education and culture, and expanding and improving it.
In modern times, the scope of the state is increasing day by day as a result of the development of technology and techniques and new ways of thinking in social life. Now in almost all the countries of the world, the work of the state is not only to maintain peace and law and security but also to achieve collective justice, social development and prosperity. At present, the state has played an established role. Now he is influencing and controlling almost every department of life.
1. State and Islam
Islam throughout its history has never ignored the importance of the state. Ambiyae Karam Alaihimus Salam tried to make the social and collective power of their respective times loyal and followers of Islam. Central to their whole Da'wa mission was the idea that power would be vested in Allah alone and that shirk would be eradicated in whatever form it existed in its covert or overt form. Each of them had this same call:
O people of my nation! Worship Allah, you have no god but Him.” [Surah Araf: 65] [For understanding the correct meaning of the basic terms Ilah, Rab, Ibadat, Deen, refer to Maulana Syed Abul A'la Maududi's book Four Terms of the Qur'an. Publisher: Modern Publications, Dhaka.]
Read more: Fiqhul Akbar | Clothing and Islam
And each of them, as the representative of Allah, made this claim to their respective nations:
Fear your God and obey me.” [Surat al-Shu'ara: 163]
These sent servants of God have striven to purify every department of human life so that His religion may be established in the land of God and His laws and ordinances may be established and effective. This vital struggle of theirs was for the reformation of a complete life. And the amendment of the state was an important means of that amendment. From the study of the Qur'an, it is known that Hazrat Yusuf alaihis salam, Hazrat Musa alaihis salam, Hazrat Dawud alaihis salam, Hazrat Sulaiman alaihis salam and Muhammadur Rasulullah sallallahu alaihi wasallam established a systematic state and governed it in an ideological sense. From the study of the Old and New Testaments, it is evident that other prophets of Bani Yisrael also tried to reform the state organization and freely criticized the errant leadership. The importance of the state in Islamic thought can be inferred from the fact that the Creator of the heavens and the earth Himself taught His Prophet (peace and blessings of Allah be upon him) to pray:
"And pray thou: O Lord, take me in truth whithersoever Thou wilt lead me, and from whence Thou wilt bring me forth in truth, and make a sovereign power from Thee my helper." [Surah Bani Israel: 80]
The verse was revealed before Hijrah. With this historical background, the importance of the prayer becomes more clear and hence the immense importance of the state organization can be fully understood. In the words of Maulana Maududi, the importance of the verse is as follows:
"Lord, give me the power of the state, or make some other state my helper, that by its power and might I may correct this great destruction and calamity of the world, prevent this great flood of immorality and disobedience, and uphold your balanced laws and ordinances." Can launch and execute.”
Hasan Basri and Qatadah rahmatullahi alaihi made this tafseer of the verse. The best commentators like Ibn Kasir and Ibn Jarir also accepted this view. This view is also supported by hadith. The Prophet, may God bless him and grant him peace, said:
"Allah Ta'ala stops those things by the power of the state, which cannot be stopped by the Qur'an alone."
From this, it is known that the correction and reformation that Islam wants in the world is not possible only through preaching, but the state power is essential to implement it. Moreover, when Allah Ta'ala taught this supplication to His Prophet, may Allah bless him and grant him peace, it is clearly proved that seeking state power for the purpose of establishing the religion, implementing the Shari'ah and promulgating the laws of Allah and striving to obtain it is only Not only is it legal, but it is absolutely desirable and forbidden. Those who interpret Ekaj as the work of worldliness are deeply mistaken. If a person wants to grab the power of the state for himself, it can be an act of worldliness. But seeking state power to implement the religion of God is not the worldly pursuit, but the inevitable demand of God's pursuit."
The matter becomes more clear from the following verses and hadiths:
"We sent Our Messenger with clear signs and guidance. And I have given the Book and the standard [standard], so that people may be established on justice and righteousness. Moreover, We have revealed Loha [state power]. In which lies great power and great welfare for mankind.” [Surah Al Hadid: 25]
It is He [Allah Ta'ala] who has sent His Messenger with guidance and the true religion, that He may make it victorious over all religions. No matter how hard it is for the polytheists to bear.” [Surah Asaf: 9]
"And those who do not judge according to the revealed law of Allah are disbelievers." [Surat al-Maida: 44]
Prophet Akram, may God bless him and grant him peace, said:
“Islam and state power are two brothers. One of them cannot be corrected without the other. For example, Islam is the foundation of a building and state power is its guard. As a building without a foundation is bound to fall, so also one without a watchman and a defender is bound to perish.” [Kanjul Ummal]
Muslims have always been striving to establish their state on the ideals of Islam, so there is no opportunity or opportunity for religion and politics to be two separate things in Islamic philosophy. This struggle is the demand of their religion and faith. Just as they learn good character and morals from the Qur'an and Sunnah, they also learn the laws of society, civilization, economy and politics from it. An Islamic state is essential to act on this latter part. If this part is not acted upon, a part of the Shari'ah is omitted and the social order depicted in the Qur'an does not materialize. This is why the jurists of the Ummah have unanimously declared the election of an Imam [head of state] to be obligatory. They considered carelessness in this regard as carelessness in implementing religious law. Allama Ibn Hazm wrote in his book “Al Faslu Bainal Milal One Nahl”:
All the Ahle Sunnat, Marjiyyah, Shia and Kharijites agree that it is wajib to choose someone as Imam and it is obligatory on the Ummah to obey such a righteous Imam who will establish the law of Allah and establish the state system based on the law of that Shari'ah. The Messenger of Allah, peace, and blessings be upon him, came.” [Ibn Hazm: 4th Page: 87]
Shah Ali Ullah Dehlabi Rahmatullahi Alaihi wrote:
Appointing a fully qualified caliph is obligatory for Muslims. This command will be effective on them until the Day of Resurrection.” [Shah Ali Ullah: Izalatul Khifa: Chapter 1]
This is a matter on which there is ijma [unanimity] of the entire Ummah. The fact that the Sahaba, may God bless him and grant him peace, attached so much importance to leadership is evident from the events that followed the death of the Prophet, may God bless him and grant him peace. They elected the imam before burying him, who maintained the state system he had established and performed all functions with full central dignity. Islam wants material power. Also, he cannot complete his full mission. In this leadership and power is not only the purpose of gaining power, but leadership is also the essential means for the fulfillment of the call and the great responsibility of the reformation of humanity. The Qur'an, therefore, clarifies the view that Islam's worldly leadership is a means of its spiritual leader, and as a result of which the establishment of honesty and the eradication of wrongdoing and vision are possible:
“These Muslims are the people, if We give them power in the world [meaning if they get authority in the world] they will establish the prayer, pay the zakat, enjoin honesty, and prevent wrongdoing. And the outcome of all matters is in the hands of Allah.” [Surah Hajj: 41]
The gist of what we have discussed so far is:
1. State institutions are a basic need of human society. It is difficult to imagine an orderly and well-organized social life without the state.
2. Islam is the guide for full human life. It contains clear guidelines for social life.
3. Islam makes no distinction between religion and politics and seeks to subordinate the whole of human life to divine law. To achieve this goal, Islam wants to build politics on the basis of Islamic principles and to use the state to establish and enforce Islam.
4. The principle of accepting some of God's laws and ignoring some of God's laws due to internal brutality of the soul or some external pressure or fear becomes the reason for receiving God's punishment in this world and the hereafter.
5. The interrelation between religion, state and government is so tight and inseparable that if the state and government are un-Islamic, they are instruments of oppression and impiety, and thus the destruction of Genghis is compounded. On the other hand, without the state and government, Islam becomes fragmented. Instead of being victorious and ruling, Allah's religion is defeated and chained to slavery. That is why it is essential to establish the state on the foundations of Islam, full obedience and adherence to Islam by the government and continuous efforts to implement it.
2. Islamic state in modern times
So far I have discussed the religious importance of the state in Islam. But if we think about the matter in light of the experience of the present age, then it is clear that the establishment of an Islamic state is the greatest need of the hour.
The idea of a secular state arose in the West against a particular background. The forms that the papacy took there, and the tyrannies which were certified as legal by collusion with kings in the name of religion, created a great reaction. The people became so outraged against Christianity that they rebelled against religion itself. And as a result of this rebellion, the religionless state emerged.
The socialist movement began in 1832 when Jacob Holec founded this movement to keep politics separate from religion. Initially, the leadership of this movement was in the hands of philosophers and politicians. This system gained political acceptance in a very short time. In short, the aim of this movement was that the scope of religion should be limited to private life. Social and political life will not allow him to enter. At first, its speech was limited to secularism and full individual freedom. But later a section of this movement became opposed to religion and championed aggressive materialism and socialism. In the West, the characteristics of secular states are revealed as follows:
1. Secularism has created doubts and mental unrest among people. There is no specific objective left before the people. It has created a kind of despair and mistrust among people. Movements like socialism and fascism were born as a result of this mental instability and pushed people to the extremes of materialism. The famous critic of socialism R. Crow Hunt wrote:
Socialism was not established because of social distress and poverty. This is because socialism primarily attracted highly paid workers and educated and trained workers rather than the lower classes of the poor. And socialism was not established as a means of creating a sense of injustice and unfairness among the people.
The truth is that socialism, according to our latest experience, is a collection of doctrines and views which have filled the void in our lives that was created by the destruction of the orderly religious structure and which was the inevitable consequence of the triumph of irreligion in social life. If this philosophical system [of socialism] is to be countered, it can only be done by a universal system of life which will be the flag-bearer of a different ideal." [R. N. Crew-Hunt: Theory and Practice of Communism, London 1951. P-6.]
And those who did not accept socialism, suffered extreme spiritual depression, mental instability and despair and faithlessness.
2. This religionless state left no other goal before the individual than to fulfill his personal interests and desires. At the national level, opportunistic policies have perverted the lives of individuals and society with oppression. There are no permanent moral principles left in national and state life. As a result, this century witnessed two terrible world wars, in which the number of dead and wounded was many times greater than that of all the wars of human history combined.
3. The characteristic effect of this secular state was also destructive. Through this, fortitude, independence of mind, courage and especially the vitality to distinguish between honesty and wickedness tend to be exhausted. On the other hand, selfishness, opportunism, and greed become the basis of individual and collective character. As a result, thousands of social and collective crimes have been rampant which has deprived society of peace and security.
4. Experience says that when the goal of man becomes pure material interest and no higher moral and spiritual system is present then man cannot achieve pure material interest. Arnold Toynbee, reviewing the consequences of socialism, admitted its failure in clear terms:
“It is now clear as day that if only worldly pleasures are made the aim of life, it is impossible for one to attain material happiness and worldly peace. It is, of course, knowing that if any spiritual objective superior to socialism is the goal, then as an incidental consequence man will also gain worldly happiness and joy."
5. What is more true is that socialism has not only failed in practice, but history has now moved far beyond socialism. On closer inspection, socialism has become a myth today. There is no possibility of turning back to it in the course of time. Socialism was the product of specific historical factors and could only work in a specific environment. Socialism cannot survive in the absence of those factors.
As mentioned earlier, socialism is the name of the system in which religion has no access to politics and state affairs. Further analysis shows that socialism demands the neutrality of religion and ideology. A review of the political history of the 19th century reveals that individualism, nationalism, and complete freedom and non-interference in economic affairs were the basic concepts of socialist politics. And all these ideas are related to each other. Socialism can only be successful when the state is a police organization i.e. its duty is only to maintain order and protect the state from external aggression and internal rebellion. Individuals can be given full freedom within such a state system. There the person will live as he wants. Only then can the state maintain [at least within ideological limits] religious and ideological neutrality. And that was the idea of the nineteenth century. But now the concept of the state has changed. Today the state is not just a gigantic idol. It is not possible for the state not to interfere in whatever happens in the country except within a certain limit. At present, the responsibility and scope of the state are very large and very extensive. At present, the state outlines every section of life and regulates and organizes it through its own policies. Now it is the responsibility of the state to light the light of knowledge and eradicate illiteracy. It is his responsibility to eradicate poverty and strive for equitable distribution of wealth. It is his duty to root out all social evils and to facilitate the moral and social education of the citizens. It is his duty to treat the sick, listen to the pleas of the oppressed and help the oppressed. In essence, the current state is a welfare state. It is not possible for him to maintain ideological neutrality. He must follow some principle, and accept some ideal. Some criteria of good and bad and success and failure should be adopted and one's entire policy should be framed in the light of that. This is why the current states are going to become ideal states. And the foundations on which the philosophical structure of socialism was established, are now stored as a memory of history. But they don't exist in the real world. The foundations on which this fort was built. They are destroyed. This emptiness cannot be filled by desire alone. There is no chance for socialism to be established in the present world. History has left him far behind. Today's world needs an ideological state which is the complete opposite of socialism and calls for the establishment of Islam.
3. Struggle to establish Islam in the Islamic world
In this background, when we look at the management of the world system of the Almighty Allah, this sign becomes clear to us that after the Second World War, when the Muslim countries gained freedom from many years of slavery and almost all of them were Islamic. The intense movement to establish a state system is the natural way to fill the void created by the collapse of modern civilization. In fact, in the nineteenth century, Western imperialism captured all the Muslim countries one by one. Only two or three countries are spared from the nightmare of this political slavery. In the 20th century, the situation changed. Especially after the Second World War, there were suggestions of Muslim countries gaining independence. Currently thirty-four [This article was written in 1967. Meanwhile, several other Muslim states became independent. Currently, the number of independent Muslim states is over fifty. – translator] There are independent Muslim states. These states are trying to build their own political and social future.
With the achievement of political independence, many important problems have also arisen. As long as the Muslims were slaves of the imperialist power, it was not possible to organize their social life on the basis of Islamic ideals. Their religion gave them a complete code of life. They cannot fulfill the demands of faith until they apply the teachings of Allah and the Messenger, may God bless them and grant him peace, in all areas of personal and social life. After gaining independence, the question naturally arises that the collective life system, especially the state, law and governance will be molded on the basis of Islamic ideals. It is this feeling that is working strongly behind the demand of the people for the establishment of an Islamic state.
This movement is an adventurous movement in the vast field of history. And with it, all future welfare is associated. But there is another thing to think about. That is, why is it necessary to claim an Islamic state in a Muslim country? It should naturally be an Islamic state, and all its energies should be devoted to this purpose so that everything conforms to the standards of Islam. But unfortunately, that is not the reality. The main reason for this is that the revolution in the education system during the period of imperialist rule pushed the educated class of Muslims away from Islam. A large number of them do not know anything about Islam. Among them, there is a class whose minds have been so poisoned that they are victims of gross misconceptions about Islam. They have misconceptions about Islamic education. They see the educated people of Islamic education through the spectacles created by the West. This category considers Islam as ancient history in the present age. On the other hand, the blind following of the West has become their religion and faith. This class is engaged in extreme war and conflict against the emotions and sentiments of their countrymen themselves.
On one side there is gross negligence and aggression, on the other side, there is misconception and enmity. These things are the biggest obstacles to the development of an Islamic state. In our view, the way to remove these obstacles is that, on the one hand, Islamic education should be spread more widely and the general public should be given mental and intellectual training. On the other hand, such a leader should be established in all walks of life, which will be able to understand the passion and passion of the Muslims, have firm faith in Islam and have a strong desire to implement it in every walk of life. It is only in this way that all the talents and energies of the nation can be engaged in the work of strong reconstruction instead of mutual strife and conflict, and thus the goal of many years can be overcome in a few months.
4. A few words about this book
The greatest contribution of Maulana Syed Abul A'la Maududi is that he tried his best to fulfill the above two requirements simultaneously. On the one hand, he presented the entire Islamic system of life with religious and intellectual arguments and presented the true teachings of Islam in a language suitable for the age. A study of his writings gives readers a full understanding of the Islamic outlook on life and enables them to see the whole picture of Islam at a glance. By trampling all kinds of fear, he faced all the temptations of the present age and proved the excellence and perfection of the Islamic way of life.
His greatest contribution is that he has not only provided an ideological and intellectual analysis of the Islamic way of life, but he has also told how this way of life can be established in the present age and how the state system of the age can be molded in the mold of Islam. He proved the usefulness of Islam in every aspect and department of life. But the outline of the Islamic state and the interpretation and analysis of its system of governance was his special field of work. With confidence and certainty, with the kind of foresight and with the kind of deep and broad thinking he analyzed the interpretation of all the sections of the Islamic state, there is no one equal to him at one time. Undoubtedly, he is a unique personality in the whole of Arabia and Azam. Keeping the demands of the age in front, he painted a complete picture of Islam. He presented it with ijtihad insight and foresight and he presented it keeping in view all the real issues. And this is his unique and unique contribution.
His writings and articles related to the Islamic state, which was compiled in articles and books, were scattered in various places. Some of these have been published in various booklets and are highly appreciated by readers. But it was not possible to present all the writings in one book. When I compiled the writings of Maulana Islamic Law and Constitution in English as “Islamic Law & Constitution”, I immediately felt the need to publish this collection in the Urdu language as well. But Maulana could not attend due to his extra busy schedule. Therefore, when I reviewed the English book for the second time and prepared, this feeling became fresh again and due to the repeated requests of some friends, I started the work of compiling the Urdu book also with the permission of Maulana. After combining all the writings, I thought that two separate books should be prepared on these two topics, "Islamic State System" and "Islamic Law". The quality of a book will increase greatly with all the writings on two subjects. Therefore, in 1960 AD according to 1380 Hijri, I compiled the important articles of Maulana under the name "Islami Riyasat". I thank God that the book is very well received. The text is well-liked by educated society and universities include it in the curriculum. But actually, the book was incomplete for a few days and it did not reflect my original intention. As there was no opportunity at the time to complete the book, it was sent to print as it was. Alhamdulillah Islamic Research Academy” has collected all the writings of Maulana and is in the process of organizing all the writings of Maulana. Here, after several months of hard work, I am presenting the book in an enlarged format. Now in this book all the writings related to the Islamic State of Maulana have been compiled together in a special index. At first, the edition contained ideological and intellectual discussions and writings related to the struggle to establish an Islamic state in this country. Now they are also segregated. Only ideological and intellectual discussions are now compiled in this book. In this book, those articles have been compiled from the old files of the "Tarjamanul Quran" newspaper which have not been published in any book or booklet form. However, we have taken from the old texts only those parts that are relevant to the content of this book. And the parts which were of a contemporary type or related to a particular person or group of persons and related to their views at that time, we have eliminated. As it is not our aim to revive old arguments, they are now redundant. Of course, we have preserved all those parts that had ideological and principled discussions. Because they are eternal and eternal. Apart from the file of the Tarjmanul Qur'an, we studied the Tafhimul Qur'an in depth for this purpose and brought out all the discussions related to politics and political science in its commentary. I have compiled them under two separate titles. Therefore, the two articles are being published for the first time in their present form. From these two articles, the readers can feel how much discussion has taken place in Tafhimul Qur'an on incidental matters and due to their scattered nature, it was not possible to benefit from them in one go.
The compiler has made a special effort to ensure that Maulana's writings are compiled beautifully throughout and their logical coherence remains intact. In this context, he has to do some modification and expansion work. It was a matter of great difficulty and difficulty for him to change even a single point in Maulana's writings. But the essays which were written during the last twenty-five years keeping in view various needs and without any view of compilation into a bibliography, now on the eve of making them into a book, some modification is necessary. This work was claimed to be done by Maulana himself. But the busyness did not give him any respite. But the environmental situation demanded that these valuable writings should be brought to the attention of the educated society. I have a full sense of the paucity of my own intellectual capital and perhaps I could never have done it had not the Maulana himself encouraged me. I am grateful to him that he has placed so much trust in me and entrusted me with this great service. It has been a great privilege for me to prepare this book. I am glad that Maulana himself has benefited me by giving me guidance and advice at every step. Now God knows how much I have been able to fulfill this responsibility. If I succeed at all in this, it is by the mercy of Allah and whatever mistakes remain are my responsibility.
27 Safar 1386 Hijri
Professor Khurshid Ahmad
Islamic Research Academy Karachi
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