A COMPARISON

In the explanation of Islam I provided above, a key point is that both the core of the faith and its outward expressions are appropriately balanced, with neither being neglected or losing their true importance. However, this is not true for the interpretation being discussed. I will explain this difference with a few examples.

Example of Prayer (Salat)

According to this interpretation, a believer’s duty in this world is to establish God’s law. Consequently, all other aspects of religion become secondary to this central principle, serving as its extensions and attachments. In this context, prayer (salat) functions as a kind of training that prepares the soldiers of the Islamic revolution. In the book “A Research-Based Study of Islamic Worship,” prayer is described as a “program for the preparation of the individual,” which is divided into five parts.

1.        Keeping alive in a person’s mind the awareness that he is not an independent being in this world but a servant of the Rabb al-Alamin (Lord of all worlds) and must act accordingly.

2.        Instilling a sense of duty in him as a servant and fostering the habit of fulfilling his obligations.

3.        Distinguishing between the dutiful and the undutiful, and identifying and excluding those who do not fulfill their responsibilities.

4.        Embedding a complete system of thought—an ideology—into the person’s mind and solidifying it to the point that it becomes an essential part of their character.

5.        Developing in a person the strength to act according to his beliefs and understanding, and to utilize all his physical and mental abilities in pursuing this path.

The purpose of making congregational prayer obligatory is to promote these same objectives on a collective level. This is because:

“For a Muslim, this world is a battleground of intense struggle, competition, and conflict. Large groups of people here rebel against God, enforcing their self-made laws with full force in human life. In contrast, a Muslim bears the heavy, almost overwhelming responsibility of spreading and implementing God’s law, eradicating human-made laws wherever they are enforced, and establishing a system of life based on the law of Allah, the One without partners. This monumental task assigned by Allah to Muslims cannot be achieved by a single person against the organized forces of rebellion. Even if millions of Muslims exist worldwide, if they work individually and separately, they cannot succeed against the well-organized opposing forces. Therefore, it is crucial that all individuals who wish to worship God unite into a single group and work together toward their goal.

Prayer, along with building individual character, serves this collective purpose. It constructs, establishes, and sustains the entire framework of this social system, setting it into motion five times a day, like a machine, ensuring its continuous operation. (Islami Ibadat par ek Tahqeeqi Nazar by Maulana Maududi, pp. 41-45)

The benefits of prayer described in this interpretation are not entirely wrong. However, the core of prayer has been overlooked. The true nature of prayer is that:

It is a remembrance of God (Aqim as-Salat li-Dhikri–“Establish prayer for My remembrance”). (Quran, 2:14)

It involves bowing before God and offering one’s inner feelings in sacrifice (alladhina hum fi salatihim khashi’un–“those who humble themselves in their prayers”). (Quran, 23:2)

It is a means of elevating the believer to a state where he begins to whisper to God—“When any one of you is engaged in prayer, he is indeed whispering to his Lord.” (Musnad Ahmad, Hadith No. 14099)

It is about connecting with God, asking for His help, and seeking His guidance (isti’inu bi’s-sabri wa’s-salat– “seek help through patience and prayer”). (Quran, 2:45)

By engaging in prayer, a believer experiences closeness to his Lord, which is the greatest blessing for a believer (wasjud waqtarib–“prostrate and draw near”). (Quran, 96:19)

In the revolutionary framework being discussed, these aspects of prayer are overlooked because they don’t match the revolutionary mission. Consequently, even though prayer was examined analytically, this original dimension of prayer was missed. In their description, this aspect vanished, similar to how, if a photographer takes a picture from behind, the back and other rear details of the person are visible, but the face and entire front are missing from the photograph.

Regarding the other qualities mentioned in the earlier excerpt, they truly are natural results of genuine prayer. Connecting a servant with God is essentially the unification of all realities in their purest form. When realities align in their true nature, all the qualities we see as virtues or praiseworthy arise effortlessly, because all goodness is simply the unavoidable outcome of this union of truths. An electric switch does not create light or make a fan spin; it merely connects these devices to the power source. This connection alone is sufficient to illuminate or operate them in their respective functions.

But the issue is not limited to this. A human is not just a lifeless machine; instead, he is a conscious being. Therefore, when he forms a relationship with God, this connection naturally awakens his awareness and requires certain things from him. It tells him that the God he fears, loves, and genuinely desires to be close to cannot be forgotten in his daily activities. If he does not remember God in his practical life, it means he did not truly remember God even in the mosque. It is impossible to remember God in one place and forget Him in another. If someone genuinely finds God on a psychological level, it is impossible for his practical life to be free of this realization. He will inevitably reflect divine purpose in his outward actions just as his inner being is enlightened by God. In this way, every relationship he has in the world will naturally mirror his connection with God.

In the interpretation under discussion, certain outcomes and results (which are actually incidental—because if a person were alone on an island, there would be no need for this kind of revolutionary training) are emphasized as if they are the main purpose. As a result, the original essence of prayer remains hidden in this portrayal.

Secondly, this interpretation aligns smoothly with the whole religion without causing any disruption, while the interpretation being discussed cannot be integrated into the religious framework without creating imbalance. An example of this is the unique concept of “practical testimony” in this interpretation, which had to be created because, without it, those influenced by this perspective could not understand the duty assigned to us in terms of testimony or invitation and propagation (dawah and tabligh).

The concept of “practical testimony” mentioned above includes two parts: Qawli Shahadat (verbal testimony) and Amali Shahadat (practical testimony). Qawli Shahadat refers to expressing the call to religion through speech and writing. However, just verbal propagation is not enough to fulfill the duty of testimony. It is also important that:

“We demonstrate the principles we proclaim as true through our lives. The world should not only hear about their truth from our words but also see their virtues and blessings in our actions. They should experience the sweetness in our behavior, which stems from the sweetness of faith that enriches our morals and dealings. They should observe for themselves how this religion produces upright individuals, creates a just society, establishes a virtuous social order, nurtures a pure and refined culture, and encourages the growth of knowledge, literature, and arts in a sound way. They should witness the rise of an equitable, compassionate, and selfless economic system. Every aspect of individual and collective life should improve, become richer, and overflow with goodness. This testimony is fulfilled only when we, individually and collectively, become living examples of the truth of our beliefs. Our conduct should prove its authenticity; our homes should be fragrant with its scent; our shops and factories should shine with its light; our institutions and schools should be illuminated by its radiance; our literature and journalism should reflect its excellence; and our national policies and collective efforts should serve as clear evidence of its truth. In short, anyone who interacts with us—whether as individuals or as a nation—should find evidence in our personal and collective character that the principles we claim as true are indeed valid and that they truly improve and elevate human life.”

This testimony is complete only when a state is founded on these principles. Such a state would implement religion fully and, through its justice, reform efforts, exemplary governance, concern for the welfare of its people, piety of its leaders, virtuous domestic policies, straightforward foreign policies, noble conduct in war, and faithful peace agreements, demonstrate that the religion from which this state originates truly supports human welfare and that following it benefits humanity. When this testimony is coupled with Qawli Shahadat (verbal testimony), the responsibility of the Muslim Ummah is fully fulfilled. This provides undeniable proof for humanity, and only then will our Ummah be deemed qualified to stand before the court of the Hereafter, after the Prophet (), and testify that we conveyed what was delivered to us by him. Those who still stray from the path of righteousness will bear sole responsibility for their misguidance. (Shahadat-e-Haq)

At first glance, this interpretation of Shahadat-e-Haq (testimony to the truth) seems quite appealing. However, forgive me for saying that it is not only poetic but also places a significant accusation on God and all His Prophets. If Shahadat-e-Haq is truly as defined here, then it suggests that no Prophet has genuinely fulfilled the duty of testimony. This interpretation claims that for the “complete” fulfillment of testimony, it is necessary to practice the entire religion and demonstrate full adherence to all commands and guidance, from personal life to collective matters, including international issues outlined in God’s Shariah. In this sense, none of the known Prophets (may peace be upon them all) have ever provided complete testimony to their people. Conversely, we see in the Quran that during the early stages of invitation, when the people of truth are still oppressed and only verbally conveying their message, disbelievers are warned that if they continue to deny, they will deserve punishment (Quran, 11:3). Now, if fully practicing the entire religion is essential for the completion of testimony and proof, then this early warning loses its meaning.

This, then, represents the stage of verbal proclamation, followed by the momentous event of the Hijrah—a decisive declaration of disassociation from those who rejected the call of God.^[1]

When a Prophet migrates, it signifies that he has provided his community with the testimony of truth for which he was sent. However, this migration does not happen without any practical demonstration. The type of practical testimony mentioned above would only be possible if the Prophet had authority over the social affairs of the area he was calling to the truth. If that were the case, then migration would not be necessary at all. Migration happens precisely because the Prophet’s people have not accepted him as an authority. In such a situation, there is no need to establish an Islamic state or practically demonstrate Shariah laws before the people. Yet, it is this migration that makes the people deserving of punishment.

From this, it becomes clear that Allah’s goal of establishing testimony over humanity is achieved solely through the effort of verbal propagation (tablighi jihad). If this were not enough, the Prophet’s followers would not have been considered deserving of punishment and destruction after his migration. Migration is not based on practical proof but rather on verbal proof. In fact, the migration of the final Prophet (e) was somewhat different from that of previous Prophets. After his migration, his people were not immediately punished by divine punishment; instead, the disbelievers were later defeated by the swords of believers. During this time, upon reaching Madinah, the Prophet worked to establish a social system. However, the effort to create an organized system in Madinah was not aimed at completing the testimony. The work of testimony was already fulfilled to the fullest in Makkah, and the completion of this task is evident because, before the migration, they were addressed as “O disbelievers” (Chapter al-Kafirun). This term does not refer to inherited disbelief but to the disbelief that becomes evident after the necessary completion of testimony.

The truth is that the guilt of the polytheists of Makkah was established at the time of the migration, not after the establishment of the Islamic state in Madinah. Additionally, it is worth noting that the system established in Madinah was not only physically distant from the people of Makkah but also had not yet developed to the extent that it could be called “practical testimony” in the sense mentioned above. The Battle of Badr, in which many leaders of the polytheists were killed—and which, according to the Quran, was a punishment inflicted upon the people of Makkah “by the hands of the believers” (Quran, 9:14)—took place only a year and a half after the migration^[2], at a time when many aspects of life were still developing. At this point, the rulings of the Shariah had not yet been revealed in full, and the early Madinan state had not yet been able to demonstrate the comprehensive practices deemed essential in the previous analysis. So, were these people punished for “not coming to the right path” before the completion of evidence (itmam al-hujjah)? Did the Prophets not fulfil the mission for which they were sent, or was it that Allah destroyed the communities addressed by them without complete proof?

Not only that, but the philosophy presented in the interpretation under discussion of practical testimony has itself changed the very idea of bearing witness to the truth. It has shifted the focus of testimony away from the reward and punishment in the Hereafter and instead directed it toward the reward and punishment of this world. The true purpose of testimony is to reveal the realities of the Hereafter. However, this interpretation has turned testimony into something whose goal is simply to demonstrate the realities of worldly life.

Consider once more the passage I quoted earlier: if this utopia were to be realized and you truly testified in all aspects of human and international life as described in that passage, then tell me—what would you actually be testifying to? Only this: that Islam sets morals and dealings right; that it brings about prosperity and justice; that it establishes social welfare and political integrity. You would be testifying that if people do not adopt the Islamic system, their politics and society will decay, and they will destroy themselves through conflict.

But think carefully—is this really the testimony we are commanded to give before the world? Were thousands of messengers sent only to show people the worldly results of theistic belief? According to the Quran’s clear declarations, the true purpose of testimony is to inform mankind that Islam alone is the guarantor of man’s salvation in the Hereafter. Yet even at the final stage of your struggle, the testimony you offered was only that Islam is the guarantor of man’s well-being in this world.

The truth is that this fact alone is enough to prove the error of the interpretation under discussion: it reduces Islam to a concern with worldly problems, and when it does mention the Hereafter, it treats it as though it were Kant’s “practical reason” or Voltaire’s “moral hypothesis”—a mental construct meant merely to provide a psychological basis for improving life in this world.

The philosophy of “practical testimony” did not develop on its own; it is, in fact, an inevitable result of the above interpretation of Islam. When testimony (shahadah) is defined as something to be demonstrated through action, then naturally, there must be something that can be expressed practically. Clearly, beliefs or states of piety and humility are not things that can be demonstrated practically, nor can Heaven and Hell be shown to anyone.

The only aspect that can be practically displayed is the visible, ongoing life in this world. Therefore, when interpreting testimony, the mind naturally gravitates toward worldly matters. A task originally meant to testify to the realities of the Hereafter becomes, due to a flawed understanding, testimony to worldly issues. After all, news of the Hereafter can only be conveyed; what can be shown are the events of the physical world, not the occurrences of the unseen realm.

Additionally, to integrate the ideology under discussion fully into Islam, this type of interpretation was necessary. Whenever you interpret Islam, it is essential to include all known and clearly defined components of Islam and align them with your interpretation. Without doing so, your interpretation cannot be considered a correct Islamic interpretation. This also led your mind to the philosophy of practical testimony, to demonstrate that fulfilling the obligation of testimony requires a complete revolution. Without this, the duty under the name of testimony cannot be fulfilled. Once the Islamic movement was defined as a mission to change the world order and establish a new system, it became crucial to interpret the command of preaching and testimony in a way that the difference between preaching and transforming the system would vanish, making them appear as one and the same.

However, God’s religion is a perfectly harmonious whole, united with the utmost wisdom. If there is an error in interpreting any of its components, it will inevitably conflict with the other parts, and this conflict will serve as clear evidence that your interpretation does not accurately reflect God’s religion.

As a result, the language used to describe religious realities is mainly political. For example, the Mi’raj (Ascension) is one of the most famous events in Islamic history. The Quran states that the purpose of this journey was to see the “signs of Allah.” Hadith literature offers more details, describing how, during this journey, the Prophet (e) was shown the other realm of God beyond the physical world—where angels, Heaven and Hell exist, and where people are taken after death. During this journey, he was honored with the privilege of speaking with the Almighty, was prescribed the five daily prayers, taught the last two verses of Chapter Al-Baqarah (Chapter 2) of the Quran, given hope for forgiveness of sins, except for polytheism, and informed that those who do evil will be repaid according to their deeds, while those who do good will be rewarded more generously than their actions.

However, the interpretation in question finds little satisfaction in this view of the Mi’raj. It laments that, “The significance of the Night of Ascension has become obscured in theological discussions. Few are aware of the monumental achievement realized that night for the advancement of humanity.” This perspective introduces the nature of this journey with the following words:

“The truth is that this Earth, where we live, is just a small part of God’s vast kingdom. The prophets sent to this world by God are similar to the governors or viceroys that earthly governments send to their regions. In some ways, there is a clear difference between the two.”

Reading the final sentence, one might expect the “difference” between the two roles—specifically, that one pertains to worldly affairs while the other relates to the Hereafter—to be clarified. However, the following words are:

“Governors and viceroys of worldly governments are appointed only to handle administrative tasks, while the leaders and viceroys of the Sovereign are chosen to teach the principles of true civilization, pure morals, and sound knowledge and actions—principles that serve as guiding lights, leading humanity along the straight path for centuries.” (Mi’raj ki Rat by Maulana Maududi)

The above description of the Mi’raj is not fundamentally incorrect. My point, however, in describing it, the perspective in question chose words that made the event seem clothed in political terms. In reality, according to the details given in Quran and Hadith, the essential aspect of this event is a vision of the Hereafter, not the building of worldly order. This interpretation mentions these details but sees them as related to the “condition of the Mi’raj.” In its view, the true significance of Mi’raj is not in its conditions but in its purpose and outcome (Mi’raj ki Raat by Maulana Maududi: Preface).

This difference in mindset becomes even more noticeable when it describes the fundamental “principles” given to the Prophet Muhammad () as the “true purpose” of the Mi’raj. These are “fourteen principles” designed to shape “human civilization and morals.” In the author’s words: “The Islamic movement was about to transform into a state; hence, at this important juncture, the King of the Universe summoned the Prophet to His presence to grant him a new appointment and new instructions.” After listing these fourteen principles, the author writes:

“These fourteen principles given to the Prophet on the Night of Ascension were not just moral teachings; they served as the manifesto of Islam, the blueprint for building society in the future. These instructions were given at a time when the Prophet’s mission was shifting from preaching to governance and political authority. Therefore, before this transition, it was made clear that God’s Prophet would establish the civilization’s order based on these principles. That’s why, along with these fourteen principles given during the Mi’raj, Allah prescribed the five daily prayers for all Muslims—to instill moral discipline in those working to implement this program and to keep them mindful of God. Five times a day, they are reminded that they are not autonomous but are accountable to God, their Supreme Ruler.” (Mi’raj ki Rat by Maulana Maududi)

These fourteen principles are drawn from the Chapter Al-Isra (17:23-38) of the Quran. Whether these instructions were given during the Mi’raj or revealed separately is another matter. The question is whether “the Islamic movement was about to transform into a state and move from the stage of preaching to that of governance and political power.” Still, the instructions provided are mainly personal and moral. Anyone can open the relevant section of Chapter Al-Isra and see that none of these instructions are directly related to law or politics. However, the first principle has been given a political interpretation in these words: “No partner shall be acknowledged in His supreme authority.” But this is an interpretation by the commentator; there is no mention of it in the relevant part of the Quran.

As a result of this specific interpretation of the Mi’raj, the five obligatory prayers came to be seen as a way to promote “moral discipline.” Their purpose was redefined as a means to ensure that those working to carry out this societal program would complete their tasks effectively.