Note:
While reading the following article, it should be kept in mind that it was written in 1356 After Hijri (1937 CE) - roughly 90 years ago. At that time, thirteen and a half centuries had passed since the era of Prophethood.
In the article, Maulana Mawdudi mentions about Daar al-Islaam. This was an institute founded in 1938; later, in August 1941, when Jamaa'at-e-Islaami was established, it was merged into it.
Audiobook:
Let's begin with the article:
Islam as a body comprising of various vital organs
Islam is not merely a creed, nor is it simply a collection of a few “religious” rituals and ceremonies. Rather, it is a comprehensive scheme for the whole of human life. In it, beliefs, acts of worship, and the principles and rules of practical life are not separate things; instead, they combine to form an indivisible whole whose parts are interrelated exactly like the organs of a living body.
Cut off the hands and feet of a living person; remove his eyes, ears, and tongue; take out his stomach and liver; separate his lungs and kidneys; remove his brain from the skull entirely, or even partially, and leave only a heart in his chest. Can this remaining part of the body really survive? And even if it does survive, will it be of any use?
The same is the condition of Islam. Its beliefs are its heart. The way of thinking, attitude of mind), the worldview, the purpose of life, and the standard of values that emerge from these beliefs constitute its brain. Acts of worship are its limbs and supporting pillars upon which it stands and acts. The principles that Islam has presented for economic life, social life, politics, and collective order are like its stomach, liver, and other vital organs. It needs sound eyes and flawless ears so that accurate reports of the conditions of the times reach the brain, and the brain can then give correct judgements. It needs a tongue under control so that it may properly express its identity. It needs clean air to breathe. It requires pure and wholesome nourishment that suits its stomach and produces healthy blood.
In this entire system, although the heart (i.e. belief) is extremely important, its importance is due to the fact that it gives life-force to all the limbs and organs. When most of the organs are severed, removed from the body, or damaged, how can the heart alone survive with a few weak and diseased remnants? And even if it survives, what value can such a life have?
The State of Matters in India
Now consider the state in which you see Islam today in this very land of India. Islamic laws are almost entirely suspended. In morals, society, economy, and all affairs of life, the implementation of Islamic principles does not exceed five per cent. An un-Islamic environment, un-Islamic upbringing, and un-Islamic education have transformed the mind—somewhere completely, elsewhere partially—into a non-Muslim one. Eyes see, but the angle of vision has changed. Ears hear, but their membranes have been altered. The tongue speaks, but its manner of expression has changed. The lungs do not get clean air, for a poisonous atmosphere surrounds everything. The stomach does not receive pure food, because the sources of livelihood have become polluted. Acts of worship—which are the limbs and supports of this body—are nearly sixty per cent paralysed, and the remaining forty per cent show no effect either, because their connection with the other vital organs no longer exists. Hence paralysis continues to spread through them.
In such a condition, can you say that what stands before you is the complete Islam? So many organs have been cut off; so many have become paralysed; so many exist but are diseased and no longer function properly. Only one heart remains—and even that is falling ill, because just as it once supplied vitality to the organs, it also drew strength from them. When the brain, lungs, stomach, and liver all malfunction, how can the heart remain sound? It is only the extraordinary strength of this mighty heart that it is still alive and, somehow or other, keeps the remaining organs moving. But does it still have the power to exert any influence on the life of India? Indeed—God forbid—I would even ask whether at this stage it can save its remaining organs from further dismemberment, and save itself from death, in the face of the ever-accelerating flood of calamities that is approaching.
The result of reducing Islam to a mere set of beliefs, rituals, and acts of worship
As a result of this condition, instead of “They enter the religion of Allah in multitudes.” , (Qur’an 110:2), a plague of rebellion and deviation from Islam is spreading within the Muslim community itself. Nowhere in India or its surrounding regions can one see the Islamic system functioning with its full machinery, such that people might witness its beauty and perfection and recognise the tree by its fruit. What they see is only this mutilated Islam, and they assume that this is Islam itself. Seeing this, some openly say that they are not Muslims. Many others do not explicitly deny being Muslims, yet say and do things that make them indistinguishable from outright deniers of Islam. Many hearts have turned away; but since open rebellion has not yet erupted, they hypocritically remain within the Muslim ranks, spreading the germs of revolt so that when general upheaval begins, they may raise their own flag.
Some do not speak openly, but whisper that one should prepare to merge into a new nationality and a new civilisation—because this corpse you cling to brings you no benefit, nor does it allow you to partake in the benefits gained by merging with others. According to some, the correct solution now is to formally mutilate Islam itself. They say: remain Muslim only within the limits of religious ritual; for the rest of life, adopt the programme taught and practised by non-Muslims. It is unclear whether these people are themselves deceived or wish to deceive others. In any case, the reality they have forgotten—or wish others to forget—is that once non-Islamic ideas are adopted in all life-affairs and practice is based on non-Islamic principles, religious beliefs and rituals inevitably become powerless. Faith cannot survive for long, nor can practice continue, because these beliefs and acts of worship were established as foundations upon which the entire structure of life was to be built. Once the building is erected on different foundations, how long can a pointless and unnecessary fascination with these relics of antiquity remain?
A child who grows up and matures within a new life-system will ask: Why should I wear this chain of a few fruitless devotions and meaningless rituals around my neck? Why should I read this Qur’an and believe in it, when all its commands have become useless? Why should I regard as God’s Messenger a man who passed away thirteen and a half centuries ago? If he offers me no guidance in my present life, what is the benefit of acknowledging his messengership, and what is the harm in denying it? In the system of life within which I operate, what difference does it make whether I pray or not, fast or not? What connection exists between these acts and this life? Why are these mismatched patches stitched onto my life?
This is the logical outcome of separating religion from life. When this separation becomes complete in principle and practice, this outcome is inevitable. Just as the heart becomes useless when cut off from the bodily system, beliefs and acts of worship too lose all significance when detached from life. Beliefs and worship supply vitality to Islamic life, and Islamic life supplies strength to beliefs and worship. Between the two exists the same relationship as between the organs of a living body; severing it necessarily results in the death of both. Grafting Islamic beliefs and rituals onto a non-Islamic life is like grafting a human brain and limbs onto the body of a gorilla.
Extent of such effects
Do not imagine that the effect of Islam’s present condition is confined only to a small group of the newly educated elite. No—today, all those who are Muslims with sincerity of heart, who carry love and reverence for Islam within them, whether they belong to the new group or the old, are being affected by these conditions to a greater or lesser degree. The disintegration of the Islamic system of life is a common calamity, and no Muslim is safe from its natural consequences, nor can anyone be. Each of us is affected according to his own capacity. Our scholars and spiritual leaders share in this affliction just as much as those who have come out of madrasas or colleges.
But the people in greatest danger are the masses—those millions who are spread across a vast territory of 1.6 million square miles. They possess nothing but the name of Islam, to which they have an extraordinary attachment. These poor people neither have the intellectual awareness of what it is for which they are willing to sacrifice their lives, nor do they have, in practical terms, any system of life that might protect them from non‑Islamic influences.
Easy Targets for Evil Ideologies
Taking advantage of their ignorance, any misleader can divert their beliefs and their lives away from the straight path of Islam. It is enough merely to reassure them that the deviation being presented to them is in fact true guidance, or at least not opposed to Islam. Once this reassurance is given, they can be driven along whatever path one wishes—whether that be Qadianism, communism, or fascism.
The problems created by their ever‑increasing poverty and their dreadful economic destitution are not, in the present state of disorder, being addressed in accordance with Islamic principles. Among the Muslims there exists no organised group that can stand up, armed with Islam’s economic and civilisational principles, in opposition to communism and demonstrate practical solutions to those problems that are, in reality, of immense importance to the common people. The result is that this vast mass of starving and impoverished Muslims has become extremely easy prey for communist propagandists.
Those among the bourgeois class whose ambition and lust for power are moderately developed are always searching for new stratagems to acquire political authority. The Russian Revolution has now taught one group among them an additional strategy: to pose as champions of peasants and labourers and thus bring the poor masses under their control. They inflame within them the fires of selfishness, greed, and envy; they entice them with promises of a share in wealth beyond their legitimate rights; they pledge to seize even the lawful wealth of the prosperous classes and distribute it among them; and in this manner, by gaining control over the overwhelming majority of the population, they seize the very power that the kings of the capitalist system, dictators, and millionaires possess.
They expect even more response from Muslim masses than from non‑Muslim ones, because Muslims are economically far more distressed. To capture their hearts, they advance by way of the stomach—the most sensitive organ in the body of a hungry man. They say to them, “Come, let us show you a method by which wealth and poverty are abolished and prosperity arrives.” But when the poor, hungry Muslim runs toward them in hope of two loaves of bread, they preach to him the religion of belly‑worship instead of God‑worship, and instil in his heart the belief that religion and faith are meaningless things—the only reality is bread; whichever way bread is obtained, that itself is religion, and therein lies salvation.
“The poor, the destitute, and the enslaved have no religion and no civilisation. Their greatest religion is a piece of bread. Their greatest civilisation is a torn, worn‑out shirt. Their greatest belief is deliverance from this present poverty and misery. It is the same bread and clothing for which they are compelled even to steal. In today’s world of poverty and slavery, they have no religion.”
This is the elementary lesson of the religion of communism. And the very moment this lesson is imparted to these wretched, ignorant, impoverished Muslims, they are simultaneously reassured that: “We do not touch your religion.”
“What danger do religion and beliefs face from these matters? What connection do they have? Religion has always remained alive, radiant, and enduring, as long as it possessed moral and spiritual power.”
Both of these statements quoted above are taken from an article written by a Muslim gentleman, published in the columns of a widely circulated Muslim newspaper.
The effects that Russian communism has had on the younger generations of the Muslims of Russia over the past twenty years are not hidden from those who are aware. The same future now looms threateningly before the Muslims of India as well. The fire of hunger is advancing to reduce the treasure of faith to ashes. As yet, the source is so small that it could be blocked with a single stitch; but if a few years more are wasted in negligence, it will become such a massive flood that even elephants will be swept off their feet.
What would not be enough to come out of this situation
Under these circumstances, merely propagating Islam in the manner of Christian missionaries is futile. Not one pamphlet, but thousands—indeed, even hundreds of thousands—if published, could not rectify these conditions. What benefit is there in merely extolling the virtues of Islam through speech and pen? What is required is to bring those virtues before the world in the form of concrete reality. Merely asserting that Islam’s principles contain solutions to life’s problems will not automatically solve those problems. What exists in Islam potentially must be made actual. This is a world of struggle and conflict; its course cannot be changed by words alone. To change it requires revolutionary struggle.
Is change really possible?
If communists can establish their influence and authority over vast portions of the world within half a century on the basis of false principles; if fascists can impose their dominance upon the world through extreme methods; if Gandhi’s doctrine of non‑violence—despite being contrary to human nature—can flourish solely through persistent struggle, then there is no reason why Muslims, who possess eternal principles of truth and justice, cannot once again establish their authority in the world. But this authority cannot be established by sermons and exhortations alone. It requires effort and action, and working by those methods through which, in accordance with the way of God, authority is established in the world.
Follow the Prophetic Methodology of Revolution:
“Revolutionary struggle” is a vague term. Its practical forms are many—and can be many. The form adopted must correspond to the nature of the revolution one wishes to bring about.
The revolution we seek does not require us to discover any new method. This revolution has already occurred. The purest man (peace be upon him) who first brought it about understood its nature fully, and even today this revolution can be brought about by following the very method he adopted. His life is, in one sense, a miracle, but in another sense, a model. Who today can bring forth that morality, that piety, that wisdom, that justice, that powerful personality, those magnificent attributes of supreme humanity? And therefore, who today can bring about a revolution of that absolute perfection? In this sense, he is a miracle—and a miracle for all time.
But the pattern left by this greatest of humans possesses an inherent revolutionary quality, the like of which the world witnessed thirteen and a half centuries ago. The more closely this pattern is followed, and the greater the resemblance achieved, the more powerful the revolutionary results will be—and the closer they will come to that original revolution which was brought about by the strength of the first model. In this sense, he is a model—and a model for all time. Whether it is the twentieth century or the fortieth; India, America, or Russia—you can bring about a revolution of the same nature anywhere, at any time, provided you work with this exemplary model before you.
It is not possible here to describe in detail the method by which the Messenger of Allah (peace be upon him) brought about a revolution in the world thirteen and a half centuries ago. Here it is intended only to indicate that the concept of Daar al-Islaam arose from a deep study of this pure model.
When the Prophet (peace be upon him) was commissioned, not a single Muslim existed on the face of the earth. He presented his call to the world, and gradually, scattered individuals—one, two, four at a time—embraced Islam. Though these people had faith firmer than mountains and a devotion to Islam such that the world is incapable of producing its equal, yet because they were scattered, surrounded by disbelievers, powerless and weak, their arms would grow weary fighting their environment. Even so, they were unable to alter the conditions which they—and their blessed guide and mentor (may my parents be sacrificed for him)—were striving to change.
For thirteen years the Prophet (peace be upon him) continued this struggle, and during this time he gathered a small band of devoted believers. Thereafter, Allah guided him to the second phase of the strategy: to withdraw these devoted individuals from the environment of disbelief, gather them in one place, create an Islamic environment, establish a home of Islam where the full programme of Islamic life would be implemented; to create a centre in which collective power could develop; to build a powerhouse in which all energy would be combined, and from which it would then spread in an organised manner until every corner of the earth was illuminated.
The migration to Madinaah was for this very purpose. All Muslims scattered among the various tribes of Arabia were commanded to gather at this centre. Here Islam was demonstrated in practical form. In this pure environment, the entire community was trained in such a manner that every individual became a living, walking embodiment of Islam—so that merely seeing them was sufficient to understand what Islam is and why it came. They were imbued deeply with the colour of Allah—Quote. “the colour of Allah, and who is better than Allah in colour?” (Qur’an 2:138). Wherever they went, instead of adopting others’ colours, they imparted their own. Their character was forged with such strength that they were never overpowered, and whoever confronted them was overpowered instead. The objective of Islamic life was infused into their veins so completely that it took precedence in every action, and all worldly aims assumed a secondary position. Through both education and training, they were prepared to implement, wherever they went, the very programme of life given to them by the Qur’an and Sunnah, transforming even the most corrupted conditions to conform to it.
The four major areas of work
This was an astonishing organisation, every single part of which deserves deep study and careful reflection. In this organisation, the work was divided into four major departments:
1.
A group of people was to be trained who would acquire deep understanding of the religion, and who would possess the ability to explain the religion and its commands to people in the best possible manner:
“Why did not a group from every section of them go forth, so that they might gain understanding of the religion and warn their people when they return to them?” (Al-Tawbah 9:122)
That is, why should it not happen that from every part of a population, some people come forward, acquire understanding of the religion, and then return to warn the inhabitants of their regions?
2.
Another group was to be trained whose lives would be dedicated entirely to striving and struggling to establish and spread Islam’s practical system of life. It is the duty of the community to free them from the burden of earning a livelihood; yet they themselves should be unconcerned about whether such arrangements exist or not. In any case, they should be driven by inner passion, and should remain engaged in this work—the sole objective of their lives—enduring every kind of hardship:
“And there must be among you a group who call towards goodness, enjoin what is right, and forbid what is wrong.” (Aal 'Imraan 3:104)
There must always remain among you some people who call towards good, command what is right, and restrain from evil.
3.
Within the entire community, such a spirit must be cultivated that every individual regards the elevation of the Word of Allah as the true purpose of his life. He should continue his worldly occupations, but keep this objective before him in every activity. The trader in his trade, the farmer in his agriculture, the artisan in his craft, and the employee in his service must not forget this aim. He should constantly keep in mind that all these pursuits are for the sake of living, and that living itself is for the sake of this mission.
In whatever sphere of life he operates, he must adhere to Islamic principles in his words, actions, character, and dealings. Whenever a conflict arises between worldly benefit and Islamic principle, he should kick aside the benefit rather than compromise the principle and thereby tarnish the honour of Islam. Whatever wealth and time he can save beyond his personal needs, he should spend it in the service of Islam, and extend assistance to those who have dedicated their lives to this cause:
“You are the best community brought forth for mankind: you enjoin what is right, forbid what is wrong, and believe in Allah.” (Aal 'Imraan 3:110)
Today, you are the best group brought forward for the guidance and reform of humanity: you command good, forbid evil, and believe in Allah.
4.
Opportunities should be provided for outsiders to come to Daar al-Islaam and study the Word of Allah while living in an environment where the entire way of life is a practical commentary on the Divine Word. Compared to the environment of disbelief, they will understand the Qur’an far better in an Islamic environment and return with a far deeper impression:
“And if any one of the polytheists seeks your protection, then grant him protection that he may hear the Word of Allah; then escort him to his place of safety.” (Al-Tawbah 9:6)
In this manner, within a short span of only eight years, the greatest guide and leader the world has ever known filled the Madinaahn powerhouse with such immense energy that it illuminated the entire Arabian Peninsula before one could even notice—and then this light spread beyond Arabia across the face of the earth. Even though thirteen and a half centuries have passed since then, that powerhouse is still filled with reservoirs of power.
After the Rightly Guided Caliphate, when considerable disorder arose within the Islamic system, the Sufis of Islam followed the same method and established Khaankaahs in various places. Today, the concept of the Khaankaah has deteriorated so much that the mere mention of the word conjures up the image of a place devoid of air and light, where the pages of the calendar do not turn for centuries. In reality, however, the Khaankaah was itself a replica of the same model that the Messenger of Allah (peace be upon him) had established in Madinaah.
Whenever the Sufi masters found people with genuine potential, they withdrew them from the corrupt external environment and kept them in the Khaankaah for some time, giving them training of the highest order, and preparing them for the very same task for which the supreme guide, peace be upon him used to prepare his Companions (may Allah be pleased with them).
Therefore, those who now wish to bring about an Islamic‑style revolution must return once again to this very method. If we cannot leave India to find a free land where a Daar al-Islaam like Madinaah can be established, then at the very least we must establish training centres within this country that create a purely Islamic environment. Places where Islamic morality prevails, social life is Islamic, practical life reflects that of Muslims, and Islam manifests itself everywhere with both its spirit and its form.
Places where, for something to be considered right, it is sufficient proof that God and His Messenger permitted or commanded it; and for something to be considered wrong, it is sufficient proof that God and His Messenger forbade or disliked it. Places free from the environment of rebellion and defiance, free from the un‑Islamic atmosphere that currently surrounds us from all sides.
Places where we retain at least this much control: that from external influences we admit only those which accord with the Islamic spirit, and prevent those which are contrary from imposing themselves upon our lives and penetrating our hearts and souls. Places where we can think like Muslims, develop a Muslim way of seeing the world, and nurture those Islamic qualities that are being steadily annihilated in the poisonous climate of this land of disbelief. Places where we can cleanse our lives of the filth and impurities that have entered our thoughts and actions simply because we opened our eyes and grew up in a non‑Islamic environment—impurities of which we are often not even conscious, and which, even when we do recognise them, the overwhelming power of the environment makes it impossible for us to escape despite our efforts.
In such training centres, people must be gathered who are genuinely ready to serve Islam. The plan of work there should be the same as that of the Prophet (peace be upon him). Work should be divided into departments in the same manner, and within each department, efforts should be made to mould humanity into the framework of Islam:
One department should consist of people with the highest intellectual capacities. Those who have mastery in religious sciences should be made familiar with Western languages and modern disciplines, while those educated in modern sciences should be taught Arabic and Islamic sciences. These people should then undertake deep study of the Qur’an and Sunnah to acquire true understanding and insight into the religion. Thereafter, they should be divided into specialised groups, each focusing on a particular field of knowledge—systematising Islamic principles in a modern framework, understanding contemporary problems, finding their solutions according to Islamic principles, removing Western perspectives embedded in the foundations of knowledge, and reconstructing the sciences from an Islamic worldview. Through their research they should produce sound literature capable of bringing about an intellectual revolution in harmony with Islam.
2. A second department should focus on preparing capable workers for the service of Islam: people of pure character, strong integrity, firm resolve, and complete willingness to sacrifice everything for their mission—organised as a powerful revolutionary party, living simple lives, enduring hardship, possessing firm discipline and organisation, and whose practical lives reflect those of genuine Muslims. This party should rise with a programme to build a new social order and a new civilisation based on Islamic principles, present its programme before the masses, acquire maximum political power, and ultimately seize the machinery of government in order to transform a government of oppression and tyranny into a government of justice.
3. In the third department, there should be those who wish to stay in the training centre only for a limited period and then return. After being provided with correct knowledge and moral training, they should be sent back to live wherever they choose—but to live as Muslims. Instead of being influenced by others, they should influence their surroundings. They should be firm in principles, strong in beliefs, avoid a purposeless life, and keep a clear mission before them at all times. They should earn their livelihood through lawful means and be ready to assist, in every possible way, those working under the second department—financially, practically, and by preparing the environment wherever they live to support the revolutionary party.
4. The fourth department should cater to Muslims and non‑Muslims alike who wish to come temporarily to the training centre for academic benefit or to study its way of life. Every facility should be provided so that they return carrying a deep and lasting impression of Islam and its teachings.
This is a brief outline of a system which, in our view, constitutes a necessary preliminary for bringing about an Islamic revolution. The success of this system depends entirely on the extent to which it resembles, in spirit and essence, the ideal system established by the Prophet (peace be upon him) in Madinaah.
This resemblance to Madinaah should not be misunderstood to mean resemblance in outward form, or a desire to regress from the present level of civilisation to that which existed in Arabia thirteen and a half centuries ago. This understanding of following the Prophet (peace be upon him) and his Companions is fundamentally wrong—yet unfortunately many devout people hold exactly this misconception. To them, following the pious predecessors means dressing as they dressed, eating what they ate, and reproducing the same domestic social patterns. They attempt to fossilise the civilisational state of that era until the Day of Judgement, while closing their eyes to all changes occurring in the wider world, erecting a mental and practical barrier that prevents time and historical change from entering their lives.
Importance of Ijtihad according to the needs of the present times
This conception of “following”, imposed upon religious minds for centuries of decline, is in reality entirely contrary to the spirit of Islam. Islam does not teach us to become living antiquities or to turn life into a historical drama of ancient civilisation. It does not teach monasticism or reactionary conservatism. Its aim is not to produce a people who constantly resist change and evolution; rather, it seeks to produce a people who redirect change and evolution from false paths onto the right path. Islam grants spirit, not fixed forms—and it wants that spirit to be infused into every form that life may take across time and space until the Day of Judgement.
As Muslims, this is our mission in the world. We were made the best community not to trail behind those advancing along the path of evolution as a rear guard, but to lead. Our role is leadership and guidance. We were created to be the vanguard, and the secret of our being the best community lies in the words “brought forth for mankind.”
Make the best use of available resources and means
The true model of the Messenger of Allah (peace be upon him) and his Companions is this: they utilised natural laws under the authority of divine law, and thus fulfilled the role of Allah’s vicegerency on earth. They infused the civilisation of their time with the spirit of Islamic culture. Whatever natural forces humanity had gained access to at that time, they made them servants of that civilisation—and they surpassed the disbelievers and polytheists in utilising all instruments of power and progress, so that the civilisation of those rebelling against God would be overcome by the civilisation of those who uphold God’s vicegerency.
This was exactly what Allah taught them in His Book:
“And prepare against them whatever strength you can.” (Al-Anfaal 8:60)
They were taught that Muslims have a greater right than disbelievers to utilise the forces created by God—indeed, that Muslims are their rightful heirs. Therefore, true adherence to the Prophet (peace be upon him) and his Companions today requires that we utilise the resources produced by modern civilisational development and scientific discovery in the service of Islamic civilisation, just as was done in the earliest era.
Impurity and corruption do not lie in these instruments themselves; they lie in the godless civilisation that exploits them. Radio is not impure in itself—what is impure is the civilisation that turns its director into a promoter of vulgar entertainment or a propagator of lies. Aeroplanes are not impure—what is impure is the civilisation that employs the angel of air not under divine law but under satanic temptation. Cinema is not impure—the impurity lies in the civilisation that uses this God‑given power to spread obscenity and immorality.
The spread of today’s corrupt civilisation is precisely because all powers bestowed by God have been harnessed to promote it. If we wish to discharge our obligation to advance divine civilisation, then we too must harness these powers. These powers are like a sword—whoever wields them will succeed, whether for corrupt ends or pure ones. If one who pursues a pure objective refuses to use the sword, his failure is his own fault, and he will bear its consequences; for in this world of causes, God’s established law does not change for anyone.
This clarification makes it evident that the movement I am proposing is neither reactionary nor a purely materialist evolutionary movement. The training centre I envision has no model in Gurukul Kaangri, Satyagraaaha Aashram, Shaaantiniketan, or Dayaaal Baaagh; nor does the revolutionary party I envisage resemble Italian Fascism or German National Socialism. If there is any model, it is only the City of the Messenger and the Party of Allah organised by the Arab Prophet (peace be upon him).
(Tarjumaan-ul-Qur’an, Shawwal 1356 AH / December 1937)