All systems that interfere excessively in people's lives, including their religious creeds and practices, with no objective need for such action, are hated by their people.
The good man who serves the people and the nation in the way of virtue is he who responds to the demands of the spirit of the Laws of the Heaven and to the needs of the movements of liberation and revolution on the earth.
The essence of all Laws of Heaven lies in two principles: the Unity of God and what this requires in the Relation of Man to Heaven, and Establishment of Justice on the earth in relation of Man to Man.
This revolutionary and principled attitude will achieve justice and equality on the earth and ensure a rightly coordinated development of life. It will also ensure man his freedom to express what he believes in and perform his duties towards God and his rites according to his own religious and sectarian belief.
The many schools and interpretations and great events of history enable every one to pick out what he likes from history to support his own approach. One approach might ignore the value of Islam as a revolution in the life of the Arabs, another one by exaggeration might ignore the role of Arabs in the Islamic message which emerged from their lands and was carried by them. Revolution can not emerge in a nation that is dead or incapable of moving forward, although, there may be symptoms of decline that appear on the surface at the stage when these revolutions take place.
There is no theory of life that can work for all nations, yet the theories of all nations may form a universal theory of life for the whole world. However correct our theory proves in practice it will not be fully suitable for all countries.
Recorded facts are not all the ultimate realities even if they were agreed by all historians, because in every stage of history some things remain unrevealed. When a group of people living on a piece of land freely decide that they form a nation, they will eventually become a nation, because it is their will that determines whether they are a nation or not. All aspects of life including history are used in reinforcing or weakening this will.
Man makes conceptions which do not as a whole realistically and accurately reflect life as it exists. After he makes his conceptions he tries to relate it to reality including historical facts. He tries to adopt some facts to his main conception.
Islam is the soul of the Arab nation. We neither abolish our past nor copy it. We rather express the inspiration we draw from its spirit in a new formula of development. We are not neutral in this respect. We are on the side of Faith. In making this assertion we do not present ourselves as substitute for any religion or religious practice. Rather, we put forward a theory of action and principles of life with a view to developing society and establishing justice in it. The spirit of Islam and its message is the source of inspiration for our theory of life and action. It is a mistake to look at our pre-Islamic history as if it were meaningless and shameful. Equally it is a mistake to analyze our history on a class struggle basis.
Backward and retrogressive elements suggest that Arab nation was in such a state of decadence and injustice that Almighty God chose it for the message of Islam in order to reform it. Arabs were chosen to bear the message of Islam not because they were bad but because they were capable of leading humanity as a whole in changing its aspect.
The enemies of Arabs concentrate on the idea that the Arab mind is not versatile - that it can not calculate complex matters. They accuse the Arab mind of being narrow and limited, failing to measure alternative possibilities in an integrated manner. Whereas Arab civilization provide undeniable evidence that the Arabs finely calculated possibilities and probabilities in all aspects of life and science at a time when other nations were living in a state of darkness and backwardness.
Historical documents used at a popular level should enhance our position with a view to consolidating our struggle, steadfastness and our nation's capability of progress. The door has to be kept open for further progress and new interpretations within the general principles of analyzing our history and other phenomenon. Marxist response to this in a unbalanced manner by saying that the development of nations, their rise, failure and progress depends on the materialistic interpretation of history. They omit all spiritual and moral considerations, and ignore their effect on the life of nations. Religion and the past with all its factors, traditions and rules of life are essential elements of our society affecting our traditions and morality. Nobility, honor, truth and many other values of life existed before Islam, but they later changed according to the change in society. I would like to assert that our party does not take a neutral stand between Faith and heresy, it is always on the side of Faith. However, it is not a religious party.
Ambiguity and unsteadiness should not be our means of winning over the majority. We do not want to win them for limited periods or for transitory matters or to overcome a temporary impasse. We do not want to use them as a means of achieving temporary or transitional aims, and to abandon them afterwards as the rightist and some exploiting classes would do in their relations with the masses.
The genuine and radical treatment of the people's problems and basic social and economic conditions certainly requires the avoidance of generalization and calls for the specification of aims and methods of treatment. We reject the view that calls for the abandonment of religion - that is heresy. This attitude is losing one by all considerations. We categorically reject any wavering between right and left or between one view and its opposite, because this is the method of weak, dishonest and unprincipled people. There must be certain concepts and practices which may conform with our principles. While we reject heresy we must not act as religious figures. To adopt a policy of interference in religious affairs would inevitably lead to divisions among our people. You must avoid detailed interference in the life of the people. If you interfere in the particularities of the people they will hate and shun you.
All systems that interfere excessively in people's lives, including their religious creeds and practices, with no objective need for such action, are hated by their people. This is one of the aspects of the crises affecting many leaders and governments throughout the world. Through such treatment the citizens will become like card-horses with closed ears and blinkered eyes. We categorically reject this attitude and we do not want to apply it to our people. Unnatural behavior would provoke even those who have no interest in clashing with you. When we are natural, principled, realistic and revolutionary we can win over the widest sections of the masses. Only a minority may remain opposed to us in certain known areas and activities.
We have to adopt persuasion as a basic instrument in our relation with society. We have also to maintain our clear and principled policy. We have also to maintain balance and avoid any detailed interference or unaccepted involvement.
The good man who serves the people and the nation in the way of virtue is he who responds to the demands of the spirit of the Laws of the Heaven and to the needs of the movements of liberation and revolution on the earth. Almighty God considers Faith and Good Deeds as central issue in the essence of all His religions.
Man can do a lot of things if he opts to serve the people and trust in its right to developed life free from injustice and exploitation. The Laws of Heaven are not only based on relation of man to God and on Belief in the Unity of God and in what this requires, but also on the understanding of man's role on the earth.
The essence of all Laws of Heaven lies in two principles: the Unity of God and what this requires in the Relation of Man to Heaven, and Establishment of Justice on the earth in relation of Man to Man. Christianity and Islam came after Judaism. Each religion was naturally born of the one that preceded it though the rules of each new religion were not entirely the same as those of its predecessor. As for Prophet Muhammad (SM) being the Last of all Prophets and Messengers, Islam being the Last of the Heavenly Religions - this means that the Laws and Rules of Heaven, man's duties towards them, and his relation to God have essentially met the requirements of what God favors in man's relation and duties towards Him.
When man grows he has to observe and respect the essence and spirit of what is demanded by Heaven in relations between men in life in general, within the overall context of establishing justice on the earth. What the essence of Heaven's rules demands is the establishment of justice and equality between people and the placing of human effort at the disposal of the continuous progress of life. This revolutionary and principled attitude will achieve justice and equality on the earth and ensure a rightly coordinated development of life. It will also ensure man his freedom to express what he believes in and perform his duties towards God and his rites according to his own religious and sectarian belief.
We thus save our people from dilemma of continuous fragmentation and bitter fanatical conflict induced by the diversity of religions, sects, schools, groups and interpretations. The will of man in carrying and clarifying the Laws of Heaven has been essential ever since religions began. The observance of the laws of development and its bearing on human mentality have been a fundamental consideration of the Laws of Heaven, whether in the succession, gradation and development of religions or in the sequence of rules within a single religion.
Translated from Arabic to English by:
Collected & Condensed by:
Kazi Azizul Huq