From the Pen of Shaheed Abdul Malek
(When Allah chooses someone for Himself, He nurtures their abilities, elevating them to greatness. This truth was clearly evident in Abdul Malek Shaheed's academic achievements, his exceptional character, and his literary talents. Even in the brief time he dedicated to writing, it became clear that when ideals guide one's life, one's capabilities expand in extraordinary ways. Abdul Malek Shaheed’s essays, humorous pieces, and reflections on contemporary world events serve as an unmatched example of truth and commitment in an era when youth was falling into degradation in the name of progress. His writings offer a glimpse into the character of the man behind them.)
Religion and Modern Thought
The term "religion" has some people deeply concerned, while others find it a source of amusement. One group is anxious to keep religious thought alive, while the other mocks it. Upon hearing the word "religion," many of us wrinkle our brows, curl our noses, and walk away like a refined gentleman. We scoff at the words of the so-called religious leaders and dismiss their claims based on how much they align with our conscience. When we imagine a religious person, we picture someone in a long, somewhat dirty robe, with a tasbih in hand, and we mock them as backward and superstitious. When we hear the name of a religious book, our mood sours, and we wish we could toss those centuries-old dusty books into the river. This is the perception of religion among the so-called progressives in our society.
The question is: where does this deep-seated hostility and misunderstanding of religion come from? Is it a sudden phenomenon, or is there history behind it? I will try to answer these two questions in this brief essay.
No matter what beliefs or theories exist about human creation, even Darwin couldn’t deny that some rules and regulations are essential for orderly living in this world. Humans are far superior to other creatures, so they seek to live a disciplined and structured life.
After creating humanity, God could have left humans like other creatures, but that would have rendered the entire plan of creation meaningless. Therefore, from the very beginning, God provided humans with rules and guidelines for living a just and righteous life, enabling society to follow the path of well-being and avoid the path of harm. As time passed and life became more complex, problems increased. In His mercy, God sent new prophets and messengers who, considering the complexities of the time, adapted previous divine laws with new wisdom and instructions from Allah. This collection of laws and regulations is what we call "religion." Religion is not a far-fetched idea; rather, it is a well-thought-out solution to human problems.
Religion can provide solutions to human problems, so why can’t we view it positively? The answer lies in history. Throughout the ages, religious truths have been distorted by people who passed off their own ideas and opinions as divine law. As a result, man-made rules often brought harm instead of good. However, the blame fell on religion. The consequence is that a large portion of humanity rejected religion and created their own incomplete systems of living.
The conflict between modern knowledge and religion has its roots in medieval Christian Europe. It is very clear that Christianity, at the time, no longer retained its original purity and authenticity. The laws of God and the teachings of Jesus (peace be upon him) were merged with the self-serving interpretations of the clergy, creating a strange new form of religion. The lifestyle presented in the Bible was not the life that Jesus (peace be upon him) promoted; it had clear signs of interference and distortion. Many of the core beliefs of the distorted Christianity were based on ancient Greek philosophy and science. And as human knowledge grew, Greek philosophy and science directly challenged many of Christianity's fundamental beliefs. This led to skepticism, doubt, and disbelief in religion.
In medieval Europe, the entire continent was ruled by the Church in Rome and Constantinople, which was controlled by a few Christian clergy members. The Pope was the ultimate authority in the Christian world, and even the slightest opposition to his laws was considered a grievous sin. The distorted policies of Christianity, combined with the absolute power of the Pope, led to a reign of terror in the name of religion across the Christian world. The Pope was regarded as the supreme authority over both heaven and earth, and it was believed that entry into heaven depended on his certification. Criticism of the Pope’s policies was seen as an attack on God and was punishable by severe punishment. Anyone who dared to speak against the distorted laws of the Bible was ruthlessly oppressed.
This law of the Christian court was known as the Inquisition. It lasted for about two hundred years. Human thought is not static. Whether for good or bad, people always want to think in new ways. When human thought in church-controlled Europe became stagnant, several new, progressive thinkers emerged. They urged people to think differently. This alarmed the ruling clerical community of Christian Europe. Using all the power and influence of the church, these new thinkers were executed. Due to the flaws at the root of Christianity, it was not possible to suppress this anti-religious sentiment with logic. On the contrary, the use of force only exacerbated the crisis.
Meanwhile, many truths of Christianity were being proven wrong. When Copernicus disproved Ptolemy's geocentric theory, it struck at the core of Christian beliefs. Until his death, Copernicus could not even publicly share his theory. Similarly, the young scientist Bruno was executed. Galileo, the father of modern science, was forced to kneel before the church and renounce his beliefs. Such was the state of Christian Europe at the time.
When a river is obstructed, it swells. In the same way, despite all the church’s power, it could not stop this renaissance of thought. The ideological conflict between the old and the new gave rise to the progressive attack on religion. But the progressives did not stop with just Christianity. They became hostile to all religions—be it Christianity or any other faith. Leaders of the Renaissance believed that religion as a whole was based on blind and irrational beliefs. They concluded that religion could not withstand the scrutiny of reason. As a result, concepts like God, prophets, the afterlife, and divine revelations were turned into objects of ridicule, seen as nothing more than age-old superstitions. This is why today religion is viewed with suspicion, while the opinions of scientists and philosophers are regarded as the ultimate truth—at least in comparison to religious beliefs.
The new society grew angry at Christianity due to its distortions and oppression. As a result, Christianity became a practice limited to a few, and Islam and other religions also became targets of the new society's attack. A question may arise: why did the intellectual conflict between Christianity and the Renaissance not foster a deeper understanding of Islam? This is because, at that time, the only example of Muslim civilization and culture in all of Europe was in Spain. However, the center of the Renaissance was England, Germany, and France, where Islam had not yet reached. Secondly, given the deep-seated anti-religious sentiment, Islam likely wasn’t taken seriously either.
Gradually, philosophers like Hegel, Spencer, Hume, and Descartes were born, along with writers like Carlyle and Voltaire, economists like Marx and Engels, biologists like Darwin, and mathematicians like Newton. During this Enlightenment era, thinkers developed materialist philosophy and science. Even though none of the theories of philosophers or scientists are infallible and have changed hundreds of times, we stubbornly accept them as the truth while rejecting the true system of life given by Allah, the source of our actual well-being.
Life in the Light of Conviction
"If God does not exist, create one for your own need," said a semi-atheist Western philosopher. Many of us deny Allah. But none of us can boast of absolute personal freedom—because, whether consciously or unconsciously, we all bow our heads to some entity. That entity may belong to this world or to a supernatural realm. That's why even a staunchly communist atheist stands with bowed head before the tomb of Lenin, their revolutionary deity. Everywhere we look, we see people worshiping either individuals or collectives. In other words, worship, devotion, and reverence are part of all our lives. The difference is that I may worship a higher cosmic being far greater than you, while you may serve a human being like yourself or something even lower.
Thus, one truth becomes clear: humans are not inherently free; submission to some entity is a natural trait. Even great thinkers haven’t denied this. Newton and Einstein found evidence of an active divine presence behind this wondrous, orderly creation. Voltaire, one of the proponents of free thought and human progress, also acknowledged the existence of a "Superman" and placed the world's control in his hands. In essence, most people acknowledge the existence of God. However, the question is whether this God takes notice of us, whether we are bound by His laws, or whether we are entirely independent and free. Should we follow His laws, or should we take control of our own fate?
If it is said that Allah is our Creator and we should follow only His laws, the reply will often be that this is just an abstract idea, something beyond our reach. We only believe in what we can see with our eyes, hear with our ears, and touch with our hands. In simple terms, we are not ready to accept submission to an unseen entity. In fact, modern philosophy holds that what we perceive with our senses is true and valuable. The materialist worldview does not allow truth and reality to extend beyond the material realm. All our goals and pursuits are confined to the improvement of material objects and the material world. We are forced to see physical pleasure and pain as the only measures of success and failure in life. The advancement of humanity is denied, and the entire human existence is reduced to nothing more than an assembly of inorganic matter, like a few objects. Self-interest and opportunism have replaced the noble qualities of human nature. The relationship between individuals and society has fractured. Materialistic thought has once again led to division, giving rise to hedonism, utilitarianism, skepticism, capitalism, and nationalism, turning society, civilization, and human life into mere farce.
In this section of the essay, we will impartially examine what we have gained and lost in life, and how much. Extreme advancements in natural science have enriched human life and eliminated the distances of space, time, and location. Humanity now roams the corners of nature as victors. Since the Industrial Revolution, production has significantly increased, and so have the material comforts for people. The creative genius of humans has reached its peak, expanding the scope of society and civilization. We are often left amazed when we look at our own creations.
That covers the bright side of life. On the other hand, the advancement of this materialistic civilization has led to the deterioration of our lives. In this Western civilization, we have gained much but lost even more. This civilization is building its monuments by destroying the very foundation of human life. The improvement of material goods has not brought stability, peace, or security to life. The mechanical civilization we created to conquer nature has thrown our lives into a state of uncertainty, disrupting our entire existence. We could not control nature. Our power and authority are instead organizing our destruction. Natural science has indeed expanded the boundaries of human knowledge, but it has failed to awaken human conscience. That is why the progress of science and knowledge has only served to further destructive purposes. As Russell said: "Knowledge is power but it is power for evil just as much as good. It follows that unless man increases in wisdom as much as in knowledge, increase of knowledge will be increased of sorrow."
Materialistic philosophy has not only attacked the foundations of life but also denied the unique value and characteristics of human nature. Physical science has failed to view humans as more than a mere transformation of matter, reducing us to dancing puppets on a floating planet in the vastness of space. Physical science has thus said, "The level of a mere reflex mechanism, a mere organ motivated by sex, a semi-mechanical, semi-psychological organism devoid of any divine spark, of any absolute value, of anything noble and sacred." Perhaps this is why Alixis Carrel sorrowfully remarked: "Today the most neglected field of study is poor man."
In modern philosophy, there is no absolute truth. As new truths collide with old ones, both become extinct, and a synthesis gives birth to a new truth. But even that truth is transient and soon fades away. Modern civilization disregards the moral and spiritual aspects of life and focuses only on the physical body, fragmenting life into separate compartments. The soul and the body have grown weak, and life itself has become a lifeless entity.
The tendency of modern civilization is to explain life through dialectical materialism. As a result, all truths from the past have come into question, and an extreme presentism has gripped modern humanity, where the past is disregarded entirely. This tendency has stifled the creative drive of humanity. For why would I be inspired to create something great when the truth I create today will dissolve before the next sunrise? Sorokin has painted this horrific picture of modern civilization: "Yesterday's values are absolute tomorrow, and who can create anything perennial in this inconstant Niagara of change? By virtue of this feverish change, our culture devours its own creations as soon as they emerge. Today it builds enormous buildings from steel and concrete, tomorrow it tears them down. Today it erects a temple to some newfangled god in science and philosophy, in religion and fine art, and tomorrow it demolishes it in smoke. In this sense, our culture is a new Cronos incessantly devouring his own children. Hardly anything perennial can be created, and nothing can survive this perennial destruction."
The value of material things here is never determined by their inherent qualities but by their expansiveness. In our eyes, what is large is great. Meanwhile, the misuse of atomic energy naturally fills our lives with anxiety—we are constantly circling in an orbit of uncertainty. Materialistic philosophy has taught us that might makes right, and only those who win the relentless battle of the material world have the right to survive. The strong consume the weak as if it is their natural right.
This is why Western powers do not view exploiting the smaller Eastern powers as a moral wrongdoing. Because in this world, full of unending conflict, the weak have no right to survive.
Therefore, the triumph of science has not brought overall prosperity to human life. People are constantly being beaten down by conflict, and a deep emptiness has emerged in life. Standing at the doorstep of modern industrial civilization and chaotic philosophy, one scholar has said: "People are fleeing from their ghosts pursuing them, fleeing from their inner natures. The material prosperity, sexual enjoyment, and sexual satisfaction lead to sinking into the morass of nervous and psychological diseases, sexual perversion, constant anxiety, illness, and misery. Frequent crime and lack of human dignity in life."
Our lives are immersed in a cycle of doubt. The primary reason for this is that we have become slaves to materialism, bowing our heads before the gods of materialism. Enthralled by the steady progress of material science, we have started making our own laws and decrees to govern humanity. In this way, one group has assumed the role of legislative masters while the rest of humanity is enslaved by them. However, to enact proper laws for humankind, four fundamental qualities must be present in the law-giving entity.
Firstly, the lawgiver must be just to all of humanity so that no individual or group is favored. Secondly, they must be familiar with both the seen and unseen aspects of human nature, and with what is experienced and unexperienced. Thirdly, they must be benevolent and seek the welfare of all humanity. Fourthly, they must be able to foresee the past, present, and future of human beings. These four fundamental qualities are not present in humans. Therefore, the laws created by humans have failed to bring about true welfare in society. Instead of solving problems, they have created countless new ones. Just as there is no guarantee of safety for a patient under an inexperienced doctor, similarly, society and life have no security under the man-made laws and regulations.
It is true that the establishment of Islam as a fully developed, authoritative way of life was brief. This peak of history was merely an indication for us. The truth revealed through the efforts and dedication of a small group of people, which illuminated civilization for the world, can be re-established. This is not a fantasy but as certain as the sunrise of tomorrow.
Ideal Life
On this earth, the conflict between life and death has always persisted. In the vast ocean of life, one life fades away like the Buddha, and another life fills its place. In this ongoing stream of life and death, we come into contact with many lives daily. Yet, amidst this unbroken flow of life, a few lives stand out as extraordinary in every way. Through greatness, knowledge, and action, these lives become our ideals. We pursue them, navigating the boundless sea. A person’s life reaches the level of an ideal when it is based on strong morals and a firm dedication to truth.
To shape a life into an ideal, the first requirement is a pure and flawless character. For a life that will serve as a model for humanity, towards which countless people will turn, cannot be immoral, undisciplined, indulgent, or arbitrary. If such a life were devoid of character, the global society would collapse instantly; and such a life can never be an ideal for humanity.
Life is like a continuous practice. There may be differences of opinion on what that practice entails, but the foundation of all opinions is that life’s grand possibilities should be realized, inner potential fully developed, and humanity’s noble ideals achieved. Through this practice, human life becomes beautiful, radiant, and ascends to realms of greatness.
Life becomes ideal through learning, compassion, love, and strict self-discipline. However, many individuals possess remarkable scholarship and knowledge, but they are not equally advanced in other essential qualities. Such people may be regarded as knowledgeable or talented, but they cannot be considered ideal or exemplary lives.
All actions in life become beautiful when performed with compassion and love. Indeed, showing compassion and love for all forms of life becomes the duty of an ideal human being.
One who, through strict self-discipline, can control the wild obstacles and desires on the path of true life will never commit oppression or wrongdoing in the world. The hero who conquers self-discipline never retreats in the battle of truth against falsehood. With the eternal flame of truth, they journey from horizon to horizon, from age to age, from life to life. No force of falsehood can stand against them. The eternal flame of truth pierces through all veils of falsehood.
Living in a palace, being a leader of society, or possessing immense wealth does not make someone worthy of an ideal life until they fulfill life’s ultimate and highest purpose.
The final point is that by an ideal life, we mean a way of living that beautifies all human actions, both worldly and spiritual. A life that burns away all superstitions, breaks the chains of ignorance, and provides a new path of eternal truth and beauty—this is the ideal life. The ultimate goal and highest purpose of an ideal life are to fill human existence with humanity and greatness through the development of virtue and good character, and to bring about the welfare of life and the world.
Considering the aforementioned four essential qualities, the sovereignty and power to legislate should be entrusted solely to Allah. This is because He is the impartial and just judge for all of humanity. Only He possesses knowledge of both the seen and unseen aspects of human nature and is the complete observer of the past, present, and future. Therefore, a truly welfare-oriented state can only be built by accepting His sovereignty and laws, and in this way, a life cast into the whirlpool of doubt can find a path to liberation. That is why the Qur'an boldly declares: "The authority to legislate belongs to none but Allah." It denounces those who accept any law other than the one given by Allah. The Qur'an asks: "Do they seek a path other than the one chosen by Allah? Yet, everything in the heavens and the earth submits to Him, willingly or unwillingly, and they will all return to Him."
This path chosen by Allah is Islam. Some people believe that Islam is merely a personal belief system disconnected from real life. To them, Islam is a form of mysticism or a theory of the afterlife. But this is not true at all. Most of the chapters of the Qur'an discuss various aspects and problems related to human economics, politics, and social systems, providing guidance for the proper way of life in this world. Therefore, Islam is not just a religion but undoubtedly a complete way of life.
Islam has never denied human nature or its material aspect. It has placed great emphasis on the development of the material self, but it has never sought to make humans slaves to material things. This is why Islam has successfully established a balanced social and state system. Islam has granted humans true dignity, declaring them as beings who hold authority over all creation. It has given humans true freedom, allowing them to develop their intellect within the bounds of humanity. It has freed them from servitude to humans by uprooting flawed man-made laws and regulations, ending human dominion and sovereignty. Thus, it has established a realistic way of life that aligns with human nature and the human mind.
Some believe that since Islam is a divine law, its establishment is not possible without the direct intervention of some supernatural force. But this is not true. In the past, we saw that this way of life was established in the world through the efforts, sacrifices, and perseverance of a group of people. If such efforts and dedication were to be repeated today, history would once again change its course.
Some claim that adopting the Islamic way of life makes life dull and rigid, that its rules and regulations suffocate life and deprive one of the freedom to enjoy. But these views are not correct at all. These misconceptions are often the result of ulterior motives, and many Western scholars, driven by such motives, try to present Islam as merely an idealistic concept. In their writings, Islam is often depicted in an unrealistic and irrelevant way, with the intention of creating despair about Islam. But the truth is, since Islam is a way of life designed for humans and is fully compatible with human nature, it could never impose anything on humans that goes against their nature. Islam seeks to develop the latent potential within humans and elevate them to the highest levels of spiritual and moral excellence. Islamic morality is not just a set of prohibitions, but a constructive force that advances life towards growth and progress in a beautiful and pure environment. The moral laws of Islam prevent wrongdoing, promote justice, and enhance the excellence of individual character. Islam has never opposed enjoyment but has imposed necessary controls. This is because unchecked freedom of indulgence can poison the entire social fabric, tearing apart the structure of society. Therefore, control is essential to establish true social security and justice. All forms of wrongdoing and falsehood enslave the soul and distort the human mind. That is why Islam seeks to uproot falsehood and wrongdoing from the outset.
It is true that living as a Muslim in a non-Islamic environment is extremely challenging and difficult. For this reason, when we look at the current state of Muslim life, Islam appears to be a dry and lifeless system. However, within an Islamic social environment, a Muslim's life becomes vibrant and full of vitality. Some uninformed people claim that the Islamic way of life ended with the martyrdom of Ali, and that it cannot survive against hostile environments. They view the establishment of the Islamic way of life as a utopian dream. But this view is also wrong and based on a distorted understanding of history. In just half a century of effort, the Islamic way of life established a unique spiritual, moral, political, and social structure that has stood firm for over a thousand years against all ignorance and adversity. While this established way of life may have weakened and deviated from its original path due to the combined attack of global ignorance, the ideological foundation of Islam remains unscathed.
The Ideological Basis of the Education System
(This article is a transcript of a tape-recorded speech delivered by Shaheed Abdul Malek during a discussion on the education policy proposed by Nurkhan, organized by "NIPA." He gave this speech on August 2, 1969, just thirteen days before his martyrdom.)
The discussion here concerns the ideological basis of the newly announced education policy. The basis states, "Pakistan must aim at ideological unity, not ideological vacuum—it must impart a unique and integrated system of education which can impart a common set of cultural values based on the precepts of Islam."
I believe that some illogical points have been raised in today’s discussion. Regarding the term "common set of cultural values," some may interpret this as meaning a "single set of values," but it is essential to note that common set of cultural values does not mean one set of cultural values. The one set of cultural values can be found in Soviet Russia, where an authoritarian society has completely destroyed the local cultures of its various states and replaced them with a singular set of cultural values. We oppose this. What we want here is a common set of cultural values, not a single set of values.
Next, I would like to discuss the purpose of education. Without delving into any other matters, I will focus on a statement by the great poet Milton, who said, “Education is the harmonious development of body, mind, and soul.” Can this harmonious development of body, mind, and soul occur without any ideology? This is my question to those who advocate for an education system without any ideological foundation.
Furthermore, based on Milton’s definition, the true purpose of education is to cultivate individual consciousness and the correct formation of personality, which in turn creates national consciousness and national unity. Students should receive mental, physical, and moral training to the extent that they can, in the future, build a bridge between the common culture and ideological basis of the nation. Milton’s definition encompasses a plan for ensuring that the existing ideals gradually increase and improve over time.
Those who advocate for a secular education system should look to Western society, where liberal education has been implemented. Even a renowned American social philosopher and educator has stated that three kinds of progress are significant: progress in knowledge and technology, progress in the socialization of man, and progress in spirituality. The last one is the most important. This philosopher's name is Albert Schweitzer, and in his book The Teaching of Reverence for Life, he argues that the failure of the current secular and liberal Western education system marks a turning point, and he calls for education to be ideologically oriented. He advises that "Our age must achieve spiritual renewal. A new renaissance must come—the renaissance in which mankind discovers that ethical action is the supreme truth, and the supreme utilitarianism by which mankind will be liberated. Without spiritual liberation, mankind can never be truly free." He has said this very clearly.
I believe there is no need for further discussion on this point. It is crucial to note that even a person educated under the secular, liberal education system of the West has made such remarks about modern Western education. My point is that for 22 years, a secular and religionless education system has been established in Pakistan. Today, this education system is producing a generation of Macaulay's brainchildren and Brown Englishmen, who advocate for a religionless education. However, it is worth remembering that when this education system was introduced 150 years ago, and when it failed among Muslims, Sir William Hunter was tasked with assessing it. He remarked, “The truth is that our system of public instruction is opposed to the tradition, unsuited to the requirements, and hateful to the religion of Muslims.”
To those who question whether Islam has an ideology, I would say, review the history of Islam. After studying Islamic history, you will understand what Islam's ideology is. The society and culture built on Islamic ideology did respect and attempt to develop local cultures. It did not impose a one set of culture like Soviet Russia, but rather established a common set of cultural values.
(At this point, due to time constraints, the speaker had to conclude his speech.)
A Golden Realization
I had already heard that the 16th All Pakistan Conference of Islami Chhatrasangha was going to begin on November 16, 1967. Brother Nizami had mentioned that I would have to attend the conference. However, I didn’t take it too seriously. I thought, I don’t know or understand Urdu; what would I do at the conference? I wouldn’t even be able to talk to the brothers from West Pakistan, who have responded to this call of truth. I wouldn't hear what call inspired the Pathan, Sindhi, and Punjabi youths to vow to sacrifice their lives and possessions. Nor could I express the feelings of my heart to them, or tell them how the waves of Islamic revolution have surged along the banks of the Padma, Jamuna, and Meghna rivers. I couldn’t explain how the sea of Chittagong has united with the mountains of Khyber. How did the energetic Pathan child, accustomed to wandering with a gun on his shoulder in the shadows of rocks, find himself caught up in this caravan? Where would I find answers to how the colorful dreams of the Sindhi youth, once stirred by the turbulent waves of the Sindh River, became illuminated by the light of truth? With such scattered thoughts in mind, I boarded the plane.
I had hoped for a grand reception at Lahore Airport. But since the plane was significantly delayed, I had already let go of that expectation. When we arrived at the airport, a Punjabi youth came running from a corner and embraced us as if we were old friends. It felt as if those who share the same ideals are united in heart, even if separated by thousands of miles. As I listened to his heart, it felt like the voices of thousands of Mujahideen were resounding with "Allahu Akbar."
Upon reaching the designated location, we met with the waiting brothers. They were eager to inquire about our well-being. We engaged in conversations with the brothers, speaking in broken Urdu and English, yet the emotions of our hearts transcended the barriers of language. A profound truth became clear to me at that moment: when hearts are united by the same ideals, when every string of the heart resonates with the same melody, no obstacle is truly an obstacle.
The four-day conference had begun. From the start, there were major conspiracies to sabotage it. Just one day before the conference, an insignificant incident was used as a pretext to impose Section 144. The brothers organizing the conference faced great difficulties in rearranging the event, but despite all the hardships, I didn't see a hint of discouragement or fatigue on their faces. This struck me as quite unusual.
The conference officially began on November 16. It had four main components:
(a) Symposiums,
(b) Educational lectures for workers,
(c) Report sessions, and
(d) Arkan Ijtima (a meeting of the core members).
All sessions were originally supposed to be held at the conference venue, but due to government interference, they were scattered across various locations. The evening symposiums took place in a college campus two miles away, while other sessions were held in a local mosque or the nearby school grounds. At that time, I still hadn't fully grasped Urdu, so in my conversations with the workers, I relied more on emotions than language.
The report sessions were quite promising. The activities of various branches from both East and West Pakistan gave me a new sense of hope. It felt as though thousands of youths from both parts of Pakistan were emerging each year, armed with the teachings of Islam. Their places were being filled by a fresh wave of energetic young people. This way, a significant portion of the intellectual class was receiving practical training in Islamic life philosophy, and it seemed impossible to stop this momentum.
One profound realization from the Arkan Ijtima still stands as an unforgettable symbol of hope on my horizon. At the start of the annual Arkan Ijtima, the oath of membership was taken by one youth from East Pakistan and another from West Pakistan. Both of their voices were filled with an unyielding desire to dedicate their lives to the path of Allah. The deep emotional connection between these two youths, from two distant and geographically separate regions, left a lasting impression on me. It reminded me that the West has awakened, the East has awakened—unyielding Muslim warriors are rising, and their success is inevitable.
The greatest part of my conference experience was witnessing the behavior and performances of the workers. Even though they came from different regional backgrounds, they all seemed like members of the same family. I saw Pathan, Punjabi, and Balochi youths eating from the same plate of bread. Their shared meals and prayers testified that they would also give their lives together in the field of jihad. Perhaps Islam will be established, or else the blood of Bengali Mujahideen will merge with their blood in the struggle for Islam. I felt a realization of truth in these moments.
In his inaugural speech, the Nazim-e-Ala (chief organizer) said, "It is only by Allah’s grace that we have gathered here after one year. If we have come here with the intention of indulging in food, resting, or sightseeing in Lahore, then that would be a grave mistake for us. Rather, our purpose here is to review the year’s work, to meet the workers who have come from different places, and to understand the challenges on the path of the movement. What is the correct strategy for Dawah (invitation), Tanzeem (organization), and Tarbiyah (training)? If we keep this objective in mind, our conference will be successful." From the beginning to the end of the conference, this guidance was evident in the actions and words of every worker.
There are a few memorable aspects of the conference that I must mention. One was Chowdhury Ghulam Muhammad's speech to the workers. The microphone permission was obtained with great difficulty. The Nazim-e-Ala had just begun speaking when suddenly the authorities imposed a ban on the microphone. I thought there might be an uproar, that the conference would turn into a protest. But after a brief murmur, there was silence. The Nazim-e-Ala solemnly announced, "Despite all obstacles, we want to make this conference a success." And immediately, everything went quiet. Under the misty winter sky, everyone sat attentively until nine at night, listening to the speeches. This, to me, was a remarkable reflection of organizational discipline.
Not only that—every day, we had to sit for six to seven hours on the floor of Samanabad Mosque to listen to the lectures. Sitting for so long would make my back ache, and my waist and chest would throb. At times, I wanted to leave out of impatience, but I never saw a trace of impatience or discomfort among the other workers. The glow on their faces testified to their determination—despite all obstacles, we want to make this conference a success. We did not come here for comfort or leisure. This display of patience and discipline will remain an unforgettable memory for me.
The management of the conference was quite basic, especially when it came to food due to unavoidable circumstances. One day, many participants almost had to go without food, and on another day, breakfast wasn’t available in the morning. Yet, I didn’t hear any complaints from anyone. I saw hungry participants smiling and talking with each other, asking about each other's well-being. It was as if they embodied the phrase: “We didn’t come here for food, but for a great cause.”
I asked a young worker from Karachi, “Brother, what is your relationship with the organization?” He replied that he was a companion of the organization. I asked, “Won't you become a member (Rokon)?” He smiled and said, “That’s exactly what I’m working towards.” I couldn’t help but admire this young boy’s eagerness to take on such a great responsibility in exchange for his life and wealth in the path of Allah. I also had conversations with a few Rokon candidates, and they openly said, “In terms of rights, we may not be Rokons yet, but when it comes to responsibility and commitment, how can we be any less than Rokons?”
There were a few of us from East Pakistan. Our brothers from West Pakistan were very interested in learning about East Pakistan, especially about the Islamic movement’s progress there. I saw a young worker from a rural area of former Sindh strike up a friendship with one of our group, even though, amusingly, my young brother barely understood Urdu.
West Pakistan is a land of fruits, and we couldn't leave without tasting some. So, Jamal Bhai and I stood in front of a fruit shop. A few school brothers were standing nearby, and they didn’t let us buy anything. I said, “You are younger than us, it’s our duty to feed you.” One of the younger brothers quickly replied, “No, you are our guests.” I was amazed by the hospitality of this young brother that day.
The brothers from West Pakistan also had a light-hearted but innocent sense of humor. Their songs, poems, and laughter infused this youth movement with a vibrant spirit. The rhythm of the songs sung by Chishti brothers from Peshawar echoed the lively spirit of their hearts.
I cannot forget the sense of camaraderie and brotherhood shown by the members of the allied organization. When I embraced the broad chest of Nasrullah Sheikh, I felt like I was not an outsider. In Zafarullah Khan’s face, I saw the perfect reflection of a young worker from twenty years ago. Even elders like Nasrullah Khan Aziz appeared proud and radiant that day, for it was he who had named this great caravan twenty years ago. Standing in the courtyard of that small garden house in the fading evening sunlight of Lahore, I realized that this indestructible bond of ideals has spread from place to place, from generation to generation.
Although unrelated to the conference experience, I must mention one thing. During the conference, I had the opportunity to gain some insight into the student and public life in West Pakistan. The educational environment here seemed peaceful and free from turmoil, and it appeared that the general public and students were not overly aware of political matters. That’s why I said to one of the workers from Lahore, “We have been economically suppressed, but you have been politically sabotaged.”
I also need to speak about the common people of Lahore. I had assumed that perhaps everyone was wealthy and that there were no poor people there. But seeing it for myself, I realized how wrong my assumption was. Just like here in East Pakistan, the common people there are also exploited and deprived. That’s why, standing under the open sky on McLain Road, I saw no difference between the impoverished families there and those in the slums of Dhaka. There was no difference between the emaciated, blind beggar in Samnabad and any beggar in Dhaka.
As I was returning to Dhaka, the workers from West Pakistan came to bid us farewell at the airport. After giving our final salutes, we boarded the plane with heavy hearts. The plane flew, cutting through the vast sky. From between the earth and the heavens, it felt as though the fearless caravan of young mujahids, marching from east to west and from west to east, carrying the revolutionary banner of Islam, could not be stopped. The revolutionary flag that flies on the peaks of Khyber is reflected in the waterfalls of Sitakunda. The revolutionary wave that rises on the tides of Sindh echoes in the waters of the Padma, Jamuna, and Meghna. The light of truth that shines in the eyes of the brave Pathan, the restless Sindhi, the proud Punjabi, and the innocent Baloch youth illuminates the hearts of Bengali youths as well. The same glow of truth I saw in the eyes of a young Pathan in Khyber, I saw on the face of a young man from Chittagong. Thousands of young men from both East and West are moving forward, bound by an unbreakable oath to establish Allah’s Deen on Allah’s earth. No force can stop the turbulent waves of this ocean of life. The dream of establishing Allah’s Deen in this land is as true as the sunrise of tomorrow—this was the golden realization I took away.
