by Kalim Siddiqui
Whether one sets out to attain elementary knowledge or to engage in a profound scientific inquiry, the first step is description. Description, however, is subjective to its purpose. In the five anthologies of this series the purpose has been to achieve a description of the world from the point of view of the Muslim Ummah; to describe in detail the face of the world that is unacceptable to Islam; and to make the Muslim angry with the world and with himself.
The second purpose has been to explore the structure, functions, methods and goals of the Islamic movement. This has driven us to explore the spiritual, intellectual and material roots of the Islamic movement in history. In a sense Islam itself is a movement and does not need a 'movement' within it. In other words the Ummah is the movement. However, the fragmentation of the Ummah has greatly reduced its role as a movement. At different times in history Muslims have defined short-term goals for geographically limited areas of the Ummah. This has led to the creation of local, regional and, in more recent times, 'national' Islamic movements. One of the goals of the writers who contribute in the new Islamic media from which this anthology is compiled is to restore to the Islamic movement its universal dimension. Thus it is that we take a 'global view' before we examine a regional or a local problem. The justification for this, as for everything else we do, is found within Islam. This indeed is the method of Islam.
Muhammad, the Last of all Prophets, peace be upon them all, proclaimed a universal message while the actual social, economic and political framework in which he operated was limited to the relatively small and sparsely populated area of the Hejaz. The spiritual and physical energies released by Islam were so powerful that they quickly overcame everything in their path from the Atlantic in the west to the Pacific in the east. At present this global power of Islam lies fragmented, controlled and manipulated by the internal and external enemies of Islam. The global Islamic movement is the framework for the reintegration of the universal power of Islam.
This is the simple truth that we have tried to proclaim to the Ummah, and to anyone else who might be listening, through the writings of those whose works it has been my privilege to gather together in these anthologies. My own share, beginning with about a third in the first volume, has now dwindled to perhaps less than 10 percent. The physical editing and subbing of all the five volumes has been undertaken by my daughter, Shama, despite her increasing responsibilities as a mother. The thought has occurred to me that perhaps soon I should lay down this burden. Exactly when I will be allowed to do so is uncertain. Muhammad Ghayasuddin and Zafar Bangash will between them provide continuity for many, many years to come insha' Allah. The excellence in production has been due largely to the painstaking labours of Lateef Owaisi and Sajjad Hyder in Toronto. All four are young, dynamic and totally committed to the cause we all serve together.
Lastly a word to my contributors in all parts of the world, many of whom must remain anonymous. They are part of a new tradition of scholarship and journalism in the Ummah. Journalism on its own is largely irresponsible and peripheral. Journalism as part of the Islamic movement calls for a combination of taqwa and professional competence. The new Islamic media we represent is fearless and independent of the taghoots that now rule over the artificially-created Muslim nation-States. Let us never bow down before them or compromise with them. Let us relentlessly challenge and expose them until they are destroyed and a new muttaqi political order is established in all parts of the Ummah.
The Muslim Institute
6 Endsleigh Street
London WCIH ODS
April 29, 1986
Sha'ban 19, 1406