and believing in Allah (Subhaanahu Wata’aalaa).

The Muslims were, thus, superior to all other peoples and communities for the simple reason that they, in addition to adopting for themselves the path of faith and righteousness, were charged with the special duty of striving to bring others also to practice what was right and to avoid what was wrong. It was because of this that they were given the distinction of being the ‘Best of Peoples’. It is also evident from the above verse that should the Muslims fail to discharge the function they would not only forfeit the claim to the distinction but would also render themselves liable to be punished by Allah (Subhaanahu Wata’aalaa) for neglecting the duty He had assigned to them. Let us take an illustration: suppose a company of sentries is posted in a town by the Government to check the immoral activities of its citizens and the sentries not only fail to perform their duty but, what is more, they themselves begin to indulge in the transgressions they were required to suppress. Now will they be retained in service and rewarded by the Government or taken severely to task by it for their negligence and misconduct? It will, certainly, not be improper or unjust if they were punished more severely than the other offenders.

The conditions prevailing in the entire Muslims world today are so extremely deplorable that what to speak of the preaching of the faith and the correction and reform of others, not more than five or ten percent of Muslims themselves are true to Islam and do good deeds and abstain from what is evil and prohibited. In these circumstances, it becomes our primary duty to carry out the mission of moral and spiritual reform and guidance among our own people among such sections of them as have drifted mournfully away from the path of faith and moral uprightness.

One of the reasons for it is that those who call themselves, or are known as Muslims, whatever be their practical state, have, after all, forged a link between themselves and Allah (Subhaanahu Wata’aalaa) and His Prophet (Peace be upon him) and the Faith, and become members of the Muslims brotherhood or Ummat, through the acceptance of Islam. Solicitude for their moral and spiritual well being is our first responsibility in any case in the same way as the responsibility of looking after the welfare of his own children and near relations is greater on a man than that of looking after the welfare of others.

And, secondly, before everything else, it is the actual condition of Muslims from which the world will generally judge about Islam, and the spectacle of degeneration that Muslims, on the whole, present these days is such that it cannot be expected to make a very favorable impression on anyone in respect of their faith. The non-Muslim world is not likely to think very highly of the excellent teachings of Islam as long as Muslims remain what they are today. On the other hand, it is a feeling of revulsion and dislike, which non-Muslims usually get about Islam when they look at the moral and spiritual depths into which the Muslims have sunk. It has always been like this. People have always formed their opinion, good or bad or indifferent, about a religion from the actual moral and social state of its followers.

In the past when Muslims used to be true Muslims, observing strictly the postulates of their faith, people were attracted towards Islam simply by seeing them. Whole nations and communities were converted to Islam in this way. But since the Muslims sank so low that the majority of them remained Muslims only in the name,

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