Establishing the Religion, the Reality of Religiosity, and the Correct Method of dawaht

قُلْ يَآ اَهْلَ الْكِتَابِ لَسْتُـمْ عَلٰى شَىْءٍ حَتّـٰى تُقِيْمُوا التَّوْرَاةَ وَالْاِنْجِيْلَ وَمَآ اُنْزِلَ اِلَيْكُمْ مِّنْ رَّبِّكُمْ ۗ وَلَيَـزِيْدَنَّ كَثِيْـرًا مِّنْـهُـمْ مَّـآ اُنْزِلَ اِلَيْكَ مِنْ رَّبِّكَ طُغْيَانًا وَّكُفْرًا ۖ فَلَا تَاْسَ عَلَى الْقَوْمِ الْكَافِـرِيْنَ (68)

There was encouragement to clearly explain the truth so that the sick person may recognize his illness and seek treatment. If a person is ill yet considers himself healthy, he does not worry about treatment. But once he realizes that he suffers from a dangerous disease, then he begins treatment and concern for himself develops.

The illness of the Jews and the People of the Book was that they worshipped desires and practiced self-worship while naming it worship of God. They were slaves of desires and had distorted and destroyed the true form of religion. Despite this, they still considered themselves religious and regarded themselves as custodians of religion. Because of this, they claimed leadership and authority in the world, saying that global rule was their right and that they alone deserved honor and dominance. Likewise, regarding the Hereafter, they considered themselves deserving of salvation:
“لن یدخل الجنۃ الا من کان یھودا او نصاری”

The foundation of all these claims was that they believed themselves to be upon religion, that they were religious people, working for religion, striving for religion, and spreading religion — whereas the reality was the opposite.

The Prophet ﷺ was told that these people are trapped in self-admiration, so first make them aware of the reality:
“لستم علی شیء”
The basis of honor and progress in this world and salvation and Paradise in the Hereafter is the religion of Allah Almighty. But religion means the divine system revealed by Allah, not self-made systems.

We do not tell you to reject the Torah and Gospel. Rather, adopt their true form and then add the Qur’an. Your national reform lies within the Torah and Gospel, but the Qur’an is the international system and the religion that unites all religions. Therefore, hold firmly to it as well.

If you adopt the original divine form of the Torah and Gospel and then add the Qur’an, then the assumption that you are religious will become a reality. The dreams you have of worldly progress and authority will become real, and the hope of salvation and success in the Hereafter will also become true by Allah’s permission.

But if اقامت of the divine system does not exist and you still hold such hopes and assumptions, then these are merely dreams without reality. The essential matter is اقامت دین — establishing the divine system of Allah in life.

قُلْ يَآ اَهْلَ الْكِتَابِ لَسْتُـمْ عَلٰى شَىْءٍ
Say: O People of the Book, you are upon nothing.

Meaning: you have no share in true religion, no real share in worldly success and progress, and no share in salvation until:
حَتّـٰى تُقِيْمُوا التَّوْرَاةَ وَالْاِنْجِيْلَ وَمَآ اُنْزِلَ اِلَيْكُمْ مِّنْ رَّبِّكُمْ

First, the words “یا اھل الکتاب” indicate that they were scholars and understood the Book, yet despite that it was said:
“لستم علی شیء”

Then it was said:
“تقیمو التوراۃ والانجیل”

Just as in Surah Al-Jumu‘ah Allah says:
مَثَلُ الَّذِیْنَ حُمِّلُوا التَّوْرٰىةَ ثُمَّ لَمْ یَحْمِلُوْهَا كَمَثَلِ الْحِمَارِ یَحْمِلُ اَسْفَارًا

The Torah was entrusted to them, meaning they understood it and possessed knowledge, but they did not truly carry it. This means that knowledge is not merely reading and teaching names and texts. Until اقامت accompanies knowledge, a person is not truly a scholar merely through studying and teaching.

A person may learn research methods and engage in extensive study, yet if he does not bring religion into life, if religion is absent from society, and if despite being called a scholar he does not strive for اقامت دین and does not establish religion in his environment, then his assumption that he is religious and an heir of the Prophets is merely self-deception. Likewise, hoping for Paradise in such a condition is only comforting oneself with illusions. Reality is attained only through:
“حتی تقیموا التوراۃ والانجیل”

Mere study and understanding of books are not sufficient. One must strive to transform the environment and work for اقامت دین. Every person should work according to his ability. The meanings of اقامت were discussed previously: establish and implement.

“من ربکم” — from the One who nurtures you.

وَلَيَـزِيْدَنَّ كَثِيْـرًا مِّنْـهُـمْ مَّـآ اُنْزِلَ اِلَيْكَ مِنْ رَّبِّكَ طُغْيَانًا وَّكُفْرًا ۖ فَلَا تَاْسَ عَلَى الْقَوْمِ الْكَافِـرِيْنَ (68)

This is a warning regarding them. When you invite them toward the Qur’an and tell them that what they are doing is not true religion and that their method is not the way of the Prophets, then ideally this should create concern within them and lead them to reflect upon their actions. But instead, they often increase in stubbornness and hostility and stand against the international divine system.

وَلَيَـزِيْدَنَّ كَثِيْـرًا مِّنْـهُـمْ مَّـآ اُنْزِلَ اِلَيْكَ مِنْ رَّبِّكَ طُغْيَانًا وَّكُفْرًا

The Book revealed to you increases many of them in rebellion and disbelief. Their corruption becomes more exposed, and they rise in opposition.

Therefore consolation is given to the داعی:
فَلَا تَاْسَ عَلَى الْقَوْمِ الْكَافِـرِيْنَ

The Prophet ﷺ carried immense pain for humanity in his heart. He would think: why are they going toward Hell while I continue explaining and they still do not accept? The Prophet ﷺ would become deeply saddened. So Allah Almighty comforted him by saying that their refusal does not harm you. The burden of their disbelief, rebellion, and stubbornness is upon themselves. Therefore do not grieve over those firmly established upon disbelief.

Scholars mention by way of indication from this verse that religion is the name of divine commands — both outward commands and inward commands.

“لکل آیت ظھر وبطن”

Just as writing has an outward and inward aspect, and food has an outward form and an inward effect and strength, and medicine has an outer form and hidden effects, similarly the divine laws also possess an outward and inward dimension.

The outward dimension consists of actions, while the inward dimension consists of spiritual states. Prayer outwardly is an action, while inwardly it is intimate connection with Allah. Hajj has outward rituals, while inwardly it contains reverence for the symbols of Allah and love for Him.

Thus religion contains outward actions and inward spiritual states, and اقامت means attaining both within oneself and within society.

There are two methods for attaining this religion, and each method has two results. The methods for acquiring outward and inward religion are:

الجذب الالهي
and
التربیة المشیخیة

One method is connection and love with Allah Almighty — a strong love in which the heart seeks Allah in every condition. If prosperity comes, then through gratitude the person turns toward Allah; if hardship comes, then through patience and contentment he turns toward Allah.

The second method is
“التربیة المشیخیة”
that a person spends time under the training of a Shaykh and spiritual mentor.

Love of Allah produces two results:

1. Turning away from worldly motives and worldly people.

2. Increasing attentiveness toward Allah.

Likewise, the training of a teacher and spiritual guide produces two results:

1. Purification of the soul from evil traits.

2. Adorning oneself with noble qualities.

The result of divine attraction is outward righteous action, while the result of تربیت is inward spiritual refinement. Through inward purification one is freed from hatred, jealousy, arrogance, and other corrupt qualities, while noble character and divine manners develop within him.

Together these bring true اقامت.

Some people focus only on the outward and deny the inward; do not grieve over them. Others focus only on the inward and deny the outward; again:
فَلَا تَاْسَ عَلَى الْقَوْمِ الْكَافِـرِيْنَ

Combine both and strive to attain both.

رھبان باللیل وفرسان بالنھار

Become devoted worshippers by night and courageous riders by day. Reform both the outward and inward for Allah. Make the inward connected with Allah and establish the outward Shari‘ah practically within yourself and your environment.

فَلَا تَاْسَ عَلَى الْقَوْمِ الْكَافِـرِيْنَ

Here grief and sorrow are not denied in the literal sense, because sorrow itself is involuntary. However, its consequences are within one’s control. For example, a person becomes upset and says: “I will stop explaining the truth; leave these people.” Such grief is forbidden — grief that causes one to abandon conveying the truth.