this reason that within the world of Islam internal destructive conflicts damaging public order have been negligible, and arose from differences in interpretation of the law. The most important condition of the jihad of the word is not interfering in God's concerns; that is, to say: "Our duty is to serve; its results are Almighty God's concern. We are charged with carrying out our duty, and are obliged to do so."

Similarly to Jalaluddin Kharazmshah, I have learnt from the Qur'an to say: "My duty is to serve religious belief; it is Almighty God's concern whether or not He makes it successful," and to act with sincerity.

External aggression may be met with force, for the enemy's possessions and dependants are like booty, But this is not the case internally. Internal action should be in accordance with the true meaning of sincerity, and means acting in positive, non-physical (mânevî) fashion against the moral and spiritual (mânevî) destruction. External and internal jihad are completely different. Almighty God has now given me millions of true students. Internally, we shall act positively only to maintain public order and security. The difference at this time between internal and external jihad is truly great.

There is another question which is also of supreme importance. According to the injunctions of the Qur'an, at this time due to the demands of modern low civilization essential needs have risen from four to twenty. As a result of addiction, custom, and habit, inessential needs have become like essential needs. Although one believes in the hereafter, he says: "It's necessary," and because of this gives preference to this world over the hereafter, for worldly benefits and because of the struggle for livelihood,

Forty years ago, in order to accustom me to this world a little, a commander-in-chief sent some high-ranking officers and even some hojas to me. They told me: "As dictated by the rule: 'Necessity makes permissible what is prohibited,' we are now compelled to adopt some of the Europe's principles and imitate some of the requirements of civilization." I told them: "You are grievously deceived. If necessity arises from unlawful deeds, it certainly is not right. It does not make licit what is illicit. If it does not arise from a wrong, that is, if it has not arisen from an unlawful action, it is not harmful. For example, if a man deliberately gets drunk in unlawful fashion and when drunk commits a crime, the judgement will be against him; he will not be considered excused and will pay the penalty. For the necessity resulted from a voluntary wrong action. But if an insane youth shoots someone when in a state of insanity, he is excused; he will receive no penalty, because it was not voluntary." I asked the commander and the men of religion: "What essentials are there outside having bread to eat and