Publisher’s Note

The book “The Causes of the Fall of an Ideological Party: Ways to Avoid It,” written by the late Abbas Ali Khan, a pioneer of the Islamic movement, was first published in 1998. In view of the book’s ever-increasing demand, it is being published again in a completely new format. Necessary corrections and revisions have been made in the present edition.
To establish an Islamic social system, a strong, ideological organization or party is necessary. Such a party does not arise on its own; it requires sacrifice, perseverance, and dedication. Likewise, the stability of an ideological party established on a strong foundation depends on the courage, patience, foresight, sound decision-making, discipline, obedience, and other qualities of its leaders and workers.
These matters have been discussed in detail in the book. Jamaat-e-Islami Bangladesh is an ideological party. I hope the book will be regarded as a guide for the party’s leaders and workers. If the organization’s members benefit even slightly from this book, our labor will have been worthwhile.

Chapter 01: The Formation of the Darul Islam Trust and the Background to the Formation of the Party (Jamaat-e-Islami) for the Islamic Movement

IdeologicalParty

To uproot an established social system completely and establish an entirely different social system in its place, one must choose an ideology. It is accompanied by a distinct mode of thought. Those who agree in every respect with this thought and ideology form a party. This is called an ideological party. Such a party may be Islamic, or it may be opposed to Islam. Before engaging in the struggle for social revolution, individuals must certainly be shaped according to that ideology. They adopt the realization of this ideology as the goal and mission of their lives and become prepared even to give their lives freely for it. No amount of persecution and oppression by the opposition can subdue them. The leaders and workers of the party must be fearless, courageous, and patient. In particular, the leader must be dynamic, farsighted, fully aware of all contemporary problems, and capable of making the right decision in moments of extreme crisis. Obedience to the party’s leadership, rules, and discipline must be obligatory for all.
Every ideological party must possess the qualities mentioned above. An Islamic party requires, in addition to these qualities, many other qualities that Allah wishes to see in them.
The ultimate and supreme goal of this party is to attain Allah’s pleasure. To do so, it must continue its tireless struggle to establish an Islamic social system. Therefore, every word and action of an individual in this party must be such as can attain Allah’s pleasure. In other words, the desire to attain Allah’s pleasure will guide all their activities. Some further characteristics of this party will be described later.
Jamaat-e-Islami Bangladesh is an ideological party. This party began in undivided India in 1941.

দারুল ইসলাম ট্রাস্ট গঠন ও ইসলামী আন্দোলনের লক্ষ্যে দল গঠনের পটভূমি রচনা

In 1937, Allama Iqbal invited Maulana Maududi to migrate from Hyderabad to Punjab. Allama Iqbal had become an admirer of the Maulana through Tarjuman al-Qur’an. Because of illness and physical weakness, he would sometimes have Syed Nazir Niazi and sometimes Mian Muhammad Shafi read Tarjuman al-Qur’an to him, and he would listen attentively.
At that very time, a retired SDO, Chaudhry Niaz Ali, endowed sixty to seventy acres of his land as a waqf for the service of Islam. He wished to build various permanent houses there and undertake the greater service of the faith according to a special plan. When he sought Allama Iqbal’s advice in this matter, Iqbal considered Maulana Maududi the only suitable person for the task. At Dr. Iqbal’s request, Maulana Maududi agreed to assume responsibility for the work after discussing it with him in detail, and on March 16, 1938, he migrated permanently from Hyderabad to a place called Pathankot in East Punjab. Thereafter, he formed a trust called “Darul Islam” and began his great work.
After forming the Darul Islam Trust, the Maulana said in an inspiring jihad-oriented address:
“Now the time has come when we must make the final decision as to whether we shall remain Muslims or not. If we wish to remain Muslims, we must enter the field with the resolve to make our own environment, and then the entire world, Darul Islam, and for that we must take the full risk of devoting our body and soul. If we cannot display even this much courage and bravery, then we should be prepared to remain distant from Islam forever. For the consequence of establishing by our own efforts, or tolerating through inaction, the democratic, secular state based on geographical nationalism that is about to be born from the womb of British rule in India and is developing by suckling on socialist ideas may be that the Muslim people and their all-encompassing culture will be swept away like a blade of grass in the current of this ideology, and this will be completely opposed to Islam in both creed and practice.”

কতিপয় “উন্মাদের” (দেওয়ানা) প্রয়োজন

At this time, after witnessing the dominance and authority of formidable forces of unbelief, anyone who enters the field to establish Darul Islam is certainly a ‘madman’ and wants to play with fire. Believe me, the wager is nearly lost and the field has slipped from our hands. To stand up for confrontation in this situation is the work of madmen—madmen who knowingly prepare to leap into the fire.
Know and understand clearly even now that the actual consequence will be that every tiniest thing on earth and in heaven will become your enemy, and all the forces of unbelief and the hypocrites among your people will unite and try to crush you. For however much disagreement there may be among them, the term Darul Islam is an equal challenge to them, and none of them can tolerate this concept. Understand all this well, examine your own hearts, and see whether the passion to remain Muslim has reached the level of madness within you. Then see whether, despite the fact that the thing appears openly impossible and that enormous losses of life and property are certain in trying to attain it, you are still prepared to sacrifice for it.
We need only those who possess this madness and who are prepared to give preference to dying, even with failure on the way to achieving their objective, over worldly success. Only they are capable of leading the Darul Islam movement.
The Darul Islam Trust continued creating an environment for forming a party for the Islamic movement, and in August 1941 Jamaat-e-Islami was established with the seventy-five ‘madmen’ mentioned by the Maulana. In time, the successor to this Jamaat became Jamaat-e-Islami Bangladesh.
In introducing this party, its founder, Allama Syed Abul A‘la Maududi (may Allah have mercy on him), said: “The members of this party must be firm and steadfast in faith and praiseworthy and of a high standard in practice. For they must in practice declare rebellion against the false systems of civilization and culture and against politics, and on this path they may have to risk everything from financial sacrifice to imprisonment and even the gallows.”

জামায়াতের কাজ কি?

Regarding the work of the Jamaat, Maududi (may Allah have mercy on him) said: “Do not hold any limited conception of the work that Jamaat-e-Islami has to do in the world…. The scope of its work encompasses the whole of human life in its full breadth. Islam is for all people, and whatever is related to people is also related to Islam. Therefore, the Islamic movement is the name of an all-encompassing movement.”
“Everyone who joins Jamaat-e-Islami must understand clearly that the work before Jamaat-e-Islami is no ordinary work. Every aspect of the world’s ethics, politics, civilization and culture, economics, and social order must be changed. The system established in the world on rebellion against God must be replaced with one established on obedience to God. Before struggling against all satanic forces in this work and taking every step, each person must understand well what a thorny path he is embarking upon.”
He said these words in the address he delivered on the day Jamaat was established. At the end of the address he said:
“For me, this movement is the purpose of my life. My life and death are for it. If no one advances, I will. If no one cooperates, I will walk this path alone. If the whole world unites in opposition, I will not fear fighting it alone.”
Among the points especially noteworthy in the farewell address that the founder of the Jamaat delivered to his companions after being elected Amir were:
1. It is essential for Jamaat members to have a special fondness for the Qur’an, the Sirat al-Nabi, and the biographies of the Companions. These must be read repeatedly and with deep attention.
2. The true spirit of this movement is in fact ta‘alluq billah (establishing a relationship with Allah). If your relationship with Allah is weak, you will not be able to establish an Islamic state or run it successfully. Therefore, arrange regularly for voluntary acts of worship in addition to prayer. Voluntary prayers, voluntary fasting, and charity are things that create sincerity and wholehearted devotion in people.
3. Jamaat members should properly understand that they are entering the field for a great task with a great claim. If their character and conduct are so inferior in comparison with their claim that this becomes apparent, they will make themselves and their claim ridiculous. Therefore, everyone connected with this party must feel twice the responsibility. They must certainly be accountable before God, and at the same time their responsibility before God’s creation is also very serious.
4. Wherever you live, your character should be superior to that of the ordinary inhabitants there. Rather, you must be exemplary in character, trustworthiness, and piety. Your slightest lapse will cast a stain not only on the Jamaat but also on Islam, and you will become a cause of many people’s misguidance.
5. Jamaat members should keep away from activities that create sectarian divisions among Muslims.
(a) Do not perform your prayers separately from ordinary Muslims.
(b) Do not hold your own separate congregation in prayer.
(c) Do not engage in disputes.
Thus, with these objectives and aims, this ideological party began its journey in the last week of August 1941. From then until today, this party has continued its uninterrupted struggle to realize its ideology. To gain a correct understanding of this party, one must certainly read the history of Jamaat-e-Islami.

Chapter 02: The Causes of the Fall of an Ideological Party and Their Remedies

The Causes of the Fall of an Ideological Party: Ways to Avoid It

Whether such an ideological party can become distorted and fall, and how this may happen if it does, is the subject under discussion. Just as a party’s development, progress, and success have certain causes, its distortion and fall must likewise have certain causes. No party wants to become distorted and fall. Therefore, if the causes that are believed capable of bringing about distortion and decline are understood well and prevented in advance, the party can be protected from distortion and fall.

The causes of distortion and fall are as follows:
1। Not adopting the party’s aims and objectives as the aims and objectives of one’s life.If someone cannot make the aims and objectives of this party, that is, of the Islamic movement, fully the aims and objectives of his life; if someone joins the Jamaat merely out of emotion without properly understanding it; or if someone believes that salvation can be attained simply by joining the Jamaat without sacrificing life and property, then such people create enormous problems and obstruct the Jamaat’s progress. If this kind of mentality spreads widely, it opens the way to the Jamaat’s distortion and fall. If personal, family, or material interests are given priority over the work of the movement instead of giving the movement’s work priority over all kinds of activities in life, the movement’s vitality is destroyed and preventing its fall becomes extremely difficult.2। Not studying the Qur’an, Hadith, and Islamic literature.Islamic knowledge and character are powerful instruments of the Islamic movement and struggle. For this purpose, the Qur’an—especially Tafhim al-Qur’an with its notes—Hadith, the Sirat al-Nabi, the biographies of the Companions, Islamic literature, and history should be read regularly every day. At the same time, one must also remain informed about the contemporary world situation and environment. These studies will not only impart knowledge; they will also keep the jihad-oriented inspiration alive within oneself forever. If this study or reading ceases, inactivity and aversion to work will appear, which will become one of the principal causes of distortion.3। Neglecting the sacrifice of time and money.The Islamic movement demands more time and ever-greater financial sacrifice. The Qur’an says: Strive with your lives and wealth. If this sacrifice is absent, or if the motivation for sacrifice begins to decline, the movement’s progress will come to a halt. When this sacrifice ceases, Allah’s help also ceases.4। Not adhering to the party’s fundamental principles.Every ideological party has certain fundamental principles that its members must follow. If these principles continue to be violated, the party’s distinctiveness is destroyed and its distortion begins. If it becomes known that the fundamental principles have been violated anywhere, this must be stopped immediately.5। Not establishing justice.When many people live together, disagreements on various matters are natural. As a result, one person may treat another unjustly. In such a situation, Islam’s principle is to hear both sides and then deliver a just judgment and decision. Such incidents may also occur among the members of an Islamic party. Moreover, establishing justice in various areas becomes indispensable in this party. If justice is neglected because of nepotism, partiality, or regionalism, the party’s distinctiveness is destroyed and the way to its fall is opened.

6। Lack of fraternal feeling.A characteristic of an Islamic ideological party is that its members will be bound by Islam’s deep bond of brotherhood and will thereby become like a wall cast from lead, enabling them to confront the forces of falsehood. If, in the absence of this fraternal feeling, mutual relations deteriorate or become lax, the edifice of the party itself may collapse.7। Mutual relations are destroyed for the following reasons:(a) Mutual jealousy and hostility;
(b) Backbiting, slander, and gossip;
(c) Envy of others’ good fortune;
(d) Viewing one another with suspicion;
(e) Failing to inquire about someone in times of hardship and distress;
(f) Engaging in quarrels and disputes with one another over material interests;
(g) Unnecessarily harboring ill opinions of someone.
The Qur’an and Hadith mention the terrible consequences of these behaviors. Because of these things, not only a single party but also the foundation of the Muslim national identity becomes weakened.8। For the following reasons, an Islamic party loses its true identity and becomes inactive and lifeless:(a) Failing to fulfill oaths that have been taken—the oath made with Allah and the oath made with people, especially the oath by which one enters the Jamaat. When an oath is broken, there is no correspondence between word and deed. This is called betrayal. The Qur’an and Hadith state that its consequences are extremely grave. One who breaks a promise has also been described as outside the faith.
(b) Failing to engage regularly in da‘wah work. The purpose of da‘wah work is to bring more and more people into the Islamic party. The greater the number of people who join the Islamic party, the greater the public support for Islam that will be created. If broad public support for Islam is not created, how can an Islamic society be established? If da‘wah work does not continue steadily, those associated with the Jamaat also become discouraged, and many drift away from the Jamaat.
(c) Failing to provide monthly assistance regularly. If someone joins an Islamic party after pledging to sacrifice life and property but does not make that sacrifice, how can the party continue?
(d) Failing to set aside all personal and material affairs and appear at the appointed time and place in response to the Jamaat’s call. A party will be called ideological and revolutionary only when those invited by its leader appear at the appointed time, on the appointed date, at the appointed place. Once their ideological and moral standard has been proved in this way, nothing further may be necessary. They will be told: “You have responded to the leader’s call on time and demonstrated complete obedience. Revolution is possible only through such a party. You may now return to your respective places.” The founder of the Jamaat, Syed Abul A‘la Maududi (may Allah have mercy on him), said exactly these words at a conference.
(e) Failing to keep alive in the heart at every moment the fear of God and the awareness of accountability in the Hereafter. When this awareness disappears, it is impossible to live as a Muslim.

9। The emergence of despair and frustration among the manpower.
When despair and frustration arise among the party’s manpower, it becomes a cause of its distortion and downfall. The causes of this despair must also be identified. This despair arises from erroneous thinking and the absence of sound Islamic thought. If the thought becomes prevalent among the manpower that the movement has been continuing for so long but no sign of victory is visible; that forming a government is out of the question, and even in parliament more seats are not being won; that popularity cannot be achieved in the country; then there must certainly have been some mistakes in Jamaat’s policy-making. These need to be corrected. Such thoughts indirectly amount to expressing no confidence in the leadership. This is an advance indication of Jamaat’s downfall.

What is the standard of victory and defeat for those who think in this way? They believe that if the fruits of continuous struggle and effort are not obtained immediately or in this life, then it is undoubtedly defeat. This is entirely a materialistic way of thinking.

Before forming Jamaat, its founder, Allama Maududi, spent nine years presenting Islam in its true form and shape and working to create Islamic thought and consciousness in place of the materialistic doctrines and ideas of the West. He was doing this through his monthly magazine, Tarjumanul Qur’an. Considering the importance of the valuable words he expressed in an editorial article in his magazine at that time, they are quoted below:

“The condition of the Muslim nation has now become like a barren tract of land. Inferior kinds of trees grow abundantly there and become adorned with flowers and fruit. But superior kinds of trees cannot grow and flourish. Before our eyes, the seeds of many blessings and reforms have perished in the soil itself. Even when some germinated, their roots could not spread.”

“I was myself aware of this condition. When I began this work, my well-wishers advised me, saying, ‘Do not waste seeds by sowing them in barren soil.’ But in my view, it is not the work of a man of faith to lose heart upon seeing the poor condition of the land, the unsuitability of the season, and the scarcity of water. Therefore, from time immemorial, this has been written as his destiny: that he will plough barren land, fight against its barrenness and unsuitability for cultivation, moisten it with the sweat of his body and, if possible, with fresh blood, and sow the seeds without worrying about the result. If the land becomes moist and fertile through his efforts, success is assured. But if he continues working fruitlessly on this unproductive land throughout his life and ultimately gives his life in this very work, he is not, in reality, unsuccessful. Is it not enough success for him that he remained steadfast until the final moment of his life for the work he considered obligatory, and that failure could not prevent him from fulfilling his duty? (Tarjumanul Qur’an, Muharram, 1936 CE)

Even if, after fruitless effort, he does not become despondent but remains steadfast in his duty, he will nevertheless be given his full reward in the Hereafter.

The Maulana further says—

“It is the indispensable duty of every truth-seeking person to create within himself an intense motivation for ‘establishing the religion.’ …. What the outcome of this effort will be is beyond discussion. It may even happen that we are dragged over the ground, thrown onto burning coals, and our dead bodies become food for crows and kites. But this is not failure. Neither the fear nor the certainty of failure will free us from the obligation that we must fulfill at any cost and in any situation.”

(Jamaat-e-Islami Proceedings, Volume 3)

In reality, our duty is to make every possible effort and struggle for the Islamic revolution, not to demonstrate that the revolution has been achieved. If we make an ideological mistake while struggling, we must certainly be held responsible for it. Only after striving throughout our lives with the sacrifice of life and wealth in the correct manner does the question of obtaining the fruits arise. However, if Allah wills, one may also taste success in worldly life.

Those who become frustrated because they do not see the fruits in their own lifetime have defective thinking. Such thinking and despair bring about the party’s distortion and downfall.

10। Desire for leadership.
One must join the Islamic movement, that is, the party, with complete selflessness and solely for the purpose of attaining Allah’s pleasure. If someone joins while harboring a desire for leadership, he does so for personal interest. After that, no service to the religion is possible. Therefore, seeking a position is also prohibited in Islam. No one may stand as a candidate in Jamaat’s internal elections. If a tendency to become a candidate appears in someone, and he makes efforts or maneuvers, openly or indirectly, to be elected as a leader, or secret campaigning is conducted on his behalf, then he is considered unfit for leadership. If this tendency cannot be destroyed at the outset, serious organizational problems arise. This problem opens the way for Jamaat’s distortion.
11। Greed for–wealth and property.
A materialistic mentality or greed for money is disastrous for an Islamic party. Greed for money plunges a person into extreme moral degradation. In particular, if a person responsible in the movement embezzles the funds of the Bait-ul-Mal, he has stabbed any movement in the heart.

Besides embezzlement, greed for money compels people to adopt various unlawful means. At that point, they no longer retain any sense of the fear of Allah or accountability in the Hereafter. If awareness of accountability in the Hereafter for entrusted property and of the terrible consequences of betrayal remains constantly alive, betrayal of a trust is impossible. Once betrayal begins in an Islamic party, that party can no longer survive. Therefore, the accounts of the Bait-ul-Mal for each month should be presented at the monthly meeting.
12। The tendency to improve one’s standard of living.
The tendency to improve one’s standard of living is contrary to the ideals of an Islamic Jamaat. To raise one’s standard of living, one has to adopt unlawful means, and the objective then becomes worldly rather than directed toward the Hereafter or toward Allah. This is the greatest obstacle on the path of the Islamic movement.
13। Failing to live a simple and modest life.
Living a luxurious life instead of a simple, modest, and plain one conflicts with a life of struggle. Therefore, it has been discouraged. This does not mean that, despite having the means, one must wear torn and patched clothing and eat extremely inferior food. One should be thrifty, avoiding expenditure beyond what is necessary for living. The Islamic scholars of the early period lived exemplary simple and modest lives.

It is seen that when, by good fortune, the child of a poor person obtains a government job or gets the opportunity to become a member of parliament or a minister, his standard of living suddenly increases many times over. As a result, he adopts various unlawful means. If a member of the Islamic movement receives such an opportunity, he should present himself as a model of Islam. That this is possible even in the present age can be seen in Malaysia’s state of Kelantan. An Islamic party called PAS has been governing this state for some time. The Chief Minister of Kelantan, Nik Abdul Aziz, is a renowned religious scholar. The government has assigned a royal residence for the Chief Minister. Instead of living there, he resides in his ancestral home, which is very modest and old-fashioned. He has no security arrangements, nor does he observe any protocol. There is no carpet or sofa set in the drawing room. I met him here in August 1991. Of the salary he receives as Chief Minister, he deposits sixty percent into the state revenue account. He donates twenty percent to the Bait-ul-Mal of the Islamic party and spends twenty percent on himself. Although he does not stay in the Chief Minister’s royal residence, guests like us are allowed to stay there. His conduct and way of life remind one of the golden age of the Rightly Guided Caliphate.

If those responsible in the Islamic movement cannot present themselves as models of Islam in such matters, the image of the movement is damaged.

14। Establishing a deep relationship with Allah through prayer.
It has been stated earlier that the spirit of the Islamic movement is ‘ta‘alluq billah’—establishing a relationship with Allah. In work that may require one to risk one’s life at every step, the means of establishing a relationship with Allah is to remember Him at every moment: remembering Him as Lord and obeying His commands as a servant. The best means of remembering Him, keeping Him in mind, and deepening the relationship is prayer. That prayer must be genuine prayer and must be pleasing to Allah. In every rak‘ah, the worshipper pronounces ‘Allahu Akbar’—Allah is the Greatest—with his mouth six times. If this statement truly comes from the worshipper’s heart, then, when his relationship with the Greatest and Most Powerful Being becomes intimate, he will be counted among His beloved servants, and Allah will call him, saying, “Join My beloved servants and then enter Paradise.”

If someone’s prayer is not truly prayer, he cannot play the correct role in the Islamic movement. To protect the Islamic movement from the path of distortion, one must strive to perfect prayer in every respect. Guidance on this matter may be obtained from Maulana Maududi’s book Hedayat. If a person’s prayer is correct, all his conduct will be correct. He must learn how the Prophet and his Companions used to pray.

A Muslim must give prayer the greatest importance among all acts of worship, because prayer becomes obligatory immediately after believing in Allah. Prayer was made obligatory at the very beginning of the Makkan period.

If someone says that prayer became obligatory at the end of the Makkan period and that the greatest obligation of all obligations is establishing the religion, then an erroneous idea will be presented and the importance of prayer will be greatly diminished. Yet the first examination in the Hereafter will concern prayer.

Reading Tafhimul Qur’an and Seerat-e-Sarwar-e-Alam will remove the above misconception. See the meaning and commentary of verses 25–26 of Surah Al-Dahr in Tafhimul Qur’an.

On page 143 of the second volume of Seerat-e-Sarwar-e-Alam, under the heading ‘The First Obligatory Prayer after Prophethood,’ it is stated: Tabari says,

“The first thing made obligatory in Islamic law was prayer. Ibn Hisham, citing Muhammad ibn Ishaq, narrates from Aishah that the first thing made obligatory for the Messenger was prayer. According to Ibn Hisham, the Messenger was once staying in the upper part of Makkah. At that time, Gabriel appeared before him in a very beautiful form and with a fragrant body and said, ‘O Muhammad, Allah sends you peace and says: You are My Messenger to jinn and human beings. Therefore, invite them to La ilaha illallah.’

“Then Gabriel struck the ground with his foot, causing a spring to gush forth. He performed ablution so that the Messenger could learn how to purify himself for prayer. He said, ‘Perform ablution.’ Then Gabriel prayed two rak‘ahs with the Messenger, with four prostrations.

“Then the Messenger brought Khadijah there. He had her perform ablution and prayed two rak‘ahs with her. Ibn Hisham, Ibn Jarir, and Ibn Kathir also narrate this incident.

“Imam Ahmad, Ibn Majah, and Tabarani in al-Awsat quote Usamah ibn Zayd, who narrated from his father, Zayd ibn Harithah, that after revelation came to the Messenger, the first thing that happened was that Gabriel taught him how to perform ablution. Then he stood for prayer and said to the Messenger, ‘Pray with me.’ The Messenger then returned home and told Khadijah about the incident. She became overjoyed. Then the Messenger instructed her to perform ablution in the same manner and to pray with him in the same way that he had prayed with Gabriel. Thus, this was the first obligation established after the revelation of ‘Iqra’.”

The struggle to establish the religion is certainly a demand of faith. Prayer creates in the worshipper the mindset, character, and qualities needed for this work. For this reason, prayer must be genuine prayer. The worshipper must learn all the rules and details of prayer. The pronunciation of the verses of the Holy Qur’an recited in prayer, including Surah al-Fatihah, must be correct.

If prayer is not performed correctly, on time, in congregation, with concentration, humility, and modesty, but is instead performed hurriedly; if one enters the mosque after everyone else and leaves before everyone else, then the image of an Islamic party is damaged, and ordinary Muslims hesitate to accept the party as a religious party or Jamaat. Prayer must be performed with complete concentration, slowly and deliberately, with the proper observance of the positions. Bowing and prostration must likewise be performed properly. If prayer is performed hurriedly, it will not be like genuine prayer. One’s clothing should also bear the mark of piety. Without entering into the debate over whether it is permissible or impermissible for those responsible in the Islamic movement to appear in public or address public meetings wearing a necktie, it may be said that the influence of Western civilization and culture is evident in this. The founder of Jamaat expressed this very view.

In connection with prayer, it should also be remembered that although the Tahajjud prayer was not made obligatory, it is impossible to strengthen a deep and intimate relationship with Allah without Tahajjud. In every age, those who struggled in the path of Allah regularly practiced Tahajjud, and Allah’s help descended upon them. How can those who do not wish to leave their soft, warm, comfortable beds in the last part of the night and plead at the door of their Lord sacrifice their lives and wealth while traveling along the difficult path of the Islamic movement?

The Holy Qur’an places special emphasis on the Tahajjud prayer. Those who regularly perform Tahajjud are called ‘Muhsin’ and ‘Muttaqi’ by the Qur’an, and are described as deserving Allah’s mercy and eternal happiness and peace in the Hereafter.

The Qur’an says—

“Indeed, the God-fearing will continue to enjoy gardens and springs and will receive whatever blessings their Lord continues to grant them. Surely, before this, in worldly life, they were Muhsinin—greatly righteous. They used to sleep only a small part of the night and seek forgiveness at the end of the night, weeping and asking Allah for pardon.” (Al-Dhariyat: 16–18)

Allah has called such people His beloved servants and testified to their righteousness and faith. (Subhanallah.)

“Allah’s beloved servants are those who spend the night prostrating before their Lord and standing in prayer.” (Al-Furqan: 63–64)

“Those who remain steadfast in trials, are followers of truth, completely obedient, spend their wealth in the path of Allah, and seek forgiveness from Allah for their faults in the last part of the night.” (Al Imran: 17)

Many statements concerning the excellence of Tahajjud are found in Hadith. Abdullah ibn Salam says that when the Messenger arrived in Madinah, the first words he heard from his blessed lips were:

“O people! Spread the message of Islam, feed people, maintain ties of kinship, and pray at night while people are sleeping. Then you will enter Paradise safely.” (Hakim, Tirmidhi, Ibn Majah)

Salman al-Farsi says that the Prophet said:

“Observe the Tahajjud prayer regularly. It is the practice of the righteous. It will bring you close to Allah, erase sins, protect you from sin, and remove illness from the body.”

On another occasion, the Messenger said:

“After the obligatory prayers, the most excellent prayer is the Tahajjud prayer performed at night.” (Muslim, Ahmad)

Many other supererogatory prayers and fasts are also mentioned in Hadith. The Messenger performed them and encouraged others to perform them.

“Whoever fasts Ramadan and then fasts six days of Shawwal, it is equal to fasting the entire period.” (Muslim)

“The two rak‘ahs of the Chasht prayer are better than the world and everything within it.” (Muslim)

15। Excessive remembrance and supplications.
There are some people who consider performing certain forms of remembrance and supplication along with the five pillars of Islam itself to be Islam. This is based on a mistaken notion, just as completely abandoning remembrance and supplication is also incorrect. The prescribed forms of remembrance and supplication established from the hadith of the Holy Prophet cannot be neglected. They too help strengthen one’s relationship with Allah.
16। Seeking Allah’s pleasure.
The ultimate objective of the Islamic movement is to attain Allah’s pleasure. If the motivation to attain this pleasure becomes weak, it will hasten the decline of the movement, because the movement will thereby become a body without a soul. Therefore, it is not enough merely to preserve this motivation; rather, it must be continually increased. One must examine whether every word and deed, all activities, one’s movements, friendship or hostility toward others, financial dealings, earning a livelihood, and all the activities of the movement are being carried out solely to attain the pleasure of Allah, and make every possible effort to increase this motivation. In this matter, one must imploringly seek Allah’s help. If the motivation to attain Allah’s pleasure changes into love of the world, the decline of the movement becomes inevitable.
17। Self-criticism.
Self-criticism (muhasabah al-nafs) and collective criticism help protect an idealistic group from deviation and decline.
Of course, Islam has principles and methods for criticizing others or pointing out their mistakes for the purpose of reform. Criticism must be carried out according to those principles and methods. The intention behind criticism must also be pure. The purpose is not to humiliate or insult the person being criticized, but rather to help him follow Allah’s path by correcting his mistake. In other words, if it is not done according to Islamic principles and methods and with a sincere intention, there is a grave danger that corruption will begin in the individual’s character.
Satan is constantly pursuing people in order to lead them astray. One must regularly engage in self-criticism every day to determine whether one is being led astray by falling into Satan’s trap. If a fault is detected in oneself from the perspective of Islam, one should immediately repent and correct that fault. Often, a person cannot identify his own mistakes and shortcomings. Therefore, one should ask another religious brother to point out one’s mistakes.
18। Controlling anger.
Failure to control anger creates disorder in the organization. It is natural for someone’s behavior to arouse anger. But the demand of taqwa is to restrain it rather than express it. If anger cannot be controlled, obscene, abusive, or harsh words may escape one’s mouth. As a result, relationships deteriorate, resentment develops, and the person toward whom anger was expressed begins looking for an opportunity to take revenge. Such behavior is extremely harmful to an Islamic Jamaat.
It is stated in the Holy Quran:
“The quality of the God-fearing is that they restrain their anger and forgive the offenses of others (their fellow workers). Allah loves these righteous people.” (Aal-Imran 3:134)
When one becomes angry with fellow workers and treats them harshly, they withdraw, and division is thereby created in the organization. Allah says concerning this:
“O Prophet! It is a great favor of Allah that you have become very gentle toward these people. Had you been harsh and hard-hearted, they would have dispersed from around you. Therefore, pardon their faults and offenses, pray for their forgiveness, and consult them in the affairs of the religious movement.” (Aal-Imran 3:159)
The responsibility of those in charge of the Islamic movement is to win people’s hearts and draw them close, not push them away. Failure to do so creates the danger of division in the group. If all those associated with the movement, especially its leaders and those in positions of responsibility, are not gentle, courteous, broad-minded, and forgiving, it creates a serious problem for the movement. This may be called moral deviation.

19। Agreement on fundamental matters.
If there is a lack of unity in matters of principle within a group and it cannot be removed, the group faces disintegration. Of course, every individual has the full right to think independently and express an independent opinion. But no group can be formed unless everyone agrees on fundamental questions. Differences of opinion are also found in secular, anti-Islamic, or non-Islamic groups. Personal interests lie behind that disunity.
But the ideological and spiritual character of an Islamic group is so distinctive and exceptional that there should be no reason for disagreement on fundamental matters. This is because there can be no question of anyone’s personal interests here. The sole source of this group’s thoughts, ideas, emotions, and sentiments is the Quran and Sunnah. It is natural that thoughts and ideas flowing from the same source should display similarity and unity. Nevertheless, temporary differences of opinion are not unusual.
We should correctly assess circumstances in order to achieve unity of thought and always keep our attention fixed on the principal source of unity. Otherwise, a group is wounded and ultimately destroyed by the blows of disunity.
In order to identify with the sound Islamic thought presented by the founder of the Jamaat, from which the Islamic movement in the subcontinent has grown, one should repeatedly read carefully his monthly Tarjuman al-Quran, written in the 1930s. His Rasa’il-o-Masa’il should also be included in the reading list.
It should be noted that there is no alternative tafsir to Tafhim al-Quran for correctly understanding the Islamic movement and gaining its vital force. Tafhim must be read together with its notes. Failure to read the Maulana’s aforementioned works repeatedly produces sterility in thought, which becomes a cause of disunity in thought.
20। Not being influenced by an opposing environment and circumstances.
When one is influenced by an anti-Islamic environment and circumstances, deviation begins in an Islamic group. When Islam’s distinctive features are affected, deviation begins in an Islamic group. The distinctive features of Islam should influence others; one must not be influenced, swept along by the current, or carried away. Rather, one must remain steadfast in one’s position and try to move against the current.
Since an anti-Islamic environment currently exists everywhere, remaining steadfast on the path of Islam becomes extremely difficult if one is influenced by it. This environment affects people’s minds, thoughts, ideas, and activities. If one is influenced by this environment of jahiliyyah, confusion and conflict arise in the realm of thought, and ideas emerge that clash with Islamic thought. Their reflection can then be seen in speech, conduct, political activities, meetings, demonstrations, and slogans. Vulgar and distasteful language is used while delivering speeches. Bricks, stones, or bombs may be thrown at opponents, or firearms may even be used. At that point, it becomes difficult to distinguish between a secular group and an Islamic group. An Islamic group must remain far above all these things. Otherwise, accepting the influence of the prevailing poisonous environment will produce disparity and incongruity in thought and action, gradually paving the way for the deviation and disintegration of an idealistic Islamic group. For this reason, understanding Islam and jahiliyyah must be clear. The book The Eternal Conflict between Islam and Jahiliyyah may be read.
Modern materialist civilization has placed women alongside men in every sphere of life. This has been done in order to fulfill the demand for women’s freedom. Although women have thereby gained some financial opportunities and benefits, the dignity of womanhood has been destroyed. After fulfilling her natural responsibilities, she has taken the burden of additional male responsibilities upon her shoulders. Moreover, she has been turned into an object of men’s sensual pleasure. The moral environment of society has been destroyed. By providing full opportunity for free mixing between men and women, adultery has been regarded not as a crime but as entertainment. Marriage has been considered an inferior ancient custom, marital responsibility an intolerable bond, having children and increasing the family a sign of foolishness, obedience to one’s husband a form of slavery, becoming a wife a calamity, and posing as lovers an imaginary paradise.
The harmful consequences of unrestricted interaction between men and women are visible everywhere in the world. As a result, the family system and mental peace have been destroyed. The attractive slogans of so-called women’s freedom are also influencing Muslims.
Regrettably, some organizations in the Muslim world known as Islamic groups consider it necessary for women to undertake every responsibility in all spheres of society, and in doing so they transgress the limits of Islamic principles and morality—for example, mixed gatherings of men and women, a young woman serving as an office secretary, a young woman at reception, and handshaking between men and women during meetings, and so on.
Their thoughts and ideas appear to be influenced by materialist thought. In reality, the Islamic movement is not something to be influenced by jahiliyyah.
A genuine Islamic movement can never accept mixed gatherings of men and women or their working in the same sphere. Unfortunately, if this ever happens, it cannot be called an Islamic movement, and an Islamic revolution will never be possible through it. One must remain fully alert and conscious of this.
It should be noted that men and women naturally feel a powerful attraction toward one another. As a result, they want to come close to and unite with each other. This union has been made lawful only through marriage. Union outside marriage is afflicting society with many forms of immorality and sin. To protect society from this immorality, the workplaces of men and women must be separate. Mixed gatherings must be avoided. Otherwise, there is a grave danger of deviating from Islam’s fundamental ideals in imitation of the excessive modernism of Western women.
The Islamic movement will continue along its natural course. When the minds, thoughts, habits, and character of the activists become thoroughly Islamic, and it becomes possible to have firm confidence that, if the responsibility of governing the country is entrusted to them, they will not abuse power or begin serving themselves alongside serving the religion, then Allah will entrust them with the responsibility of governing the country. Before that, they must prove their reliability through a trial by fire.
Allah does not allow anyone’s righteous deeds to be wasted. When they acquire the ability and qualities required to govern the country, Allah does not delay entrusting that responsibility to them.

21। Weakness in leadership
Another major cause of a group’s deviation and decline is weakness in leadership. Weak leadership cannot keep a group firmly established at its proper standard. This weakness may take several forms, such as weakness in Islamic knowledge and moral character, weakness of personality, lack of ability to work with everyone, and inability to make the right decision at the right time. In short, if the qualities essential for leadership are lacking, the group cannot proceed on the right path.
The leadership of Jamaat-e-Islami is divided into several levels: central, district, municipality, police-station, and union. At every level, there must be leadership appropriate to that level. If the leadership at every level is of a high standard, the standard of the group will also improve.
The foremost quality of leadership is to regard everyone equally and deal justly with everyone. It is not to regard one person as close and another as an outsider. It is not the function of leadership to consider one person more trustworthy and another less trustworthy and behave accordingly.
I met the late Sayyid Maududi privately many times. On every occasion, his conduct made me feel that he probably loved me more than anyone else. Every person who met him privately in this way felt the same. This was a characteristic of his great leadership. Leadership should be of such a kind that no one becomes displeased with its conduct.
It is the tradition of Jamaat-e-Islami to keep a close watch on every individual in the organization. If moral, ideological, or organizational deviation appears in anyone, he is first given an opportunity to reform within a specified period; if he does not reform, he is expelled from the organization. The same measure is taken at both the individual and leadership levels. This is one of the finest measures for protecting the group from deviation.
In reality, a group is formed from a collection of individuals. When individuals are good, the group is good; when individuals are bad, the group is bad. Therefore, the greatest importance is given to the development of individuals within a group. In the Hereafter, every person will have to account individually before Allah for his own deeds. Therefore, if the individuals in a group can remain safe from deviation, the group too will be protected from deviation and decline.
If a person whose character has not reached the desired standard is made a member of the group without proper verification, or if someone from a faction that creates discord gets the opportunity to infiltrate the Jamaat while outwardly posing as a good person, such people try to damage the Jamaat’s image. Therefore, strict caution must be exercised in this matter.
Efforts should be made to develop the character of such a person in the following ways:
(a) Acquiring knowledge of the Quran and hadith and developing character accordingly. Along with this, the Seerat-un-Nabi and Seerat-e-Sahaba should also be studied. Tafhim al-Quran must certainly be included in the reading list.
(b) Constant remembrance and fear of Allah and awareness of accountability in the Hereafter.
(c) Continually struggling against Iblis, Satan, and the satan of the nafs, and imploringly seeking Allah’s help.
It is not possible to follow Allah’s path through one’s own efforts alone. It is absolutely impossible to walk His path without His help. Therefore, one must imploringly become a beggar for His mercy. There is no better way than prayer to become adorned with all human virtues on the basis of constant fear and remembrance of Allah and accountability in the Hereafter. Prayer is also a tearful, pleading supplication of the servant before Allah. This has been mentioned earlier.

22। Distrust of the leadership brings about the decline of the movement.
The leader of the group is elected on the basis of the free opinions of its members, and this is the correct method. Each person should, selflessly and according to his knowledge and judgment, cast his vote by secret ballot for the person whom he finds, in every respect, endowed with leadership qualities above all others. The person receiving the greatest number of votes is declared elected. After that, even those who voted against him must accept him as the leader in accordance with Islamic principles. If, instead, someone secretly works for the person he supported, he is betraying the movement. He no longer has any right to remain associated with the movement. If such a person can be identified with evidence, it becomes essential to expel him from the group. Such people create a group within the group and cause division in it. This person has committed betrayal. If this mentality cannot be destroyed at the outset, the decline of the Jamaat cannot be prevented.
23। Prompt and correct resolution of problems.
Another cause of a group’s deviation and decline is failing to resolve immediately any problem that arises within the organization. For example, if a difference of opinion develops because of the unjust behavior of one of the workers, and as a result the Jamaat becomes divided into two opposing groups, the matter must be resolved as quickly as possible.
If necessary, a team of two or three people should be sent to the place where the incident occurred. Both sides must be allowed to present their statements freely. The conduct of the investigating team or the group leader should never be like that of police officers. They seek to suppress the truth by reprimanding and frightening people. But an Islamic group should uncover the actual truth. Then it must reach a just resolution, remaining above partiality. When a police officer or a person employed in government service commits an offense, a departmental investigation often attempts to prove him innocent. This must never happen in an Islamic group.
“O you who believe! Stand firmly for the truth and be witnesses for justice.” (Al-Ma’idah 5:8)
The prophets came and Islam appeared with the aim of establishing complete justice. No matter how capable a person leading the movement may be, if he violates Islam’s fundamental principles and is accused of corruption and embezzlement, then forgiving him or suppressing the matter may eventually cause an explosion and inflict greater harm on the group. If a problem is allowed to continue without being properly resolved, there is a grave danger that the group will suffer deviation and decline. One more point: no one who cannot tolerate justified criticism can be expected to establish justice. Therefore, these problems must be confronted with immense patience, tolerance, and fear of Allah.

24। Sacrifice and Self-SacrificeWithout sacrifice and self-sacrifice, no revolution has ever taken place; no example of this can be found in history. Only through sacrifice and self-sacrifice is the character desired for a revolution developed. After a person embraces faith, Allah puts him through various trials, and through these trials his faith is proven true or false. These trials require boundless sacrifice of life and wealth. If one cannot spontaneously make sacrifices and offer self-sacrifice by abandoning love of and devotion to worldly life, the revolutionary character of Islam can never develop within him.

Even after joining the Islamic movement through sacrifice and self-sacrifice at the initial stage, at some point love of worldly life may influence a person and push him away from the movement. To remain safe from this, one should constantly pray to Allah with the supplication He has taught us:

“Our Lord! After You have guided us to the straight path, do not let our hearts deviate, and grant us mercy from Your treasury of mercy. Surely, You are the Bestower. Our Lord! You will certainly gather all humanity together on a Day concerning which there is no doubt. You never fail in Your promise.” (Surah Al Imran: 8)

If, for financial prosperity, any association, society, NGO, or something of this kind is created as an auxiliary organization of the movement, it will create a materialistic mentality. People will join these organizations in groups, attracted by the lure of money. The spirit of sacrifice and self-sacrifice will not develop among them. Instead of supporting the movement, these organizations will become harmful. Ultimately, they will bring about the downfall of the movement.

In the past, the proposal to turn the movement into a money-making institution was rejected several times at the Central Rukn Conference. One must join the Islamic movement with the inspiration of sacrifice and self-sacrifice, not to obtain financial benefits. After joining the movement, many businessmen suffered severe losses in their businesses. Many lost their businesses. They accepted these hardships with smiles and remain closely attached to the movement. Only such people can attain Allah’s pleasure.

Those who have the ability to do so must certainly conduct business through halal means. But after joining the movement, one must make the required financial sacrifice and devote time. The interests of the movement must be given priority over the interests of business. If someone desires the wealth and comfort of this world, Allah grants him some of it. But he will have nothing awaiting him in the Hereafter. And those who desire a happy life in the Hereafter, Allah grants it to them and also grants them some of it in this world. Those who wish to join the Islamic movement with sincerity should think carefully and set the proper goal for their lives.

There is nothing wrong with two or four people associated with the movement establishing a business together, provided that they regularly engage in da‘wah work, observe the discipline and rules of the Jamaat, and continue spending generously in the path of Allah. But if they abandon an attitude of generosity and forgiveness, treat their employees badly, burden them with work beyond their capacity, and do not treat them justly, the image of the Islamic movement will be damaged. People will turn away from the Islamic movement.

This will prove that they are not even capable of managing the small affairs of this world. How, then, will such people run an Islamic state?

The founder of the Jamaat said, “In reality, we want to build such a group whose members, on the one hand, will be more advanced in religiousness and piety than those who are technically religious and God-fearing, and, on the other hand, will be more competent and capable than ordinary worldly people in managing the affairs of this world.”

25। Lack of trustworthiness regarding the Baitul Mal and lack of honesty in financial transactions.The Noble Prophet (peace be upon him) declared that lack of trustworthiness is a lack of faith. Only one who gives worldly interests priority over the Hereafter can betray a trust. Whoever is responsible for the Baitul Mal of an Islamic organization must be completely trustworthy. He must be fully reliable in this regard. Unfortunately, if someone misappropriates funds from the Baitul Mal, he loses his reliability and also forfeits his right to remain in the Islamic organization.

In his first address to the rukn members after the formation of the Jamaat, the Maulana also said that the Baitul Mal must always be supervised. Without supervision, there is a risk of its funds being misappropriated. Although Jamaat-e-Islami maintains strict rules in this regard, they are often not followed.

It is mentioned in hadith that misappropriating anything from the Baitul Mal is a crime for which severe punishment will be given in the Hereafter.

It is narrated in Sahih Muslim that Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: Following the incident of the Battle of Khaybar, when the Muslims were victorious and the enemy fled the battlefield, the Prophet (peace be upon him) was inspecting the field with several Companions. They told the Prophet (peace be upon him), “So-and-so is a martyr; so-and-so is a martyr.” After they went farther ahead, they saw a dead man. They said, “So-and-so is a martyr.” The Prophet (peace be upon him) said, “No, never. I saw him in Hell, because he had stolen a cloak or a shirt.”

Then the Prophet (peace be upon him) said, “O Ibn Umar! Go and announce among the people that no one but a believer will enter Paradise.” He (Ibn Umar, may Allah be pleased with him) said, “Then I went out and announced that no one but a believer would enter Paradise.” (Muslim)

We should learn from this that, while striving to make Islam victorious, we must not choose the path to Hell by betraying trusts. A man who gave his life fighting against the enemies of Allah could not attain Paradise. He could not attain Paradise despite giving his life because he had betrayed the spoils of war or a trust. If, God forbid, we betray a trust, will we then be saved merely because we were associated with the Islamic movement?

Betrayal of trusts, lack of transparency in transactions, and the craving to acquire wealth through unlawful means become causes of the downfall of the Islamic movement. Keeping a close watch on these matters is essential for the movement’s well-being.

Chapter 03: Da‘wah and Tabligh and the Tarbiyati Nizam

Da‘wah and Tabligh and the Tarbiyati Nizam

The foremost task of an Islamic group is to present the message of Islam to people. It must be presented in an appealing manner and with wisdom. All of Allah’s prophets carried out this task.

There are two benefits of da‘wah work if it is carried out properly.

First, the more people who can be connected with the movement through proper da‘wah, the more public support will be created for Islam. Creating public support is essential for an Islamic revolution.

Second, whoever presents the da‘wah must present himself as a model of Islam. As a result, he becomes inspired to follow Islam’s commandments.

When the da‘wah work of an Islamic group comes to an end, it becomes a lifeless and meaningless organization. It is necessary to supervise carefully whether every member of the group is regularly engaged in da‘wah work.

Tarbiyati Nizam

A Tarbiyati Nizam, or training system, must exist to help the person who gives da‘wah acquire the necessary qualifications and qualities. Jamaat-e-Islami Bangladesh has such a system. It should be examined to determine whether it is producing effective results.

Some of the valuable speeches that Maulana Maududi delivered at various gatherings of workers and rukn members on tarbiyah and tazkiyah are quoted here.

The Maulana considers it absolutely essential that workers, must first possess four qualities.1. A correct understanding of Islam,
2. Firm faith in Islam,
3. Complete harmony between words and deeds,
4. Accepting the faith as the purpose of life.

The social qualities required among workers are:1. Brotherhood and love,
2. Working on the basis of mutual consultation,
3. Fully observing rules and discipline,
4. Criticizing with the intention of correction.

Qualities that bring completeness and are the key to success:1. A deep relationship with Allah and working for His pleasure.
2. Remembering accountability in the Hereafter.
3. Nobility of character.
4. Patience.
5. Wisdom.

Workers should study the following literature on tarbiyah and tazkiyah:1. Tehrik Aur Karkun — Maulana Maududi.
2. Intekhab wa Tarteeb — Maulana Khalil Ahmad Hamidi.
(This book is a compilation of speeches delivered by Maulana Maududi at various times.)
3. Ta‘mir-e Seerat Ke Lawazem — Naeem Siddiqui.
4. Tazkiya-e Nafs — Maulana Amin Ahsan Islahi.
5. Islam Aapse Kya Chahta Hai — Syed Hamid Ali.
6. Apni Islah Aap — Naeem Siddiqui.
7. Islam Ek Nizami Tarbiyat — Maulana Inamur Rahman Khan.
8. Tehrik-e Islami Mein — Khurram Murad.
9. Bahami Ta‘alluqaat — Khurram Murad.

The first and eighth books have been translated into Bengali. The others should also be included in the workers’ reading list. Workers should practice the practical application of these teachings in the educational camps that are held.

Everything stated in this article consists of some suggestions for protecting an idealistic Islamic movement from its possible distortion and downfall. These suggestions have been presented in light of the experience of the reasons why such groups have fallen in the past. One of the major causes of downfall is the discontinuation of regular study of religious literature. In the absence of reading Tafhimul Quran, Seerat-e Sarwar-e Alam, Rasail-o-Masail, and the writings of Maulana Maududi, sterility appears in thought, unity among the human resources is lost, and despair, depression, weariness, aversion to the movement, and inactivity set in. This is what happens when study comes to an end.

May Allah Almighty grant all those involved in the movement for establishing Allah’s faith the ability to remain steadfast on the Sirat al-Mustaqim and properly fulfill their responsibilities. Ameen.

— End —–