Publisher’s Note

Following the course of the Islamic movement led by the noble Prophets (peace be upon them), Bangladesh Jamaat-e-Islami continues its movement to establish an Islamic society in this land. The main strength of this caravan is its members (rukn), whose true purpose in life is to establish the Deen. Nevertheless, because of human weakness, inactivity is sometimes observed among some members. The book The True Spirit of Rukniyat is the current edition of the speech delivered by the then Ameer of Jamaat, Professor Ghulam Azam, at the Central Members’ (Rukn) Conference held on 25–27 December 1997 at Jamia Islamia in Tongi (currently Ta’mirul Millat Tongi Branch), providing guidance for overcoming this condition. In the meantime, the book has stirred a response among the manpower of the Islamic movement. I hope that, by studying this book, members (rukn) and workers will gain new inspiration along the path of the Islamic movement.

The Essence of the Islamic Movement

“Islamic movement” is the apt Bengali translation of jihad fi sabilillah. Throughout the ages, the Prophets and Messengers alone have led this movement. Whoever wishes to undertake the responsibility of the Islamic movement must derive ideals and inspiration from the movement led by the Prophets and Messengers.

Allah the Exalted enforces upon every creature, great or small, in His vast creation the system He has prescribed for it. Apart from jinn and human beings, Allah has given no creature any اختیار to disobey His system. Indeed, human beings do not even have the ability to violate the rules and regulations He has prescribed for the human body. The system prescribed for all creatures, including the human body, was not sent to the Messenger. Allah Himself enforces these rules, regulations, and laws.

But the system Allah the Exalted prescribed for every sphere of human life, from individual to collective life, was sent through the Messenger (peace and blessings be upon him). Rather than enforcing these laws and regulations Himself, Allah assigned the Messenger (peace and blessings be upon him) and those who believe in him the responsibility of implementing them on behalf of Allah. This is the responsibility of Allah’s vicegerency, or Khilafah. The work of the Khalifah is to strive to establish Allah’s system on His behalf.

Allah’s Laws and Regulations Cannot Operate Under Another Social System

Because Allah has not compelled people to follow His law, opportunistic and self-seeking people bypass Allah’s law and establish their own self-invented laws in society and the state. Therefore, some system of rules and regulations is certainly in force in every human society. No society is without a system.

Whenever, throughout the ages, a Prophet invited his people to accept Allah’s law, selfish vested interests rose against him in order to preserve the previously established laws. Thus, a conflict between truth and falsehood has continued throughout the ages. This struggle itself is called the Islamic movement. The Qur’an presents the history of conflicts that took place in the eras of many Prophets.

Although some religious observances of Islam may survive under a social system based on man-made laws, Islam cannot be established as a way of life without overthrowing man-made regulations. A change in the social system is possible only when a significant force among the people actively comes forward to establish Islamic law and succeeds in defeating the vested interests entrenched in the existing system.

The Movement of Jamaat-e-Islami

Following the course of the Islamic movement led by the Prophets and Messengers, the caravan of Jamaat-e-Islami is working in Bangladesh. Just as the Messenger (peace and blessings be upon him), in order to implement Islam in human society, first developed a group of people prepared to follow Islam completely in their lives, Jamaat likewise continues striving to develop people through its three-point invitation and four-point program. Those who accept the Jamaat’s invitation are advanced step by step through various stages. At one such stage, they are counted as rukn. Those who observe the obligatory and necessary duties, abstain from what is forbidden, resolve to sell their lives and wealth to Allah in order to make Allah’s Deen victorious, acknowledge that establishing Islam is the true purpose of life, and, with Allah as their witness,

إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَلَمِينَ –

make an oath are counted as rukn of Jamaat-e-Islami. After becoming rukn, they are given specific programs so that they may progress further in their Deeni life and increase in rank. They are assigned the responsibility of self-development and personality development. If they continue to properly fulfill all the promises they make with Allah as their witness when taking the oath of rukniyat, it is natural that their rank will increase.

Why, Then, Does the Rank of Rukn Decline?

Those who have disciplined and developed themselves over a considerable period in order to advance from associate member to the rank of rukn should not naturally fall back instead of progressing along the path of the Deen. Yet, because the rank of a considerable number of rukn declined, their rukniyat could not be maintained even after they were given opportunities to recover. Either their rukniyat had to be cancelled, or their resignations had to be accepted. From all the cases of this kind, it has been proved that there are two principal causes for the decline of the rank of rukniyat:

(1) The first cause: Although, when taking the oath of rukniyat, one declares, “Achieving Allah’s pleasure and success in the Hereafter is the ultimate goal of my life,” worldly demands gain priority because of various weaknesses. We are compelled to do whatever is necessary to fulfill worldly demands in order to stay alive. But we will remain alive solely to fulfill the demands of the Deen. The Deen is the true goal of a believer’s life. In the book The Islamic Movement: Conditions for Success, Maulana Maududi (may Allah have mercy on him) discussed four qualities as the initial capital of the workers of the Islamic movement; this quality is listed fourth.

When attaining financial prosperity and increasing worldly comforts become the principal aims of life, while the demands of the Deen are relegated to the background, a decline in rank is only natural.

(2) The second cause: The declaration made before Allah’s servants, with Allah as one’s witness, when taking the oath as rukn is so weighty and responsibility-laden that Allah tests people in various ways at various times to establish its truthfulness. He does not leave any believer without testing them.

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ –

“I will surely test you with something of fear and hunger, and loss of wealth, lives, and crops. (Al-Baqarah 155)

In this verse, He states with double emphasis that He will certainly test them, and He also explains how He will do so. The forces of falsehood will cause fear; poverty will come as a result of following the lawful path; and circumstances will arise causing loss of life and wealth. In other words, people are tested through all the calamities and misfortunes that befall them in worldly life. Everyone is not tested in the same way. The test comes through the particular weakness a person possesses.

When a test comes, an alert rukn recognizes it and becomes cautious. Considering calamities, afflictions, severe obstacles, and problems to be tests, the rukn strives with patience to preserve the standard of rukniyat so as not to fail the test. He turns humbly and earnestly to Allah’s court, praying that Allah grant him the ability to pass the test.

Those who are not alert to tests regard calamities and afflictions as excuses or pretexts for not doing the work of the Deen. They think, “How can I work as before in this condition?” Consequently, their rank continues to decline and they fail the test. Eventually, they become unable even to maintain the minimum standard of rukniyat, and as a result they either resign or have their rukniyat cancelled.

Why Does Allah Test People?

Those who dare to become rukn with a sense of responsibility for establishing Allah’s Deen are, in reality, prepared to bear the difficult burden of administering an Islamic state. In verse 55 of Surah An-Nur, Allah the Exalted has promised to entrust this sacred responsibility to those deemed qualified to fulfill it. Allah Himself conducts tests in order to assess this qualification.

Those upon whom this responsibility of Khilafah is entrusted acquire such authority that they have the opportunity to engage freely in corruption, nepotism, oppression of the people, exploitation, and persecution. Therefore, Allah tests people in order to assess them before assigning this great responsibility.

Allah the Exalted selected, through many severe tests, the Companions whom the Messenger (peace and blessings be upon him) took with him to establish an Islamic government in Madinah. Their final test was the Hijrah. State authority was placed in the hands of those who abandoned their homes, wealth, relatives, and even their homeland in order to fulfill the demands of the Deen. Is it natural for such tested people to disobey Allah and engage in corruption and nepotism? Can those who were able to sacrifice their wealth for the sake of the Deen commit corruption? How could those who left their relatives for the sake of the Deen practice nepotism?

Allah the Exalted does not hand authority to claimants of the establishment of His Deen without testing them. Therefore, this test is indispensable.

Rukniyat Increases in Rank Through Tests

Those who endure the tests are considered qualified for the movement. Those who are eliminated are not qualified to proceed along this path. If any of the defects that make a person unfit to remain rukn are found in a rukn, his rukniyat is first suspended and he is given an opportunity to correct himself. If he does not reform, he is advised to resign. Otherwise, his rukniyat is cancelled under compulsion. In this way, rukn are urged to understand the importance of remaining free of defects.

Those entrusted with the organization’s financial responsibilities face special tests. Even those unable to fulfill the demands of trustworthiness regarding the Bayt al-Mal, election funds, the funds of institutions operated by the organization, and the like are eliminated. This kind of organizational discipline helps increase the standard.

The True Spirit of Rukniyat

The underlying cause of the two principal reasons for the decline of rukniyat is itself the absence of the true spirit of rukniyat. At the 1986 Rukn Conference, I discussed the responsibilities of rukniyat. At the 1992 conference, while I was in prison, I sent an article entitled “The Dignity of Rukniyat.” These two topics were printed together in one book by the Jamaat’s Publications Department under the title “The Responsibilities and Dignity of Rukniyat.”

Today I am discussing particularly the spirit of rukniyat; some of its points were discussed from a different perspective in that book under the heading “The Dignity of Rukniyat.” To explain the true spirit of rukniyat, I wish to present five points:

1. What is the place of rukniyat on the path of progress in Deeni life? 2. Awareness of the principal causes of declining rank. 3. Caution regarding Allah’s policy of selection and elimination. 4. The responsibility of bearing witness to the truth before the people. 5. Striving to increase one’s deposit in Allah’s bank.

I will now briefly explain these five points:

The First Spirit: What Is the Place of Rukniyat on the Path of Progress in Deeni Life?

As a rukn of the Jamaat, I must acknowledge that the Jamaat has made an enormous contribution to developing my Deeni life. Initially, after receiving the invitation to the Deen through the Jamaat’s late leader, Mr. Abdul Khalek, I joined the Jamaat as an associate member. Then, through his efforts, I began working as a worker. Through the Jamaat’s unit meetings and by studying the Islamic literature published by the Jamaat, I acquired such a revolutionary understanding of Islam that it continued to sharpen my faith, enrich my knowledge, and strengthen my practice.

Before coming to the Jamaat, I had no idea that Islam is the only complete way of life, that Allah’s commands and the Messenger’s method must be followed in every sphere of life, and that every worldly activity must be transformed into worship. To attain Allah’s pleasure and success in the Hereafter, one must offer the sacrifice of life and wealth to establish Allah’s system, following the example of the Messenger (peace and blessings be upon him) and the noble Companions (may Allah be pleased with them). After coming to the Jamaat, I further learned that without establishing Islam in society and the state, one cannot have the opportunity to live as a complete Muslim; Islam was not sent merely to survive somehow under another social system; the Ummah of Muhammad was created to fulfill the responsibility of leading humanity; and Islam came to liberate people from servitude to other people. In a word, I wish to say that whatever slight progress I have been fortunate enough to make in the fields of faith, knowledge, and practice would not have been possible at all had I not joined the movement of Jamaat-e-Islami.

All my rukn brothers and sisters are bound to acknowledge that all these statements are true in their own lives as well. Before coming to Jamaat-e-Islami, I saw various forms of Islam. Having crossed those barriers and found the Jamaat, I hold this organization in immense esteem. Those who became rukn after the Jamaat’s invitation became widespread may not possess a lofty conception of the Jamaat’s dignity. In this age of thousands of tribulations in the name of Islam, only those who have escaped the maze of different views and paths in the name of Islam and received the ability to travel this path can appreciate how great a mercy of Allah the Jamaat-e-Islami is. When I think what condition our lives might have been spent in had we not found this path, my head bows in gratitude to Allah.

Reflecting on what stage of Deeni life we would have occupied and where our standard would have been in the fields of faith, knowledge, and practice had we not joined this Jamaat, I wish to say, in the language taught to us by Allah the Exalted—

الْحَمْدُ للهِ الَّذِي هَدَانَا لِهذَا وَمَا كُنَّا لِتَهْتَدِي لَوْ لَا أَنْ هَدَانَا اللَّهُ.

“All praise belongs to Allah, who guided us to this path. Had Allah not guided us, we would not have been guided.” (Surah Al-A‘raf 43)

One must understand what position in Deeni life Jamaat-e-Islami brings a person to when it advances him step by step and makes him rukn. That position may be called the lowest level of the perfect believer. This is because the condition for becoming rukn is only to observe the obligatory and necessary duties and abstain from what is forbidden. It is not a condition that one must observe the Sunnah and voluntary acts and abstain from what is disliked before becoming rukn. A person who does not properly observe the obligatory and necessary duties or is negligent in avoiding what is forbidden cannot even be considered to be at the lower level of a perfect believer. A perfect believer is a great achievement. The standard of a rukn can, at most, be called the lowest standard of a perfect believer.

In the present corrupt environment of the country and society, many sincere believers do not dare to fulfill even the conditions for becoming rukn. Many who are wholeheartedly active in the Islamic movement and play a strong role in the organization’s various activities do not have the courage to accept the responsibility of rukniyat. Although becoming rukn seems extremely difficult to many, in reality it is only the lowest standard of a perfect believer.

If the progress and advancement of Deeni life are compared to a staircase, the highest step of this staircase is the standard of the noble Companions. There is a vast distance between the lowest and highest standards. Accordingly, this staircase is certainly extremely long. The Jamaat brought the person it made rukn to only the very first step of this long staircase. It is now the rukn’s responsibility to strive to improve his Deeni life by climbing this staircase.

Those who, for the purpose of self-development, continue increasing their knowledge by studying the Qur’an, Hadith, and Islamic literature; cultivate the Sunnah and voluntary acts alongside the obligatory and necessary duties; continue turning to Allah’s magnificent court in the final part of the night to strengthen their relationship with Him; keep their promises in transactions; behave well with everyone; and do similar things out of their own inner prompting will naturally progress in their Deeni life.

For the purpose of personality development, if one conveys the invitation to the Deen to relatives, neighbors, professional associates, and all with whom one has the opportunity to meet and discuss; continues following up with those who accept the invitation in order to advance them along the path of the Deen; and gives the necessary time to bring promising and qualified people into the organization, one may hope for Allah’s pleasure. Allah is most pleased with the work of inviting people to the Deen and grants the status of Ansarullah.

If one continues sincerely performing these two tasks of self-development and personality development, one’s sense of connection with Allah will increase. To deepen one’s relationship with Allah, Maulana Maududi’s (may Allah have mercy on him) booklet Hedayat should be adopted as a guide. This book teaches an extremely practical and excellent method of drawing close to Allah. Maulana Matiur Rahman Nizami’s book Ways of Attaining Nearness to Allah is also very helpful in this regard.

The Second Spirit: Alertness Regarding a Decline in Rank

One must remain alert regarding the two principal causes through which the rank of rukniyat declines. During self-criticism, one must bring to mind every day whether, in all one’s activities, one is giving priority to the Deen over the world. Whenever a test comes from Allah, one must accept it with patience and pray at Allah’s court to pass it. One must inform the organization’s responsible persons and Deeni brothers of one’s condition and ask them to pray. One must also strive to fulfill the responsibility of the Deen with still greater sincerity.

The Third Spirit: Caution Against Elimination

Allah the Exalted has given no one a guarantee that, once guided, he will never again go astray. Rather, the Qur’an teaches people to pray as well as strive to remain firm upon guidance until death.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ اذْهَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ .

“Our Lord, when You have guided us, do not let our hearts deviate after that guidance. Grant us mercy from Your presence; surely You are the Bestower.” (Aal Imran 8)

Guidance is such a great blessing that neglecting it carries a grave risk of going astray. There is no partiality in Allah’s policy of selection and elimination. When He grants someone the ability to advance along the path of the Deen while overcoming all obstacles, it must be understood that Allah has selected him. When someone fails Allah’s test and, through lack of patience and courage, loses the strength to continue along the difficult path of the Deen, it must be understood that he has fallen among those eliminated. A clear understanding of this is found in the final verse of Surah Al-Hajj.

وَجَاهِدُوا فِي اللهِ حَقَّ جِهَادِمٍ هُوَ اجْتَبُكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدين من حرج مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ –

“Strive for Allah with the striving due to Him. He has chosen you and has placed no hardship upon you in the Deen. This is the way of your forefather Ibrahim.” — (Surah Al-Hajj, final verse)

The first part of Surah Al-Hajj was revealed shortly before the Hijrah, and the final part was revealed immediately after the Hijrah. What is the significance of the command in this verse to those who abandoned everything and migrated for the sake of the Deen to strive with the striving due to Allah? It is worth noting that although many verses throughout the Qur’an say “wa jahidu fi sabilillah,” the word “sabil” is absent from this verse. Surely the word “sabil” was not omitted by mistake or without purpose. I will cite verse 59 of Surah An-Nisa as an example:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأمر منكم –

In this verse, the word “ati‘u” is mentioned with Allah and the Messenger, but it is omitted with “those in authority among you.” Just as the word “ati‘u” was not omitted here without purpose, there is significance in omitting the word “sabil” from that verse as well. Allah alone knows its true significance. However, the following interpretation may reasonably be considered.

Sabil means path. Many verses speak of striving in Allah’s path with life and wealth. This verse does not mention striving with life and wealth. The noble Companions strove in Allah’s path with their lives and wealth for thirteen years, then abandoned everything and made the Hijrah. They had already traversed all the paths. Taking only their lives with them, they abandoned attachment to their homeland and attraction to their relatives and obeyed Allah’s command. Now they were commanded to strive in Allah. In other words: You have sacrificed everything at His command for Allah’s pleasure. You have nothing more to seek or gain in this world. Therefore, become immersed in Allah; dissolve your desires and wishes into Allah’s will. Become fana fillah.

Because Allah selected you to fulfill His will. Considering you worthy of selection, He granted you the ability to make the Hijrah. He did not allow any obstacle to stop you from fulfilling the demands of the Deen. Many believers were unable to make the Hijrah because of their weaknesses. You were able to do so because you were counted among Allah’s chosen.

This sacrifice and offering of yours follow the example of your ideological father Ibrahim (peace be upon him). You too, following his example, became able to sacrifice everything in this world while fulfilling Allah’s command.

From this we learn that those who disregard fear, greed, calamities, and misfortunes and remain firmly steadfast on the difficult path of the Islamic movement are counted among Allah’s chosen. Those who fall behind because they succumb to weakness are among those eliminated.

Of Bangladesh’s 120 million people, 110 million are Muslims. Among Muslims are millions who, in knowledge of the Qur’an and Hadith, worldly knowledge, advanced degrees, wealth, honor, authority, leadership, and similar matters, are far superior to rukn like us. Against the vast forces of falsehood, people as few as us

إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ –

He granted us the opportunity to pledge allegiance to Allah. If the consciousness of being included among Allah’s chosen remains alive in us, we will never be willing to be deprived of this honor. We must earnestly pray that Allah Most High protect us from being cast aside.

Fourth Consciousness: Bearing Witness to the Truth

We must be serious about ensuring that the people can see, in our real lives, examples of the great banner of the Kalimah that we have taken up while proclaiming the rule of Allah’s law and righteous people. Through years of striving and with the help of an organized system, we have attained a certain degree of the light of Allah’s religion, faith, knowledge, and practice. Only a small number of ordinary people are able to attain this on their own. Then how can the people obtain the light of the religion?

In various surahs of the Qur’an, the qualities of the believers, the righteous, and the servants of Allah have been described. Through this, the Companions were inspired on the one hand, while on the other hand the general public was invited to think: there are people just like you, from your own society, who are your relatives and neighbors, who responded to the call of the Messenger and acquired such qualities that you are compelled to praise them. No matter how bad a person may be, he is compelled to praise one who possesses good qualities. It is entirely natural to be attracted to those who possess human virtues.

We carry the banner of the great truth; if our real lives bear true witness to that truth, the people will certainly be attracted. If they cannot see the true form of Islam through our lives, they will not respond merely to our words.

Our Rukniyat will be successful only on the day when people in our circle of acquaintance discuss us in this way: “Someone will say, ‘I have never seen a better person than so-and-so. It is very difficult to find such an honest person.’ Another will say, ‘Why should that be surprising? He is a Rukn of Jamaat-e-Islami. Would Jamaat make someone a Rukn if he were not so honest?’”

Rukniyat will be successful only if our conduct, dealings, fulfillment of promises, disposition, temperament, and compassionate hearts are regarded as worthy of praise by our relatives and neighbors. When the character of the Rukns reaches this level, confidence and hope will arise in the hearts of the people that their welfare will be assured if Jamaat-e-Islami is entrusted with governing the country. This subject has been discussed in detail in the book “Bearing Witness to the Truth.”

Fifth Consciousness: стремing to Increase Our Deposits in Allah’s Bank

In a Hadith Qudsi, Allah says: The children of Adam claim, “Mine, mine.” Yet only that much is truly theirs as they have eaten and digested, the clothing they have worn until it was torn, and what they have spent in the path of Allah. Everything else will belong to others after their death.

Even what they eat but do not digest is not theirs. If it is vomited or passed out as diarrhea, dogs, cats, chickens, or crows will eat it. Before it is torn, clothing may also pass into someone else’s hands. Only what has been deposited in their name in Allah’s bank is certainly theirs.

Therefore, the Rukns must make it their aim to keep increasing the amount deposited in their account in Allah’s bank. They are encouraged to give five percent of their income even before becoming Rukns. Therefore, it is necessary to realize the importance of increasing the amount of Iyanat. In addition to regular income, one must continue giving in the path of Allah whenever one has the means.

We should develop the habit of giving to the Baitulmal an amount from the money we are obliged to spend each month on the family’s maintenance such that we can feel that we have made a sacrifice. I would like to offer a suggestion for this.

Suppose a family has seven members. If Jamaat-e-Islami is counted as one member of the family, then that family will be considered to have eight members. Divide by eight the amount spent each month solely on food and clothing; if Iyanat is given in the amount represented by one share, the resulting pressure on the family’s expenses will make one feel that this much has been sacrificed for Allah.

It is better to develop the habit of paying that month’s Iyanat before beginning the household expenses for the month. This can be done with the feeling that I have paid Allah’s due first, hoping that He will bless my income and livelihood and my household. If Allah protects us from illness, calamity, and hardship, that itself is a great blessing for the household. And this power is in Allah’s hands alone.

The Benefits of These Consciousnesses

If we can keep these five consciousnesses constantly alive, we will be able to advance, God willing, up the ladder of religious progress. There is no end to this progress.

We must continue this effort to become perfect believers without interruption. Under no circumstances should we think that we have become perfect. Having such an idea means that decline has begun. Once we think this way, our effort to advance will stop and we will begin to fall behind.

In acquiring knowledge, we see that passing a B.A., M.A., Fazil, or Kamil examination does not make someone an ocean of learning. However, with the help of an educational institution, one acquires enough knowledge to gain the courage to plunge into the ocean of knowledge. That is not the responsibility of the educational institution; it is the individual’s own responsibility.

Likewise, with the help of Jamaat’s organizational system, after obtaining the degree of Rukniyat one gains the courage to strive toward becoming a perfect believer. If we put this courage to use, progress will continue, God willing. This is not the organization’s responsibility; it is the Rukn’s own responsibility.

Becoming a Rukn means becoming an automatic machine. Jamaat has made him an automatic engine and set him free. If he still needs to be pulled along like a railway carriage, then it must be understood that he is no longer an engine but has become a carriage. The Rukn’s responsibility is to strive constantly, through his own efforts, to improve his religious life and, as an engine on this path, to move many more people forward like carriages. If the consciousness of Rukniyat remains alive, it is possible to fulfill both responsibilities competently.

We Must Become Examples for the Workers

If our standard is high, the workers will regard us as examples, and their interest and enthusiasm in becoming Rukns will increase. Otherwise, we ourselves will be regarded as obstacles in their path to becoming Rukns. Considering this, our awareness of responsibility must be extremely deep. If we are not an asset to the movement, we will become a liability. The progress of the movement depends on us.

Therefore, I earnestly appeal to you: let us make a firm decision on this matter. Then the sacrifice of time, labor, and money that we have made for this conference will truly be worthwhile.

It is because of the great importance of Rukniyat that I considered it my duty to present three speeches on this subject at three separate Rukn conferences. In 1986, “The Responsibility of Rukniyat”; in 1992, “The Dignity of Rukniyat,” sent from prison; and at this 1997 conference, the points presented concerning “The Consciousness of Rukniyat”—if we regularly study and practice these, then, God willing, Allah Most High will grant us the opportunity to establish His great religion.

Examples of the Absence of a Sense of Responsibility, Dignity, and Consciousness in Rukniyat

Those who write and submit resignation letters seeking release from Rukniyat reveal through their language that they are deprived of a sense of its responsibility, dignity, and consciousness. No one becomes a Rukn suddenly, driven by emotion. Only after long deliberation does a person advance step by step as a worker and become a Rukn. Yet, when submitting a resignation, he seeks release by expressing his inability to fulfill his responsibility because of personal difficulties.

In reality, because they have lost the state of mind with which they became Rukns, or because they have failed the tests sent by Allah, they fall among those who are cast aside.

Among those who submit resignations, those who, despite expressing their inability to fulfill the responsibility of Rukniyat, continue to participate regularly in Jamaat as workers may perhaps regain the courage to become Rukns at some point. But those who resign with the intention of leaving Jamaat face a strong likelihood of decline in religious terms. After understanding the religion and knowing that joining an Islamic organization is obligatory, and after becoming a Rukn of Jamaat, leaving this Jamaat is permissible for only one reason. If someone resigns in order to join an organization better than this Jamaat for the purpose of fulfilling the responsibility of establishing the religion for which he joined Jamaat-e-Islami, there is no fault in that. But if someone leaves a religious organization because of personal weakness, then according to the Hadith he has acted like someone throwing the rope of Islam from around his neck.

Among those whose Rukniyat is revoked for violating its conditions, those who repent and continue working sincerely as workers eventually become Rukns again. Therefore, it is our duty to identify revoked Rukns as targets and strive to make them Rukns again. It is our religious responsibility to try to reform, with a compassionate heart, any brother who has lost his Rukniyat because of an offense.

Appealing Earnestly at Allah’s Court

We must constantly offer thanks at the court of our Lord, remembering how great a favor our Master has done us by granting sinful and insignificant people like us the opportunity to fulfill the great responsibility for which Allah Most High sent the prophets and messengers.

We should continue praying and striving so that, through the very favor by which He brought us onto this path, He may grant us the ability to be worthy of it.

We must continue appealing earnestly at His noble court so that we are not cast aside after the Merciful Master has made us fortunate by advancing us this far on the path of religion; rather, so that we may advance throughout our lives up the ladder of the religious life. There is no end to progress on this path. Therefore, there is no opportunity to think that we have already progressed enough.

May the Most Merciful, the Especially Merciful, accept us all for worthy service to His religion, grant this Jamaat the ability to establish the religion, and select our beloved homeland Bangladesh for the victory of Islam. Ameen. Then, Ameen.

The End