The Fundamental Elements of Character Building

The greater the increase in human activity and the more important it becomes, the more extensive Satan’s intervention also becomes. In this respect, the present age possesses notable characteristics. On the one hand, the materialistic and self-worshipping civilization of the West has brought the moral decline of our nation to its extreme, while on the other hand, the atheistic ideas of socialism are attacking us. This attack has created doubts and misgivings about the basic faith and creed of our nation. As a result, the foundation of the nation’s deep, loving relationship with Islam has been shaken. It is as though the very picture of the challenge issued by Satan, the “commander of the forces” of calamity and mischief, has appeared today in full.

Satan said:

“I will come at them from in front of them, from behind them, from their right, and from their left.” (Surah Al-A‘raf: 17)

In this situation, many of our well-wishing friends advise us to withdraw from the troubles of the world, sit in the privacy of our homes, and strive merely to preserve our Muslim identity. Certainly, remaining steadfast in such circumstances is no ordinary matter. Under normal conditions, every upright person upholds the ideals of morality. But remaining established upon elevated moral conduct while surrounded by a raging storm of moral disorder is no simple matter. Yet if some people stay away from an epidemic-stricken area, busy themselves with improving their own health, and calmly grant the epidemic broad permission to continue spreading the horror of moral death, then in our view there can be no greater selfishness. The valuable lamps and golden lampstands near a shrine that needlessly radiate light, while nearby caravans of people become lost in forests and wilderness and are plundered by bandits—those lamps and lampstands are equally worthless whether they exist or not. Likewise, faith, Islam, and taqwa that seek refuge in the mosque out of fear of opposing forces instead of throwing themselves into the field of action to illuminate the surrounding environment are nothing more than mere golden ornaments for the heart and mind. The “capital” of character that is always kept locked in a chest for fear of loss and remains perpetually unproductive is equally useless to social life, whether it exists or not. If Muslim men and women and the Muslim group possess some “capital” of character and faith, it should be released into circulation in the marketplace. If those who invest the capital are capable, it will return with profit; if they are incapable, then far from earning profit, even the principal will be lost. But capital’s value lies in remaining in circulation. Otherwise, no matter how much capital is accumulated, it is bound to fail completely.

When the workers of the Islamic movement have decided to invest the minimum capital of their character and faith in this path, we must take every measure not only to protect it from loss, but also to secure greater profit from it for the country, the nation, and ourselves. Like a small-capital merchant, we should exercise the utmost care in putting our hard-earned income into business. It is also our duty to adopt every means for its management and supervision. To serve the people in an epidemic-stricken area, we must take all possible measures to protect our own interests.

A Proper Relationship with Allah

Establishing a relationship with Allah is our first and foremost need in this difficult field of trial. If this relationship falls below its expected minimum standard, all our efforts and activities will become colored by worldliness, and all the doors of our hearts and minds may be opened to Satan. Thereafter, no obstacle remains in the way of the forces of sin entering the fortress of our conscience. To maintain our relationship with Allah and advance it according to the needs of the various stages ahead, it is essential to pay greater attention to at least the following matters:

1. By Allah’s infinite grace, no worker closely associated with our movement has abandoned the basic acts of worship. But merely performing acts of worship is not enough; complete regularity in this regard should be accompanied by the qualities of fearing Allah and being submissive and humble before Him. In this matter, we are currently at the very lowest level of the desired standard. This is such a weakness that if, while it is present, we plunge into major struggles—needless to say, we cannot remain separate from the struggle of life—we will face serious loss.

Allah Most High has given rules and regulations for performing prayer, fasting, Hajj, and zakat, and expects certain states to be created through them. With the help of the Qur’an and Hadith, our associates should learn these matters and then arrange to perform them properly. In particular, strict attention must be paid to time in offering prayer. If the eagerness to pray in congregation does not steadily increase, it will be difficult for reverence, submission, and humility before Allah to arise in prayer. It should also be remembered that without becoming accustomed to self-examination alongside worship, it is impossible to bring life into worship. In the absence of self-examination, however complete the outward structure of worship may be, it remains hollow within.

2. To develop and strengthen our relationship with Allah, we should study the Qur’an and Hadith directly. Since the entire effort and activity of our group rests upon the teachings described by Allah and His Messenger in the Qur’an and Hadith, if its workers do not try every day to immerse themselves in those two sources of faith and knowledge, they may be led astray at any moment. In view of the dark alleyways of the popular forms of modern jahiliyyah that we must cross, and the bands of bandits whose formations we must penetrate as we advance through perilous forest paths equipped with the weapons of literary, artistic, and intellectual knowledge, it can unquestionably be said that without carrying the lamp of religious education and knowledge, it is impossible to travel even a furlong with confidence.

We should spend at least some time—half an hour or fifteen to twenty minutes—to learn directly from its original sources the significance and demands of the ideal and ideology we are striving to establish. Even if we cannot do much, if we read just one verse and one Hadith every day, fully understand their meaning, and strive to implement them in practical life, then, God willing, these medicines of truth, despite their small quantity, will protect us from the poisonous vapor of an environment opposed to the ideal because of their continuity.

Books that help us understand the Qur’an and Hadith, especially the books of the Islamic movement, should be studied regularly. Many workers have studied a few books and become completely satisfied, feeling no urge to study further. They think they have fully understood the movement and organization. But this is nothing more than a thoroughly mistaken notion. There are also workers who read certain books once several years ago and feel no need to read them again to create fresh inspiration, whereas it is extremely important to read all the books and to read them repeatedly.

3. To strengthen the relationship with Allah, placing as much emphasis as possible on voluntary worship has always been considered essential for the workers of the Islamic movement in every age. Voluntary worship should be performed regularly, and secrecy should be especially maintained in this matter. Among voluntary acts of worship, voluntary prayer—particularly Tahajjud prayer—holds a very high position. Tahajjud prayer becomes the finest aid for the soldiers of the Islamic movement in passing through difficult stages.

The second voluntary act of worship is voluntary fasting. It is an excellent means of strengthening the relationship with Allah. Fasting three days a month is Sunnah, indeed equivalent to fasting for an entire year. In addition, Hadith mentions fasting on certain special days as commendable. Generally, a lenient policy has been adopted in this regard. One may observe a voluntary fast once every ten days or once a month.

Among voluntary acts of worship, one must become accustomed to setting aside a portion of one’s earnings—that is, one’s money—in response to the inspiration to spend in the path of Allah, so that it may be invested in establishing the faith. Besides this, there is no other way to water the roots of our movement. Indeed, it would not be an exaggeration to say that stages of work are now appearing in which we may have to sell our own adornments to provide provisions for the religion of Allah. We know that most of our friends are poor, with only a handful belonging to the middle class and remaining distant from worldly interests. This movement has no support from the wealthy class. In this situation, no group devoted to worldly interests can present an example equal to the level of financial sacrifice by which our members and supporters have kept the Bayt al-Mal alive. Yet Allah knows that compared with the example set by the Companions of the Prophet (peace be upon him) in spending wealth in the path of Allah, our financial sacrifice is still far below that standard. Think! In the delicate situation through which we are currently advancing, if blood cannot circulate through the veins and arteries of the movement because the necessary amount of sustenance is not supplied to the Bayt al-Mal, and the movement fails for this mere reason, what answer will we give to Allah? Therefore, we must strengthen our inspiration to spend wealth in the path of Allah.

4. Constant dhikr and supplication are a basic need for maintaining a relationship with Allah. Instead of teaching his Ummah dhikr mixed with the idea of renouncing worldly life, the Prophet of Allah (peace be upon him) taught them numerous supplications and forms of dhikr for every activity of day and night. These should continue during sleep, wakefulness, movement, sitting, rising—in fact, in every activity.

For waking from sleep, leaving the house, entering the house, moments of joy, times of sorrow and hardship, when a mistake is made, when beginning any task, upon hearing the adhan, while performing ablution, when sneezing, when meeting a Muslim brother, while drinking water—in other words, for every small and great activity—the Messenger of Allah (peace be upon him) taught many brief and beautiful words for remembering Allah and supplicating to Him. When a Muslim utters these words consciously and attentively, he keeps himself connected to Allah, his Lord and Master. He never loses himself amid the busy activities of the world by forgetting Allah. His life becomes filled with dhikr and supplication.

From morning until evening, he says at times Subhanallah (Allah is pure and free from every defect, fault, harm, and deficiency), at times Alhamdulillah (all praise belongs solely to Allah), at times Astaghfirullah (I seek forgiveness from Allah), at times La hawla wa la quwwata illa billah (there is no power or strength except through Allah), at times Sadaqallahu wa rasuluhu (Allah and His Messenger have spoken the truth), at times Rabbi’ghfir warham (O Allah, forgive me and have mercy on me), at times Anta waliyyi fid-dunya wal-akhirah (O Allah, You alone are my friend in this world and the Hereafter), at times Hasbiyallahu rabbi (Allah, my Master, is sufficient for me), and at times Ni‘mal-mawla wa ni‘mal-wakil (Allah is my best friend and the finest helper), saying these words with sincere inspiration. * In this way, establishing a relationship with his Almighty Master and Lord, he repeatedly asks that great and all-powerful Being for the strength, time, and opportunity to perform good deeds. From Him he receives guidance, seeks welfare, seeks refuge against Satan’s activities, and, becoming aware of his own faults and mistakes, asks Him for forgiveness. Thus his entire life becomes filled with dhikr, goodness, and righteousness.

*Arabic forms of the dhikr and supplications:
(1) سـُبحَـا نَ الله

(2) الحمد لله

(3) اسـتـغـفـر الله

(4) لا حـولا ولا قـوة الا بـالله

(5) صدق الله و رسـولـه

(6) رب اغـفـر وارحـم

(7) انـت ولـي فـى الـدنـيـا والا خـرة

(8) حـسـبـى الله ربـى

(9) نـعـم الـمـولـى ونـعـم الـوكـيـل-

It is extremely necessary for every one of our workers to become accustomed to constant, conscious dhikr of this kind. In addition, one should supplicate at every moment for increased firmness and strength in one’s faith, character, patience, reliance upon Allah, self-restraint, and discipline. This strength can prove highly effective in any struggle.

Needless to say, dhikr and supplication that are not expressions of a conscious mind, that have no connection with one’s mental state, that lack a sense of Allah’s presence, that are tainted by the desire to display oneself, and that amount merely to nervous exercise cannot produce the desired result. Therefore, dhikr and supplication should be accompanied by thought and awareness, and should at the same time be free of the desire for display.

A Proper Relationship with the Organization

If the organizational system of a group is weak and it takes part in a major campaign in that condition, its state is exactly like that of a motorcar whose parts have not been properly tightened, while its driver sets out in it to cross mountainous roads and faces difficulties at every step, until the car’s engine comes to a complete standstill.

Organization is a natural need of every group. But for us it is not merely a natural need; rather, it is the living expression of our religious commitment, morality, worship of Allah, and obedience to the Messenger. Organizational weakness creates various difficulties in the way of work. Therefore, different groups try to remove this weakness. But we believe that this would cause our loss in the Hereafter. For this reason, we always regard it as something to be avoided. It is therefore essential to strengthen organizational discipline and for every associate to consider it his own responsibility to stand guard over it. Here we present some important matters concerning the organization:

1. The balance between command and obedience is the backbone of the organization. Without this balance, the very existence of the organization is meaningless. That is why destroying this balance between command and obedience is tantamount to committing a sin. In other words, it is disobedience to Allah and the Messenger (peace be upon him). After committing this offense, a person cannot attain success in this world or the Hereafter.

The Qur’an demands:

اَطـِعُـوا اَللهَ وَاَطـِعـُوا الـرَسـُولَ وَ اُولِـى الاَمـرِ مَنكَـم-

That is, “Obey Allah, obey the Messenger, and obey those vested with authority among you.” (Surah An-Nisa, verse 58)

Remember that these three forms of obedience are obligatory. If a Muslim abandons obedience to any one of them, he faces loss.

The Messenger of Allah (peace be upon him) himself said:

“Whoever obeys me obeys Allah, and whoever disobeys me disobeys Allah. And whoever obeys my amir—that is, one appointed by the Messenger or one who follows his obedience—obeys me, and whoever disobeys my amir disobeys me.”

A statement by Abu Hurayrah (may Allah be pleased with him) makes this matter even clearer. He said:

“It is beyond doubt that obedience to leaders is obedience to Allah, and disobedience to them is another name for disobedience to Allah.”

In this connection, numerous Hadith with definitive instructions have been narrated in the books of Hadith. Their message is that, for governing an Islamic state or striving to establish the faith, those members of an organization founded on Islamic law and constitution who are selected for leadership because, in view of the distinctive qualities of Islamic leadership, they possess a high degree of knowledge and taqwa must be obeyed in righteous deeds; this obedience is among the most important obligations and duties of the Shariah.

For this reason, the Messenger of Allah (peace be upon him) declared unequivocally that even if a noseless Abyssinian were appointed to a position of leadership, his complete obedience would be essential, no matter how different or distinctive his appearance, lineage and tribal status, conduct, customs, taste, feelings, and emotions might be, and even if this made him extremely disliked by someone.

The Messenger of Allah (peace be upon him) also said:

Those who reject this demand for obedience to the amir, even if they possess abundant taqwa, have no hope of success in the Hereafter.

He said:

“Whoever turns away from obedience to the amir will meet Allah on the Day of Resurrection in a state in which he will have no proof or evidence with him to establish his justification.”

From this brief discussion, it may be inferred that the directors and leaders of an Islamic party and organization are not on the same level as the presidents, vice presidents, and advisers of ordinary worldly political parties. Rather, here the directors and members of the central executive council possess a special religious and Shariah-based status. Their rights and duties are determined not on the basis of temporary opportunities and advantages, but on the basis of the faith and Shariah. Therefore, the matter of obeying them is not at all equivalent to obeying the leaders of ordinary political parties.

As long as the leaders do not openly depart from the path of the Qur’an and Sunnah, violating their instructions, obeying them reluctantly instead of gladly and eagerly, harboring hatred and hostility toward them instead of wishing them well, conspiring against them, backbiting them, creating discontent against them, failing to inform them of the true circumstances and events, being miserly in offering sound advice to help them follow the right path, and spreading their confidential matters will all be included among the major sins. These are major sins of such gravity that they can ruin a person’s Hereafter despite acts of worship and general moral reform. This terrible condition can reduce a person to the level of hypocrisy. Therefore, those within an Islamic party and organization must be extremely cautious regarding obedience.

2. Islam has never demanded blind obedience. Rather, it has required obedience only in matters of “righteous deeds.” Outside the limits of “righteous deeds,” its instruction is:

وَلاَ تَعـاَوَنـُوا عَـلَـىَ الاِثـمِ وَالـعُـدوَانِ-

“Do not cooperate with one another in sin and transgression.” (Surah Al-Ma’idah, verse 2)

It is precisely because of the internal demands of an Islamic party and organization that its members must keep a strict watch over the party’s activities and prevent its directors from taking a step beyond the limits of righteous deeds.

In this regard, Umar (may Allah be pleased with him) said:

“Friends! If any of you sees crookedness in my policy or conduct, it becomes his duty to straighten out this crookedness of mine.”

In this regard, if disagreement arises over some minor matter, the members of the group have a Shariah-based right to present it for resolution, discuss it, and, if they do not receive a satisfactory reply, remain firm upon their position. But they must obey only the decision that is implemented by the directors. Obedience cannot be refused merely because a decision was made against my opinion, or because the situation was not viewed from the perspective from which I observe it. The chain of obedience may be severed only when, in the words of the Messenger of Allah (peace be upon him), a clearly different path is adopted after abandoning the path of Islam.

Criticizing those responsible for leadership in order to keep them on the path of truth is also a fundamental right of the workers. But although the principle of criticizing on the basis of suspicion and doubt may be accepted in other groups, this principle is regarded as un-Islamic for an Islamic group. In an Islamic group, criticism is based on a good opinion. Here, instead of the tone of objection and complaint, the tone of goodwill and sincere counsel is heard. In an Islamic jamaat, only such a method of criticism is appropriate in which the critic has no bitterness in his heart and the listener is not annoyed by it; in which no desire for revenge is mixed with the criticism; in which there is no insistence on forcing one’s own words to be accepted; and in which the critic does not become sad or irritated if the criticism is not accepted. Moreover, in an Islamic group criticism is made face-to-face, directly; no one is criticized from behind or in secret. Saying something behind someone’s back is not criticism but backbiting. Backbiting is the foremost sign of harm toward an Islamic group, whereas criticism bears the sign of wishing it the greatest good. The difference between the two is as vast as the distance between heaven and earth.

The very nature of our organization is such that the more forthright criticism is made of those responsible for leadership, the more beneficial it is for the movement. But using sarcastic words about the directors, venting one’s anger through statements contrary to their dignity, joking and jesting about their affairs, or taking pleasure in mentioning their weaknesses is certainly contrary to Islamic principles of character.

Because there is no legal restriction on the right to criticize, turning it into a permanent activity, beginning to criticize every instruction, action, and decision of the directors and every word they say, and demanding that complete arguments and proofs be presented in support of their instructions also becomes a cause of disaster. Once this situation arises, no person can hold a responsibility for even one day. Thereafter, those responsible will merely continue answering questions before the ordinary members of the group and, to restore their confidence, will keep explaining every word and action of theirs in detail, trying to convince them that there is nothing in it deserving complaint. Considering these points, it can easily be understood that sufficient caution must be exercised in adopting a just approach to criticizing those responsible for leadership. If caution is not exercised in this matter, the workers may misuse the right to criticize and turn it into a serious harm to the organization; as a result, their own fate may also become extremely terrible.

One major sign of unjust criticism is that it creates obstacles in the path of obedience. After a person sets foot on this path, he becomes involved in overtly wrongful conduct. Thus, obedience and criticism have separate boundaries, and each should remain within its own boundary. Nothing can bring obedience to an end except disobedience to Allah.

3. No change can be made in following the system of obedience because of changes in individuals. It may be that, among the members of a large group entrusted with responsibility when a movement has reached a broader stage, some are of a higher standard and some of a lower standard; one has greater knowledge, another greater taqwa; one is more proficient in particular matters of the present age, while another has deep knowledge of the conditions of the early period; one is more informed about the outward aspects of the directives, while another possesses knowledge of their inner wisdom; one considers one aspect of the movement more important, while another gives greater importance to a different aspect. It may also be that one person has a somewhat stern temperament and another a gentle one; one prefers an exceptionally forthright manner, while another is accustomed to a somewhat weighty and dignified manner; one prefers excessive eloquence, while another favors working silently.

In addition, people may have different tastes in various matters of life, such as clothing, food and recreation, walking, sitting and standing. Personal taste, nature and inclination continue to play their part up to a certain point, despite the unity of the general principles of a group system. These differences and variations do not create such a difference in the condition of responsible persons that the degree of their right to obedience may be varied, causing people, when one of them is replaced, to wonder why the taste and intellectual disposition found in one person are not found in another. If a replacement is made after people have become accustomed to a particular manner and method of working, unrest arises in their minds and the pace of work slows down. To close the door to this disorder, the Messenger of Allah (peace be upon him) instructed that even if a maimed Abyssinian were appointed your imam, you should listen to his instructions and obey him fully. In this matter, do not look at his appearance, features, dress, taste or nature. The Shariah has not made obedience dependent on responsible persons having personal tastes and natures that meet the followers’ demands in every respect.

The Islamic movement does not revolve around personalities. Rather, at one time this movement proceeded under the leadership of the Messenger of Allah (peace be upon him), and at another time Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him) advanced, reciting this Qur’anic statement—

وَمَا مُحَمّدٌ اِلاَ رَسـولٌ مِن قـَـبلـِهِ الـرّسـَلُ اَفَـائـن مـَاتَ اَوقُـتـِلَ انـقـَلَـبـتـُم عَـلـَيَ اَعـقـَاَبِـكُـم-

(That is: “Muhammad was only a Messenger. Many Messengers passed away before him. If he dies or is killed, will you then turn back on your heels?” — Surah Aal-e-Imran, verse 144.) He then proceeded and assumed leadership of the movement. After that, a person with a stern heart like Hazrat Umar (may Allah be pleased with him) attained leadership. Then a gentle-hearted and forbearing person like Hazrat Uthman (may Allah be pleased with him) took up this responsibility. Then Hazrat Ali (may Allah be pleased with him), with his special qualities, led this movement. Throughout all these transfers of leadership, the necessity of the system of obedience certainly remained in force, and violating this system has always been included among the major sins.

Remember, we have not been instructed to obey discipline by keeping personalities before us; rather, we have been instructed to obey discipline by keeping before us the status that the Shariah has assigned to various responsibilities. Therefore, even if the person changes every day according to need and circumstances, we should sincerely fulfill all the rights that Allah and His Messenger (peace be upon him) have granted to those responsible over us.

4. Until now, only the responsibilities of the workers have been described. Compared with these, the responsibilities of those in authority are much more delicate. Balance cannot be maintained between authority and obedience until those in authority fully discharge their responsibilities. The leaders’ accountability in the Hereafter will also be much more difficult than that of the workers. The greater part of the Islamic movement’s success in this world depends on their correct and proper conduct. Workers can offer proper obedience only when the leaders fully discharge their own share of the duty—that is, their own responsibilities regarding authority.

Excellent guidance on this matter is found in the following verse. Here Allah the Exalted has expressed the nature of the authority of the Messenger of Allah (peace be upon him) in the following words:

فـَـبِمَـا رَحـمـَةٍ مَّنَ اَللهِ لِـنـتَ لـَهـُم وَلـَو كَـنـتَ فـَظـاًّ غَـلـِظَ الـقـَلـبِ لاَنـفتَضـُّوا مِن حَـولِــكَ فـَاعـفُ عَـنـهُـم وَاسـتـَغـفـِرلَـهُـم وَشَـاوِرهُـم فِـى الاَمـرِ فَـاِذاَ عـَزَمـتَ فـَتـَوَكّـل عَـلـَىَ اللهِ اَِنَّ اَللهَ يُـحِـبُّ الـمُـتـَوَكّـِلـِيـنَ-

“It is solely by Allah’s mercy that you are gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you. So pardon them, ask forgiveness for them, and consult them in matters. Then, when you have resolved upon a course of action, place your trust in Allah. Surely Allah loves those who place their trust in Him.” (Surah Aal-e-Imran, verse 159)

In this verse, every person in authority who obeys the Messenger of Allah has been given a fundamental rule, without which no group discipline can be properly established. The matters to which every member of the organization should remain committed in the light of this verse, and with which one should shape one’s character and temperament, are described below:

a. A person should not feel any distinction between great and small, high and low. Where this atmosphere is absent, a psychological, heartfelt and social distance arises between those in authority and those who obey, and the vital force of cooperation becomes weak.

Allama Iqbal described this great truth in his poetry as follows:

“Someone became separated from the caravan’s ranks,
Someone grew doubtful of the sanctuary,
For the conduct of our caravan leader
Is not affectionate.”

The relevant verse demands precisely this affectionate conduct.

This affectionate conduct does not mean that a responsible person may never be strict about anything, may never demand an explanation for mistakes, may not prevent wrongdoing, or should instead go about flattering every worker. Rather, if circumstances and the environment require a strict policy somewhere, failing to adopt it there will harm the movement. For the sake of ideals, objectives and discipline, those responsible sometimes have to speak to their associates in a commanding tone and get the work done. But that command should carry the living flow of affection and love. Its outward harshness is nothing more than a shell.

b. Those responsible have the opportunity to closely observe the conduct, behavior, manner, attitudes and other aspects of all their associates. Thus many of their faults, shortcomings and defects lie before them. Perhaps someone has been negligent in performing a duty, someone has said something unpleasant to opponents of the movement, someone has expressed faulty emotion, someone has publicly revealed a highly important secret, someone has treated his associate or another person unjustly, someone has backbitten, or someone has made an accusation against another.

Because all these matters are before them, ill opinion, bitterness and irritation inevitably arise in people’s minds. Seeing such weaknesses, the hearts of responsible persons gradually become bitter toward particular individuals and even toward their entire group. Then a kind of irritation begins to show through harsh but abrasive conduct and speech. As a result, hearts are broken, the scope of doubt and suspicion expands, and the bonds of authority and obedience begin to loosen. The verse mentioned earlier gives a warning concerning this matter. Through it, those in authority are taught: see the weaknesses of your associates and forgive them; do not let them corrupt your heart, and do not despair. Different people have different kinds of weaknesses. These gradually disappear after much effort and toil. It is not enough merely to forgive them; out of affection and love, one must seek Allah’s forgiveness for them in their absence. This is the best way to strengthen bonds of mutual affection.

c. In accordance with the instruction, “And consult them in various matters,” those responsible should, from time to time and when necessary, consult various associates according to their intelligence and judgment, knowledge and taqwa. Consultation increases mutual trust, removes doubt and suspicion, and makes it easier to implement decisions.

Consultation is obligatory. Regarding any matter in which an associate is qualified to give sound advice, consulting him about that matter is Allah’s command. It is not necessary to consult every person on every matter; rather, one should certainly consult the person whose advice is appropriate for that matter. Sometimes consulting particular persons, sometimes only the selected “executive council,” and at other times ordinary members and associates, then considering and analyzing their opinions, strengthens the effort and struggle to establish the Deen. Moreover, it strengthens the organization of the group. Through consultation, different minds come together, unity is established among them, and they prepare to implement the decisions to be adopted on various matters.

d. The final instruction Allah the Exalted has given those in authority in this verse is that, after the necessary consultation, once a firm decision has been made on a matter, one should remain firmly committed to it with undivided attention. Even after decisions are made on the various scattered matters that arise daily, those responsible for a group must face disagreement, and new opinions continue to come before them. But if settled matters are repeatedly changed, it becomes impossible to advance successfully in any one direction; instead, hesitation and mental chaos arise in the minds of those responsible. As a result, the group’s overall policy also suffers from perpetual instability. For these reasons, after reaching a proper conclusion, Allah the Exalted sought to encourage those who give consultation to accept the settled matters and fulfill their practical responsibilities.

5. Further statements concerning authority and obedience are as follows:

a. The sense of the necessity prescribed by the Shariah regarding obedience to the circulars and directives issued by various responsible persons is generally somewhat weak. These circulars and instructions are perhaps regarded as ordinary office or court circulars. Yet whenever a circular is issued, its status is exactly like that of “commanding the right” (Amr bil Ma‘ruf). In this matter, obedience to the authorities (Ulil Amr) has been deemed necessary. Every word of the circulars should be considered carefully, and one’s full strength should be devoted to implementing them on time with the same spirit of devotion with which all the commands and prohibitions of the Shariah are observed.

b. We have still not developed the ability to properly observe the time set for attending a meeting, the period fixed for arriving at a duty, or, similarly, the method or time fixed for delivering a message or report or carrying out an order.

People still cannot fully understand that each of them is like a cog in a rotating machine, and that if every cog delays in performing its assigned duty or functions irregularly, the entire machine will fail to work on time. With this paralysis, we cannot succeed in any major undertaking. Therefore, each of us should train ourselves to function properly, like the cogs of an organizational machine.

c. The foregoing discussion has sought to make clear that shortcomings and deviations in obeying authority and the system of discipline amount to sin. For this, we will have to answer before Almighty Allah. Yet it seems that when associates are asked to explain such shortcomings, they do feel somewhat ashamed, but the general sense of sinfulness that should arise in them does not. Failing to obey group discipline is no lesser offense than lying, abusing someone, breaking a promise, usurping someone’s rights, stealing, backbiting, giving false testimony and other such major crimes. But it is truly astonishing that, immediately after committing the above-mentioned acts contrary to the principles of personal character, one feels troubled and is inspired to repent and seek Allah’s forgiveness, whereas after violating the principles of group character, no such remorse for sinfulness arises in the heart that would lead one immediately to repent, seek forgiveness, correct one’s actions and make amends.

The value of group character is far greater than that of personal character. That is why weakness manifested in group character is a greater sin. Our associates should realize this. Furthermore, if one makes any mistake in carrying out a responsibility entrusted by the organization, making time for a task, reaching a specified place on time, fulfilling the rights of those responsible, meeting the demands of wishing them well, adopting the proper method of criticism, offering consultation and information, fulfilling the duty of preserving confidentiality, or properly following the instructions of those responsible, then each such mistake should produce an intense sense of shame in us. This shame should incline us toward repentance and seeking forgiveness, bow our heads in humility before the Lord of the Worlds, spur us to apologize and ask forgiveness from the relevant authorities or associates, and inspire us to spend money in the path of Allah.

Unless this quality develops among us, it will not be possible for us to develop our organization and discipline along the path prescribed by Islam.

d. Mere appeals or a few democratic and constitutional provisions are not sufficient to fulfill the aforementioned demands of authority and obedience. Rather, only the associates’ sense of responsibility can ensure fulfillment of these demands. If every associate maintains a relationship with the movement and keeps alive in his heart the pledge he made to Allah, with the believers as witnesses, this sense of responsibility can remain awake among them. Prompted by this feeling, every associate should remember that organizational discipline is a trust from Allah and His Messenger, and that, like his companions, he too has been appointed to guard and maintain it. This is a priceless trust. Thousands of forces from different periods of history have worked to bring this trust into existence, and behind it lie much thought and research, labor, money, sleeplessness, effort, struggle and sacrifice. Therefore, if anyone tries to create any weakness in this discipline, it is every associate’s primary duty to protect this trust from his interference. Those who fail to fulfill this duty will assume the role of a guard who neglects his own work.

Therefore, associates should tirelessly strive to create an environment and a tradition in which nothing harmful that could affect discipline can raise its head. And even if something unpleasant raises its head, it should be firmly suppressed wherever it appears. Only through this method can those in authority and those who obey, each remaining in their proper place, advance in accordance with the demands of the Qur’an and Sunnah.

Relations with Associates

Authority and obedience can be properly instituted according to Islam only in a collective environment where people’s mutual relations are established on sound moral foundations. Allah established these moral foundations through His Messenger (peace be upon him). These important principles have been stated briefly, especially in Surah Al-Hujurat. Members of Islamic society and workers in the Islamic movement need to keep them before them. Here I will mention them briefly:

1. The first instruction for keeping social life free from defects is:

يــَااَيـهـاَ الـَّذِيـنَ اَمَنـُوا اِن جــاَءَكُـم فــاَسـِقٌ بـِـنَـبـاَءٍ فَـتـَبـيـَنـُوا اَن تَـًصِيـبُوا قـَومـأً بِـجـَهـأَ لَـةٍ فـَتـُصـبـِحـُوا عَـلـىَ مَـا فـَعَـلـتـُم نَـدِمـِيـنَ-

“O believers! If a wicked person brings you any news, verify it, lest you harm a people unknowingly and then become regretful for what you have done.” (Surah Al-Hujurat, verse 6)

Making a decision about news or an account immediately after hearing it often leads people onto the wrong path. One later has to feel ashamed because of this kind of mistake. This instruction is extremely comprehensive. Members of Islamic society should remain firmly committed to it. No hasty judgments should be made about one another based on reports given by wicked people.

2. The second instruction is:

اِنَّـمـاَ المُـؤمِنـُونَ اِخوأَةٌ فَـاَصـلِحـُوا بَـيـنَ اَخَـوَيـكَـُم-

“Believers are but brothers to one another. So make peace between your brothers.” (Surah Al-Hujurat, verse 10)

The purpose of this instruction is very clear. If, because of human weakness, discord and disputes ever arise among members of Muslim society, it is not the duty of the other brothers to inflate the discord further. Rather, their duty is to remove doubts and suspicions, bring the disputing parties closer, and strive to calm the tension so that the bond of brotherhood may be restored. For without this brotherhood, the discipline of an Islamic group can never become strong.

3. The third instruction is:

يـَاَ يـُّهـاَ الـّذِيـنَ اَمَـنـُوا لأَ يَـسـخَـر قـَومٌ مِّـن قـَومٍ عَـسـىَ اَن يـَّكُـونـُوا خَـيـراً مـِّنـهـُم- وَلاَ نـِسـأءٌ مِّـن نـِسـأءٍ عَـسـىَ اَن يـَّكُـنَّ خَـيـراً مـَّنـهـُنَّ- وَلاَ تَـلمِزُوا اَنـفـُسـَكُـم وَلاَ تَـنـاَ بَـزُوا بـِالاَلـقَـَابِ- بـِئـس الاَِ سـمُ الغُـسـُوقُ بـَعـدَ الاِيـمـأَنِ- وَ مَـن لَّـم يَـتـُب فَـاُولــئـكَ هـُمُ الظاَّلِـمـُونَ-

“O believers! Let not one group ridicule another; perhaps they are better than them. Nor let women ridicule other women; perhaps they are better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to be called by a name of disobedience after having believed! Those who do not repent are the wrongdoers.” (Surah Al-Hujurat, verse 11)

Through this instruction, Muslims are restrained from ridicule, searching out one another’s faults and using dishonorable names, and warned that those who do not abandon these habits will not belong to the group of righteous believers; rather, they will belong to the group of wrongdoers. These faults cause decay in the body of society. These seemingly small faults create cracks in the heart. A group in which the diseases of mockery, derision, belittling and insulting people arise can never remain established at a higher level of unity and brotherhood. Every one of our workers should strive to remain free of these diseases.

4. The fourth instruction is:

يـَاَ يـُّهـاَ الـّذِيـنَ اَمَـنـُوا اِجـتَنـِبـُوا كــثـَيـِراً مِّنَ الـظَّـنِّ- اِنَّ بَـعـضَ الـظّـنِّ اِثـمٌ- وَلاَ تـَجَـسّـَسُـوا وَلاَ يـَغـتـَب بـَعـضُـكُـم بـَعـضاـً أيـُبُّ اَحـَدُكُـم اَن يّـَأكُـلُ لَـحـمَ اَخِـيـهِ مـَيـتاً فَـكَـرِهـتـُمُوهُ- وَاتَـقُـوااللهَ- اِنَّ اللهَ تَوَّابٌ رَّحِـيـمٌ-

“O believers! Avoid much suspicion, for some suspicion is sinful. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. And fear Allah. Surely Allah is Most Accepting of Repentance, Most Merciful.” (Surah Al-Hujurat, verse 12)

The first demand of this verse is that members of a Muslim group must not harbor ill opinions of one another. The seeds of doubt and suspicion must not be sown in the soil of the heart. People must not accuse one another or, by hearing things from here and there, build a mountain of faults against anyone, because every baseless doubt, suspicion and accusation is in fact a sin.

Its second demand is that one must not spy in order to learn one another’s secrets. Spying means searching out one another’s faults, going everywhere to uncover secrets, or remaining eager to learn what is said inside various gatherings. These are highly blameworthy and destructive to discipline.

Its third demand is that one must not take pleasure in describing another person’s faults in his absence. This is a grave offense. It is a despicable criminal act equivalent to cutting and eating the flesh of the person who is being backbitten. The more attention paid to these demands, the stronger the movement’s unity and the associates’ brotherhood will become, and the more properly the system of authority and obedience will be able to function.

There are several other matters related to group character in Surah Al-Hujurat. If you wish, you may reflect on them as well. Here only a few clear moral demands have been presented.

In conclusion, if we establish the proper means of maintaining a relationship with Allah, obey the group’s principles and discipline, develop the stated moral qualities within ourselves, and throw ourselves into the field of action, then, God willing, there is not the slightest possibility of our failure. If Allah gives us three opportunities to become self-sufficient, then believe me, the capital we are investing in this enterprise will be capable of yielding several times greater profit.

— The End —