The Importance of Islamic Organization

The general meaning of the word organization is bringing people together. Its specific meaning is living as a group or in an organized manner.

The organization that carries out the work of establishing the Deen is called an Islamic organization. It is obligatory for every believer to devote himself to the struggle to establish the Deen by becoming part of an Islamic organization.

No. It is not possible to develop the supremacy and beauty of Islam without an organized effort.

Allah’s Directive Regarding Organization

 واغتصموا بحبل الله جميعًا –

“Hold fast together to the rope of Allah (that is, Islam).” Aal-e-Imran: 103

 Organization regarding Allah’s Messenger’s ((PBUH) sayings

آنا أمركم بجْنس اللَّة أمرنى بهن الجماعة والسمع والطاعة

و الهجرة والجهاد فی سبیل اللّه فائه من خرج من الجماعة

قيد شبر, فقد خلع ربقة الاسلام من عنقه الأ أن يرجع ومن

دعا بدعوى جاهلية فهو من جنى جهنم – قالوا يا رسول اللّه

وان صنام وصلَّی ؟ قال وانصام وصلَّی وزعم آئلہ“مسنلۂ

“I am instructing you regarding five matters. Allah has instructed me regarding them. (The matters are:)

1. Organization,

2. Listening to the leader’s directive,

3. Obeying the leader’s directive,

4. Abandoning everything disliked by Allah and striving in the way of Allah.

Whoever abandons the Islamic organization and moves away from it by the distance of a handspan has removed the rope of Islam from his neck,

but if he returns to the organization, that is another matter. And whoever calls toward Jahiliyyah is destined for Hell.

” The Companions asked, “O Messenger of Allah, even while establishing prayer and observing the fast?

” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Even while establishing prayer, observing the fast, and claiming to be a Muslim.”

—Ahmad and al-Hakim

لاً يحل لثلاثة يكونوا بفلاة من الأرض الأ أمروا عليهم أحدهم

“Even if three people are in a desolate area

it is not permissible for them to remain without appointing one of them as an Amir.”

اذا خرج ثلاثة فی سفر فليؤمروا عليهم أحدهم –

“When three people set out on a journey, let them appoint one of themselves as an Amir.” —Sunan Abu Dawud

من سره أن يسكن بحبوحة الجثة فليلزم الجماعة –

“Whoever wishes to dwell amid the bliss of Paradise should hold fast to the organization.” —Sahih Muslim

 و من مات وهو مفارق للجماعة فائه يموت ميتة جاهلية –

“Whoever dies while separated from the Jamaat will die the death of Jahiliyyah.”

—Sahih Muslim

Hazrat Umar’s (RA) statement regarding organization,

لاً اسلام الأ بجماعة ولاً جماعة الأ بامارة والأ امارة الأ بطاعة۔

“There is no Islam without organization. There is no organization without leadership. Without obedience

These verses, Hadiths, and statements prove that: (1) Believers must live an organized life. (2) They have no right to live individually. (3) One who lives alone becomes prey to Satan.

(4) Becoming separated from the Islamic organization amounts to returning to Jahiliyyah.

(5) Living in an organized manner is one of the prerequisites for attaining Paradise.

(6) Without organization, Islam cannot remain established with dignity. Becoming part of an Islamic organization is not a matter of personal preference. Not becoming part of an Islamic organization is a clear violation of the directive of Allah and His Messenger (peace and blessings of Allah be upon him). Conversely, an inevitable demand of faith in Allah and His Messenger (peace and blessings of Allah be upon him) is to live an organized life.

The Elements of an Islamic Organization

Leadership, a cadre of workers, and rules for running the organization—these three are the elements of an organization.

The leadership that develops itself in the light of Islam, devotes itself solely to establishing Allah’s Deen, and directs the cadre of workers is Islamic leadership.

The cadre of workers that, without being driven by any worldly interest, continues to sacrifice its time, strength, and wealth under Islamic leadership solely to establish Allah’s Deen is an Islamic cadre of workers.

There can be no organization without a leader. Similarly, the mere presence of a leader does not create an organization without workers. When a leader and a cadre of workers come together, possibilities emerge, but problems also arise. For this reason, an organization has certain operating rules so that the leadership and the cadre of workers can properly understand the limits of their responsibilities, duties, and rights. In modern terminology, these rules and regulations are called a constitution.

The fundamental rules and regulations of an Islamic organization are the Qur’an and Sunnah. Of course, a constitution formulated on the basis of the teachings of the Qur’an and Sunnah also plays an important role in an Islamic organization. Since this constitution is formulated on the basis of the teachings of the Qur’an and Sunnah and plays an important role in running and preserving the Islamic organization, it is regarded as a sacred document, and violation of any of its articles is identified as an act contrary to discipline.

Essentially, an organization begins its journey with leadership, a cadre of workers, and operating rules. As it progresses, many other elements are added and enrich it.

The Islamic Organization and Establishing the Deen

The wheel of society is dynamic. A process of change is constantly at work here. The main reason it flows in desired and undesired directions is the absence of Islam from social life. Because Islam has not been established, unrest and discomfort prevail in society. Driven by the urge to escape this unrest and discomfort, human nature becomes agitated. Resentment in people’s hearts turns into discontent, and discontent into rebellion. In this way, the cycle of change continues in human society.

When a change takes place, people breathe a sigh of relief. But within a short time they realize that what they saw was nothing but a mirage. They have received old wine in a new bottle. Unrest and discomfort continue to weigh upon them like a massive boulder. This proves that true peace and comfort cannot be established in this way.

Islam emerged to play its own role in the process of social change. Islam seeks to transform human society completely, shape it according to a new model, and ensure peace and comfort for humanity.

To ensure this peace and comfort, Islam seeks to be established everywhere, from the small sphere of a person’s private life to the vast sphere of state life.

However, Islam does not become established in society by itself. Nor can Islam be established through the efforts of a single individual. It requires the organized initiative of a group of people—an all-out effort.

It was natural for people to differ regarding the method of establishing Islam in social life. Allah did not want the struggle to establish Islam to be hindered by the maze of differences. Therefore, along with sending the way of life, He also sent a Messenger to teach the method of struggling to establish that way of life. For us, the method followed by the final Prophet Muhammad (PBUH) is the only method to be followed.

The organization formed to conduct the struggle to establish Islam continues to call people to come toward Allah’s path. Those who respond to the call and come forward are organized by the organization, transformed into a well-organized force, and provided with training. These organized and trained people become the principal elements for striking down and dismantling the decayed society and building a new society upon Islamic values. When a government is formed by members of the Islamic organization, fundamental change takes place at every level of society, from top to bottom. Allah’s sovereignty is established in every aspect and sphere of life. Political oppression, economic exploitation, social discrimination, and obscenity disappear from society. An abundance of welfare spreads throughout society, and people are freed from the curse of unrest and discomfort.

The Objective of the Islamic Organization

In short, the ultimate objective of the Islamic organization is to attain Allah’s pleasure by establishing human society according to the way of life given by Allah and demonstrated by the Messenger (PBUH).

The means of attaining Allah’s pleasure is to fulfill the purpose for which Allah created human beings. The purpose of human creation is to develop oneself, build a family, form a group, and establish a state as servants of Allah, in accordance with Allah’s laws.

It should be remembered that an Islamic state is a great blessing for people on earth. That community is not prepared to appreciate this blessing. Allah, Lord of the Worlds, does not grant them such a great blessing without reason. Thus, throughout the ages, ungrateful nations have remained deprived of an Islamic state.

Even if an ungrateful human community remains deprived of the special blessing of an Islamic state, this does not mean that the workers of the Islamic organization have failed in any way. For Allah loves those who continue the unceasing struggle to establish the way of life given by Allah with sincerity, and He has reserved for them the great reward of the Hereafter.

The opportunity to form an Islamic government and establish Allah’s Deen under its patronage must certainly be accepted. But lamenting and becoming disheartened if that opportunity is not obtained is possible only for one whose thinking has not given the Hereafter precedence.

The Leadership Structure of the Islamic Organization

There is a distinctive leadership structure in an Islamic organization. The sayings of Allah’s Messenger (peace and blessings of Allah be upon him) and the practices of the Companions of the Messenger give us a clear understanding of the leadership structure of an Islamic organization. Toward the end of the life of Allah’s Messenger (peace and blessings of Allah be upon him), their question was who would become the leader after him. It was clear to them that after Allah’s Messenger (peace and blessings of Allah be upon him), one person would be their leader. However, they wanted to learn from the Messenger (peace and blessings of Allah be upon him) which person would be best as leader. In reply, Allah’s Messenger (peace and blessings of Allah be upon him) said,

 ان نؤمروا آبا بگر تجذوهٔ آمیناز اهدافی الدنیا راغبا الی الاخرة. وان تؤمروا عمر تجدوه قویا امینا لاً یخاف فی الله لومة لأنيمر- وان تؤمروا عليا ولاً أراكم فاعلين تجذوة هاديا مهديا يأخذكم الطريق المستقيم –

“If you appoint Abu Bakr as Amir, you will find him trustworthy, detached from the world, and desirous of the Hereafter. If you appoint Umar as Amir, you will find him strong, trustworthy, and one who does not fear the blame of any blamer concerning Allah. And if you appoint Ali as Amir—I do not think you will do so—you will find him a guide and rightly guided; he will lead you along the straight path.”

—Musnad Ahmad

From this reply of Allah’s Messenger (PBUH), we derive two basic principles. The first principle is that the Muslims will have only one Amir. The commanding position will be given to one person, not to several people. The second principle is that the Muslims will select one Amir from among themselves on the basis of their independent opinion.

In response to the Companions’ question, Allah’s Messenger (PBUH) mentioned the names of three people. If he had mentioned only one person’s name, the Companions would have considered themselves obligated to accept that person as Amir and pledge allegiance to him. Allah’s Messenger (PBUH) left the Muslim Ummah free to select an Amir. In fact, that was also Allah’s will. Otherwise, Allah would have sent revelation and informed the Ummah through His Messenger (PBUH) of His preferred alternative arrangement.

Selecting Leadership in an Islamic Organization

The role of leadership in an Islamic organization is extremely important. The members must remain vigilant so that the most qualified person can occupy the important position.

In selecting leadership, one must first be familiar with a person’s Taqwa. Although Taqwa is an inward matter, it leaves a clear imprint on a person’s speech, clothing, conduct, dealings, and all activities. By observing these things over a long period, it is possible to gain an understanding of a person’s Taqwa.

An incident may be mentioned here in passing. One day Allah’s Messenger (PBUH) saw a man offering prayer while playing with his beard. He then said, “If there were Khushu in this man’s heart, it would also be visible in his limbs.”

In fact, the matter of Taqwa is exactly like this.

Selecting the leadership of an Islamic organization is not an ordinary matter. No one is a candidate in this selection. Rather, seeking office is considered a serious wrongdoing in the view of this organization. Therefore, the electors must search throughout the organization for the most qualified person.

One of the principal responsibilities of the members of an Islamic organization is selecting this leadership. No canvassing is conducted here for or against anyone. The electors perform their role by relying on their own judgment, understanding, and insight. Therefore, they must think deeply. They must become familiar with the qualifications of different people. Applying the full extent of their judgment, they must choose the most qualified person.

After everyone’s opinion has been expressed, the person who wins the confidence of the majority is made leader. Then everyone accepts him as leader and continues to live a Jamaati life under his direction.

Qualities of Islamic Leadership

Leadership is of immeasurable importance in an Islamic organization. The entire cadre of workers revolves around the leadership. The qualities of the leadership are reflected in the cadre of workers. A few basic qualities of leadership are discussed here very briefly.

Excellence in Knowledge

Islamic leadership must possess excellence in knowledge. It needs extensive knowledge of the Islamic philosophy of life and way of life. At the same time, it must have a clear understanding of the statements of the ideologies born of satanic thought that have misled people in the world regarding life and the universe, the purpose and duties of human life, and the problems faced by humanity because those ideologies are established in social life. It should not suffer from a lack of general knowledge either. Moreover, since a leader must guide people, he should also have the ability to understand the human mind. Therefore, he should study psychology well. The saying that knowledge is power is undoubtedly significant. If a leader attains excellence in knowledge, it becomes easy for him to exert influence not only over the cadre of workers but also over the vast human community outside it.

Excellence in Deeds

A leader must be the living embodiment of Islam. The correct form of Islam should be reflected in his thoughts, speech, conduct, behavior, and all his activities. In this regard, the character of Muhammadur Rasulullah (PBUH), the foremost leader of the Muslim Ummah, is an example for everyone. He was the living Qur’an. The form of Muslim life depicted by the Qur’an was embodied in the life of Allah’s Messenger (PBUH). The beauty of Islam manifested in the characteristics of his life was the principal reason that attracted non-Muslims to accept Islam.

Gentle Conduct

Harsh language and rude behavior hurt people. A person accustomed to rude behavior can never find a place in people’s hearts. For an Islamic leader, rude behavior is a grave disqualification. Although members may obey such a leader for the sake of organizational discipline, their hearts remain deeply pained. Pain-stricken members cannot work spontaneously and energetically. Therefore, a leader must necessarily possess a gentle manner. The beauty of his conduct will attract the members to him like a magnet. Naturally, this will greatly strengthen the organization’s internal cohesion.

Courage

The leader of an Islamic organization must fear no one besides Allah. In reality, this is also what taqwa demands. How could a heart that fears Allah have room to fear anyone else? The Messenger of Allah (peace be upon him) said, “Whoever fears Allah fears everything in the world. But whoever does not fear Allah is frightened by everything in the world.” When the organization’s leader is fearless, this affects the organization’s body of workers. The workers of such a leader do not become disheartened when they face danger and calamity. They do not lose courage.

Punctuality

A leader has to perform many tasks every day. He has to meet many people and visit many places. If, at the very beginning of the day, he prepares a list of the tasks to be done and proceeds to perform the right tasks at the right times, he can accomplish many tasks in a single day. If he fails to observe the scheduled time at one place, his day’s tasks will continue to be disrupted one after another. By the end of the day, it may be found that several tasks could not be completed at all. If he remains constantly conscious of time and completes each task within the time allotted for it, he will find that all the day’s necessary tasks have been completed.

Organizational wisdom

The leader of an organization must possess the greatest organizational wisdom. He must have the ability to build an organization, manage workers, preserve the organization’s cohesion, analyze conditions in the field, make timely decisions, keep the manpower active, devise various methods for improving the workers, and protect the organization’s workers from an information gap.

Ability to inspire

The leader should be a source of inspiration and a place of consolation for the workers. The leader’s words must not spread the poisonous vapor of frustration or despair among them. Hearing him, the workers should become lively and invigorated.

The leader should be like a banyan tree for the workers, beneath whose shade they can come and cool their hearts. When the workers become restless after suffering blow upon blow from adversity, they rush to the leader to express the pain in their hearts. The sweet words of consolation from the leader’s smiling face remove the burning anguish from their hearts. A fountain of affection for the workers flows in the leader’s heart; refreshed by it, they become tranquil. A leader who cannot spread a cool shade like a banyan tree over the workers may be the leader of a Nazi party, but it does not suit him to be the leader of an Islamic organization.

Eloquent speech

The leader needs to be an eloquent speaker. Expressing many ideas in few words is one of the principal characteristics of a good speech. If a speech is organized around points, it becomes easier for the audience to understand. The language of a speech should be simple. A speech should have an introduction, a middle, and a conclusion. Its ideas should be arranged consecutively so that the audience does not find it difficult to understand the subject. The Messenger of Allah (peace be upon him) said, “Bu’ithtu bijawami’il-kalam,” meaning, “I have been sent with the ability to deliver concise speech of comprehensive meaning.” The Messenger of Allah (peace be upon him) was the finest of speakers. His speech was lucid and captivating. The leader of an Islamic organization should strive to emulate him.

Proficiency in preserving records

The leader must be proficient in preserving records. More than anyone else, he needs the ability to name records correctly, number them properly, and insert the papers inside them accurately. If he is not proficient himself, it is not possible to have others do these things properly. If records are not preserved correctly, the necessary papers often cannot be located, or considerable time is wasted searching for them.

Proficiency in maintaining accounts

The leader should be a skilled keeper of accounts. The responsibility for accurately maintaining records and accounts of all the organization’s income and expenditure rests upon him. Failure in this matter is a very serious disqualification for a leader.

The Principal Roles of Islamic Leadership

The Islamic group revolves around Islamic leadership. Just as the planets of the solar system revolve around the sun, the workers of the Islamic group continue to revolve around the leader. That is why the scope of an Islamic leader’s activities is also very extensive.

If the sun, the center of the solar system, were to lose its attractive force, the planets and satellites of the entire solar system would be thrown from their orbits and everything would be thrown into disarray. Similarly, if an Islamic leader loses his power of attraction, the workers of his group lose the strength of their solidarity and become weak.

If an Islamic group or state faces such an undesirable situation, full responsibility falls upon the leadership. An Islamic leader must remain constantly vigilant to protect himself from the curse of such a situation. He must carefully fulfill his responsibilities. Here I shall try to describe some of the roles that Islamic leadership must perform.

Tazkiyah

“Tazkiyah” is one of the principal targets of an Islamic group. “Tazkiyah” was especially integrated into the activities of the prophets and messengers. One of the tasks of the Final Prophet, Muhammadur Rasulullah (peace be upon him), was the effort of tazkiyah, or purification. Concerning this, Allah says in Surah Al-Jumu’ah,

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ

“He is the One who raised among the unlettered people a Messenger from among themselves, who recites His verses to them, purifies them, and teaches them the Book and wisdom.” Al-Jumu’ah 2

Alongside fulfilling his other duties as a messenger, the Messenger of Allah (peace be upon him) devoted himself to the tazkiyah, or purification, of those who responded to his call. He made the thoughts and actions of the believers completely obedient to Allah. Nothing in their lives was dearer to them than obeying Allah’s commands. There was no confusion in their world of thought; likewise, their way of life bore not the slightest trace of anything other than Islam. The preferences of Allah and His Messenger were the standard by which they judged their own likes and dislikes. For people of this kind, Allah says in Surah Ash-Shams,

قَدْ أَفْلَحَ مَن زَكَّاهَا

“Successful indeed is the one who purifies it.” —Ash-Shams 9

The Messenger of Allah gave tazkiyah such great importance that he would pray as follows,

اللهم تا نفسی تقوها و زکها –

“O Allah, grant my soul taqwa and purify it.”

After the passing of the Messenger of Allah (peace be upon him), during the golden age of Islam, the Commanders of the Believers fulfilled this great duty with sincerity. They remained engaged in fulfilling it until the moments before their deaths. In this connection, an incident from the life of Umar (may Allah be pleased with him), the Commander of the Believers, is especially noteworthy.

Umar (may Allah be pleased with him) was critically wounded by the knife of Abu Lulu Firoz. When he was given milk to drink in this condition, it came out through the wound. There was no possibility of his survival. He was overcome with pain. At this difficult moment, his gaze fell upon a young man. The young man’s garment extended down to the ground. He said:

ارفع ثوبك قائه أنقى لثوبك وأنقى لربك –

“Raise your garment above the ankles. This will keep your clothing cleaner and is more pleasing to your Lord.” —Sahih al-Bukhari

Even shortly before he sank into the embrace of death, Umar (may Allah be pleased with him) fulfilled this great duty of tazkiyah.

Following in the footsteps of the Messenger (peace be upon him), Islamic leadership today must also play a tireless role in the tazkiyah of the people in its group or state.

Creating brotherhood

“Creating brotherhood,” or brotherhood itself, is a very important matter for an Islamic group. Allah has described the deep mutual relationship among believers as “creating brotherhood.” Allah says in Surah Al-Hujurat:

                   إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

“The believers are indeed brothers to one another.” —Al-Hujurat 10

In the time of the Messenger of Allah (peace be upon him), the Muhajirun who came from Makkah were received by the Ansar of Madinah in a manner unparalleled anywhere. The Ansar generously gave the Muhajirun shares of their land, orchards, trade and business, and cash. Had the Ansar failed to show this attitude, the lives of the Muhajirun in Madinah would have become unbearable.

The Ansar and the Muhajirun had no bond of blood. Rather, the Muhajirun had secretly left even their blood relatives and reached Madinah. Although there was no blood bond, the bond of faith that connected the Ansar with the Muhajirun was stronger than a blood bond. The Ansar would not sleep in their homes while leaving the Muhajirun under the open sky. The Ansar would not eat while leaving the Muhajirun hungry.

It was an age of sincerity. One Muslim tried to understand another Muslim with his heart. It was this bond of the heart, not a formal relationship, that at that time gave the believers the strength of a “bunyānun marṣūṣ”—a wall built of molten lead.

Because of this relationship, when a gift came to the home of a Muslim in that age, it would be passed on to the neighbor’s home. Because of this relationship, many believers of that age, though wounded in battle and suffering from excruciating thirst, noticed the need of the brother lying beside them, gave him the water that was their own share, and attained martyrdom while enduring intense thirst. This relationship is called ukhuwah.

This ukhuwah is the essence of organizational strength. Any group or state in which it is found is very strong. The Messenger of Allah (peace be upon him) said:

المؤمن كالبنيان يشدّ بغضة بغضا

“The relationship among believers is like a wall, one part of which strengthens another.”

—Sahih al-Bukhari, Sahih Muslim

مثل المؤمنين فى تواذهم وتراحمهم وتعاطفهم مثل الجسد إذا اشتكى منه عضو تداعى له سائر الجسد بالسهر والحمى –

“In their mutual love, mercy, compassion, and sympathy, the believers are like one body. When one part of the body becomes ill, the other parts also feel it.”

—Sahih al-Bukhari, Sahih Muslim

The leadership must take the leading role in creating this ukhuwah, or brotherhood.

Ukhuwah develops only when the warmth in the leader’s heart spreads through every level of the group or state. If the leader’s heart fails to spread this warmth, it is impossible to create ukhuwah or brotherhood even through a hundred sermons and admonitions.

Inspiring sacrifice

In an Islamic community, the leadership must be the first to set an example of sacrifice and devotion. The leader’s sacrifice inspires the followers to self-sacrifice. In this regard, there is no parallel elsewhere to the example established by the Final Prophet (peace be upon him).

The Messenger of Allah (peace be upon him) was a person content with little. Although he was the head of state in Madinah, he lived an extremely simple life. A great deal of money came to the Messenger of Allah (peace be upon him). Instead of using it for himself, he distributed it among others. He would say that for a traveler, the amount of provisions needed is exactly as much as is sufficient for a person in this world.

Umm al-Mu’minin Aishah (may Allah be pleased with her) said that the clothing of the Messenger of Allah (peace be upon him) was never folded and put away. That is, he had no extra clothing that could be folded and stored.

After the death of the Messenger of Allah, Aishah (may Allah be pleased with her) said that the Messenger of Allah (peace be upon him) left this world without ever eating his fill at both meals of a day.

Such was the life of the undisputed leader of the ummah.

This self-sacrificing character of the Messenger of Allah made him the most beloved of his followers. Since he himself was the greatest of those who sacrificed, whenever he called for sacrifice, his followers would compete with one another in sacrifice. His selfless way of life was a source of inspiration for others. Through his companionship, a people free of greed and selfishness arose. While encouraging a simple way of life, the Messenger of Allah (peace be upon him) said:

ان البذاذة من الايمان –

“Simplicity is a part of faith.” —Sunan Abi Dawud

Indeed, followers are never seen rebelling against a leader who lives a simple and self-sacrificing life. This is even more true in the case of state leadership. If famine ever occurs in a state and the people of the country are forced to get by on one meal a day, they will not rebel if they see that their leader is also eating one meal a day and enduring hardship like them. In such circumstances, the citizens of the state instead identify themselves with the leader and continue to face the situation patiently.

Just as the Messenger of Allah (peace be upon him) presented his own life as an example and encouraged his companions to live a self-sacrificing life, the leader of any Islamic group or state in today’s world must inspire his followers in the same way. This is the natural path to creating inspiration for sacrifice.

Establishing justice among the workers

A group consists of various kinds of people. They differ greatly in work capacity, intelligence, and physical beauty. Despite these differences, all those who come forward to devote their strength and ability to attaining Allah’s pleasure have equal rights. Black, fair, unattractive, handsome, less intelligent, more intelligent, talented, untalented, strong, and weak—all are equal partners in rights.

If a leader looks down on someone because he is black, unattractive, less intelligent, untalented, or weak, he commits a very serious offense. Again, if he shows excessive affection toward someone because that person is handsome, more intelligent, talented, or strong, he begins to toll the death knell of the group. To look askance at the black, unattractive, less intelligent, untalented, or weak is to look askance at the Creator. For it was the Creator who created some people as black, unattractive, less intelligent, untalented, or weak; they did not create themselves that way.

It is the leader’s duty to love everyone. He will love them all solely because they are servants of Allah and devoted to attaining Allah’s pleasure.

The love that develops among believers because they are devoted to Allah is the only love recognized by Him; no other love is.

The demand of justice is that the leader view the workers equally, give equal attention to each one, become close to each one, assign each person work according to his ability, and ensure that the work is completed.

If the leader’s words and conduct reveal affection for some people and indifference toward others, his leadership brings harm rather than benefit to his group or state.

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

“Indeed, Allah commands you to uphold justice and do good.”

—An-Nahl 90

In accordance with the demand of Allah’s command, no leader can hope to be respected by people and by the Lord of the people without establishing justice in every sphere of the group or state. When a leader fails to deal justly with his workers, the foundation of his group or state begins to weaken. At some point, it faces the horror of a landslide. To protect the group or state from this undesirable condition, the leader must make just conduct one of the fundamental principles of his daily activities.

Training in reliance during danger and calamity

The path of believers in this world is by no means strewn with flowers. Allah has placed a difficult responsibility upon the believers. If they succeed in fulfilling this difficult responsibility, Allah has reserved for them the greatest blessing—Paradise.

Before elevating the believers to a place as precious as Paradise, Allah will naturally put them through trials to prove their suitability. The field in which this suitability is proved is the struggle to establish Islamic law.

While conducting this struggle, the believers must face various complications, crises, dangers, and calamities. These come before the believers as trials. Concerning this, Allah says in Surah Al-Baqarah:

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

“We will certainly test you with something of fear (frightening circumstances), hunger, and loss of wealth, lives, and crops. And give good news to those who are patient.”

—Al-Baqarah 155

Allah says in Surah Al-Ankabut,

وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَٰئِكَ يَئِسُوا مِن رَّحْمَتِي وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ

“Have people thought that merely by saying, ‘We believe,’ they will be left alone and not be tested? Yet We certainly tested those who came before them. Allah will surely make known who are truthful and who are liars in their claim of faith.”

—Al-‘Ankabut 23

Allah says in Surah Aal ‘Imran,

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

“Or did you think that you would enter Paradise without Allah making evident those among you who strive and those who are steadfast?”

—Aal ‘Imran 142

Through these words, Allah seeks to impress upon the believers that attaining Paradise is not an easy matter. Only those who abandon the colorful dreams of self-advancement, resolve to make complete sacrifices, and strive solely to establish Allah’s religion may hope to attain Paradise.

The struggle to establish the religion advances through the uphill and downhill paths of obstacles. Along the way, impediments arise in various forms. One must repeatedly face criticism, ridicule, temptation, and physical persecution. Surely, moving forward while ignoring all this is difficult. Preserving morale in the face of criticism and mocking arrows, protecting oneself from various temptations, and enduring every kind of persecution are no easy matters.

When faced with these tests, some weak-hearted believers retreat, some begin researching in order to discover weaknesses in the decision that was made, and some fall into doubt about whether the path itself is correct. But those whose faith has no deficiency, whose hearts contain no disease, and who are fearless in giving their lives for Allah’s pleasure accept this test as entirely natural. They regard every wall of obstruction as a new test and rely solely on Allah’s help to succeed in these tests.

A review of the history of the Muslim millah shows that, after severe hardships and calamities, confusion spread through the millah’s intellectual world, and a large portion of the millah suppressed its spirit of struggle and adopted asceticism. In the present age, this asceticism stands as an obstacle in the way of Islamic revival.

One of the foremost special qualities of those engaged in the struggle to establish Islam is sabr. Sabr does not mean merely silently enduring various kinds of suffering. It also includes willingly accepting Allah’s decree and remaining free from every kind of dependence on His followers. The Islamic leader and his followers must believe that no calamity can befall anyone’s life without Allah’s permission. In this regard, it is necessary to remember well the declaration Allah has made in Surah Al-Hadid.

Allah says:

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

“No calamity can befall the earth or your own selves without Our having recorded it in the Book before We bring it into existence. Indeed, that is easy for Allah.”

—Al-Hadid 22

Making the right decision in times of danger and calamity is undoubtedly difficult. Even more difficult is protecting the group from confusion in the aftermath of calamity. In reality, the excellence or failure of leadership is demonstrated precisely here. Only if a leader can truly exercise sabr can he undertake to cultivate sabr among his followers. Only if he can protect himself from confusion of thought can he strive to free his followers from that confusion.

Presenting the attainment of Allah’s pleasure as the central focus of all activity

The field of activity of those who seek to establish Islam is this world. The responsibility of changing the face of this world has been entrusted to them. They strive to establish an Islamic social system by overthrowing the prevailing social system. But their purpose and goal is not merely to establish Islam in this world; rather, their goal is to attain Allah’s pleasure by establishing Islam.

The struggle to establish Islam may not succeed from a worldly perspective. One of Allah’s greatest prophets, Nuh, peace be upon him, struggled to establish Islam on earth for nine hundred and fifty years. It is not that his leadership was weak or that he was not a good strategist. In fact, Allah does not simply grant the greatest treasure in the world—the Islamic society—to a nation that is not prepared to accept it. Allah did not grant it to the people of Nuh, peace be upon him, either. This does not mean that Nuh’s struggle, peace be upon him, had failed. He had come bearing responsibility from Allah to lead the struggle to establish the religion. He fulfilled that responsibility properly. As a result, he attained Allah’s pleasure. Therefore, there was no failure in his life. When those who seek to establish Islam make the attainment of Allah’s pleasure the central focus of all their activities, no worldly failure can produce an adverse reaction in their hearts. They do not despair. They are not shaken by the power of those who reject the truth on earth. Rather, they remember Allah’s words:

﴿لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ﴾

﴿مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ﴾

“Do not let the proud movements of those who reject the truth in the land deceive you. It is only a little enjoyment; then their final abode will be Hell—what an evil resting place.”

—Aal ‘Imran: 196

In order to direct the believer’s sight toward the right direction, Allah says elsewhere in Surah Aal ‘Imran,

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

“Hasten toward forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for the God-fearing.”

—Aal ‘Imran 133

The great goal that the members of Muhammad the Messenger of Allah’s organization had made the ultimate goal of their lives has been beautifully expressed in a verse of Surah Al-Fath.

يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا

“They seek Allah’s bounty and pleasure.”

—Al-Fath 29

Indeed, attaining Allah’s bounty and pleasure is the central focus of all the activities of a believer’s life.

Allah wants the activities of the believers to be directed solely toward attaining His pleasure. In this regard, purity of intention is extremely important. It is known from a hadith of the Messenger of Allah, peace and blessings be upon him, that even such a great sacrifice as fighting in jihad and becoming a martyr is not accepted by Allah if it is not performed with a pure intention.

Abu Hurayrah, may Allah be pleased with him, said, “I heard the Messenger of Allah, peace and blessings be upon him, say that on the Day of Judgment, the case of a martyr will be decided first. He will be brought forth, and all the blessings bestowed upon him will be recalled to him. He will acknowledge receiving and enjoying those blessings. He will be asked, ‘What did you do after enjoying these blessings?’ He will say, ‘I fought in Your path until I was martyred.’ Allah will say, ‘You have lied. You fought so that you would be known as a hero, and you have already received that fame.’ Then the judgment will be given, and he will be dragged face down by his feet until he is cast into Hell.”

Then a man who acquired knowledge, taught knowledge, and recited the Qur’an will be brought forth. The blessings bestowed upon him will be recalled to him. He will be asked, ‘What did you do after enjoying these blessings?’ He will say, ‘I taught knowledge and recited the Qur’an for Your pleasure.’ Allah will say, ‘You have lied. You acquired knowledge so that you would be known as a scholar.’ Then the judgment will be given, and he will be dragged face down by his feet until he is cast into Hell. Then a man to whom Allah had granted prosperity and wealth will be brought forth. The blessings bestowed upon him will be recalled to him. He will acknowledge receiving and enjoying them. He will be asked, ‘What did you do after enjoying these blessings?’ He will say, ‘I spent my wealth on every deed that You love.’ Allah will say, ‘You have lied. You gave charity only so that you would be known as a generous giver, and you have already acquired that fame.’ Then the judgment will be given, and he will be dragged face down by his feet until he is cast into Hell.”

No matter how great a deed may be, if it is not directed solely toward attaining Allah’s pleasure, or if something else is associated with that goal, it is nothing but wasted effort. The leadership is responsible for ensuring that the workers of the Islamic group do not become victims of this misfortune. Indeed, the greatest achievement of leadership lies in being able to direct the followers’ attention toward attaining Allah’s pleasure.

The Accountability of Islamic Leadership

Islamic leadership does not remain distant from the members of the group. It lives among them and remains one of them. It does not fear their questions. It is always ready to answer any necessary and decent question. It is generally accountable to the members for all its actions and specifically accountable to the majlis al-shura. The responsibility of the leader of an Islamic group, society, or state is twofold. On the one hand, he must be accountable to the electorate. On the other hand, he must be accountable to Allah. Indeed, his accountability in the Hereafter is far more severe than his accountability in this world. In this regard, the Messenger of Allah, peace and blessings be upon him, warned beforehand, saying—

كلكم راع وكلكم مسؤول عن رعيته ألإمام راع ومسئول عن رعيته.

“Each of you is a guardian, and each of you will be questioned about those under your guardianship. The leader is a guardian and will be questioned about this.”

—Sahih al-Bukhari, Sahih Muslim

أيما والرولى من أمر المسلمين شيئا فلم ينصخ لهم ولم

یجه له کنمنحه وجهده لنفسبه کبهٔ الله علل وجهه فی النار

“Whoever assumes responsibility for the collective affairs of the Muslims, then does not show sincerity in fulfilling that responsibility and does not devote himself to it as he devotes himself to his own affairs, Allah will throw him face down into Hell on the Day of Judgment.”

Obedience in the Islamic Organization

Obedience to the leader is obligatory for a member of the Islamic organization. Regarding this, Allah says,

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ

“O believers, obey Allah, obey the Messenger, and those vested with authority among you.”

—An-Nisa: 59

The Messenger of Allah said,

من أطاعنىانى فقد أطاع الله ومن عصبانی فقذ عص اللّة ومن

يطع الأمير فقد أطاعنى ومن يغص الأمير فقد عص

“Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. Whoever obeys the amir has obeyed me, and whoever disobeys the amir has disobeyed me.”

—Sahih al-Bukhari

اسمعوا والطيعوا وان استعمل علیکم عبد حبشی كان راسه زبيبة

“Listen and obey, even if an Abyssinian slave is appointed over you and his head is like a raisin.”

عليك السمع والطاعة فی عسرك ويسرك ومنشطك ومكرهك

“You must listen and obey in ease and hardship, in what you like and dislike, and even when your rights are denied.” —Sahih Muslim

من کره من آمیره شیا

فلیصابر

“If any of you notices something unpleasant in his amir, let him be patient.” —Sahih al-Bukhari, Sahih Muslim

Salamah ibn Yazid al-Ju‘fi, may Allah be pleased with him, asked,

سأل سلمة ابن يزيد الجغفى رسول اللّه صلى اللّة عليه وسلم فقال يا نبى اللّه أرأيت ان قامت علينا أمراء يسألونا حقهم ويمنعونا حقنا فما تأمرنا؟ فأعرض عنه ثم سأله فقال رسول اللّه صلى اللّة عليه وسلم اسمعوا وأطيعوا فائما تليهم ما نملو او و عليكم ما هملتم

“O Messenger of Allah, what do you command us to do when rulers come to power over us who demand all their rights from us but do not give us our rights?” The Messenger of Allah, peace and blessings be upon him, paid no attention to him. Salamah asked again. The Messenger of Allah, peace and blessings be upon him, then said, “You shall listen and obey, for their burden is upon them and your burden is upon you.” —Sahih Muslim

Allah is the primary one entitled to obedience. The Messenger of Allah is the second entitled to obedience. The amir of the organization is the third entitled to obedience.

Obedience to Allah and the Messenger is unconditional. That is, once one knows what Allah and His Messenger have commanded regarding a matter, it is the believer’s duty to carry it out without question. If the amir’s command does not conflict with the command of Allah and His Messenger, peace and blessings be upon him, it must also be obeyed with complete sincerity. But if any of his commands conflicts with the command of Allah and the Messenger, it may not be obeyed. The teaching of the Messenger of Allah regarding this is:

آلطاعة فی المغروف

“Obedience is only in what is right.” —Sahih al-Bukhari

لاً طاعة لمخلوق فى معصية الخالق

“There is no obedience to any created being in disobedience to the Creator.”

السمع والطاعة حق ما لَمْ يُؤمر بمخصية فاذا أمر بمغصية فلاً سمع ولاً طاعة

“Listening to and obeying the leader is obligatory for everyone so long as he does not command sin. If he commands sin, he has no right to be obeyed.” —Sahih al-Bukhari

على المرء المسلم السمع والطاعة فيما آحب وكره الأآن يؤمر بمغصية فاذا أمر بمغصية فلاً سمع ولاً طاعة

“It is obligatory for every Muslim to listen to and obey the leader, whether he likes it or dislikes it, so long as he is not commanded to disobey Allah. If he is commanded to disobey Allah, there is no listening and no obedience.” —Sahih al-Bukhari, Sahih Muslim

Obedience is an element of organizational discipline. An organization without obedience has no discipline. And if there is no discipline, then even if many people gather in the organization, it has no value.

An organization can play a strong role only when its workforce follows the leader’s commands in the same way that soldiers follow the commands of their commander.

The Place of Office-Seekers in the Islamic Organization

A leader’s accountability in Allah’s court will be more severe than that of an ordinary believer. In view of this accountability, it is not natural for a truly conscious person to desire attaining a leadership position. If a person’s words and conduct prove that he covets a leadership position, it must be understood that he is afflicted with a disease.

Only a self-worshipper or a self-seeker can become a candidate for a leadership position in an Islamic organization. The Messenger of Allah, peace and blessings be upon him, was always vigilant to ensure that no such person obtained any position in an Islamic organization.

يا عبد الرحمن بن سمرة لا تسأل الامارة – فاتك ان أعطيتها عن غير مسألة أعلنت عليها، وأن أعطيتها عن مسألة وكانت اليها

The Messenger of Allah, peace and blessings be upon him, said, “O ‘Abd al-Rahman ibn Samurah, do not seek a leadership position. If you are given leadership without asking for it, you will receive assistance in it. But if you are given leadership after asking for it, you will be left to bear all its responsibilities yourself.” —Sahih Muslim

ائتا واللّه لأئولى على هذا العمل أحدًا سألة ولاً أحدًا حرص عليه

“By Allah, we will not appoint anyone to this responsibility who asks for it or harbors a desire for it in his heart.” —Sahih al-Bukhari, Sahih Muslim

An office-seeker generally tries to attain a leadership position indirectly. But when this desire becomes excessive, he abandons an indirect role and steps forward openly. Declaring himself a leader, he calls upon people to pledge allegiance to him.

After the Rightly Guided Caliphs, the Muslim ummah witnessed such sorrowful events. Falling into the hands of self-declared leaders, the Muslim ummah had to endure many hardships.

Allah informed His Messenger, peace and blessings be upon him, and the Messenger, peace and blessings be upon him, informed his Companions that the Muslim ummah would face such undesirable situations in later ages. He also specifically mentioned what measures should be taken to confront such situations.

The Messenger of Allah, peace and blessings be upon him, said,

وسيكونون بغدى خلفاء فيكثرون قالوا يا رسول اللّه فما

تأمرنا ؟ قال أو فوا بيعة الأول فالأول

“Soon after me there will be a number of caliphs.” The Companions asked, “O Messenger of Allah, what do you instruct us to do then?” He said, “Fulfill the pledge of allegiance to one after the other, in succession.” —Sahih al-Bukhari, Sahih Muslim

اذا بويع لخليفتين فاقتلوا الاخر منها

“When allegiance has been given to two caliphs, fight the one to whom allegiance was given later.” —Sahih Muslim

و من بایع اماما فأعطاهٔ صفقة یده و ثمرة قلبه، فلیطغهٔ ان

–

استطاع فان جاء اخر ينازعه فاضربوا عنق الاخر

“If anyone pledges allegiance to a leader, gives him the clasp of his hand, and offers him the devotion of his heart, let him obey him as much as he can. If another person comes forward to challenge him, strike the neck of the latter.” —Sahih Muslim

From this saying of the Messenger of Allah (peace be upon him), it is understood that a person who covets office cannot be accepted into a leadership position. Likewise, while an Amir supported by the people of an Islamic organization or state is in place, no second person may be recognized as Amir. Far from recognizing such persons, the Messenger of Allah (peace be upon him) instructed us to fight against them.

If an office-seeking person attains a leadership position in a group or state, he inevitably destroys it. Moreover, he ruins his Hereafter as well. It is in this connection that the Messenger of Allah (peace be upon him) said,

انگم سنتحر صون على الامارة فستكون ندامة يوم القيامة

“Soon you will become desirous of leadership positions, and on the Day of Resurrection this will be a cause of shame and sorrow for you.” —Sahih al-Bukhari

Consultation in the Islamic Organization

Giving and receiving consultation is one of the distinctive characteristics of an Islamic organization. Allah, Lord of the Worlds, instructed the Messenger (peace be upon him) to consult the Companions in collective affairs:

وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ

“Consult them in affairs. Then, when you have resolved upon a course of action, put your trust in Allah.” —Aal Imran: 159

While mentioning the characteristics of the believers, Allah says,

While mentioning the characteristics of the believers, Allah says,

أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ

“Their collective affairs are conducted through mutual consultation.” —Ash-Shura: 38

When a matter affects the interests of several people, it is a form of excess for one person to decide it unilaterally. The more people whose interests are involved in a matter, the more desirable it is to consult them. If the number of concerned people is very large, it is essential to consult those who represent them. A person may try to act arbitrarily in collective matters because he wants to deprive others of their rights in order to secure his own interests, or because he considers himself important and others insignificant. Both attitudes are bad. Islam has made mutual consultation an essential condition of communal life so that such attitudes cannot enter the character of a believer. Deciding matters connected with the interests and rights of others is a very great responsibility. A person who has a sense of accountability in the Hereafter will certainly try to consult the concerned individuals or their representatives in such matters, so that the best decision may be reached and, even if an inadvertent error occurs during the decision-making process, its responsibility does not fall upon one individual alone.

People must have complete freedom to express their opinions. Managing collective affairs by silencing people, binding their hands and feet, and keeping them in the dark is a great injustice.

It is desirable to accept the advice given on the basis of consensus, or the opinion held by the majority. For if a person adopts arbitrariness after obtaining everyone’s opinions, the principle of consultation becomes practically meaningless. It is not enough merely to seek consultation. After consultation, affairs must be conducted according to the decision reached unanimously or on the basis of the majority opinion.

Another fundamental point must be remembered. The Majlis al-Shura does not possess absolute authority in settling the affairs of Muslims. Consultation must take place within the specific limits of the religion of Islam. Muslims may consult about the Shariah in order to understand the correct significance of a ruling and to determine the best way to implement it. Regarding matters on which Allah and His Messenger (peace be upon him) have given a final decision, the Majlis al-Shura cannot independently undertake to adopt a new decision.

Decision-Making in the Islamic Organization

The members of the Majlis al-Shura, or consultative council, will gather for the meeting with open minds. They will not come to the meeting with any preconceived ideas.

Those giving advice will express their views in accordance with their faith, knowledge and impartial thinking. They will not express an opinion contrary to their true attitude because of greed, fear or conflict.

They will listen attentively to one another’s statements and try to understand their correct meaning.

Every member will express his opinion without hesitation.

Every member will be prepared to sacrifice his own opinion in favor of the better opinion.

Everyone will strive to move toward a unanimous decision.

If the Majlis al-Shura is ever unable to reach a unanimous decision, the opinion of the majority of its members must be made the basis for the decision.

When a decision is adopted on the basis of the majority opinion, those who held a dissenting view will also act according to the decision adopted by the Majlis, and they will in no way disclose their dissent to anyone outside the Majlis.

Those who hold a different opinion may ask, through the Amir, that the decision be reconsidered at the next meeting. If most members of the Majlis al-Shura express the view that the decision should stand, those who dissented must devote themselves to implementing it.

Discussion on a decision may reach a stage at which the Amir cannot agree at all with the opinion of the majority of the Majlis al-Shura. In that situation, the Amir will defer the decision and present the matter to the body of members.

After considering both opinions, the body of members will give its judgment as to which is better and more beneficial. The Amir and the members of the Majlis al-Shura will accept it without hesitation.

Hisbah in the Islamic Organization

There is no prophet in this age. Nor is there anyone formed by a prophet.

Today, we ordinary people are the ones who must carry on the struggle to establish Islam in order to fulfill the claim of faith. Yet our lives contain mistakes and shortcomings. Allah does not want any believer to spend his entire life wallowing in the filth of errors. Therefore, He has encouraged believers to devote themselves to purifying their thoughts, speech, transactions and all their activities.

Drawing attention to the need for believers to point out one another’s mistakes, the Messenger of Allah (peace be upon him) said,

“A believer is the mirror of another believer.” —Sunan Abi Dawud

Just as a mirror shows a person where there is any flaw in his appearance, a believer should similarly point out where there is any fault in another believer’s life.

People generally make mistakes unconsciously. Only when someone draws their attention to the matter can they become aware and take steps to remove mistakes from their lives. This process of pointing out one another’s mistakes is called hisbah.

There is a scientific method for pointing out mistakes. It is very important to follow that method; otherwise, there is a serious risk of producing the opposite result. Hisbah should preferably be carried out privately. Even after a person’s mistakes have been pointed out privately, if the concerned individual does not take steps to reform himself, the matter may be brought before a collective forum.

Before undertaking hisbah, it is desirable to learn about the person’s mental state. A person suffering from severe problems may not tolerate any kind of criticism, or may be unable to receive criticism in the proper frame of mind. Therefore, the person’s mental condition should be assessed. The language of hisbah should be gentle. There should be no harshness in the language and no expression of resentment.

The face and manner of the person undertaking hisbah should not express anger or resentment. The concerned person should be able to understand that the purpose of pointing out his fault is not to humiliate him, but to improve his life.

Accepting hisbah wholeheartedly is certainly an act of courage. No coward can maintain his mental balance when confronted with hisbah. But it is not desirable for workers in an Islamic organization to fall prey to such cowardice. Therefore, every worker in an Islamic organization must be mentally prepared for hisbah. He must try to benefit from its usefulness and cultivate the attitude of accepting the truth wholeheartedly.

Only a person who is conscious of the benefits of hisbah can welcome it. The response to hisbah from such a person will preserve the organization’s soundness, and the workers of the organization will have the courage to fulfill the role of a mirror.

Managing Workers in the Islamic Organization

In managing workers, the supervisor has to play an important role. Principally, he must perform the following tasks:

(1) Shaping the Mindset in the Light of the Ideology

The perspective Islam presents regarding the Creator, the universe, human duties on earth, people’s relationships with one another and the ultimate outcome of life must be correctly implanted in the worker’s thought. Through personal discussions, Dars al-Quran, Dars al-Hadith, study circles and the teaching of Islamic books, the worker must be made acquainted with the Islamic worldview and laws.

(2) Providing a Clear Understanding of the Islamic Movement and Organization

The Islamic movement has its own temperament, program, working principles and methods. Its development follows its own particular course. Likewise, the Islamic organization possesses many unique characteristics. The worker must be thoroughly acquainted with these characteristics of the Islamic movement and the Islamic organization.

(3) Encouraging the Implementation of Islam’s Fundamental Directives in One’s Own Life

A strong determination must be created in the worker to observe the fard, wajib and sunnah mu’akkadah, earn a halal livelihood and abstain from haram in every sphere of life. Along with explaining their importance, the worker must also be made aware of the terrible consequences of violating them. Moreover, efforts must be made to awaken the powerful will required to follow Islamic teachings while disregarding the influence of an un-Islamic environment.

(4) Encouraging Regular Study of the Quran and Hadith with Understanding

The Quran and Hadith are vast repositories of knowledge. Throughout the Quran, the identity, immense knowledge and great power of Allah, Lord of the Worlds, have been presented. The more one reads, the more deeply an understanding of these matters takes root in the heart. A person who gains a clear understanding of Allah’s great power develops a fearlessness unparalleled anywhere else. Moreover, the fundamental principles of the way of life whose establishment we have been raised to pursue are found in the Quran. We must learn them by reading the Quran. Extensive study of the Hadith is necessary to understand how they are to be applied.

The Quran must be presented to people in its own language, while its explanation and analysis must be given in people’s mother tongue. A worker in the Islamic movement should strive to acquire enough knowledge of the language to understand the meaning of the Quran simply by reading it. This does not apply to illiterate workers. However, every educated worker should advance toward acquiring this ability on the basis of firm resolve. The supervisor will particularly encourage the worker in this regard.

(5) Encouraging Prayer in Congregation

Offering prayer in congregation is sunnah mu’akkadah. The merit of one who prays in congregation is twenty-seven times greater than that of one who prays alone. There is also joy in bowing one’s head collectively before Allah. Praying in congregation at the mosque also provides an excellent opportunity to inquire about one’s neighbors and exchange greetings with them. Moreover, congregational prayer is a very excellent means of becoming accustomed to an orderly life. It is very important to encourage the worker to gain these benefits.

(6) Encouraging Self-Criticism

People generally make mistakes. Moreover, Satan is constantly after them in order to deceive them. Allah, Lord of the Worlds, protected the prophets from Satan; therefore, they were sinless. But ordinary people like us may make many mistakes every day. Errors occur whenever we are not fully vigilant.

Therefore, after completing all the day’s activities and before going to sleep, every worker should calmly review his work, speech and conduct throughout the day. If he remembers any mistake during this review, he must seek Allah’s forgiveness and make a firm decision not to repeat it. If a worker continues this self-criticism, many mistakes will gradually disappear from his life. The supervisor will encourage the worker to become accustomed to this excellent process of improving his life.

(7) Encouraging Da‘wah Work

The importance of “Ad-Da‘watu ilallah” must be properly explained to the worker. Allah has declared that even if one performs all other good deeds while abandoning this work, one does not fulfill the prophetic responsibility of conveying the message.

The struggle to establish Allah’s religion is fard for every believer. One of the principal tasks of this struggle is to present the call to the religion correctly to people. The supervisor will make the worker fully aware of the importance of da‘wah work and the status of the person who gives the da‘wah.

(8) Providing Support for Da‘wah Work

The worker must be given necessary guidance regarding the da‘i’s dress, manner of speaking, conduct, standard of language, method of presenting arguments and so forth. The worker must also be given an understanding of which times are suitable for da‘wah work. One cannot gain anything by going to someone at an unsuitable time and disturbing him.

At various times of the year, certain seasonal Islamic activities also take place. During those times, people become more attentive to Islam. It is the supervisor’s duty to encourage the worker to devote himself especially to da‘wah activities during those seasons.

(9) Receiving Reports on Da‘wah Work

The supervisor needs to know who the worker’s target individuals are. If the supervisor knows how much contact is being maintained with them, what matters are being discussed and which books are being given to them, he can advise the worker properly. The worker should also be supplied with answers to the difficult questions he faces while doing da‘wah work. If he cannot answer questions, the worker loses enthusiasm for da‘wah work. For these reasons, the supervisor will support the worker in da‘wah work in the ways mentioned above. When convenient, he may also assist by accompanying the worker. These points apply only when reports on the worker’s da‘wah work are received regularly.

(10) Encouraging Infaq fi Sabilillah

The worker must be made aware that spending money in Allah’s path is not merely a matter of giving one or two coins to a beggar sitting by the roadside with outstretched hands. The struggle to establish Allah’s religion requires considerable expenditure in various fields. To confront the speed at which satanic forces are advancing, the Islamic movement must increase its pace. The use of modern means and equipment is necessary to increase that pace, and these means and equipment are very costly. The workers must meet this financial need.

A worker who does not himself donate a significant amount of money cannot urge others to donate more and more. This is extremely displeasing to Allah. The worker’s attention must be drawn to this matter. In addition, the supervisor will give workers the necessary advice regarding collecting funds from well-wishers.

(11) Encouraging an Orderly Life

Imbalance in one’s working life is another name for disorder. As a living person, a worker must attend daily to many kinds of tasks. He must devote time to earning a halal livelihood. He must handle the various affairs of his family. He must also play a role in solving the different problems of his wife, sons, daughters, father, mother and other relatives. Along with managing all this, he must devote a considerable portion of his time to the struggle to establish Allah’s religion. Those whose lives lack discipline and who are not accustomed to doing the right work at the right time become unbalanced and become entangled in many kinds of problems in various areas of life. The supervisor must play a significant role in creating the mindset needed to carry out all tasks in an orderly manner while giving priority to the struggle to establish Allah’s religion.

(12) Creating Time Awareness

A person’s lifespan means the period determined from one specific moment to another specific moment. Once this time ends, there is no opportunity to remain alive in this world for a few more days through requests, negotiations or appeals. Time is limited, yet there is much work to do. If we are conscious of time, we can complete many tasks. By firmly deciding to make every moment of life productive, much can be accomplished within this limited time. It is necessary to abandon idleness and develop the habit of doing the right work at the right time. Punctuality is the only way to save time. Completing one task on time creates the opportunity to complete another task at the proper time. Otherwise, the work becomes disorganized and some tasks cannot be begun at all. Therefore, the supervisor should strive to create time awareness among the workers.

(13) Encouraging the Development of a Pure Heart

To attain purity of heart, a worker must uproot from his mind jealousy, malice, envy, suspiciousness, a tendency to backbite, a tendency to seek faults, a tendency to nitpick whenever he sees something he dislikes, a tendency to make a mountain out of a molehill, and a tendency to discuss matters here and there instead of raising them with the person concerned or in the proper forum. The worker must remember that no one besides the prophets and messengers is free from error. Mistakes and shortcomings are constant companions of human beings. He must also remember that, unconsciously, he himself is certainly making one mistake or another. If someone’s mistake naturally comes to his notice, he does that person a favor by pointing it out to him instead of discussing it here and there. But discussing a person’s mistakes with various people without his knowledge is a great injustice to him.

In fact, just as a fly sits on filth and buzzes to express its satisfaction, a person with an impure heart also finds similar satisfaction in discussing the faults and shortcomings of others.

It is the director’s responsibility to acquaint the worker with the teachings of the Qur’an and Hadith in order to remove this impurity from the worker’s heart.

(14) Giving a Clear Understanding of the Work Plan

The worker must be given a clear understanding of the plan’s objectives, characteristics, and the tasks required to implement it. If he cannot appreciate the significance of the plan, he will not develop the proper outlook toward the adopted plan and will be unable to play the proper role in implementing it. Therefore, the plan must be clearly explained to the worker.

(15) Assigning Specific Responsibilities

An organization has various departments of work. Duties must be distributed according to the worker’s moral, mental, and physical abilities. After assigning duties, the person given responsibility must be given a clear understanding of what he has to do. If a worker can properly identify his own duty, he can work easily and without hesitation. If no departmental work is assigned to a worker, it must nevertheless be clear to him that his primary duty is da‘wah work. Otherwise, because of a mistaken idea, he may consider himself an unemployed worker. A person assigned responsibility for a department is not relieved of da‘wah work; rather, additional work is placed upon him alongside da‘wah work. It is the director’s task to make the entire matter clear to all workers.

(16) Encouraging the Fulfillment of Responsibilities

Merely distributing duties is not enough. The importance of the work must also be explained to the worker, and he must understand that the implementation of the adopted plan depends to a great extent on completing the work properly. Moreover, the worker must be made aware that the complete implementation of the present plan will create the foundation for the next plan, while he must also understand that the present plan will limit the next plan by one step if it is not properly implemented.

(17) Supervising the Work

The worker’s work should be checked at specified intervals. If any mistake occurs during the performance of the work, it can be detected during supervision, making it possible to advise the worker accordingly. Thus, the extent of the mistake cannot increase, and the blessing of the work is not destroyed. The director himself must fulfill this duty of supervision.

(18) Receiving Work Reports

Work is assigned for a specified period. When the period ends, a report on the work completed must be obtained. If a director assigns a task to a worker but does not obtain a report at the specified time, it must be understood that the task itself was not important to the director. The director must obtain reports on all assigned tasks, whether small or large.

(19) Reviewing Reports

There is no benefit in collecting work reports and merely filing them away. The work completed must be compared with the target that had been set. Everyone must be informed of the result of this comparison. In this way, workers can be made aware of their shortcomings in their work and encouraged to turn their attention to doing more.

(20) Encouraging Workers to Fulfill Their Role as Social Workers

It is one of the director’s important duties to encourage the worker to develop himself as a social worker through such activities as serving sick people; arranging immediate medical treatment for accident victims; checking on the relatives of the deceased; taking a leading role in the funeral prayer and burial of the deceased; supervising mosques; repairing roads; constructing bridges; participating in the operation of maktabs and similar institutions; striving to create an Islamic environment in educational institutions; sending letters to newspapers and periodicals about antisocial activities; forming public opinion to stop immoral activities; settling disputes; caring for widows and orphans; arranging marriages; and helping enterprising people become self-reliant.

(21) Encouraging the Development of Broad Familiarity

Workers need to become known among people of various classes in the area. People essentially form their opinions about the movement and the organization by observing the worker. By seeing the worker’s qualities, they try to understand the organization’s qualities.

Even if a worker is a very ordinary person, if the ideal is correctly reflected in him, his personality can influence others. People do not readily join an organization without being influenced by the character of its individuals. Therefore, personal character must be presented before people. For this, the worker needs to move among and become known in all circles. The director will give the worker the necessary advice in this regard.

(22) Developing the Worker into an Effective Speaker

It may be that most people in the area are illiterate or have little education. For that reason, they may be unable to read Islamic literature or understand its meaning even after reading it. Yet they must be given ideological knowledge. This work must be done through speeches and lectures. Therefore, the worker must become an effective speaker. The worker must be able to present his ideas attractively before people. The standard of his language must correspond to the audience’s level of understanding.

An Islamic worker’s becoming an effective speaker does not mean merely that he has a good speaking style. Speaking style certainly has importance. However, his speeches should also include a significant number of quotations from the Qur’an and Hadith. The director must remember that the more effective speakers he can produce, the more the work of his organization will be able to establish itself among the masses.

(23) Encouraging Self-Development as a Self-Motivated Worker

After learning that Allah has created human beings to uphold the divinely given way of life, follow the method demonstrated by the Messenger, and fulfill the responsibility of the caliphate, it is not becoming for a person to remain inactive until he receives instructions from someone. Specific instructions will naturally be given for specific tasks. But calling people toward Allah is a lifelong task. As soon as a person embraces faith, responsibility for this work falls upon his shoulders. Therefore, whether instructions come from the director is an irrelevant question. A worker’s spontaneity is essential for completing da‘wah work or any other assigned task well. Having to push someone into doing the work is extremely irksome.

(24) Encouraging Workers to Develop New Workers

A worker must strive with all his might to increase the number of his fellow workers. Those among whom he has conducted da‘wah, who are responding favorably and showing interest in devoting themselves to the movement’s work, must be developed by him according to the needs of the ideal, the movement, and the organization. Every worker must develop a new group of workers, and their combined efforts create a mass base. Creating new workers is as important as producing new blood cells in the human body. The progress and continuity of the movement depend on developing new workers.

(25) Informing Workers of the Organization’s Position as Quickly as Possible

Whenever a major event occurs within the organization, in national life, or on the international stage, questions arise in the worker’s mind and he becomes eager to hear the organization’s analysis of it. The understanding he has regarding the matter begins to grow cold. Therefore, it is an important duty of the director to learn the organization’s position on such matters within the shortest possible time and communicate it to the worker.

(26) Establishing Contact with an Inactive Worker as Quickly as Possible

A worker may become inactive for various reasons: developing doubts in his mind; becoming upset by someone’s behavior; being influenced by propaganda; becoming frightened by the severity of circumstances; being distressed by an undesirable incident; committing a sin in his own life; or facing a major problem in his personal life. As soon as the director hears that a worker is in such a condition, he should meet him promptly, try to identify the real cause, and acquaint him with the teachings of the Qur’an and Hadith concerning what should be done in this situation. He should repeatedly accompany him and strive to restore him to his previous state. An organization’s worker becoming inactive means that a part of the body called the organization has become paralyzed. On the other hand, this is unfortunate for the individual. The director should strive with a compassionate heart to rescue the worker from this misfortune.

(27) Listening to Counsel

When it is necessary to make a decision concerning unit-based work, the workers should be consulted. Every worker has some thoughts in his mind. An attempt must be made to exchange all these ideas and reach a unanimous decision in light of the organization’s tradition. If a worker is asked for advice before a decision is made, he begins to think deeply. In this way, his capacity for thought develops. Moreover, when he can participate in making a decision on an organizational matter, his psychological relationship with the organization becomes deeper.

(28) Providing Organizational Training to Advanced Workers

An advanced worker must be acquainted with conducting meetings, consultation and decision-making, preserving documents, maintaining accounts, and similar matters. If possible, an initiative should be taken to form a new worker unit under his direction.

Testing the Workers of the Islamic Organization

Allah wants the Islamic organization to be inhabited only by sincere and devoted people. Those who possess genuine faith and whose entire lives are directed toward attaining Allah’s pleasure are the people fit to move within the sacred arena of the Islamic organization. The sacred arena of the Islamic organization is for those whose minds and attitudes are not influenced by the prestige and abundance of wealth enjoyed by people outside Islam in society. Even if a diseased person enters the bounds of the Islamic organization, he must eventually be expelled from the organization unless his disease is removed.

For the protection of the Islamic organization, Allah, Lord of the Worlds, has established a natural process of freeing it from the influence of diseased people, whose effectiveness is unparalleled. This process may be called the protective shield of the Islamic organization.

To make clear who among those entering the Islamic organization is impure and who is free of impurity, Allah, Lord of the Worlds, has not made the path through this organization easy. This path is extremely difficult. It contains many ascents and descents.

Those who are impure fall away from the caravan at the turns of the difficult path, while those who are pure disregard the difficulty of the path and continue forward with firm steps.

Allah, Lord of the Worlds, tests the workers of the Islamic organization by placing them in adversity. Some fail this test. Others succeed and become believers of a higher standard.

Those who cannot place complete reliance upon Allah become bewildered in an adverse environment. Allah protects the organization from the pressure caused by their large numbers.

Moreover, He has promised that whoever spends his time, physical strength, intellectual ability, and wealth throughout his life solely to attain Allah’s pleasure will be given the greatest blessing—Paradise. It is Allah’s purpose that the person to whom He grants Paradise should leave proof that he truly deserves to receive it. This too is one of the reasons for testing.

Allah, Lord of the Worlds, already knows through His infinite knowledge and wisdom who is truthful in claiming faith and who is not, who is ready to devote himself to jihad and who is not. It is not at all the case that He must depend on the result of a test to know a person’s true inner condition.

In reality, Allah’s purpose is to make it clear to the people of the world who is fulfilling the responsibility of ash-shahadah, or bearing witness, and who is not.

It is the obligatory duty of every person who believes in Allah to testify through his words and actions that he has accepted Allah’s sovereignty, and that it is impossible for him to obey anyone else’s commands or accept anyone else’s rule and authority.

A person who gives only verbal testimony while lacking genuine faith in his heart has no prospect whatsoever of attaining Paradise. Moreover, Allah does not approve of his remaining in the Islamic organization with counterfeit faith.

Just as dry leaves fall from trees when a storm comes, they too fall away when crises or dangers arise along the path. The leaves that withstand the blows of storms and tempests and remain are alive and strong. Likewise, those who withstand the blows of danger and crisis and remain in the Islamic organization are sincere believers.

Therefore, dangers and crises do not weaken the Islamic organization; rather, they improve its standard. Allah, Lord of the Worlds, has introduced this scientific process to preserve the standard of the Islamic organization.

The Bayt al-Mal in the Islamic Organization

The main source of income for the Bayt al-Mal in the Islamic organization is the workers’ infāq fī sabīlillāh, that is, giving money in the way of Allah. The Qur’an contains many passages instructing believers to give their wealth generously in the struggle to establish the dīn. Several passages are quoted below:

وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ

“And strive in the way of Allah with your wealth and your lives.”

—As-Saff: 11

وَأَنفِقُوا فِي سَبِيلِ اللَّهِ

“And spend in the way of Allah.” —Al-Baqarah: 195

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ

“O believers, spend from what We have provided you before the Day comes on which there will be no buying or selling, no friendship, and no intercession.” —Al-Baqarah: 254

الَّذِينَ يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ

“Those who spend in prosperity and adversity, restrain their anger, and pardon people.” —Aal ‘Imran: 134

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“The true believers are those whose hearts tremble when Allah is mentioned, whose faith increases when His verses are recited to them, and who place their trust and reliance upon their Lord; who establish prayer and spend from what We have given them. These are the true believers. For them are high ranks with their Lord, forgiveness of sins, and an excellent provision.” —Al-Anfal: 2

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

“Those who believed, emigrated, devoted their wealth and lives in the way of Allah, and those who gave the emigrants shelter and help—they are allies and protectors of one another.” —Al-Anfal: 72

الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ اللَّهِ ۚ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ

“Those who believed, emigrated, and strove in the way of Allah with their wealth and lives have the highest rank with Allah. They are the successful.” —At-Tawbah: 20

انفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِي سَبِيلِ اللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

“Go forth, whether lightly or heavily burdened—that is, whatever your circumstances—and strive in the way of Allah with your wealth and lives. That is best for you, if only you knew.”

—At-Tawbah: 41

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ

“Indeed, Allah has purchased the lives and wealth of the believers in exchange for Paradise.” — At-Tawbah: 111

وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ

“Whether they spend a little or a great deal, or cross any valley, it is recorded for them so that Allah may reward them with the best of what they used to do.” — At-Tawbah: 121

لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

“You can never attain true goodness until you spend from what you love.” — Aal-e-Imran: 92

Self-Development of a Worker in the Islamic Organization

There are many processes of self-development. A few particularly noteworthy processes are mentioned here:

(1) Calling People toward Allah

A believer is a traveler on the path of Allah. After becoming acquainted with this path, a believer cannot sit quietly. In fact, Allah has not permitted believers to sit idle. The believer must reach other people and call them to advance along the path of Allah. A believer must shape his life as a da‘i ilallah, that is, as one who calls people to advance along the path of Allah.

(2) Performing Salat with Devotion

Salat, or prayer, is a fundamental matter in Islamic life. It is a remarkable rehearsal of expressing obedience, with body and mind, to Allah Rabbul Alamin, the Sovereign Being. The proud head that is unwilling to bow before any other power, when lowered before the Creator of the universe, is truly unique.

A true believer does not perform Salat merely as a routine. He performs it as one should stand before the Creator of the universe and as one should perform a complete Salat while remaining conscious of His presence. Allah has no regard for a lifeless rehearsal. Therefore, every believer must develop the habit of performing Salat with concentration.

(3) Studying the Qur’an

The Qur’an presents clear and accurate knowledge concerning Allah, the universe, human duties in earthly life, the principles for solving all kinds of problems of individuals and society, the outcome of human life, and so forth. These matters have been presented concisely and in a scholarly manner. Therefore, the Qur’an must be read. One must strive to penetrate its depths and gather its essence. For this, it should be studied with deep attention and, when necessary, with the mind of a researcher. Only in this way can a believer realize Allah’s vast knowledge and wisdom, and make them the guiding principles of his life.

(4) Studying Hadith

Muhammadur Rasulullah (peace be upon him) had the closest relationship with Allah. He attained the highest knowledge of the way of life granted by Allah. It was through him that this way of life was successfully implemented. The method he followed and established was flawless. One can become a true follower of the Messenger only by following the Messenger’s method. Allah greatly loves this following. Therefore, studying Hadith must become part of the daily routine of a worker in the Islamic Movement.

(5) Studying Supplementary Literature

Throughout the ages, many learned people have striven to present the Islamic way of life to people simply and clearly, in their own language. They created a treasury of Islamic literature. The superiority and beauty of Islam have been presented beautifully in these books. They make readers conscious of their responsibilities and inspire them to shape their lives according to Allah’s commands. Therefore, a worker in the Islamic organization should also read this literature regularly.

(6) Staying Awake at Night

Staying awake at night is one of the best means of establishing a deep relationship with Allah. When people are immersed in sleep and comfort late at night, the person who gives up comfort, leaves his bed, and devotes himself to worshipping Allah in order to attain Allah’s pleasure cannot fail to be loved by Allah. Allah comes forward to shower him with mercy and blessings. Whenever possible, a worker in the Islamic organization needs to develop the habit of standing before Allah Rabbul Alamin during the latter part of the night.

(7) Giving Wealth in the Way of Allah

Allah Rabbul Alamin does not directly grant every person in the world an equal amount of wealth. Wealth accumulates in the hands of some people in greater amounts. Others possess so little that even their basic needs cannot be met with it. The economic inequality existing between these two kinds of people is reduced by taking a portion of the wealth from the rich and distributing it among the needy. Individually, too, a believer must extend a helping hand for the welfare of the distressed and destitute; this is Allah’s command. Moreover, every believer is commanded to give wealth for the struggle undertaken to establish and maintain Allah’s Din. A worker in the Islamic Movement will obey this command wholeheartedly.

(8) Remembering Allah in All Actions

It is the remembrance of Allah that keeps a person from sinful acts. Therefore, so that believers may remember Allah even while completing their daily activities, the Messenger of Allah taught supplications to recite before and after various actions. There are supplications to recite before sleeping, upon waking, after hearing the Adhan, when going to and returning from the toilet, while performing Wudu, when entering and leaving the mosque, before and after eating and drinking, while putting on clothes, when looking at one’s face in a mirror, at the beginning and end of an action, when setting out for a place, when mounting a conveyance, and in times of danger—in other words, for all activities. When these supplications are recited with understanding and attention to their meanings, the heart turns toward Allah. A worker in the Islamic organization should gradually strive to practice these supplications in his practical life.

(9) Sending Durood upon the Messenger

Muhammadur Rasulullah (peace be upon him) was Allah’s mercy to all humanity. Allah Rabbul Alamin Himself instructed people to send Durood upon him. The Messenger of Allah said that whoever sends Durood upon him once, Allah records ten good deeds for that person. Therefore, for spiritual enrichment, a worker in the Islamic organization should send Durood upon the Messenger every day.

(10) Self-Criticism

It is desirable for a worker to take account of all his own actions at the end of each day. After performing the night prayer, he should sit quietly for a while and review the day’s activities in his mind. He should remember the deeds pleasing to Allah that he performed throughout the day and express gratitude to Allah. Again, he should repent for all the undesirable deeds he committed and ask Allah for forgiveness. At the same time, he must firmly resolve not to repeat those actions. Through this self-analysis, a worker in the Islamic organization must strive every day to improve his moral standard.

(11) Observing Sawmam

Ramadan is the month of Sawm, or fasting. It is a special season for worshipping Allah. Observing Sawm gives a believer the opportunity to restrain his desires and increase his spiritual strength. The practice of Sawm can have a profound effect on a believer’s body and mind. For this reason, a worker in the Islamic organization must regard the month of Ramadan as a month of special training for self-development. In addition, he should try to observe some voluntary fasts during the other months as well.

(12) Acquiring Basic Human Qualities

Diligence, endurance, self-restraint, steadfastness in adversity, punctuality, discipline, courage, analytical ability, inventive ability, the ability to make quick decisions, the ability to build an organization, the ability to manage an organization, generosity of heart, humble conduct, and good writing and speaking are among the basic human qualities. These qualities can be developed through conscious effort.

A worker in the Islamic organization must strive to acquire these qualities and must also supplicate Allah to grant him them.

(13) Avoiding Acts that Damage Mutual Relations

(a) Indecent and Improper Speech

The Messenger of Allah (peace be upon him) said,

يا عائشة إن شر الناس منزلة عند الله يوم القيامة من ودعه أو تركه الناس اتقاء فحشه

“The person who is most despicable before Allah is one whom people avoid in order to protect themselves from his indecent and improper speech.” — Sahih al-Bukhari

While explaining the importance of restraining the tongue, the Messenger of Allah said,

أن يضمن لى ما بين لحييه وما بين رجليه أضمن له الجنة –

“Whoever guarantees me the protection of what lies between his jaws and what lies between his legs, I will guarantee him Paradise.”

—Sahih al-Bukhari

The Messenger of Allah also said,

و من كان يؤمن بالله واليوم الاخر فليقل خيرا أو ليصمت

“Whoever believes in Allah and the Hereafter should speak good words or remain silent.”

(b) Backbiting

Speaking about someone’s faults behind their back is called backbiting. It is extremely disliked by Allah. Allah says,

وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ

“Let none of you backbite another.” —Al-Hujurat: 12

While explaining how grave a sin backbiting is, the Messenger of Allah (peace be upon him) said,

الغيبة أشدّ من الزنا

“Backbiting is more heinous than adultery.”

(c) Conjecture and assumption

It is sinful to harbor negative feelings toward someone based on conjecture and assumption. Regarding this, Allah says,

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ

“O believers, avoid much conjecture. Indeed, some conjecture is sinful.” —Al-Hujurat: 12

(d) Envy

Envy is a vile fault. Rather, it is a kind of psychological illness. Instructing us to protect ourselves from this illness, the Messenger of Allah said,

ایاگم و الحسد فان الحسد یا گل الحسنات کما تأگل التار الحطب

“Keep away from envy. Indeed, envy consumes good deeds just as fire consumes firewood.” —Sunan Abi Dawud

(e) Anger

Anger is one of the greatest faults in human character. Driven by anger, people throughout the world are constantly causing countless mishaps in the arena of life. Because of this anger, familial, organizational, and social well-being is disrupted. One of the distinguishing characteristics of believers is that they restrain their anger. Concerning this, the Messenger (peace be upon him) said,

ليس الشديد بالصئراعة ائما الشديد الذى يملك نفسة عند الغضب

“The strong person is not the one who defeats others in wrestling; rather, the strong person is the one who controls himself when angry.” —Sahih al-Bukhari

(f) Arrogance

An arrogant person becomes self-worshipping. He considers himself superior and regards others with contempt. Consequently, a distance develops between him and others in their relationships. An arrogant person wants to dictate to others, but he does not want to listen to anyone else’s words or advice. An arrogant person gives rise to discord and disorder in organizational and social life. Allah has stated in the Qur’an that He does not love the arrogant. In a Hadith, the Messenger of Allah (peace be upon him) said,

لاً يدخل الجثة من كان فى قلبه مثقال ذرة من كبر

“The one whose heart contains even an atom’s weight of arrogance will not enter Paradise.”

Only a few major faults have been mentioned here. By abandoning all such faults, a worker of the Islamic organization will enhance his moral character.

Developing Workers for the Islamic Organization

Developing a worker is difficult, but not impossible. If one continues striving patiently, a person who has understood the true form of Islam can be developed into a worker. In order for such a person to become a worker, or to develop someone into a worker, one must proceed with wisdom.

(1) Providing Companionship

The person selected to be made into a worker is, after all, a member of this society. He associates with many men and women in society. He is certainly influenced by their speech, ideas, and conduct. He cannot come running at once merely upon hearing the call to the path of Islam. He is a social being. He needs those people to open his mind, relieve his mental burden, and exchange thoughts. To free him from the circle of those people, one must provide him with companionship. One must become his intimate companion. He must be given an alternative circle to his circle of friends. At this stage, two kinds of work must be undertaken.

(a) Resolving Inner Conflict

He has inclined toward Islam after reading some books or listening to reasoned discussions for some time. But his former ideas still arise in his mind from time to time. Their apparent allure sometimes stirs him. He has not yet been able to understand clearly which ideology is superior. He has not yet developed firm conviction on this matter. Moreover, he fears that following this path may expose him to loss. It is natural for him to remain in this conflict for quite some time. This state of mind is truly delicate. This period is one of the most complex phases of a person’s life. During this time, the worker of the Islamic organization will maintain regular contact with him and continue clarifying the concepts of Islam’s superiority before him. He will explain to him the true significance of gain and loss. He must make him understand that the gain of the Hereafter is far greater and more valuable than worldly gain. It is hoped that, at a certain point, this person’s inner conflict will disappear and firm conviction in Islam will develop in his heart.

(b) Assisting Him in Developing Mental Fortitude

Now that person will begin identifying himself as a follower of Islam. But during this period he will face many difficulties. His family and former circle of friends will make his life unbearable. They will mock him and criticize him. They will pressure him not to advance on the path of Islam. They will refuse to cooperate with him in various matters.

At this time, one must remain by his side and make him aware of the obstacles that naturally arise in the path of a believer. He must be given courage to confront these obstacles. The accounts of the trials faced by the Companions of the Messenger and by the mujahids of Islam in later generations must be presented to him, and he must be encouraged to maintain his morale so that he may succeed in the trial.

(2) Introducing Him to the Organizational Environment

The person who moves forward by overcoming such obstacles is less likely to retreat. Now he must be familiarized with the organizational environment. He must be brought to various events. Seeing the purity and excellence of the organizational environment, he will be pleased and will be able to strengthen himself further.

(3) Assigning Minor Responsibilities

His sincerity will become evident through his regular attendance at the organizational environment. He must now be entrusted with completing minor tasks. Surely, he will continue completing them. In this way, he will develop an interest in work. He will also gain work experience in this manner.

(4) Encouraging Financial Contributions

Now he must be encouraged to spend money in the way of Allah. The significance and importance of Infaq fi Sabilillah must be explained to him. Having advanced so far in the movement to establish Allah’s religion, he will surely contribute generously to the organization’s Bayt al-Mal.

(5) Providing Initial Training

The advancing person needs training. He must be enriched with knowledge of the creed of Islam, the Islamic way of life, and comparative knowledge of other ideologies. For this purpose, he must be given the opportunity to participate in various training programs.

(6) Assigning the Responsibility of Making the Call

After he has reached this stage, he must be made to understand the importance of making the call and encouraged to devote himself to this work. He must also be familiarized with the method of calling people to Allah.

(7) Receiving Reports of the Work

His work must be checked once a week. It must be ascertained who his targets are, what kinds of books are being given to them, and what kinds of conversations are taking place with them. He must also continue to receive the necessary advice. If it is found that this person has consistently made the call and properly carried out the various tasks assigned by the organization, then he has become a worker of the Islamic organization.

The more widespread the work of developing workers becomes, the sooner the Islamic Revolution will be achieved. And it is the veteran workers who must shoulder this difficult responsibility of developing new workers.

Improving the Quality of Workers in the Islamic Organization

By participating in the activities of the Islamic organization, its workers continually receive intellectual and organizational training. In addition to the normal training process, it is necessary to undertake special activities to improve the quality of the workers. Training activities may be of various kinds. Below, I mention several highly effective activities.

(1) Weekly Meeting

Regular weekly meetings are extremely important for improving the quality of workers. Through regular attendance at weekly meetings, workers develop habits of punctuality and organizational loyalty. Moreover, discussions at the weekly meeting help increase the workers’ knowledge. The activities of the weekly meeting may generally be as follows:

(a) Opening of the Meeting by the Director

(b) Dars al-Qur’an or Dars al-Hadith

(c) Receiving Reports of the Workers’ Activities

(d) Discussion and Decision-Making on Other Necessary Matters

(e) Preparing the Agenda for the Next Meeting

(f) The Director’s Address and Announcement of the Meeting’s Conclusion

(2) Short Training Camp

To broaden knowledge, it is extremely important to hold a larger number of short training camps with a larger number of workers. The activities of a short training camp may be as follows:

(a) Opening

(b) Dars al-Qur’an

(c) One or More Main Lectures

(d) Discussion Based on the Lectures

(e) The Director’s Address and Announcement of the Conclusion

(3) Study Circle

The study circle plays a unique role in increasing ideological knowledge, imparting an understanding of the movement and organization, developing organizational competence, creating social awareness, and imparting an understanding of the methods and strategies of the Islamic movement. A study circle is formed with no more than ten workers of similar standing. A complete course for the study circle must be prepared at the outset. The study circle should have at least ten sessions. There should not be an interval of more than one month between two sessions. The activities of a study-circle session may be as follows:

(a) Opening of the Session by the Director

(b) Presentation of Discussions by Each Member of the Study Circle

(c) Questions and Answers

(d) Review of Everyone’s Discussion by the Director

(e) The Director’s Concluding Address on the Topic Under Discussion

(4) Long Training Camp

To provide extensive knowledge and a clearer understanding of the Islamic way of life, anti-Islamic ideologies, the Islamic movement, the Islamic organization, the methods and strategies of the Islamic movement, the desired standard of workers, and so forth, it is very necessary to hold three-, five-, or seven-day long training camps with a large number of workers. The program of such a camp may be as follows.

(a) Opening (First Day)

(b) Dars al-Qur’an

(c) Dars al-Hadith

(d) Two or More Main Lectures

(e) Lecture-based discussion

(f) Students’ speeches

(g) General questions and answers

(h) Practical training (correct recitation of the Qur’an, keeping accounts, preserving documents and records, etc.)

(i) Concluding speech (on the final day)

(5) Speech-practice circle

It is through speeches and addresses that countless groups of people must be made to understand the Islamic ideal, movement, and organization. The scope of the work will expand in proportion to the organization’s ability to produce capable speakers and put them forward in the field of action.

The speech-practice circle is an effective process for turning workers into speakers. A speech-practice circle will be formed with several workers. An experienced director will oversee it. He will set a schedule for the circle. The speech-practice activities may be as follows:

(a) Opening by the director

(b) Speeches by the workers belonging to the circle

(c) The director’s careful observation and note-taking regarding the speaker’s manner of address; success or failure in presenting his knowledge of the subject intelligibly; slowness or speed in delivering the speech; gestures; and the structure of the speech (its beginning, middle, and conclusion)

(d) The director’s review of the speech on the basis of his observations and notes.

(e) Announcement of the conclusion

(6) Personal discussions, inquiries, and giving advice

Discussion with a worker is very important for assessing his quality. During the discussion, it is necessary to gain an accurate understanding of his knowledge, practice, and organizational standard through various questions, and then give him the advice he needs. Undoubtedly, this is an excellent process for developing the individual.

The Cohesion of the Islamic Organization

Beginning an Islamic organization is not a very difficult task. But conducting it in the proper spirit and preserving its cohesion are extremely difficult. Sometimes it is seen that some people associated with the organization are playing an exceptional role.

At first, they are seen to offer only partial allegiance to the organization instead of complete allegiance. After some time, they become inactive. After a further period, they are seen to have become involved in heinous sins such as backbiting. This conduct of theirs is harmful to the cohesion of the organization.

By analyzing the mentality of those who play this kind of role, it is possible to identify many causes. The following causes are principally responsible for their undesirable behavior.

(1) Unclear understanding of the true objective of the Islamic movement

A worker of the Islamic movement is supposed to make the attainment of Allah’s pleasure the true objective of his life. His thoughts and actions will be directed toward Ridwanullah, or attaining Allah’s pleasure. If this fundamental objective does not become firmly established in his mind, some other objective will certainly take its place. And when he sees that this objective too has not been achieved even after a long period, it is quite natural for him to become restless. This dissatisfaction, born of such restlessness, gradually influences his thoughts and actions.

(2) Incomplete understanding of the characteristics of the Islamic organization

There is a world of difference between an Islamic organization and other organizations. The Islamic organization has a number of distinctive characteristics of its own. A worker must have a clear understanding of its leadership structure, selection procedure, policy of allegiance, consultation procedure, accountability procedure, and so forth. Otherwise, he will try to judge this organization in light of the characteristics of the organizations he sees in society or of the organization from which he came. As a result, a considerable distance develops between the thinking of those who have properly understood the characteristics of this organization and the thinking of this worker. This distance in thought proves harmful to the cohesion of the organization.

(3) Doubts about the working method of the Islamic movement

The Islamic movement has a particular working method. Its method is not to force anything upon people. Before changing society, this movement seeks to bring about change in people’s personal lives. Yet no effective change can be brought about in a person’s personal life without first changing his intellectual world. Therefore, the fundamental task of the Islamic movement is to uproot the ideas of ignorance from people’s thinking and plant Islamic ideas there. As the seedlings of Islamic ideas grow in an individual’s field of thought, a corresponding change begins in his course of action. Through the tireless efforts of people formed in this way, a demand arises in society for the implementation of the Islamic way of life. In other words, the mass base of the Islamic movement is established. At that point, an Islamic state can be established by creating a powerful movement.

If a worker is not well acquainted with this natural working method of the Islamic movement, he becomes influenced by the methods of the various movements operating around him. The strategy followed by the Islamic organization then seems inadequate to him. Doubts arise in his mind about the correctness of the movement’s working method. In such circumstances, it becomes impossible for him to adapt himself to the course followed by the organization.

(4) Lack of a correct outlookon calamities and misfortunes

Calamities and misfortunes come upon those who oppose Islam as punishment. But upon believers they come as a trial.

At various junctures along its path, the Islamic organization has to make various decisions. At the time of making a decision, many alternatives are before it. The alternative considered best becomes the organization’s decision. The organization knowingly and deliberately never bases a decision on a less appropriate alternative. But it is a grave mistake to think that the organization will never face any calamity or misfortune simply because it continues to make decisions by always choosing the best alternative.

Calamities and misfortunes come by Allah’s decree. No calamity or misfortune can befall any individual, group, or nation without His permission. Before bringing a calamity or misfortune upon them, He consults that individual, group, or nation about it—such is the implication of the source text. When a calamity or misfortune befalls the Islamic organization, it is the duty of every worker to regard it as a trial, not as punishment.

The absence of this outlook regarding calamities and misfortunes turns a worker into a victim of confusion. Confusion in thought gradually carries the worker away from the organization’s current.

(5) Inability to set priorities

The Islamic organization undertakes various kinds of work. The workers, too, each have a greater interest in one kind of work or another. But problems are bound to arise if someone who is particularly inclined toward a certain type of work thinks that the organization ought to give priority to that work. If a worker fond of literature keeps pressing for literary activity to be given priority, a worker interested in the arts for artistic activity, a sports enthusiast for sports, and a worker fond of politics for political activity, the organization is bound to face problems. Everyone should present the importance of work in his respective field to the organization. This is not wrong; indeed, it is how it should be. However, after considering and analyzing everything, the organization gives priority to certain activities, and every worker should give priority to those activities. It is not right to harbor dissatisfaction because one’s preferred field does not receive priority in the eyes of the organization’s policymakers. If such dissatisfaction remains in the mind, it becomes impossible to adapt oneself to the overall work.

(6) Mental imbalance

Mental imbalance separates a worker from the organization’s normal current. There are many signs of imbalance. A few principal signs are mentioned here:

(a) Impatience

The desire to obtain the results of one’s work very quickly creates intense restlessness in the worker’s mind. The worker becomes eager to obtain results by adopting any method whatsoever.

(b) Excessive expectations

Until he becomes well acquainted with them, a worker himself forms an image of leading figures in a chamber of his mind. In his imagination, he places them in the position of superhuman beings. After becoming acquainted with them, he sees that they are neither superhuman nor extraordinary people. Then he becomes disappointed. There is no problem if he abandons the imagined person and accepts the real person. The problem arises when he abandons the real person and accepts the imagined one.

(c) Inclination toward extremist positions

A worker with an extreme attitude is not prepared to tolerate even the slightest mistake of a fellow worker. He favors strict action against any mistake whatsoever. Moreover, he does not like any method of dealing with opponents that is full of wisdom. Unless something is hot-tempered and extreme, he does not like it.

(d) Arrogance

The arrogant person becomes self-worshipping. He looks down on others. He takes great pride in his intellect and abilities. He often cannot adapt to others.

(e) Resentment

There are some workers who become resentful over the slightest matter. They take offense at something said or done by a colleague or leader and abandon their work.

These are some signs of mental imbalance. A mentally unbalanced person plays the role of a defective cog in collective activities.

(7) The Role of Masked Enemies

Some enemies may become involved with the organization with the aim of harming it. Such people spread various unnecessary questions within the organization, circulate baseless statements, and continue criticizing the policies followed by the organization. They make strenuous efforts to create feelings of disrespect and distrust toward the organization’s leaders in the minds of the workers.

The organization’s cohesion is primarily threatened by these seven causes. They work like disease germs to destroy cohesion. The organization’s leaders must pay special attention to ensuring that these germs do not enter the organizational body, or, if they do enter, that they are treated at the very outset.

The Role of Masked Enemies

When the Islamic movement becomes strong and cannot be silenced by attacks from outside, the enemies of Islam adopt a different strategy. Some of their people enter the Islamic organization in order to strike the movement from within and wait for an opportunity to engage in harmful activities.

The principal form of this harmful activity is character assassination of the leading figures of the Islamic organization. The workers of the Islamic organization hold deep love and respect for its leading figures. It is because of this love and respect that the workers’ obedience to the leadership is spontaneous and wholehearted. Obedience is the principal instrument of organizational discipline. Therefore, to destroy the cohesion of the Islamic organization, it is necessary to strike at the foundation of this spontaneous and wholehearted obedience.

To deliver this blow, it is necessary to create doubts in the workers’ minds about the integrity and competence of the leading figures. For this purpose, their minor human errors and lapses are exaggerated and publicized among the ranks of the workers. If there seems to be little prospect of success through this, fabricated stories and rumors are concocted and spread in an unceasing effort to create doubts about the integrity and competence of the leadership.

The masked enemies of Islam who infiltrate the Islamic organization and lie in wait continue to do this very thing. Even the organization led by Allah’s Messenger (peace be upon him) repeatedly faced such attacks. The enemies understood that the movement could not be destroyed in any way unless the character of its central figures was tarnished; therefore, they did not hesitate to launch even moral attacks against the Messenger (peace be upon him). Two incidents are particularly noteworthy here. The first attack centered on the marriage of Allah’s Messenger (peace be upon him) to Zaynab bint Jahsh (may Allah be pleased with her).

Zaynab bint Jahsh (may Allah be pleased with her) was the paternal cousin of Allah’s Messenger. At her initiative, this Quraysh young woman married his freed slave, Zayd ibn Harithah (may Allah be pleased with him). But they were not compatible. Their married life was not happy. Eventually, Zayd (may Allah be pleased with him) divorced Zaynab. By Allah’s command, Allah’s Messenger (peace be upon him) married this divorced woman.

The hypocrites turned this marriage into an issue. They spread the fabricated story that Muhammad (peace be upon him) had fallen in love upon seeing Zaynab, the wife of his adopted son Zayd; when the son learned of this, he divorced her, and Muhammad (peace be upon him) married the divorced woman to satisfy his own desire. Thus, a mountain of lies was created. This fabricated story spread everywhere by word of mouth. The fog of confusion continued to expand.

The second attack centered on the incident in which Aishah (may Allah be pleased with her) was left behind after an expedition and returned to Madinah with a Companion.

After the Battle of Banu al-Mustaliq, preparations were being made in the latter part of the night to depart for Madinah. At that time, Aishah (may Allah be pleased with her) awoke and went some distance away to relieve herself. While returning, she noticed that the necklace around her neck had fallen off. She began searching for it. Meanwhile, the caravan departed. The people did not realize that Aishah (may Allah be pleased with her) had remained behind. Returning, Aishah (may Allah be pleased with her) covered her entire body with her cloak and lay down there. After a short while, she fell asleep. In the morning, she awoke upon hearing the words, “We belong to Allah and to Him we shall return! The Messenger of Allah’s wife has remained here.” She quickly covered her face with her cloak.

The newcomer was the eminent Companion Safwan ibn Mu’attal al-Sulami (may Allah be pleased with him). He had seen Aishah (may Allah be pleased with her) before the ruling on veiling was revealed. He was able to recognize her.

Safwan (may Allah be pleased with him) had been sleeping in a secluded place. When he awoke, he saw that the caravan had departed. He mounted his camel and took the road to Madinah. As he proceeded a little farther, he saw Aishah (may Allah be pleased with her) and expressed his astonishment in this manner.

Safwan (may Allah be pleased with him) made his camel kneel. Aishah (may Allah be pleased with her) mounted it. Safwan (may Allah be pleased with him) walked, pulling the camel’s reins.

The caravan had stopped at the next halting place. Safwan (may Allah be pleased with him) arrived there at once with Aishah (may Allah be pleased with her). Everyone then learned that the Mother of the Believers, Aishah (may Allah be pleased with her), had been left behind.

The hypocrites’ leader, Abdullah ibn Ubayy, found the perfect opportunity. He shouted, “By Allah, the woman could not save herself. Look, look, your Prophet’s wife has spent a night with another man and has now brought him along with her.”

The hypocrites set about spreading this fabricated story. A significant portion of the simple-hearted believers became confused. Allah’s Messenger (peace be upon him) became greatly distressed.

After returning to Madinah, Aishah (may Allah be pleased with her) fell ill. Allah’s Messenger (peace be upon him) became so distressed that he could not even give attention to his beloved wife. The hypocrites’ false campaign had torn the heart of the Messenger of Allah (peace be upon him) to pieces. Moreover, this campaign had become a grave threat to the cohesion of the Muslim community.

It is chilling even to imagine what would have happened to the new Islamic power that had arisen in Madinah that day if Allah, Lord of the worlds, had not sent down revelation refuting these incidents.

It should be remembered that masked enemies may undertake similar activities to destroy the Islamic organizations of this age as well. Islamic leadership and the workers must remain fully alert to this.

The Natural Growth of the Islamic Organization

The Islamic organization develops gradually along a natural path. This gradual development requires not only the tireless and wholehearted efforts of the workers, but also time. Sufficient time is needed to build a workforce of the desired caliber and to develop in the people of the field of activity the mindset to accept the Islamic way of life. It is not possible for the Islamic organization to reach its desired destination in haste. Allah, Lord of the worlds, has presented before us a picture of the gradual development of the Islamic organization through a parable.

كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ

“It is like a crop that brought forth its shoot, then strengthened it, then became thick and stood firmly upon its stalk.” —Al-Fath 29

This passage of the verse beautifully expresses the gradual development and establishment of the organization led by Muhammad, the Messenger of Allah (peace be upon him). It mentions four stages of gradual development, namely:

1. Bringing forth a shoot.

2. Gaining strength.

3. Becoming thick and flourishing.

4. Standing firmly upon the stalk.

“Bringing forth a shoot” means initiating the struggle to establish Allah’s religion.

“Gaining strength” means attaining organizational strength by organizing and reforming those who respond to the call.

“Becoming thick and flourishing” means creating influence throughout the field of activity and gaining the support of the masses. Another name for gaining the support of the masses is acquiring a popular base.

“Standing firmly upon the stalk” means attaining state power.

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