Islamic Organization

ISLAMIC ORGANIZATION

Original by: A K M Nazir Ahmed

Translated by: Dr Mohammad Emranul Haque

Lecturer in Macroeconomics, Economic Studies, The University of Manchester

(Very preliminary draft) (Not to be quoted)

10 August 2005

Prepared for IFE Dawah Team (Note: please read the Arabic texts from the original book)

(Send any queries to [email protected] with the subject "Islamic Organization")

mailto:[email protected]

Islamic Organization Original by: A K M Nazir Ahmed


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Content

Topic Page No. 1. The Importance of "Islamic Organization" 2. The Elements of an "Islamic Organization" 3. Islamic Organization and IqamateDeen 4. The objective of an Islamic Organization 5. The Leadership Structure in the Islamic Organization 6. The Election of Leadership in the Islamic Organization 7. The qualities of Islamic Leadership 8. The main roles of Islamic Leadership 9. The accountability of Islamic Leadership 10. Obedience in Islamic organization 11. The status of a powergreedy person in Islamic organization 12. Consultation in Islamic organization 13. Decision making in Islamic organization 14. Ihtisab in Islamic organization 15. How to lead the workforce in Islamic organization 16. Test for the workforce of Islamic organization 17. Baitul Maal (Fund) in Islamic Organization 18. Personal Development of a member of an Islamic Organization 19. Developing an activist in an Islamic organization 20. Improvement of the standard of a worker in Islamic organization 21. Solidarity in Islamic Organization 22. The role of the enemies in disguise 23. The natural growth of an Islamic organization



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1. The Importance of "Islamic Organization" "Organization" means "organized body of people”, or, “to gather in an organized way". The special meaning of it is to have "collective life". An organization is a formal group of people with one or more shared goals. The organization that has the goal of IqaamateDeen (the establishment of Islam) is called an "Islamic Organization". It is obligatory upon every Muslim to dedicate his/her life in the struggle of IqaamateDeen by being involved in an Islamic Organization. It is not possible to establish the Deen of Allah SWT 1 on the earth or to show its greatness and beauty to the world without an organized (collective) and concerted effort. The command of Allah regarding "Organization":

واعتصموا بحبل الله جميعا وال تفرقوا“And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves;” 3 (AlImran).103

The sayings of the Messenger of Allah (pbuh 2 ) regarding "Organization":

(Arabic text)

"I command you to do five things that Allah has commanded me to do. (These are) Organization, to listen, to obey, to do Hijrat (i.e, migrate, or, to reject whatever Allah dislikes) and to do Jihad (struggle) in the path of Allah. He who has left the organization and moved away from it even by a hand span, he has unchained the rope of Islam from his neck, but there is no harm if he comes back. And he who calls toward Jaheliah (ignorance) is from the Hell fire". The companions (May Allah be pleased with them, RA 3 ) asked, "O Prophet (pbuh), even after establishing Salah and fasting?", The Messenger of Allah (pbuh) said, "even after establishing Salah, fasting and claiming to be a Muslim". (Reported in Ahmad and Hakem)

(Arabic text) "It is not permissible to be without an 'Ameer', even if there are only three people in a remote area".

(Arabic text) "If three people go out for a journey, they should elect one of them as 'Ameer'". (Reported in Sunan Abu Dawud)

(Arabic text) "If someone wants to enjoy the pleasure of Jannah (Heaven), he/she should hold on to Organization". (Reported in Sahih Muslim)

1 Subhanah wa Ta’ala. 2 Peace be upon him. 3 From now on for any companions of the Prophet (pbuh), please read RA as RadiAllahu Anhu, i.e., May Allah be pleased with him/her/them.



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(Arabic text) "He who would die being separated from the Organization, his death would be the death of Jaheliah (ignorance)". (Reported in Sahih Muslim) A famous saying by Umar (RA):

(Arabic text) "Islam does not exist without Organization, Organization does not exist without Imaraat (Leadership), and Leadership does not exist without Eta'at (obedience)".

Lessons: We can derive the following lessons from the abovementioned Quranic verses, Ahadith, and famous sayings:

1. The believers need to maintain a collective life 2. None has the right to lead his life individually

3. He who leads individualistic life falls in the hands of Shaitan (Devil) 4. To be separated from the Islamic Organization is equivalent to returning back to

Jaheliah (ignorance) 5. To maintain a collective life is a top prerequisite to enter Jannah (Heaven)

6. It is not possible for Islam to survive if there is no Organization in existence To be involved in an Islamic Organization is not a hobby. It is a clear violation of the commands of Allah and His Messenger (pbuh) not to be involved in an Islamic Organization. On the other hand, the obvious demand of Imaan (faith) in Allah and His Messenger (pbuh) is to maintain the collective life.

2. The Elements of an "Islamic Organization" Leadership, workforce, and the working rules of the Organization – these three are the elements of an Organization. Islamic leadership, Islamic workforce, and the Islamic working rules of the Organization – these three are the elements of an Islamic Organization. The leadership that devote their own selves in establishing the Deen of Allah by developing their lives in the light of Islam and guide their workers accordingly is called the Islamic leadership.

The workforce that sacrifice their time, energy and wealth under an Islamic leadership in order to establish the Deen of Allah without being driven by any worldly interest is called an Islamic workforce. Without leadership, organization does not exist. Similarly, leadership without workforce does not make an organization. When these two join together, it brings hopes as well as problems. That is why there need to be some working rules by which both the leadership and the workforce can be clear about their respective duties, responsibilities and rights. In modern terminology, these working rules are called "Constitution".



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The principle rules of an Islamic organization are AlQuran and Sunnah of the Messenger (pbuh). The constitution written on the basis of the teachings of AlQuran and Sunnah may also play an important role in an Islamic Organization. Since this constitution is written on the basis of the teachings of AlQuran and Sunnah and it plays an important role in preserving and running an Islamic organization, it is considered as a sacred reference and violating any of its articles is considered the act of disobedience. In fact, an organization starts its journey with its leadership, workforce, and the working rules. It improves by considering other elements over time.

3. Islamic Organization and IqamateDeen The wheel of the society is dynamic. It continuously changes. These changes are taking place continuously, be it expected or unexpected. The main reason for unexpected changes is the absence of Islam in the social life. As Islam is not established in the society, there exist unhappiness and discomfort. In order to get rid of this unhappiness and discomfort, human nature becomes rebellious, which turns into revolution. This is the way in which the changes continue to take place. Whenever any change takes place, people breathe with comfort. But within a short while, they realize that whatever they have seen is nothing but a delusion. They have got “old water 4 in the new bottle”. Disquiet and discomfort is again felt. Thus it proves that the comfort and happiness cannot be achieved in this process. The emergence of Islam is to play its own distinct role in changing the society. Islam seeks to ensure the comfort and happiness in the minds of people by rebuilding the human society through a complete change.

In order to ensure this comfort and happiness, Islam seeks to get established in every sphere of human life, beginning from the level of small peripheral individual self to the larger boundary of state. But Islam cannot be established in the society automatically. It is not even possible through an individual's isolated effort. It needs an organized initiative by a group of people with all out effort.

It is obvious that there would be differences of opinion among different individuals on how to establish Islam in the social life. But Allah did not want the struggle to establish Islam to be jeopardized due to the differences of opinions. Thus, whenever He has sent the Deen (the code of life), He has sent Messengers along with it to teach the people the process of establishing the Deen. For us, the work principle of the last Prophet Muhammad (pbuh) is the only work principle to follow.

The organization that is set up to conduct the struggle towards establishing Islam calls the people to the path of Allah. They develop an organized force by gathering all the people who respond to this call and provide the facilities and resources to train them. These organized and trained people become the main elements to break the corrupt society and rebuild it based on the Islamic values. When the people of the Islamic organization can form the government, a complete change takes place in the society from top to bottom. The sovereignty of Allah becomes established in all spheres and departments of life. All political oppression, economic

4 We write “water” instead of “wine”, as “wine (alcohol)” is haraam (prohibited) in Islam.



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exploitation, social discrimination and nakedness are eradicated. The welfare is established everywhere in the society. People are relieved of the curse of discomfort and unhappiness.

4. The objective of an Islamic Organization

In brief, the ultimate goal of an Islamic organization is to seek the pleasure of Allah by establishing His Deen in the society according the process shown by His Messenger (pbuh).

The way to achieve the pleasure of Allah is to fulfill the purpose for which He has created mankind. And the purpose of creation is selfdevelopment, development of the family and organization, and thereby forming a state according to the Deen of Allah, as His slaves.

We need to bear in mind that Islamic state is a great blessing for mankind on the earth. The people who are not ready to respect this blessing, Allah does not bestow them with it. Thus, the ungrateful nations in different periods have remained deprived of the blessing of Islamic state on the earth. Even though the ungrateful people remain deprived of this special blessing, it does not indicate that the workforce of the Islamic organization has failed. Because, those who pass away from this world while struggling to establish the Deen of Allah sincerely, Allah love them and He reserve great reward for them in the life hereafter.

We need to take the opportunity to establish the Deen of Allah by forming an Islamic government and under its patronage. But we should not get frustrated if we do not get this opportunity. This can only happen to those who did not give priority to Akhirah (the life hereafter) in their thought.

5. The Leadership Structure in the Islamic Organization There is a special leadership structure in an Islamic organization. The sayings of the Messenger of Allah (pbuh) and the practices of his companions give us clear guidance regarding the leadership structure in an Islamic organization.

During the last days of the Prophet (pbuh), some of his companions (RA) asked him about the next leader of the Muslim Ummah (nation). Their question was concerning who would be the leader after the death of the Prophet (pbuh). It was clear to them that their leader would be only one person after the Prophet (pbuh). But they wanted to know who would make a good leader. In reply the Prophet (pbuh) said,

(Arabic text)

"If you make Abu Bakr (RA) the Ameer, you would find him trustworthy and greedless about the world, and attracted to Akhirah (hereafter); if you make Umar (RA) the Ameer, you would find him as powerful, trustworthy and he would not bother about anyone who make propaganda about Allah; and if you make Ali (RA) the Ameer, which I do not think you would do, you would find him a guide and guided, he would lead you to right path. (Reported in Musnad Ahmad)



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We find two principles from the reply of the Messenger of Allah (pbuh). First, the Ameer (leader) of Muslims would only one individual. The commanding position would be given to only one individual, not to more than one. Second, Muslims would make one from among them Ameer based on their free opinions. In reply to the questions of the companions (may Allah be pleased with them), the Messenger of Allah (pbuh) has mentioned the names of three individuals. If he (pbuh) would mention one name, the companions would obviously feel compelled to make that person their Ameer and to take Bay'at (Oath) to him. But the Messenger of Allah (pbuh) has kept the Muslim Ummah free in electing their Ameer. In fact, this is also the will of Allah. Otherwise, Allah would inform His Messenger (pbuh) about His preferable alternative process of electing the leader by sending the revelation.

6. The Election of Leadership in the Islamic Organization The role of leadership in an Islamic organization is very significant. The members need to keep eye on leadership so that the most qualified individual becomes the Ameer.

At the outset, it is necessary to be aware of Taqwa (Allah consciousness) of the individual in electing the leadership. Even though Taqwa is an internal matter of the individual, it creates an impact on the individual’s speaking, clothing, socialization, exchange and all other activities. It is possible to get an idea on Taqwa of an individual if he is watched for a long time. Let us mention about an incidence related with this issue. One day the Messenger of Allah (pbuh) saw a person was performing Salah (prayer) while playing with his beard. Then he (pbuh) said: "if Khushu' (concentration) was in his heart, one could observe it from the movement of his limbs". In fact, this is what Taqwa is.

It is not an ordinary matter to elect the leadership for an Islamic organization. None can be a candidate in this election. Rather it is a serious offense to declare (or even think of) one's candidacy. Thus, the electorates need to look for the most qualified person throughout the organization.

To elect the leadership is the most important responsibility of the workforce of an Islamic Organization. It is not possible to campaign for or against anyone. Here, the voters play their role based on their intellect and understanding. Hence, they need to think hard, be aware of the qualities of many other people. They need to choose the most qualified person by their own judgment. After everyone's opinion is expressed, the person who acquires the trust of the majority is declared as the leader of the organization. Then, everyone accepts him as their leader and maintains their collective life under his command.

7. The qualities of Islamic Leadership The significance of leadership in an Islamic organization is enormous. The whole workforce evolves around the leadership. The qualities of the leadership are reflected on the workforce. Here we mention in brief some basic qualities that a leader should possess:



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Superiority in knowledge Islamic leadership needs to be superior in knowledge. He needs to have an indepth knowledge of Islamic ideology and code of life. At the same time, he needs to have clear understanding of all the ideologies born out of satanic thoughts and their main doctrines that are creating confusion among the human beings, and how the mankind is in great danger due to their established existence in the society. He should not have weakness even in general knowledge. Moreover, as he needs to control his fellow members who are human, he needs to possess the capability to understand the human mindset. Thus he needs to study psychology seriously as well. 'Knowledge is power': this saying is undoubtedly significant. If someone can acquire the superiority in knowledge, it becomes easy for him not only to influence his workforce but also to create influence among the wider set of people outside the organization

Better in 'Aml (deeds) The leader should be a clear example (model) of Islam. His thoughts, speaking, behavior, and every action need to reflect the correct form of Islam. In this case, our prophet Muhammad (pbuh), the supreme leader of the Muslim Ummah, is the best example. He was the living Al Quran. The Messenger of Allah (pbuh) was the living example of the Muslim life manifested in AlQuran. The nonMuslims embraced Islam primarily by being attracted to the beauty of Islam that has been observed in his (pbuh) qualities.

Humbleness The rough words and rude behavior hurt people. The person habituated with rude behavior cannot have a place in the hearts of other people. The rude behavior is one of the biggest disqualifications of an Islamic leader. Even if the workforce abides by his commands in order to maintain the organizational discipline, they would feel deeply disappointed about him in their heart. These disheartened workers would not be able to work spontaneously. Thus a leader should posses the quality of humbleness (humble behavior). The beauty of his behavior would attract the workers towards him like a magnet. This will naturally strengthen the internal unity in the organization.

Bravery The leader of an Islamic organization would not fear anyone but Allah. In fact, this is the demand of Taqwa. The heart that has the fear of Allah, how can it fear anyone else? The Messenger of Allah (pbuh) said, "He who fears Allah, everyone in the world fears him; but he who does not fear Allah everything frightens him". If the leader is courageous, it creates a positive influence on the workforce of the organization. The workforce under this type of leadership does not get frustrated or frightened during the time of calamity or difficulty.

Punctuality The leader needs to do a lot of tasks everyday. He needs to meet so many people, and go to so many places. If he prepares a list of his tasks when the day starts and does the right task at right time, he can do a lot of things in a day. If he fails to keep up with time for a task, that would disturb his other tasks during the rest of the day. As a consequence, at the end of the day he would find himself not being able to accomplish some of the tasks he originally planned. If someone is always careful about time keeping and completes his tasks within set



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time frame during the whole day, he can accomplish all the tasks he originally planned for the day.

Organizational Wisdom The leader of the organization should possess the highest level of organizational wisdom. He should have the ability to develop the organization, command the workforce, keep the solidarity of the organization, analyze the situation, take the timely decision, keep the workforce busy with effective tasks, innovate different working methods to improve the quality of the workforce and save the workforce from any gap of information.

The ability to inspire The leader should be the source of inspiration and the place of contentment. The sayings of the leaders should not spread any frustration or hopelessness. The workforce would become energetic by listening to his words. The leader would be a big tree under the shadow of which the workers would feel tranquility in their heart. When the workers get agitated facing different odds, they rush back to the leader to express their grief. The sweet soothing words with the smiling face from the leader remove all their pains in their heart. The workers' hearts become tranquil by the love of the leader for his workforce. The leader who cannot spread the shadow of a big tree upon the workforce may be a leader of a Natzi party, but not of an Islamic organization.

Eloquent in Speech The leader should be an eloquent speaker. More expression with fewer words is the most important characteristic of a persuasive speech. If the speech is point based, it becomes easy for the listeners to understand. The language of the speech should be simple. It should have introduction, middle part and a conclusion. The main themes of the speech should come in sequence so that the audience does not face difficulty in understanding it. The Messenger of Allah (pbuh) said, "Bu'istu bijawamyil kalam", i.e., "I have come with the ability of short speech with vast meaning". The Messenger of Allah (pbuh) was the best speaker. His (pbuh) speech was soothing and attractive. The leader of an Islamic organization should make an effort to become a good speaker following his (pbuh) Sunnah.

Record keeping skill The leader should be skilled in record keeping. He should have the highest possible capacity within the workforce in naming, numbering and filing the official records correctly. If he himself is not skilled in paper works, it is not possible for him to get the work done by others effectively. If the official records are not kept in order, important papers may get missing quite often or it may take time in finding the missing papers.

Book keeping skill The leader should be skilled in book keeping. The responsibility of keeping all the records of income, expenditure and accounting is in his hand. The failure to deliver this responsibility is a major disqualification.



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8. The main roles of Islamic Leadership An Islamic organization evolves around its Islamic leadership. Like the planets move around the Sun in the solar system, the workforce moves around their leader in an Islamic organization. For that reason, the responsibility of an Islamic leader is vast. If the center point of the solar system (the Sun) looses its attraction capacity, then all the planets and satellites would scatter away from it and solar system would be destroyed. Similarly, if the Islamic leader looses its attraction capacity, then all the workers would loose the strength of solidarity and the organization would become weak. If any Islamic organization or an Islamic state faces this type of unexpected situation, its whole responsibility falls upon the leaders. Islamic leaders should be always careful about falling into this type of curse. He needs to deliver his roles with care. Here we try to describe some of such roles that an Islamic leadership should play.

Tajkyia Tajkyia is one of the key targets of an Islamic organization. Tajkyia was specially embodied in the roles of all prophets. One of the tasks of our beloved Prophet Muhammad (pbuh) was Tajkyia, which means, "to purify (one's soul)". Regarding Tajkyia, Allah has said in Quran:

هو الذي بعث في األميين رسوال منهم يتلو عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة وإن كانوا من قبل لفي ضالل مبين

“It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom, although they had been, before, in manifest error;” AlQur'an, 62 (AlJumua ): 2

Along with other responsibilities that he has carried out as the Messenger of Allah, our Prophet (pbuh) has devoted himself in purifying (Tajkyia) the people who responded to his call to Allah. He has made the thoughts and activities of believers submissive to Allah. Nothing was dearer to them than abiding by Allah's commands. There was no delusion in their thoughts. Similarly, they had nothing other than Islam in their lifestyle. Liking and disliking of Allah and His Messenger (pbuh) was the standard of their liking and disliking. These are the people about whom Allah said:

قد أفلح من زكاها“Successful is he who purifies his soul” 91(AshShams):9

The Messenger of Allah (pbuh) used to give such an importance to Tajkyia that he used to make following Du'a:

Arabic text "O Allah, bless my soul with Taqwa and purify it".

After the Messenger of Allah (pbuh), during the golden era of Islam, the Commanders of the believers (Ameerul Mu'mineen) used to perform this duty with great devotion. Even at the moment of death, they used to carry out this duty. A special occasion in the life of Ameerul Mu'mineen Hazrat Umar (RA) is noteworthy in this regard:

Umar (RA) was seriously wounded by the stabbing of Abu Lulu Firoz. When he was drinking milk, it was coming out through the wound. He had little hope of living longer. He was



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afflicted with pain. At that extreme moment he saw a young man whose dress was extended towards the ground. Seeing that he said,

Arabic text "Lift up your dress. It will keep your dress clean and it would be more preferred by your Lord". Sahih Bukhari

Even before going to die, Umar (RA) performed his sacred duty of Tajkyia. Following the footsteps of the Messenger of Allah (pbuh), the today's Islamic leadership and their organization should make relentless efforts in purifying the souls of their people.

Developing Ukhuwah (brotherhood) 'Ukhuwah' or brotherhood is an important aspect in the Islamic organization. Allah has defined deep relationship among the believers as 'Ukhuwah'. Allah said in Chapter Al Hujurat:

إنما المؤمنون إخوة“The Believers are but a single Brotherhood:” 49(AlHujraat):10

During the period of the Messenger of Allah (pbuh), the Muhajiroon (those who migrated from Mecca) was so well received by the Ansar (those who helped the Muhajiroon) of Medina, which is unparallel in the history of human civilization. The Ansars gave the share of their land and property, fruit garden, business and cash money to the Muhajirroon. If the Ansars could not show this level of generosity towards Muhajiroon, the lives of Muhajiroon would become unbearable in Medina as they left everything behind in their homeland (Mecca). Muhajiroon had no blood connection with Ansars. Rather they ran away from their blood relations very secretly. Even though there was no blood bondage, the faith bondage united Ansar with Muhajiroon in such a way that it has become much stronger than blood bondage. Ansars would not sleep leaving Muhajiroon under the open sky. Ansars would not eat leaving Muhajiroon hungry.

It was an era of cordiality. Muslims would try to know other Muslims with their hearts. It was not the formal relationship rather it was the relationship from heart that made the believers "bunyanum marsus", i.e., strength of a strong structure cemented with molten lead. Due to this relation, if a gift would come to a family, it would go to their neighbor. Due to this relation, even being afflicted by terrific thirstiness after being wounded in the battlefield, the believers of that golden period could sacrifice the water for the other brothers lying beside them wounded and accept the Shahadah (martyrdom). Such relationship is called "Ukhuwah".

This Ukhuwah is the essence of the organizational strength. The organization or the State that have this Ukhuwah, their strength is massive. The Messenger of Allah (pbuh) has said:

Arabic text "The mutual relationship among the believers is like a solid structure, its one part is strengthened by the other". Sahih Bukhari, Sahih Muslim



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Arabic text "The believers are comparable with a body from the perspective of their mutual relationship, kindness and mercy, and love and affection; if any part of the body is afflicted with illness, it is felt by the other parts of the body". Sahih Bukhari, Sahih Muslim

The leadership should take the lead role in creating this Ukhuwah. When the warmth of the leader's heart is spread within the organization and the state, only then the Ukhuwah builds up. If the leader's heart fails to spread this warmth, then it is not possible to create Ukhuwah or brotherhood even by plethora of speech and good words.

Inspiration for sacrifice In an Islamic society, it is the leader who needs to present the example of selfdenial and sacrifice first. The sacrifice of the leader than inspires the followers to sacrifice. In this regard, the Messenger of Allah (pbuh) has set such a model, which cannot be found anywhere.

The Messenger of Allah (pbuh) was satisfied with less. Even being the Head of the State Medina, he used to live a very ordinary life. A lot of money and wealth used to come to him and he (pbuh) used to distribute among others without keeping these for himself. He (pbuh) used to say, "The amount which is necessary for a traveler (Musafir) is sufficient for a man in this world ". Mother of the believers Aysha (May Allah be pleased with her) said, "The clothes of the Messenger of Allah (pbuh) would never be kept ironed". This means that he (pbuh) did not have extra clothing, which could be kept ironed.

After the death of the Messenger of Allah (pbuh), Aysha (May Allah be pleased with her) said, "He (pbuh) has left this world, but could never eat with full stomach for twice a day".

This was the lifestyle of the unparalleled leader (pbuh) of the Ummah. The sacrificing character of the Messenger of Allah (pbuh) has made him beloved to his followers. As he (pbuh) was the highest sacrificing personality, his followers would start competing with each other when he (pbuh) would call them for sacrifice. His (pbuh) selfless lifestyle became the source of inspiration for others. By acquiring his companionship, a greedless and selfless nation was developed. In order to inspire about living ordinary life, the Messenger of Allah (pbuh) said,

Arabic text "Simpleness is part of faith". Sunani Abi Dawud. In fact, the followers can never be offended against a simple and sacrificing leader. It is even more true in the case of state leadership. If there is a famine in a country and people are compelled to live by eating once a day, even in that extreme situation if people see that their leader is also eating once a day and facing the difficulty like them, then people would not be rebellious against this leader. Rather, in this situation, the citizens of the country would face the calamity along with the leader shoulder to shoulder with patience. Following the way the messenger of Allah (pbuh) inspired his companions to sacrifice through presenting the sacrifice in his life, the present day leaders of Islamic organization and



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States should inspire their respective followers. This is natural way of inspiring people to sacrifice.

Establishing the Insaaf (justice) among the workers There may be lots of different types of people in the organization. The differences could be in terms of working ability, intellect, and physical strength or beauty. Even with these differences, the people who come out for utilizing their strengths and abilities only for the satisfaction of Allah, all of them would have equal rights. Black or white, ugly or beautiful, more intelligent or less, brilliant or not, strong or weak, everybody will be equal in his/her rights. If the leader pays less respect to a worker, as he is black, ugly, less intelligent, dull or weak, then that is really a great offence. On the other hand, if the leader is biased towards a worker, as he is nicelooking, more intelligent, brilliant, or strong, then he is causing this organization to be ruined. To look down upon black, ugly, less intelligent, dull or weak is nothing but looking down upon their Creator. Because, the Creator Himself has created some people as black, ugly, less intelligent, dull or weak; they have not created themselves as they are. The duty of the leader is to love everyone. He would love everyone only because they are the slaves of Allah and devoted in acquiring the satisfaction of Allah. The love among the believers that develops due to their devotion to Allah is the only accepted form of love in the eyes of Allah, and not the other type of love. The demand of Insaaf (justice) is that the leader would treat everyone equal, be equally attentive and closed to everyone, give everyone different tasks according to their ability, and get the works done.

If it is observed from the behavior of the leader that he is attached to some people but disinterested about others, his leadership would bring harm to the organization or the State.

إن الله يأمر بالعدل واإلحسان"Verily, Allah commands you to do justice and the doing of good...", 16(AnNahl):90 According the claim of Allah's command, without establishing the justice in the organization or the State, a leader cannot expect to be passionately loved by the human beings or by their Lord. If the leader fails to behave with the workforce with justice, the foundation of his organization or State would start decaying. At a certain stage, it would fall apart. To save the organization or the State from this unexpected environment, the leader must consider 'justice' as one of the main work principles in his daily activities.

To train to observe patience during the time of difficulty or disaster The path of a believer in this world is not a bed of roses. Allah has given the believers a profound duty. If he can perform this duty successfully, Allah will reward him the best of the blessings – Jannah (Heaven). It is obvious that before raising the level of the believers to acquire such a precious place like Jannah, Allah will put them into trials to test whether they deserve it. To struggle towards establishing Islamic Shari'ah is the natural field for the test of fitness.



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In organizing this struggle, the believers need to face various complexity, crisis, difficulty, and disaster. These come to the believers as trials. In the Chapter AlBaqarah, Allah said in this regard,

ولنبلونكم بشيء من الخوف والجوع ونقص من األموال واألنفس ر الصابرين والثمرات وبش

“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,” 2(Al Baqara):155 In the Chapter AlAnkabut, Allah said,

سب الناس أن يتركوا أن يقولوا آمنا وهم ال يفتنون أح ولقد فتنا الذين من قبلهم فليعلمن الله الذين صدقوا وليعلمن الكاذبين

“Do men think that they will be left alone on saying, "We believe", and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.” 29(AlAnkaboot): 23

In the Chapter AlImran, Allah said,

يعلم الله الذين جاهدوا منكم ويعلم أم حسبتم أن تدخلوا الجنة ولما الصابرين

“Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?” 3(AalEImran): 142

With these words, Allah wants to make it deepseated in the hearts of the believers that to acquire Heaven is not an easy task. Rejecting the idea of selfestablishment, only by making an all out effort to establish the Deen of Allah with devotion and selfsacrifice, the believer can expect Heaven.

The struggle towards the establishment of the Deen moves forward by a passage of ups and downs. Lots of obstacles come on the way at different stages. Criticisms, mockery, temptation, physical persecution need to be faced again and again. Obviously, it is difficult to move forward ignoring all these odds. To keep up the mental strength in the face of criticism and mockery, to protect one's self from all worldly temptation, and to endure all possible persecution is not a simple task.

Facing these trials, some weak believers take aback or pull from the back; some start searching for weaknesses in the already taken decisions, and some even raise doubts about the accuracy of the course of action itself. But those who do not lack in Imaan (faith), who do not have any disease in their hearts, and who are bold enough to even sacrifice their lives for the satisfaction of Allah, they face these as obvious trials. They accept each and every obstacle as different trials and they depend only on Allah to succeed in these trials.

If we analyze the history of Muslim Ummah, we find that whenever the Ummah faced any dreadful disaster all possible confusions were spread in the minds of Ummah and a big portion of the Ummah have taken a path of apathy loosing their struggling spirit. In today's world, this spirit of apathy (renunciation) has become the main obstacle to Islamic Renaissance.



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The main quality of the people involved in the struggle towards establishing Islam is 'Sabr' (patience). 'Sabr' does not necessarily mean that one would always endure all persecutions silently. To accept ALLAH's decision wholeheartedly and to be free of any confusion is also included in 'Sabr'. The Islamic Leader and his followers must believe that no disaster or difficulty may fall upon anyone without the permission of Allah. In this regard, one should always remember firmly the following announcement of Allah in the Chapter AlHadid:

ما أصاب من مصيبة في األرض وال في أنفسكم إال في كتاب من قبل أن أها إن ذلك على الله يسير نبر

“No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah:” 57(AlHadid): 22 Without a doubt, it is really difficult to take decision during difficulties. It is even more difficult to keep the organization safe from the confusions after the difficulty is over. In fact, the greatness or failure of the leadership is proven during this time. If the leader can practice patience in real sense, he can initiate to impart this quality of patience to the followers. If the leader can save his self from the confusions, only then he can make an effort to save his followers from any confusion.

To make the mission of 'acquiring the satisfaction of Allah' as the central focus The workplace for the people who want to establish Islam is this world. The task of changing the face of this world is shouldered upon them. These are the people who endeavor to establish the Islamic social system eradicating the traditional ones. But their aim and objective is not just to establish Islam in this world, rather acquiring the satisfaction of Allah is their ultimate target by doing so. The struggle to establish Islam may not be successful in this world. For example, the Prophet of Allah Noah (pbuh) struggled for Nine Hundred and Fifty years to establish Islam in this world. His leadership neither was weak nor was he an awful strategist. In fact, the nation that is not ready to embrace Islamic society, the best of blessings of this world, Allah does not bestow them with it for nothing. Thus Allah did not award the nation of Noah (pbuh) this blessing. It does not mean that the mission of Noah (pbuh) has failed. He came to this world to struggle to establish the Deen on behalf of Allah, which he performed accurately. He acquired the satisfaction of Allah in return. Thus, he does not have any failure in his life. When people struggling to establish Deen consider the task of "acquiring the satisfaction of Allah" as the center of all activities, then no worldly failures can have any negative impact in their hearts. They do not get frustrated. They do not become agitated seeing the might of the rejecters of faith. Rather they remember Allah's message:

متاع قليل ثم مأواهم جهنم وبئس ال يغرنك تقلب الذين كفروا في البالد المهاد

“Let not the strutting about of the Unbelievers through the land deceive thee: Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)! 3(AalEImran): 196 197

In order to turn the sight of the believers to the right direction, Allah said in AlImran again:



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وسارعوا إلى مغفرة من ربكم وجنة عرضها السماوات واألرض أعدت لمتقين ل

“Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,” 3(AalEImran): 133

The goal that the people of the organization of our Prophet Muhammad (pbuh) made as their ultimate goal in their life is nicely mentioned in a verse in the Chapter AlFath:

يبتغون فضال من الله ورضوانا"... they seek Allah's grace and pleasure ..." 48(AlFath):029

In fact, only Allah's blessing and satisfaction is the center point of all activities in the life of a believer.

All Allah wants is that all the actions of believers be centered on acquiring the satisfaction of Allah. The purity of the intention is very important in this regard. We know from the Ahadith of the Messenger of Allah (pbuh) that even the great sacrifice (Qurbani) like being martyred in Jihad (struggle) is not accepted by Allah if the intention is not correct.

Abu Huraira (May Allah be pleased with him) said, "I heard the Messenger of Allah (pbuh) saying:

"On the Day of Judgment, the sentence of a martyr would be settled first. Upon bringing him in presence, he would be reminded about all the blessings he was given. He would acknowledge all the blessings he has got and enjoyed. Allah would ask him, 'What have you done after all this enjoyment?', He would say, 'I have fought in your way until I got martyred'. Allah would say, 'You are telling lie. You have fought so that you become famous as a hero. You have got that fame. Then the verdict would be given and he would be pulled by his legs turning him upside down until he would be thrown to the Hell fire. Then a person would be brought who acquired 'Ilm (knowledge), taught 'Ilm and recited Quran. He would be reminded about all the blessings he was given. He would acknowledge all the blessings he has got and enjoyed. Allah would ask him, 'What have you done after all this enjoyment?', He would say, 'I have taught 'Ilm and recited Quran for your satisfaction'. Allah would say, 'You are telling lie. You have acquired knowledge so that you become famous as a scholar. You have got that fame. Then the verdict would be given and he would be pulled by his legs turning him upside down until he would be thrown to the Hell fire. Then another person would be brought forward whom Allah has given solvency and wealth. He would be reminded about all the blessings he was given. He would acknowledge all the blessings he has got and enjoyed. Allah would ask him, 'What have you done after all this enjoyment?', He would say, 'I have spent my wealth in all your preferred sectors'. Allah would say, 'You are telling lie. You have spent in charity so that you become famous as generous. You have got that fame. Then the verdict would be given and he would be pulled by his legs turning him upside down until he would be thrown to the Hell fire."



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Without setting up the only objective of acquiring the satisfaction of Allah, whatever is done after mixing some other objective with it would go in vain. It is the duty of the leader to look after his workforce so that they do not fall into the trap of such ill fate. In fact, the greatest achievement of the leader lies in making the followers fully focused in acquiring the satisfaction of Allah.

9. The accountability of Islamic Leadership The Islamic leader does not stay away from the members of the organization. He stays with them and is usually one of them. He is not afraid of their questions. He is ready to answer any necessary and courteous question. He is always accountable for all his activities to the members in general and to the MajlisheShura (the Consultative body) in particular.

In the Islamic organization, society or State, the leader's responsibility is twofold. On the one hand, he has to remain accountable to the electorate. On the other hand, he has to be accountable to Allah. In fact, the accountability in the Hereafter is more severe than that in this world. The Messenger of Allah (pbuh) has cautioned us in the following way in this regard:

Arabic text "Each of you is a custodian and each of you would be accountable for his/her respective custody. The leader is a custodian and he would be asked for it", Sahih Bukhari, Sahih Muslim

Arabic text "The one who has taken the responsibility of whole matters of Muslims, but has not shown honest attitude towards performing that duty and he has not engaged himself for this job as he has engaged himself for his own activities, Allah would through him in the Hell turning him upside down".

10. Obedience in Islamic organization Obedience to the leader is a must for the members of an Islamic organization. Allah said in this regard,

يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي األمر منكم فإن وه إلى الله والرسول إن كنتم تؤمنون بالله واليوم تنازعتم في شيء فرد

اآلخر ذلك خير وأحسن تأويال“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.” 4(AnNisa): 59

The Messenger of Allah (pbuh) said,



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Arabic text "He who obeys me obeys Allah, He who disobeys me disobeys Allah; And he who obeys Ameer (Leader) obeys me, and he who disobeys Ameer disobeys me", Sahih Bukhari

Arabic text "Listen and obey even if a slave of Habsha is made your Ameer and his head is as (small as) a grape"

Arabic text "In ease and in difficulty, in satisfaction and in dissatisfaction, even when your right is violated, to listen and to obey is your duty", Sahih Muslim

Arabic text "If anyone among you sees some unpleasant aspect of his Ameer, he should endure patience", Sahih Bukhari, Sahih Muslim Salamah Ibn Yazid Jufi (May Allah be pleased with him) asked,

Arabic text "'O Messenger of Allah (pbuh), when an Ameer comes in power on us who would want to take their rights fully from us but would not give our right, what should we do then?', The Messenger of Allah (pbuh) did not pay attention to him (the questioner) at all. Salamah asked again. Then the Messenger of Allah (pbuh) said, 'you would listen and obey, because their burden is on them and your burden is on yourself'", Sahih Muslim The main claimant of obedience is Allah. The second claimant is the Messenger of Allah (pbuh). And the third is the Ameer of the organization. The obedience of Allah and His Messenger (pbuh) is unconditional. That means, the believer has to obey without saying any words when he has learnt the command of Allah and His Messenger (pbuh). If the command of Ameer is not contrary to the command of Allah and His Messenger (pbuh), one should also obey that with full sincerity. But if any of his commands is contrary to the command of Allah and His Messenger (pbuh), it cannot be obeyed. The lesson we get from the Messenger of Allah (pbuh) in this regard as follows:

Arabic text "Obedience is only in good deeds", Sahih Bukhari

Arabic text "No creation may be obeyed by being disobedient to the Creator"

Arabic text "It is imperative to listen and to obey the commands of Ameer unless he commands for sin. If he commands for sin, he cannot be listened and obeyed, ", Sahih Bukhari

Arabic text "It is imperative to listen and to obey the commands of Ameer – be it liked or not, until he commands for disobedience of Allah. It is not permissible to listen and obey the command for disobedience of Allah ", Sahih Bukhari, Sahih Muslim



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The main element of discipline in the organization is 'obedience'. The organization without obedience is without discipline. And if there is no discipline, gathering of many people cannot achieve anything. An organization can play its strong role only when its workforce obey their Leader as the soldiers obey the commands of the Commander in an Army.

11. The status of a powergreedy person in Islamic organization In the court of Allah, the accountability of a leader would be more severe than that of an ordinary believer. It is not natural that a man who is truly aware of this accountability would dare to aspire for leadership. If it can be recognized from a person's behavior that he is greedy for leadership, he should be considered to have disease in his heart.

Only a selfpraising and blindly selfish person can be a candidate to gain leadership in an Islamic organization. The Messenger of Allah (pbuh) was always careful so that such type of people cannot get any position in the Islamic organization.

Arabic text The Messenger of Allah (pbuh) said, "O Abdur Rahman Ibn Samurah, do not be candidate for leadership. Because, if you get the leadership when you do not ask for it, you would get cooperation. Alternatively, if you get the leadership by asking for it, all the burdens would be dumped on you", Sahih Bukhari, Sahih Muslim

Arabic text "By Allah, we would not give anyone this responsibility who asks for it or who desires for it", Sahih Bukhari, Sahih Muslim The positiongreedy individual indirectly tries to get the leadership. But when this greed becomes excessive, leaving the indirect approach, he starts taking more direct approach. He announces himself as the leader and asks others to take Bai'at (allegiance) to him.

After the KhulafaeRashedin (rightly guided Leaders of the believers), the Muslim Ummah faced this type of heartbreaking incidences. Muslim Ummah had to endure lots of sufferings after being into the hands of selfdeclared leaders. Allah informed His Messenger (pbuh) and the Messenger (pbuh) informed his companions (May Allah be pleased with them) that the Muslim Ummah would face this type of unexpected situations. The Messenger of Allah (pbuh) specifically mentioned what to do in order to face this type of situation:

Arabic text "'Soon there would be some rightly guided leaders (Khalifa) after me'. The companions (May Allah be pleased with them) asked, 'O Messenger of Allah (pbuh), what is your command for that situation?'. He (pbuh) said, 'Fulfill the Bai'at (allegiance) to them, successively one after another'", Sahih Bukhari, Sahih Muslim



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Arabic text "When the allegiance of two Khalifa are taken, fight against the one who has taken the allegiance later", Sahih Muslim

Arabic text "And if someone takes allegiance to the leader by putting his hands on the hands of the leader and he extends respect from his heart to the leader, he should obey that leader up to his full ability. If anyone comes out with a challenge (to the leader), he (the follower) should break his neck", Sahih Muslim

From the sayings of the Messenger of Allah (pbuh), it is clear that it is not permissible to welcome anyone to the leadership who has got greed for position. Also, it is not permissible to accept any second person as Ameer, when there is already an Ameer in the Islamic organization or the State with the support of the people. Forget about accepting, the Messenger of Allah (pbuh) commanded us to fight against such a person. If the positiongreedy person gets the leadership in any organization or State, he forces that organization or State to destruction. Moreover, he destroys his Akhirah (fate in the day of judgement). The Messenger of Allah (pbuh) said in this regard,

Arabic text "Soon you would become greedy for the position of leadership. An this would be a matter of disgrace and grief for you on the day of judgment", Sahih Bukhari

12. Consultation in Islamic organization To consult and to counsel is one of most important characteristics of an Islamic organization. Allah, the Lord of the Worlds, commanded His Messenger (pbuh) to consult his companions (May Allah be pleased with them) in collective affairs:

وشاورهم في األمر فإذا عزمت فتوكل على الله إن الله يحب المتوكلين“and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him)” 3(AalEImran):159

In mentioning the qualities of the believers, Allah said,

هم شورى بينهم والذين استجابوا لربهم وأقاموا الصالة وأمر“and who (conduct) their affairs by mutual Consultation; 42(AshShura):38

Deciding alone on the collective matters that affect others is nothing but an act of transgression. The number of people consulted should be more on the matters that have more people's interest attached to it. If the matter is related with so many people, then the leader should consult the local representatives.



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A person wants to impose his will on collective matters either when he wants to strip off someone else's right in order to ensure his own interest, or when he feels himself to be superior to others. Both of these attitudes are dreadful. Islam has made 'consultation' the necessary condition for decision making on collective affairs so that such kind of attitude cannot become a part of the character of a believer.

It is a huge responsibility to decide on the affairs that are related with the rights and interests of others. The man with the fear of the accountability on the Day of Judgment would make an effort to consult with the relevant people and their representatives so that the best decision can be taken and the blame would not fall upon a single individual if there was any mistake in decision making due to any carelessness. The people should be fully free in expressing their opinion. It is a big Joolm (oppression) to conduct collective affairs keeping people's mouths shut and keeping them in the dark. The unanimous suggestion or opinion should be accepted. Because, if a man continues to hold on to his own opinion (exercises stubbornness) after everybody has expressed his or her opinion, the concept of consultation becomes meaningless. It is not sufficient just to consult. It is imperative to accomplish the affairs after consultation according to the decision that is unanimous or based on majority opinion.

One should remember another fundamental rule. In order to decide on Muslim affairs, the MajlisheShura (the Consultative body) is not the ultimate authority. The consultation has to be within the boundary of Islamic Shari'ah. Muslims would consult about Shari'ah to understand real meaning of a rule and to decide on the best course of action to accomplish it. The MajlisheShura cannot take initiative to give any new verdict on the matters on which Allah and His Messenger (pbuh) gave final verdicts.

13. Decision making in Islamic organization The members of the Consultative body would gather with a free mindset. They would not come to the meeting with any preconceived idea.

The counselors would express their opinion based on their Imaan (faith), 'Ilm (knowledge), and neutral judgment. They would not express any opinion opposite to their real feeling due to greed, fear or grouping. Everyone would listen to others' opinions attentively and try to realize their meaning.

Members would give their verdict without hesitation. Members would be ready to sacrifice their own opinion against the better ones.

Everybody would try to move forward toward a unanimous decision. If occasionally the members cannot come to a unanimous decision, they would make the 'majority opinion' the basis of their decisionmaking. If the decision is taken based on 'majority opinion', those who opposed it, they will also act upon the decision taken by the Shura and never would disclose their opposition to this decision to anyone outside the Shura.

The members with differences of opinion may request the MajlisheShura through the Ameer to reconsider the matter in the next meeting. But if the majority of the MajlisheShura members express the opinion to stick to the original decision, the differing members would have to concentrate on accomplishing the decision.



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The discussion on decisionmaking may reach to a certain stage when the Ameer cannot agree with the majority of the MajlisheShura. In that case, Ameer should put the matter to the general members. After consulting both the opinions, the general members would accept one that they would consider better and beneficial. Then the Ameer and the members of the MajlisheShura need to accept that verdict without hesitation.

14. Ihtisab in Islamic organization We do not have the Prophet (pbuh) with us today. The people trained up by the Prophet (pbuh) are not alive. It is we who are the ordinary Muslims are to struggle to establish Islam in order to fulfill our obligation of Imaan. But we have our mistakes and weaknesses. Allah does not want that a believer continues to remain in mistakes throughout his life. Thus He inspired us to be attentive in doing Tajkyia (purification) of our thoughts, talks, exchanges and all other activities.

The Messenger of Allah (pbuh) drew our attention to the issue of pointing out our mistakes to each other and said,

Arabic text "Believers are the mirrors of believers", Sunan Abi Dawud

The way a mirror can show the viewer any mistakes he has in his dressup and appearance, a believer can show the other believer his mistakes.

Generally, man makes mistakes unmindfully. If someone points out these mistakes to him, only then he can take steps to get rid of his mistakes.

This system of showing each other's mistakes and weakness is called "Ihtisab". There is a scientific procedure to point out the mistakes. It is import to follow this procedure. Otherwise, it may cause harm instead of bringing any good. Ihtisab should be done onetoone basis. Even after indicating one's mistake, if the person does not take any initiative to rectify it, this matter can be brought to the Forum. It is imperative to know about the mental state of the person before doing his Ihtisab. Someone going through serious difficulty in his life cannot tolerate or accept any criticism with good temper. Hence, it is essential to know about the current mental state.

The tone of Ihtisab would be gentle without any expression of harsh language or anger. The relevant person should realize that it is not for humiliation; rather it is for his own good.

It is courageous to accept Ihtisab. It is not possible for a coward to maintain the mental balance when facing Ihtisab. But the workers of an Islamic organization are not expected to fall into this cowardliness. Thus everyone in the Islamic organization needs to be mentally ready to face Ihtisab. One needs to try to acquire the benefit of Ihtisab and accept the truth without hesitation. He who is aware of the benefit of Ihtisab can welcome Ihtisab. The reply to the Ihtisab from this type of person would such that it would keep the health of the organization intact and the workforce would have the courage to play as a mirror for other believers.



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15. How to lead the workforce in Islamic organization The leader needs to play a very important role in leading the workforce. Primarily he needs to perform the following tasks:

(1) To prepare the mindset in light of the ideology The Islamic vision regarding the Creator, Universe, duty of mankind in this world, man's relationship with other human beings and the final consequence of life should be presented to the worker and laid deep in his mind. Through personal discussion, Darsul Quran, Study Circle, encouraging him to study Islamic books, he needs to be made fully aware of Islamic philosophy and ideology of life.

(2) To give clear idea about Islamic movement and organization Islamic movement has got its own style, work programs, principles and procedures. It has got its own style of gradual progression. Similarly, Islamic organization also has got its own unique characteristics. A worker needs to be made aware of these characteristics of Islamic movement and Islamic organization.

(3) To inspire to establish the basic commands of Islam in one's life A strong determination to exercise Fard, Wadhib, Sunnate Muakkada, to earn Halal income, and to reject Haram in every sphere of life needs to be established in the mindset of a worker. Alongside explaining the importance of adhering to the above, the worker needs to be made aware of danger of violating these. Moreover, the strong will power to follow the Islamic Shari'ah ignoring the bad influence of unIslamic environment needs to be infiltrated in the worker's mind.

(4) To inspire to read AlQuran and AlHadith regularly with proper understanding AlQuran and AlHadith are the greatest treasure. Throughout AlQuran, the identification of Allah swt, His allencompassing knowledge and power are presented. The more we read the more the realizations of the above go deep into our heart. He who gets the clear idea about the supreme power of Allah, he acquires the fearlessness that is unparalleled. Moreover, the main principles of the specific code of life for which human beings were created are described in AlQuran. We need to know these by studying AlQuran. And we need to study AlHadith widely in order to know the practical implementation aspects of these principles.

AlQuran needs to be presented in its own language, Arabic. At the same time, that needs to be explained in mother tongues of the learners. An Islamic Movement activist needs to make an effort to acquire the sufficient language skill in Arabic so that he can understand just by reading Quran itself. It is not applicable for the illiterate activists. But any educated activist should take a firm decision to acquire this skill. The leader would specially inspire the workforce in this regard.



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(5) To inspire to perform Salah in Jam'ah (congregation) It is SunnateeMuakkada to perform prayer in Jam'ah. It is 27 (twenty seven) times rewarding to perform prayer in Jam'ah than praying alone. It is also enjoyable to bowing one's head to Allah collectively. One gets a good opportunity to meet with the neighbors, enquire about other’s lives, and greet others in the Mosque if he performs prayer in Jam'ah. Moreover, performing prayer in Jam'ah is a very effective means to make one's self habituated with a disciplined life. It is important to inspire the workforce to achieve all these benefits.

(6) To inspire to take selfaccount Naturally, Man makes mistakes. On top of that, Satan (the devil) is always with human beings to deceive them. Allah, the Lord of the Universe, has kept the Prophets safe from Satan. That’s why they were sinless. But we the ordinary people can make mistakes everyday. These mistakes can happen whenever we are not careful enough. An Islamic activist should analyze all his activities, speaking and behaving with others during the whole day before he goes to sleep. If he remembers any mistakes that he has made, he should seek forgiveness to Allah for the mistake and take a firm decision not to repeat the same in future. Anyone can remove lot of mistakes from his life if he takes his selfaccount everyday in such a way. The leader should inspire the workers so that they become habituated with such an excellent method of improving their lives.

(7) To inspire in Da'wah activities The importance of "Adda'wat ilAllah", i.e., "calling to Allah", should be accurately explained to a worker. Allah announced that even the task of 'Risalat (Prophethood)' of a Prophet (Messenger of Allah) is not accomplished without it.

It is Fard (obligatory) for every believer to struggle to establish the Deen of Allah. And the prime task of establishing the Deen is to present the issue of Da'wah (inviting people to the Deen) to people. The leader would make the workers fully aware of the status of a Da'ee ilAllah (caller to Allah) and the importance of Da'wah.

(8) To cooperate in Da'wah activities It is imperative to guide a worker about the way a Da'ee would dress up, speak, behave, use language, and put forward reasoning, etc. He should be made aware of the suitable time for da'wah work. It would not bring benefit to anyone if anybody is approached at an unsuitable time. This would create nothing but disturbance. In addition, there are lots of Islamic activities related with different occasions during the year. People become more attracted to Islam during those occasions. The leader should inspire the workers to concentrate in Da'wah activities using those occasional opportunities.

(9) To take report on Da'wah activities The leader should know who the Da’wah targets of the workers are. If he knows how much they are keeping contact with their targets, what they are discussing on, and what are the books they are giving out, then he can advise them properly at a right moment. He should also provide the workers with the answers to any complicated questions they face during



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Da'wah. Otherwise, if the workers cannot give the answers, they may loose the enthusiasm. Due to above reasons, the leader would extend cooperation to his workers in Da'wah work following the above procedures. If possible, he can give Da'wah along with his workers to help them out. All these are applicable only when the report on the Da’wah work of the workers is taken regularly.

(10) To inspire in 'Infaqfisabilillah' The workers need to be made aware that 'Infaqfisabilillah' (the spending in the way of Allah) is not just giving one or two pounds to the street beggars when they beg. In order to involve in the struggle to establish the Deen of Allah, one needs to spend in numerous accounts. The Islamic movement needs to be made more intense to face the speed of progress of the satanic forces. Modern means and processes need to be adopted to increase the speed of our progress. And all these means and instruments are always expensive. This financial demand needs to be met by the workers. A worker cannot encourage others to donate generously if he himself does not do so. It is extremely disliked by Allah. Workers' attention should be brought to it. Over and above, the leader should advise his workers to collect money from the wellwishers as well.

(11) To inspire for a disciplined life Imbalance in life is nothing but indiscipline. A worker needs to concentrate in so many different activities everyday as a man of real life. He needs to spend time to earn Halal (Islamically permissible) income, deliver lots of different responsibilities in the family. He also needs to play important role in solving the problems of his parents, wife, kids, and other relatives. Alongside delivering all these responsibilities, he needs to spend a substantial portion of his daily life in the struggle to establish the Deen of Allah. The people who have no discipline in their life, no habit of accomplishing the right task at the right time, they become imbalanced and they get involved with lots of difficulties in their life. The leader should take notable steps in helping his workers to get the right type of mentality to deliver their daytoday responsibilities along with giving the priority to the struggle to establish the Deen of Allah in a disciplined way.

(12) To create timeconsciousness The life of a human being is nothing but a term fixed from a moment of time to another. If this term is finished, a man cannot extend it and live longer in this world through any negotiation. Time is short, but the art is long. We can accomplish lot of tasks if we are time conscious. It is possible to do a lot of tasks if one takes a firm decision to make every moment of his life active. It is necessary to make a habit of doing the right task at the right moment, leaving all laziness aside. Timeconsciousness is only way to save time. If someone finishes a task in time, only he can get the opportunity to do another. Otherwise, everything becomes a mess, and some tasks cannot be accomplished at all. Thus, the leader should make an effort to create the awareness among the workers about timeconsciousness.

(13) To inspire to be a cleanhearted man To achieve the cleanliness of heart, it is necessary to rout out the tendency to be envious, malicious, and jealous, to backbite, and to look for others' weaknesses, or to speak out about



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anything anywhere without raising it to the right forum or to the related people. The workers need to remember that nobody is without mistake save the prophets. Mistake and blunder is a regular phenomenon in human life. They need to remember that they also make mistakes in their lives. If any mistake of anyone comes to someone's attention, he would do justice to the one who made the mistake if he reports it to the relevant responsible people. But without the knowledge of the man, if someone discusses his mistakes to others, that would be a joolm (injustice) to that man.

In fact, like the fly gets the satisfaction by buzzing sound sitting on the dirt, a crooked man gets the similar satisfaction by discussing about others' faults and mistakes.

It is the duty of a leader to acquaint the workers with the lessons of AlQuran and AlHadith to remove the crookedness from their hearts.

(14) To give the clear idea about how to plan for different activities The workers need to be given a clear idea about essentials of the objectives, characteristics and implementation of a plan. If the workers do not realize the purpose of the plan, then their correct attitude towards that plan does not develop and they cannot play the proper role in implementing that plan. Therefore, it is essential that the plan be expressed clearly to workers.

(15) To give specified tasks In an organization, there are different departments for different activities. The workload should be distributed based on the moral, mental and physical abilities of the workers. After distributing the tasks, it is necessary to give the responsible individual a clear idea about what to do and how to do. If a worker can identify his duty properly, he can deliver his responsibility easily and without any confusion. If a worker is not given any responsibility of any department (i.e., secretariat), in that case he needs to be fully aware that task of Da'wah is his duty. Otherwise, mistakenly he may consider himself as useless. The one who is given the responsibility of a department, he is not released from the task of Da'wah; rather he is given this responsibility on top of his Da'wah activities. It is the task of a leader to clarify this whole matter to the workers.

(16) To inspire to deliver the responsibility It is not sufficient to distribute the tasks. The significance of it should also be explained to the workers. Also the importance of the proper accomplishment of every task for the implementation of the agreed plan should be explained to them. Moreover, they need to be made aware that the implementation of the present plan would create the opportunity for future work. They should also know that the halfhearted implementation of the current plan would limit the possibility of better plan in future.

(17) To supervise the tasks It is necessary to supervise the tasks of workers with a fixed interval. Mistakes while accomplishing the tasks can be identified during supervision, if there is any. Accordingly, it is possible to advise the workers. The degree of mistake would not increase, and the work progress would not be spoiled in this way. The leader should take this responsibility of supervision.



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(18) To take report of the tasks A task is given to someone to accomplish it within a fixed time period. It is necessary to take report of the tasks when its duration is finished. After giving a task to a worker, if the leader does not take its report in due time, its obvious meaning is that this task did not get any priority to the leader. The leader must take report of any task, be it little or big.

(19) To analyze the report There is no benefit in keeping the reports recorded in the files. It is necessary to compare between the targets and the achievements of the assigned tasks and to inform everyone about its evaluation. In this way, it is possible to make the workers aware of their weaknesses and mistakes in their tasks and to attract their attention to accomplish more tasks.

(20) To inspire to act as a social worker It is one of the main duties of a leader to inspire the workers to develop themselves as social workers through different social welfare oriented activities such as nursing the ill, arranging for immediate treatment of people injured in accidents, enquiring about the relatives of the deceased, taking the leading role in funeral services of the deceased, care taking mosques, repairing roads, building culverts, participating in the management of Islamic supplementary education, making effort to create Islamic environment in the educational institutions, sending letters to the news media about antisocial activities, forming public opinion for stopping immoral activities, settling any dispute, care taking widows and orphans, arranging for marriages, helping enthusiastic people in acquiring selfsufficiency, etc.

(21) To inspire to be wellknown The workers need to get acquainted with the people of different classes in the society. In fact, people build up their opinion about Islamic movement and organization by observing the workers. They want to understand the characteristics of the organization by looking at the behavior and the characteristics of the workers. If the message of the ideology is properly reflected in the personality of a worker, it can create influence on others no matter whether he is a very ordinary individual. People do not automatically join the organization without being convinced by the good character of the workers. Thus, individual's character needs to be presented to others. It needs the workers getting acquainted with all classes of people in the society. The leader would advise the workers as and when necessary in this regard.

(22) To train up the workers as good (eloquent) speakers There is a possibility that most of the people in the community are either illiterate or less educated. That’s why it may not be possible for them to study the Islamic literature and realize its meaning. Yet it is imperative to give them the ideological knowledge, which needs to be done through good lectures and speeches. Thus the workers need to be good speakers. They should have the ability to present the subject matter to other people in an attractive way. The standard of his language should be according to the understanding ability of the listeners.



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To an Islamic worker, the objective of being a good speaker is not just to have a good style of expression. Obviously, the expression style has an importance. But it is imperative to quote from AlQuran and AlHadith in his speech. The leader needs to keep in mind that the more he can produce eloquent speakers the more his organization would be able to reach the general mass.

(23) To inspire to be a selfdriven workers After learning about the purpose of the creation of mankind to act as Khalifa (vicegerent) according to the code of life given by Allah and shown by His Prophet (pbuh), it is not graceful for someone not to work or move without getting any commands. It is obvious that there would be special commands for special tasks. But to call towards Allah is an obvious duty until the death comes. It has come to everybody’s shoulder immediate after he/she has got Imaan (faith, i.e., believe in the Deen). The issue of getting commands from the leader regarding calling to Allah is completely irrelevant here. It is very important for a worker to have spontaneity to do da'wah and accomplish the assigned task properly. It is irritating to make people work by pushing them.

(24) To inspire to produce new workers A worker needs to put his utmost effort to increase the number of his fellow workers. It is he who needs to deliver the responsibility of grooming up the people as workers according to the demand of the ideology, movement and organization, who he is giving da'wah to, who are responding positively, and showing their interests to devote to movement activities. If each worker makes effort to produce more workers, day by day a big workforce develops in the community and with their joint efforts develops a public base for Islamic movement. To produce new workers is as important as blood cells in the human body. The progress of the movement and its gradual development is dependent on producing new workers.

(25) To inform the viewpoints of the organization as soon as possible Questions arise in the minds of the workers if there is any incidence, be it within the organization, or at national or international level. They would be eager to know the analysis (perspective) of the organization about the matter. If this cannot be informed as soon as possible, then the prevailing good impression about the leadership of the organization would start loosening. That’s why it is an important task of a leader to learn about the organizational stand on the matter and inform his workers about it within the shortest possible time.

(26) To make contact with inactive workers immediately Having doubt in mind due to some reason, being disheartened due to someone's behavior, being influenced by propaganda, being afraid due to the gravity of the situation, getting hurt due to unexpected incidence, getting involved in sins in own life, facing a big difficulty in personal life – for all such reasons a worker may become inactive. The leader needs to meet the worker immediately if he learns about this type of situation of the worker. He needs to make the worker aware of what to do according to lessons from AlQuran and AlHadith in this situation. He would make effort to bring the worker back to his original standard by giving him regular company. If a worker becomes inactive, it would mean that a part of the organization has become paralyzed. On the other hand, it is really unfortunate for the



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individual. The leader would make effort to save the worker from this disaster with a caring heart.

(27) To listen to others' suggestions It is necessary to consult with the workers when it becomes important to take decision on any unitbased works. All workers have some thoughts in their mind. After gathering all the opinions, the leader should try to come to a unanimous decision according to the tradition of the organization. If the opinion of a worker is sought before taking decision, he starts thinking about it seriously and his thinking ability develops in this way. And if he can participate in decisionmaking on any matter of the organization, then he begins to get psychologically attached to the organization.

(28) To give organizational Tarbyia (training) to advanced workers The advanced workers need to be made aware of conducting meeting, planning, consultation and decisionmaking, record keeping, and book keeping, etc. If possible, the leader should take initiative to develop a new workers' unit under the leadership of the advanced worker.

16. Test for the workforce of Islamic organization Allah wants that only sincere and devoted people remain involved in the Islamic organization. Those who have pure Imaan (faith) and whose whole life is centered on acquiring the satisfaction of Allah, they are the qualified people to walk on the sacred field of Islamic organization. Those whose minds do not get influenced by seeing the abundance of wealth and power of the nonIslamic people in the society, the field of Islamic organization is for them. Any person with disease in his heart cannot stay in the Islamic organization after entering into it if he cannot get rid of his disease.

Allah has arranged for such a natural work procedure to save Islamic organization or keep it free from these diseased people, the effectiveness of which is unparallel. This procedure is called the safeguard of an Islamic organization. In order to make it clear who are pure and who are not among those who got involved with the Islamic organization, Allah has not made its path easy. Its path is very difficult. It has got lots of ups and downs.

Those who are insincere would fly off from the group at any turning of this difficult path. And those who are sincere would move forward with steady and firm steps ignoring all difficulties of the path. Allah tests the workers of an Islamic organization by putting them into adversity. Some fail in these tests, and some succeed and become better believers. Those who cannot put trust on Allah become perplexed due to adverse situation. Allah saves the organization from the burden of their majority. Moreover, Allah has promised to give the best blessing – Jannah, to those who spend their physical strength, mental ability, and wealth only for the satisfaction of Allah throughout their lives. It is Allah's expectation that the one who HE would give Jannah should leave proof whether he is truly qualified to achieve it. This is also another main reason for the test.

Allah knows automatically by His unlimited knowledge and wisdom who is truthful in Imaan and who is not, who is ready to devote his self in Jihad and who is not. To Allah, it is not at



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all imperative to depend on the result one gets in the tests to know the original state of his mind.

In fact, Allah's desire is to let people of this world clearly know who is delivering the duty of Ashshahadah or witness. It is obligatory upon the believer in Allah that he would witness through his speaking and activities that he has accepted the sovereignty of Allah and cannot and would not obey the commands and ruling of any other entity.

He who makes only verbal Shahadah (witness) but has no pure Imaan in his heart, it is impossible for him to get Jannah. Moreover, Allah dislikes that someone would remain in an Islamic organization with a false Imaan. Like the dry leave fall down from the tree when there is a gusty wind, they also run away when there comes any difficulty on the way. The leaves that survive facing the strike of the violent storm are lively and strong. Similarly, only the sincere believers survive facing the strikes of difficulties. Thus the difficulties and disasters do not make the Islamic organization weak, rather improve its standard. In order to preserve the standard of the Islamic organization, Allah has introduced this scientific procedure.

17. Baitul Maal (Fund) in Islamic Organization Infaq fi Sabilillah (i.e., charitable spending in the way of Allah swt) is the main source of income for the Baitul Maal of an Islamic organization. Allah has commanded the believers in many places of Quran to spend their wealth generously for strive towards establishing the Deen. Some these are quoted below:

وتجاهدون في سبيل الله بأموالكم وأنفسكم “and that ye strive (your utmost) in the Cause of Allah, with your property and your persons,” 61 (AsSaff): 11

وأنفقوا في سبيل الله“And spend of your substance in the cause of Allah,” 2 (AlBaqara):195

يأتي يوم ال بيع فيه وال يا أيها الذين آمنوا أنفقوا مما رزقناكم من قبل أن خلة وال شفاعة

“O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession.”, AlQur'an, 2(Al Baqara): 254

ذين ينفقون في السراء والضراء والكاظمين الغيظ والعافين عن الناس ال والله يحب المحسنين

“Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good; 3.134 (AalEImran)



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إنما المؤمنون الذين إذا ذكر الله وجلت قلوبهم وإذا تليت عليهم آياته زقناهم الذين يقيمون الصالة ومما ر زادتهم إيمانا وعلى ربهم يتوكلون

ينفقون أولئك هم المؤمنون حقا لهم درجات عند ربهم ومغفرة ورزق كريم

“For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord; Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance: Such in truth are the believers: they have grades of dignity with their Lord, and forgiveness, and generous sustenance:” 8.24 (AlAnfal)

إن الذين آمنوا وهاجروا وجاهدوا بأموالهم وأنفسهم في سبيل الله والذين آووا ونصروا أولئك بعضهم أولياء بعض

“Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another” 8(AlAnfal): 72

أعظم درجة الذين آمنوا وهاجروا وجاهدوا في سبيل الله بأموالهم وأنفسهم عند الله وأولئك هم الفائزون

“Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation).” 9 (AtTawba): 20

انفروا خفافا وثقاال وجاهدوا بأموالكم وأنفسكم في سبيل الله ذلكم خير لكم إن كنتم تعلمون

“Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the cause of Allah. That is best for you, if ye (but) knew.” 9 (AtTawba): 41

إن الله اشترى من المؤمنين أنفسهم وأموالهم بأن لهم الجنة“Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise):” 9(AtTawba):111

وال ينفقون نفقة صغيرة وال كبيرة وال يقطعون واديا إال كتب لهم ليجزيهم الله أحسن ما كانوا يعملون

“Nor could they spend anything (for the cause) small or great nor cut across a valley, but the deed is inscribed to their credit: that Allah may requite their deed with the best (possible reward).” 9(AtTawba): 121

وا مما تحبون وما تنفقوا من شيء فإن الله به عليم لن تنالوا البر حتى تنفق



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“By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.” 3(AalEImran): 92

18. Personal Development of a member of an Islamic Organization There are many procedures for personal development. Let us mention some of the special procedures below:

(1) Call to Allah A believer is a traveler on the path of Allah. He cannot keep quite after discovering this path. Basically, Allah does not permit him to sit idle. He has to approach the other people and call them to the path of Allah. He has to build his life as a caller to Allah.

(2) Performing Salah (prayer) with full concentration Salah (prayer) is one of the pillars of Islamic life, an excellent exercise of showing obedience to the sovereign Lord of all worlds. It is really unique that men bow down their forehead to the Creator of the universe, which is such a part of their body that they would not be willing to bow down to anyone.

A real believer does not pray merely conventionally. He prays standing as he should stand in front of the Creator and perfect his prayer in front of His eyes. One can expect to attain the closeness with Allah by performing this kind of prayer. Every believer needs to develop the habit of performing Salah with such concentration of heart, as heartless exercise has no value to Allah.

(3) Studying AlQuran ALLAH, the Universe, the duty of mankind on the earth, the main principles of solving all individual and collective problems, final destiny of mankind, and whatever is necessary for human life have been described in AlQuran correctly and precisely. These have been described with short speech and wisdom. That’s why we should study AlQuran. We should make effort to acquire its deep meaning. This needs deep concentration and studying with a mindset of a researcher. Only in this way a believer can realize the great knowledge and wisdom of Allah swt, which is the determinant of his way of life.

(4) Studying AlHadith The Prophet Muhammad (pbuh) had the closest relationship with Allah. He (pbuh) acquired the highest possible knowledge on the code of human life prescribed by ALLAH. It is he (pbuh) who has replicated this code of life perfectly. The way of life (sunnah) prescribed and implemented by him (pbuh) was flawless as he (pbuh) was constantly guided by Allah. Only by following his (pbuh) way of life we can be his (pbuh) true follower and Allah loves it the most. Hence, a member of an Islamic organization should make a habit of studying AlHadith regularly.



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(5) Studying related literature So many intellectuals and knowledgeable people studied hard in different periods to place the Islamic way of life to the people in their own language for easy understanding. Together they have produced the treasure of Islamic literature. The greatness and beauty of Islam has been explained nicely in these books, which make the readers aware of their duties and inspire to develop their lives according to the commands of Allah. Consequently, a member of an Islamic organization should also study this literature regularly.

(6) QiyumulLayl (Waking at night) Waking up at night is an excellent way of establishing deep and close relationship with Allah. The individual who gets up from his bed in the middle of the night in order to worship Allah only for acquiring His satisfaction when all other people are in deep sleep, Allah cannot but love him. Allah comes forward to shower His blessings and mercy upon him. It is necessary for a member of an Islamic organization to make a habit of raising hands to Allah swt in the last part of the night whenever he gets the opportunity.

(7) Spending in the way of ALLAH Allah does not grant wealth to every human being equally in this world. Some people can save huge amount of wealth while some others cannot even raise barely sufficient wealth to fulfill their basic needs. It is the duty of a government to eradicate the economic inequality between these two groups of people. This inequality can be eradicated very quickly if an Islamic government can be established, which would ensure the distribution of a part of wealth of the rich to the poor.

At the individual level, a believer also needs to extend his generosity for the welfare of destitute and poor people. This is commanded by Allah. Moreover, a believer is also commanded to spend his wealth for the struggle to establish and maintain the Deen of Allah on the earth. A member of an Islamic organization should follow this command of Allah with utmost sincerity.

(8) Remembering ALLAH in all affairs Only the remembrance of Allah keeps people away from doing bad deeds. That’s why the Messenger of Allah (pbuh) has taught the believers the Du’as to be offered before and after accomplishing any task so that the believers can remember Allah during their day to day activities. For example, there are Du’as before going to bed, after waking up in the morning, after hearing Athan (call for prayer), before and after taking meal, while wearing dresses and seeing one’s face in the mirror, in the beginning and at the end of any task, while starting for a journey, while riding on a saddle, during calamities, i.e., there are Du’as to be offered in accomplishing any affairs. If these Du’as are offered with understanding and concentrating on their meanings, one’s heart becomes closed to Allah. A member of an Islamic organization should put concerted effort to learn these Du’as gradually for their daily lives.

(9) Praying Dorud (sending Salaam) to the Messenger (pbuh) The Prophet Muhammad (pbuh) was the mercy to all mankind. Allah himself has emphasized on praying Dorud to him (pbuh). The Messenger of Allah (pbuh) said, “Whoever reads Dorud



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to me, Allah writes ten good deeds on his account”. Thus, a member of an Islamic organization should read Dorud to The Messenger (pbuh) every day.

(10) Self criticism It is expected that an Islamic activist will take account of his own activities himself at the end of each day. He should sit quite for a while after praying the night prayer and analyze his activities of the day. He should remember whatever good deeds (actions that are liked by Allah) he did and thank Allah. At the same time he should remember his bad deeds and ask Allah for His forgiveness, and also take oath not to repeat it. A member of an Islamic organization should put constant effort to improve his moral standard by doing self analysis in the above way.

(11) Fasting Ramadan is the month of fasting, a special season for worshiping Allah. Fasting gives a believer an opportunity to increase his spiritual strength by controlling his desire. It can have a deep effect on the body and soul of a believer. That’s why a member of an Islamic organization should take the month of Ramadan as a month of special training for self development. In addition, he should do some extra (Nafl) fasting in other months as well.

(12) Acquiring fundamental human qualities Hardworking, being able to undergo hardship, patience, firmness in difficulty, punctuality, discipline, bravery, analytical ability, creativity, quick decision making ability, ability to develop and maintain an organization, broadness in heart, softness in behavior, excellent writing ability, eloquent speech, etc. are different human qualities. One can acquire these qualities if he makes conscious effort. A member of an Islamic organization needs to make effort to possess these qualities and pray to ALLAH in order to acquire these qualities.

(13) Give up the habits that break relations

(a) Indecent and improper conversation The Messenger of Allah (pbuh) said,

Arabic text "He whom people avoid in order to save from indecent and improper conversation is worst among mankind to Allah", Sahih Bukhari In order to explain the importance of controlling the tongue, the Messenger of Allah (pbuh) said,

Arabic text "He/she who would guarantee to save his/her tongue and private parts, I would guarantee him/her Jannah (Heaven)", Sahih Bukhari He (pbuh) also said,

Arabic text



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"And he who believes in Allah and Akhirah (the Day of Judgement) should either speak good or keep quiet"

(b) Backbiting To discuss about the faults and mistakes of someone in his/her absence is called Geebah (backbiting), if the fault or mistakes that are discussed are true. This is very much disliked by Allah. Allah said,

وال يغتب بعضكم بعضا“And spy not on each other behind their backs.” 49(AlHujraat):12

In order to explain how grievous sin the backbiting is, the Messenger of Allah (pbuh) said, Arabic text

"Backbiting is more sinful than Jina (illegal sexual intercourse)"

(c) Guess – Suspicion To have ill feeling to someone base on guessing or suspicion is a sin. Allah said in this regard,

عض الظن إثم يا أيها الذين آمنوا اجتنبوا كثيرا من الظن إن ب“O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin:” 49(AlHujraat): 012

(d) Envy Envying is a serious fault. It is a form of mental disease. In commanding to save one's self from this disease, the Messenger of Allah (pbuh) said,

Arabic text "Be far away from envying. Verily envying eats up all good deeds in a way similar to fire eating up woods", Sunan Abi Dawud

(e) Anger Anger is a serious fault in human character. Upon being seized by anger, men are constantly causing numerous unexpected incidents to happen on the earth. The harmony in family, organization and society is affected by this anger. One of the main characteristics of the believers is that they control their anger. The Messenger of Allah (pbuh) said in this regard,

Arabic text "Strong is not the one who defeats others in the wrestling, rather the strong is the one who can control himself during his anger.", Sahih Bukhari



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(f) Pride A man with pride loves to selfpraise. He considers himself to be the best while belittling others. There always remains distant relationship between him and others as a result. He wants to dictate others while not even willing to listening to others' opinions. Proud person creates Fitna – Fasad (trouble and clash). Allah swt mentioned in Quran that He does not love the person with pride. The Messenger of Allah (pbuh) said in Ahadith,

Arabic text "He who has pride of an atom size will be unable to enter Jannah". Here we have discussed about some serious faults in the human behavior. After abandoning these flaws in his character, a member of an Islamic Organization can increase his beauty of his character.

19. Developing an activist in an Islamic organization Grooming up a member is difficult, but not impossible. It is possible to develop someone as a dedicated worker who understands about the correct form of Islam, by trying with patience. There must be a reason if this type of individual does not become an Islamic activist. Thus, a member of an Islamic movement would proceed with wisdom in developing someone as a worker.

(1) Giving companionship The one who is selected to become a worker is none but a member of the society. He has got acquaintance with so many men and women in the society. He should be influenced by the ideas and behaviour of these people. He cannot come forward immediately after getting call towards Islam. He is a social being. He needs those people to open up his mind, to reduce his mental anxiety, and to share his feelings. He needs to be provided with companionship in order to bring him out of the circle of those people. We need to be closed to him gradually. He needs to be given an alternative circle to be with. Two basic things need to be done at this stage:

(a) Removing mental confusion An individual may have been attracted to Islam by reading some books or listening to some rational discussion. But the ideas that he used to carry are also there in his mind, glitters of which may often shake his mind. Still he could not be clear about which idea is the best. Still he could not form a conviction. Moreover he can foresee the possibility of facing danger if he wants to pursue this path. It is natural to have this kind of confusion for a while. Such a state of mind is really vulnerable. This is the most difficult time of a man in his life. During this period, the member of an Islamic organization should maintain regular contact with him and continue to clarify him the concept of greatness of Islam, explain the actual meaning of loss and gain. He should be explained properly that the gain in the Hereafter is greater than the gain in this world. One can hope that his mental confusion will go away gradually at some point and he will have full conviction about Islam.



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(b) Help to gain mental strength Now, the person will start introducing himself to be a follower of Islam. But he will have to face many odds. His family and his previous friend circle will make his life difficult. They will ridicule and criticize him. They will put pressure on him so that he does not proceed towards Islam any more. They will noncooperate him in different affairs.

During that period Islamic worker should be by his side and make him aware that this odd he is facing is normal for a believer. He should be encouraged to face these difficulties. He should be made aware of the tests faced by the Prophets, the companions of the Prophet (pbuh) and encouraged to keep his focus clear to succeed in the tests.

(2) Bringing him to the organizational atmosphere The one who proceeds forward after facing these difficulties, he has little possibility to run away. Now, he needs to be made familiar with the organizational environment. The members should bring him to different programs. He will be pleased to see the sacredness and excellence of organizational environment and become firm in the organization.

(3) Giving him small tasks His attendance in organizational programs will reflect his sincerity. Now, he should be given responsibility to accomplish some small tasks. Invariably, he will continue to accomplish these tasks. He will feel attachment to the activities and gain expericence in this process.

(4) Inspiring him to spend Now he needs to be inspired to spend in the way of Allah. The meaning and importance of Infaqfisabilillah should be explained to him. Having made such progress, he would obviously spend generously towards the funds for the establishment of the Deen of Allah.

(5) Giving him initial training A progressive member needs training. He needs to be taught the comparative knowledge of Islamic belief, Islamic code of life and other beliefs. He needs to be given the opportunity to attend different training programs.

(6) Giving him the responsibility to give Dawah After reaching this level, he needs to be inspired to call to Allah by making him aware of its blessings and methodology.

(7) Taking progress reports of his tasks The members should take progress reports of his tasks at least once a week. It is important to know who his targets are, what types of books they are provided with and what kind of conversation they are having. Necessary suggestions should be given to him. If it is observed that this individual is systematically calling people to Allah and delivering different organizational responsibilities, then he would be considered as a worker of an Islamic organization.



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If the task of developing workers widens, the time of successful Islamic revolution will accelerate. This difficult task of developing new workers is shouldered upon the old workers.

20. Improvement of the standard of a worker in Islamic organization The activities of an Islamic organization are multifaceted. The workers continue to gain the training on knowledge and organization by participating in these activities. There need to be some special activities outside the regular training programs to improve the standard of the workers. Training programs can be of different types. Let us describe some of such effective programs:

(1) Weekly meeting Regular weekly meeting is really essential for the improvement of the standard of a worker. By regularly attending the weekly meeting, a worker will develop a habit of punctuality and obedience to organization. Moreover, the discussion in the weekly meetings is helpful in raising their level of knowledge. The agenda for a weekly program generally can be as follows: (a) Inauguration of the meeting by the coordinator

(b) DarseQuran or, DarseHadith (c) Taking reports of workers

(d) Discussion and taking decisions on other important issues (e) Plan for the program of the next meeting

(f) Talk by the coordinator and announcement of the end of program

(2) Short Training Sessions Many short training sessions should be organized for many workers frequently in order to raise the level of wide knowledge, the program for which can be as follows: (a) Inauguration

(b) DarseQuran (c) One or more main talks

(d) Discussion based on the talks (e) Talk by the coordinator and announcement of the end of program

(3) Study Circle Study circles play a unique role to raise the level of ideological knowledge, to provide the concept of Islamic movement and organization, to develop the organizational skills, to create the social awareness, and to provide the clear idea about the work strategies of Islamic movement. A study circle is generally formed by involving no more than ten members of equal standard. A complete course needs to be prepared for the study circle in the beginning. There need to be at least ten sessions for a study circle. There should not be a gap more than a month between two sessions. The program for a study circle can be as follows:



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(a) Inauguration of the session by the coordinator (b) Discussion by all members of the circle

(c) Question and Answer (d) Review of discussions of all members by the coordinator (e) The final speech on the topic by the coordinator

(4) Long training sessions It is essential to organize long training sessions for three, five or seven days by involving a good number of workers in order to provide them with clear understanding and knowledge of Islamic ideology, antiIslamic ideologies, Islamic movement, Islamic organization, Work strategies of Islamic movement, expected standard of members, etc. The work program for such sessions can be as follows: (a) Inauguration (Day 1)

(b) DarseQuran (c) DarseHadith

(c) Two or more main talks (d) Discussion based on the talks

(e) Talks by the participants (f) Question and Answer

(g) Practical training (e.g., Sahih Quran recitation, Book keeping, record keeping, etc.) (h) The final speech (Last day)

(5) Circle for practice talks Islamic ideology, movement, and organization need to be explained to the wider community by talks and speeches. The more the organization can develop and supply eloquent speakers for the community, the more its horizon would increase. Practice talk circle is an effective procedure to make the workers eloquent speakers. It should consist of a few workers. It needs to be conducted by a skilled coordinator. He would determine the timetable for talks. The program for such a circle can be as follows:

(a) Inauguration by the coordinator (b) Talks by workers involved in the circle

(c) Observation and taking notes by the coordinator (Addressing the audience, deep understanding of the topic, selection of words, punctuation, success or failure in delivering the talk which is easy to follow, slowness or fastness of the talk, body language, and the content of the talk (i.e., introduction, middle part and the end)

(d) Review by the coordinator based on his notes and observations (e) Announcement of the end of circle



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(6) Personal contact, asking and giving advice It is essential to have personal contact to assess the standard of a worker. By asking different questions regarding his knowledge, exercise and his idea about the organizational standard during the discussion, he should be given necessary suggestions. Surely, it is an excellent procedure to develop a person.

21. Solidarity in Islamic Organization It is not very difficult to initiate an Islamic organization. But to lead it with right attitude and to maintain its solidarity is very challenging. Sometimes it is observed that some people from within the organization are playing an unexpected role. Initially they are observed to show partial obedience instead of complete obedience. After a while, they become inactive, and later on engage in grievous sin like backbiting. Such role by these people is harmful for the solidarity of the organization.

If we analyze the mentality of those who play such roles, we can identify several reasons. Primarily, the following reasons are responsible for this unexpected behavior:

(1) Confusion about the original objective of Islamic movement A worker of an Islamic organization is supposed to make “acquiring the satisfaction of Allah” as the main objective of his life. His thoughts and activities would be directed towards achieving this (gaining satisfaction of Allah) only goal. If this main objective does not get the place in his heart, then some other objective takes its place. Accordingly, he naturally becomes agitated if he does not see his objective being fulfilled even after a long time. This mental agitation creates dissatisfaction in his heart, which gradually influences his thoughts and activities.

(2) Limited understanding about the characteristics of Islamic organization There is a gulf of difference between an Islamic organization and other organizations. Islamic organization has its own distinct characteristics. One needs to have clear understanding about its leadership structure, election procedure, obedience rules, consultation procedure, constructive criticism procedure, etc. Otherwise he would like to judge Islamic organization according to the characteristics of other organizations prevailing in the society. This would create a serious gap in thoughts between the people who understood the characteristics of this organization and this worker. This gap is proven to be harmful for the solidarity of the organization.

(3) Doubt about the methodology of Islamic movement Islamic movement has a specific methodology. Its methodology is not to be imposed on someone’s shoulder by force. This movement wants to change the individual’s life before bringing any change in the society. This change in peoples’ minds cannot be brought before bringing any change in their thoughts. Thus, the primary task of Islamic movement is to eradicate all the concepts of ignorance from the hearts of people and sow the seeds of Islamic concepts and ideas there. As the seed of Islamic concept grows bigger in someone’s heart, it starts changing his activities proportionally. The concerted efforts made by such people create the demand for the establishment of Islamic code of life, i.e., the mass foundation for



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Islamic movement is then laid. Only then an Islamic State can be formed by developing a revolutionary movement.

If a worker is not fully familiar with this natural methodology of Islamic movement, he may become influenced by the methodology of other movements that are around him. Consequently, he would feel the work strategy followed by the Islamic organization to be weak, which will create doubt in his mind about the accuracy of the methodology of the movement. In this situation, it becomes very difficult for him to cope with the regular flow of the organization.

(4) Lack of correct understanding of hardship and difficulties The hardship and difficulties come as punishment to the enemies of Islam. But these come to the believers as trials. An Islamic organization needs to take different decision at different stages. Several alternatives become available to the organization while taking decisions. The alternative that is considered to be the best is decided by the organization. The organization never makes a less than better alternative as the basis for decision. But it is a mistake to believe that the difficulty would never come if always the best decision can be taken.

The trials and tribulations come with Allah’s decision. Without His permission, no difficulties can emerge on any individual, group or nation. He does not consult with anyone before imposing any trials or tribulations. He is supremely sovereign in taking any decisions. If any trials or difficulties fall on an Islamic organization from Him, it is imperative for each and every worker to consider it as test not punishment. The absence of this attitude about trials and tribulations makes a worker misguided, which gradually throws him away from the organization.

(5) Inability to determine the priority An Islamic organization does so many activities. Different workers have different preference on different activities. If everyone wants to stick to his or her own preference, it must create a problem. Everybody needs to mention the importance of his preference, which is not an offense. But after analyzing all the options, the workers should give priorities to the ones that are given priority by the organization. One should not have objection as his preferable activity has not got the priority by the organization. If someone bears this attitude, he cannot cope with the whole activities of the organization.

(6) Mental imbalance Mental imbalance makes a worker detached from the natural flow of the organization. This imbalance has many symptoms. Let us mention about some symptoms below:

(a) Hurriedness The expectation of getting the result of any activity hurriedly makes the mental state of workers unstable. He then becomes desperate to take any methodology to get the results.



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(b) Over expectation Sometimes some workers form an over expectation about their leaders before seeing them. They place them in their hearts as supermen. But after seeing them as normal human beings, the workers become frustrated. The problem would not arise if the workers can accept the practical man rejecting the imaginary one. But problem arises when they do the opposite.

(c) Attraction to extreme procedure A worker with extreme mentality cannot tolerate even very simple mistakes by other workers. He is always in favor of taking extreme measures for any mistakes. Moreover, he does not like any work strategy against the enemies even if the strategy is based on wisdom.

(d) Pride Proud individuals are general selfpraising. He considers others to be inferior to him. He has pride on his thinking ability and his skill. He cannot cope with others.

(e) Disappointment There are some workers who get disappointed or frustrated on very simple matters. They leave all their activities by being disappointed by any opinion or behavior of their colleagues or leaders. These are some of the symptoms of mental imbalance. Mentally imbalanced people can play a role of defective equipment in collective affairs.

(7) The role of the enemies in disguise Some enemies may join the organization in order to harm the organization. These people spread different types of questions within the organization, publicize baseless talks and criticize the policies taken by the organization. They make a lot of effort to create disrespect and distrust in the minds of workers about their leaders. Primarily, these are the seven reasons that may threaten the solidarity of the organization. These act as germs to destroy the solidarity. The organization coordinators should especially vigilant so that these germs cannot enter the organization or even if it has already there, it can be treated in the beginning.

22. The role of the enemies in disguise When the Islamic movement gets the momentum and when it cannot be stopped by attacking from outside, the enemies of Islam take different strategies. In order to attach the movement from inside, their people join the Islamic organization and wait for any opportunity to take harmful initiatives. The primary type of this harmful activity is character assassination of leadership. The workers of an Islamic organization carry deep love and respect for their leaders. This love and respect cause them to obey their leadership fully and spontaneously, which is the primary factor of organizational discipline. This absolute and spontaneous obedience needs to be attacked in order to destroy the solidarity of an Islamic organization



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The best way to launch this attack is to put doubt in the minds of workers about the honesty, capability and integrity of their leaders. In order to cause this confusion the enemies within publicize all little humanly errors and mistakes of the leaders. If they do not find hope to succeed in this manner, they start making up some imaginary stories about the honesty and integrity of the leaders.

The enemies in disguise continue to do such propaganda by residing within the Islamic organization. The very organization of The Messenger of Allah (pbuh) was attacked by this type of propaganda time and again. They knew that they could not destroy this movement without attacking the character of the people that are playing the central role. They did not even hesitate to attack on the morality (Na’uzubillah) 5 of the Prophet (pbuh). Here, two incidents are worth mentioning.

The first attack was centered on the marriage of the Prophet (pbuh) with Zaynab bintu Jahash (RA). She was the cousin of the Messenger (pbuh). The Prophet (pbuh) himself took the initiative to get her married with his (pbuh) freed slave Zayed bin Harith (RA). The marriage did not last long, as they were not happy in their conjugal life. Zayed divorced Zaynab. By the command of Allah, the Messenger (pbuh) married Zaynab (RA). The hypocrites made it an issue. They made up an imaginary story that the Prophet (pbuh) was in love with Zaynab and hence Zayed divorced her and he (pbuh) fulfilled his desire by marrying this divorced lady (Na’uzubillah). This false story was spread everywhere and people even started believing it. But later on Allah revealed the verse in Quran and cleared the confusion.

The second attack was on Aysha (RA) when she fell behind after an expedition and returned back with a companion (RA).

After the battle of Banu Mustalik, the Muslims were preparing to return to Medina at the last part of a night. After waking up, Aysha (RA) went out faroff for natural call. While returning, she lost her chain and started searching for it. In the mean time, the whole group left but did not realize that Aysha (RA) was left behind. She slept there covering herself by a blanket she had. In the morning, she woke up hearing someone saying “Innalillahi wa inna ilaihe raje’un, the wife of the Prophet (pbuh) is left behind. She quickly covered her face by her garment. The stranger was a famous companion Safwan Ibn Muattal Sulami (RA). He saw Aysha (RA) before the ruling on Hizab was revealed. Thus he could recognize her. Safwan (RA) was sleeping in a remote place. After waking up he saw that the group has already left. He started towards Medina by his camel. After a while he saw Aysha (RA) and was surprised.

Safwan (RA) let Aysha (RA) ride on the camel and he was walking and pulling the bridle. They could meet the group in the next station. Then everyone came to know that Aysha (RA) fell behind. The hypocrite leader Abdullah Ibn Ubayy got an excellent opportunity. He shouted, “By ALLAH, this woman could not come with her virginity. See, the wife of your Prophet (pbuh) spent one night with another man and now brought him here.” (Na’ujubillah)

5 Na’uzubillah, i.e., We seek protection from Allah from this evil thought/act.



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The hypocrites started publicizing this imaginary story to such an extent that even some simple hearted believers got confused. The Messenger of Allah (pbuh) himself became restless. Upon returning to Medina, Aysha (RA) became ill. The Messenger (pbuh) became so nervous that he could not pay proper attention to his beloved wife. He (pbuh) was being hurt by the hypocrites’ propaganda. Moreover, this propaganda became a serious threat for the solidarity of Muslims.

Had Allah not protested against this propaganda by revealing the verse in Quran, the Muslims in Medina would have faced such a loss that we cannot imagine.

We need to bear in mind that the enemies in disguise are still active to destroy the Islamic organizations. Islamic leadership and workforce need to be fully vigilant about these heinous attacks.

23. The natural growth of an Islamic organization Islamic organization grows following a natural path of progression. This progression needs both time and workers’ tireless efforts. It needs time to develop a workforce of an expected level and to create the mentality of general people to accept Islamic code of life. It is not possible for an Islamic organization to achieve this goal over night. Allah has given an example on how an Islamic organization made progress:

قه كزرع أخرج شطأه فآزره فاستغلظ فاستوى على سو“… like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight.” 48(AlFath [Victory, Conquest]): 29

This portion of a Quranic verse expresses nicely about the natural progression and establishment of the organization lead by the Prophet (pbuh). Four natural progression steps are recommended. For example: 1. To bring out the seeds

2. To gain strength 3. To become healthy

4. To stand firmly “To bring the seeds out” is nothing but initiating the struggle towards establishing the Deen, and to stand on the earth firmly. “To gain strength” means to gain organizational ability to rectify and organize all the people who have responded well. “To be healthy” means to gain support of people and create influence among the community people. And to gain the supports of general mass is called “general mass based organization.” “To stand firmly” means to acquire the state power.

Islamic Organization

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