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Hidayat
by Sayyid Abul 'Ala Maududi
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Table of Index:
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Fellow Workers!
We are about to disperse after four
days of Convention. We have completed the task that we intended to do in this
Convention. In our special session we have also reviewed our previous work, to a
certain extent. Now, before we leave, I would like to have a few words with
you—members and associates all—and give the necessary instructions needed to
carry on Iqamat al-Din (establishment of Islamic way of life) properly,
in the future .
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(Attachment with
Allah)
The first and foremost instruction,
always given by all the Prophets, the rightly-guided caliphs and the pious among
the Ummah (Muslim Community) to their companions had been to inculcate
fear of Allah, implant His love in one's heart and to promote attachment with
Allah. Hence following their footsteps, I also have chosen it as the first
advice to the workers and in future I will continue to do so whenever I get a
chance, for it deserves a preferential and priority treatment.
Belief in Allah is the most important
over all other articles of faith. Hence association of heart with Allah should
have priority in prayers. Fear of Allah should have priority in morals and
soliciting the pleasure of Allah should have priority in all personal dealings.
In short, the proper orientation of our entire life is to be based on the desire
to win the pleasure of Allah and this should have priority over all other
motives, efforts and endeavours. Particularly this hard task of ours, for which
we stand as an Islamic Jama'ah (organised group) and a Movement, can only
thrive on the motivating force of our attachment with Allah. It will be strong
or weak in proportion to our attachment with Allah.
It is an admitted fact that whatever
task a man stands for, be it worldly or heavenly, the main force behind has been
the purpose for which one has risen, and zeal can only engender when he has deep
interest and enthusiasm towards achieving that aim. A self-seeker cannot succeed
without being selfish. Intensity in love for self leads him to the service of
his self with the eagerness of the same strength. A man working for his
children, by being devoted to their love, sacrifices his own pleasures and
comforts for the welfare of his children, and sometimes stakes not only his
worldly gains but even the benefits of the Akhirah (Hereafter), so that
they may prosper to the utmost. A man working for his nation or country is a
captive of its love and because of this love he endures monetary losses, as well
as hardships of detentions and jails. He works hard day and night and sometimes
even sacrifices his life for the freedom, defence and supremacy of his nation or
state.
Now, if we are struggling to establish
the Islamic way of life, not for our own selfish ends; neither for any motive of
family interests nor any national or state interest but only with sincere desire
to please our Creator, Allah Almighty alone, and if we have engaged ourselves in
this work only because we are convinced that this is His work, you can certainly
realise that this work cannot be advanced unless and until our attachment with
Allah is real, strong and deep. Zeal for this work develops only when all our
inclinations are concentrated in the endeavours for propagating the Word of
Allah. For all those who have joined hands in this work, it is not enough that
they might be connected with "Allah also", but that their connection
should be with "Allah only". In other words, it should not be 'a'
connection but 'the' only real and true connection. We should always be vigilant
and conscious that our attachment with Allah does sot decrease but always
increase and gets deeper and deeper with time.
Attachment with Allah is the main
guiding spirit of oar mission. Praise be to Allah, no member of our Jama'ah is unmindful
of this fact and ignorant about its significance. Yet many are often not clear
as to what does the term Ta'alluq
Billah exactly mean, what is the method of inculcating and promoting it, and
how to find out whether one really has any connection with Allah or not and if
one has, then to what degree. I have often felt that lack of knowledge and
under-standing in this respect leaves people in wilderness, knowing not where do
they stand and where are they to go and how much distance have they yet to
cover. Consequently some of the workers get lost in vague ideals and some get
inclined towards ways and methods that never lead them to their destination.
Some find difficulty in differentiating between closely related and far-related
things—and someone is just astounded.
I shall not, therefore, only confine
myself to advice about
Ta'alluq Billah but also, try to present clear cut answers to the said
questions, to the best of my knowledge.
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Its meaning according to the Qur'an are that a
person should live and die for Allah, and his worship and sacrifices should also be meant
for Him alone.
Surely my
prayer and my sacrifice, my life and my death are all for Allah the Cherisher of the
worlds.
(An'am: 162)
He should worship Allah with full devotion and
subject his life exclusively to unqualified submission to Allah. The Qur'an says:
They had been
ordered nothing but that they should worship Allah with sincere devotion and being true in
faith to Him.
(Bayinah: 5)
The Prophet Muhammad (peace be upon him) has, on different
occasions, explained this relationship in such clear terms that there is no ambiguity left
in its meaning and purpose. It is explicitly clear from his statements that the nature of
this relationship is nothing but—
To fear Allah in all
matters—open or secret— (Bayhaqi)
And to rely on the
might of Allah rather than one's own resources. (Bayhaqi)
He should be ready to face the anger of men to solicit the
pleasure of Allah, and never prepared for the vice versa. And when this attachment with
Allah rises to the extent that all love, enmity, giving and withholding by a person is for
the sake of Allah alone, and with no other motive behind, it means that he has attained
perfection in his attachment with Allah. The Prophet (p) said:
Whoever loved for
Allah, and hated for Allah gave for Allah and withheld for Allah, is the person who has
perfected his faith. (Bukhari)
Now look into the meanings of the Qunut which you recite
every night. Every word of it points towards the connection you should have with Allah.
Just ponder over its words and see for yourself the promise you make with Allah about the
kinds of connections you should have with Him.
O Allah, we seek Your help
and crave for pardon from You We believe wholly in You and solely depend upon You, (so) we
praise You in the best words, we are thankful to You, and not ungrateful to You, (Hence)
we abandon and reject (leave) all those who transgress Your Commands. O Allah, we worship
You alone, offer prayers for Your sake, bow down to You and all our endeavours and efforts
are meant to lead us towards You. We are hopeful of mercy from You and are afraid of Your
punishment. Undoubtedly Your punishment is to fall on the rejecters.
This attachment with Allah is also clearly reflected in the
special Du'a (Supplication) of the Prophet (p) which he used to recite at the time
of Tahajjud. He used to say:
O Allah, I have bowed down
to you, declared my faith in You, placed my reliance in You, always took recourse to You,
fought for You and placed my case before You.
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The above mentioned is the correct interpretation of this study time
and again to retain it in your attachment that a firm believer should have with Allah. Now
let us consider the method of acquiring and increasing it. The only method of acquiring it
is to believe in Allah and accept Him the One with no partner, as the Provider, the Deity
and the Master of his own self as well as of the whole Universe, and to accept all the
attributes, the rights and the privileges of divinity as reserved for Allah alone, and
thus cleaning one's heart from all possible effects of polytheism (Shirk). When
this is achieved, connection with Allah is duly established.
Now the strengthening of this relationship with Allah is that you
are His vicegerent, custodian factors. One is of thinking and understanding and the other
is to practice.
First you are required to fully grasp and understand your
relationship with Allah by nature as well as logically incumbent upon you in practical
life with the help of the Qur'an and the Hadith (sayings of the Prophet (p). The
correct perception, discernment and appreciation of this relationship is only possible
through deep and intensive study of the Qur'an and Hadith and by repetition of this
study time and again to retain it in your mind. Consequently whatever aspects of your
relationship with Allah dawn upon you, ponder over them and look into yourself as to how
much are you meeting the demands of that relationship and where and to what extent are you
failing. Your attachment with Allah will increase in proportion to your self assessment
and understanding of your required role.
For example, your first and foremost relation with Allah is that of
a worshipper with the worshipped. Your other of and responsible for innumerable trusts (Amanat).
Your third relationship with Allah is that you have executed a sale deed by declaring
your faith and conviction in Him and through this Contract you have bartered your life and
property to Him and He has purchased it in consideration of paradise for you in return.
Your fourth relationship with Allah is that you stand responsible to Him.
You are not accountable to Him only for your acts and deeds that are open and visible but
also a record is being maintained concerning your intentions and aspirations. In short,
these and many other relations exist between you and Allah. Hence the strengthening or
weakness of your relationship with Allah depends upon proper understanding, realisation
and fulfilment of the demands of these relationships. Your relation with Allah will grow
weaker and weaker if you do not care for the demands of this relationship and will get
deeper and stronger if you are duly conscious of and attentive to its demands.
But this conceptual method can neither be fruitful nor
maintained for long unless it is strengthened and reinforced through practical means. And
that practical method is the unqualified obedience of the command of Allah and all out
efforts to perform these tasks which please Allah. True obedience to Allah's commands
means total compliance—open as well as secret— not unwillingly but with full
eagerness and zeal, without any worldly aim and solely to please Allah. At the same time,
abstain openly, as well as in secret, from all activities forbidden by Allah, with full
abhorrence and deep contempt and fearless of any worldly loss, save the fear of the wrath
of Allah only. This conduct in life will raise you high up to the position of Taqwa
(abstention from the displeasure of Allah). Further when you engage yourself in spreading
all that pleases Allah and suppressing and eliminating all that displeases Allah, you do
not hesitate in sacrificing any thing including your life, money, time, efforts and
intellect for this purpose. Moreover you do not boast of any of your such sacrifices, nor
do you consider it any favour to anyone. Instead you regard your biggest sacrifice short
of the due right of your Creator. Then this is the attitude that elevates you to the
position of Ihsan (beauteous submission to the will of Allah).
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In reality it is not so easy to develop such attitude. It
is an uphill task which requires a lot of energy. This energy can be generated with the
help of the following four things.
- Salah (Prayers): You should offer not only the
obligatory prayers (Fard), but also the Sunnah (additional prayers) offered
punctually by the Prophet (p) and the Nafl (supererogatory prayers) as many as
easily possible. But make it a point that you offer the Nafl indoors and in
secrecy, so that your personal attachment with Allah might increase, and sincerity of
purpose develop in you. Show of Nafl or Tahajjud prayers gives way to
hypocrisy and self-importance which is detrimental to sincere belief. Same is the case
with other Nafl deeds which are diminished by show and publicity.
- Dhikr-Allah (Remembrance of Allah): Remembrance
of Allah is a continuous process throughout the life in all circumstances. The best and
most appropriate way to remember Allah is the one the Prophet (p) practised himself,
taught to his companions, and not the techniques invented or borrowed from others by the sufis
in the later period. Try to learn by heart, as many Du'as as possible, taught
by the Prophet (p), fully grasp their meanings and recite them off and on keeping the
meanings present in your mind. It is very effective in maintaining your attention and
devotion to Allah.
- Sawm (Fasting): Apart from the obligatory
fasting of the month of Ramadan, observe some Nafl fasts also. The easiest
and most practical way is to fast for three days every month with a determination to
attain the same degree of Taqwa during these three days which is the real purpose
behind fasting according to the Qur'an.
- Infaq-fi-Sabilillah (Spending in the way of
Allah): This spending, Fard as well as Nafl to the extent of one's means,
should be continuously done. But one thing should always be kept in mind. The real worth
is not of the quantity of what you spend but of the spirit of sacrifice for the sake of
Allah. A penny from a poor man by cutting his food expenses is much more precious before
Allah than the thousands spent by a millionaire that amount to only one-tenth or
one-twentieth of his expenses on luxuries. You should also realise the importance attached
to Sadaqah (spending in the way of Allah), which is described by Allah and His
Prophet Muhammad (peace be upon him) as the best means of purifying one self. you can
yourself experience the effects of Sadaqah. Suppose you commit a wrong
unintentionally. When you realise it you repent (Tawbah) and beg His pardon. Then
again the same thing happens. This time you add some Sadaqah to your repentance.
You shall yourself feel the difference it makes. You shall note that the repentance
followed by Sadaqah makes you purer and stronger to resist the vily inclinations.
This is the pure and simple method of getting closer to
Allah, taught to us by the Qur'an and the Sunnah. If you follow this method, you
can increase your attachment with Allah, without adopting the typical sufic techniques
and methods, and leading a normal life at home with your family and carrying on all your
worldly activities as usual.
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Now comes the question of assessing the extent and degree
of relationship with Allah and that how can we know of any increase or decrease in this
attachment. Let me tell you that you need not wait for any revelation in dreams, any
divine inspiration, any supernatural power or heavenly light in dark solitary cells. The
measure has already been provided by Allah in every man's heart. You can judge it awake
and in full day light. Recount your lifelong activities, efforts and desires. Check
yourself as to how far you are honouring the commitment you have made by declaring your
belief and conviction in Allah. Are you true to Allah in the discharge of trusts and
responsibilities or flouting the trust? What proportion of your time, efforts, ability and
property is devoted to the cause of Allah and what is reserved for other activities.
Compare the degree of your annoyance, grief and uneasiness when your own personal
interests and passions are hit, as against your feelings and reaction when Allah's
authority and commandments are flouted. You can thus test your attachment with Allah in so
many ways and find out daily whether your attachment with Allah is on the increase or
decrease. Do not bother about the sufic technicalities of Basharat (glad
tidings), Karamat (excellence), Kashf (inspiration) and Tajalliat (divine
lights). In fact there is no awareness (Kashf) greater than the awareness of the
oneness of Allah in this world of deceptions and fallacies. No excellence (Karamat) is
higher than to stand firm in the face of apprehensions created and temptations offered
by Satan and his followers. There is no better perception of Allah's lights than to
witness the truth in the groping darkness of infidelity (Kufr), impiety (Fisq) and
perdition (Dalalat) all around. The greatest possible Basharat that a
believer may get is through his staunch belief in Allah and steadfastness in His way.
Surely
those who said that Allah is our Provider and then they stuck to this declaration, Allah
sends His angels to them who say "Do not be afraid, nor be grieved, but be delighted
to hear the happy news of being awarded the Paradise as promised to you.
(Ha-Mim: 30)
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My second advice to you after Ta'alluq Billah is to
give preference to Hereafter over this world, in each and every matter. In every affair of
this life, your aim should be to attain success and blessing in the life Hereafter. The
Qur'an tells us that our eternal abode is the Hereafter; we are in this world only
temporarily, to be examined as to who of us are going to prove their competency of winning
the eternal life of Paradise, by acting properly within the limits imposed by
Allah—of course within the limits of our resources, our authority, time stipulated to
us, and opportunities afforded by Him. We are here being tested not for our achievements
in industry, commerce, agriculture or statecraft, nor for the splendid buildings and roads
we construct, nor even for the extent of our success in establishing a grand culture. But
the real test pertains to the ex-tent of our ability to perform our duties as Allah's
vicegerent in respect of the trusts placed in us, and whether we lead our life as an
outlaw and a rebel or as an obedient and law-abiding person? Whether we comply with the
will of Allah on His earth or the will of our own self or of other claimants to divinity
other than Allah? Whether we are trying to adorn and administer Allah's world according to
His standard or trying to corrupt and destroy it? And whether we struggle and fight the
Satanic forces for the sake of Allah or meekly lay down our arms and surrender to those
forces? The first test of Adam and Eve (peace be upon them) in the Paradise was just the
same. Hence all persons selected for the eternal inhabitation of Paradise from the entire
humanity shall have to pass this test. Thus the real criterion of determining success or
failure does not lie in considering the status of the individual at the time of trial
i.e., whether the individual's merit was tested as a king or by putting his head on the
executioner's block. Also whether that individual was given a vast kingdom or he had to
undergo the trial in his humble cottage. These temporary phases of success or failure in
the mortal life are no proof of success or failure in the life Hereafter. The true success
which should be our goal is that irrespective of the position we hold in this world and
with whatever bounty we have been put to trial, we should prove ourselves obedient
servants of Allah and followers of His Wishes in order that we may achieve that position
in the Hereafter which is reserved for the faithful servants of Allah.
This is the reality. It is not enough to understand
or accept it only once—but great effort is needed to refresh it time and again.
Otherwise, there is always a possibility that, in spite of our not being a nonbeliever, we
might step into the shoes of those who work for worldly gains forgetting the Hereafter.
This happens because the Hereafter is imperceptible and it is evident only after
death. In this world we can perceive its good or bad results only through intellect. On
the contrary, this world is an easily perceptible thing, offering its sweet and sour
tastes every now and then, and its achievements and failures are always there to deceive
us. The loss of Hereafter may only give us a little pricking in our conscience if it at
all exists. Whereas the loss of this world is felt by us physically. Our family, our
relatives, acquaintances, friends and the people in general all not only feel it but also
make it felt. Similarly the accomplishment of the Hereafter provides a little comfort and
satisfaction to the conscience only if heedlessness has not deadened it. But the
prosperity in this world serves as a pleasure for our whole existence. We
feel it with all our senses and every one around us shares this feeling. Hence it
is really very difficult to translate the faith in Hereafter into practice
and base the whole out look and working of day to day life upon this faith,
although it may not look so difficult to accept it as a faith and belief. It might be easy
to say that world is a trifle, but to face and reject the worldly attractions and refuse
to concede to the worldly desires is not at all an easy job. It can only be possible after
a great struggle and can be retained with persistent efforts.
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You might ask me as to what is the method to acquire this
quality and what are its requirements? I would again say there are two methods, reflective
and practical.
The reflective method is that you should not be contented
only after declaring 'I believe in Hereafter' rather make it a habit to study the Qur'an
fully grasping its spirit and meaning. This method of studying the Qur'an will gradually
develop such a conviction in Hereafter as if you have seen it with your own eyes. There is
not perhaps a single page in the Qur'an where the Hereafter is not mentioned in one way or
the other. At places you will find the Hereafter portrayed in such a detail as if an eye
witness account is being reported. At many places in the Qur'an, life in Hereafter is
projected in such an exquisite manner that the-reader feels himself present as an
observer. Only if the camouflage of this world is removed, one can witness with his own
eyes whatever is being narrated in the Qur'an Hence continuous study of the Qur'an with
full comprehension can gradually raise one to a position where the concern for the
Hereafter gets complete hold of his mind, and he begins to feel actually at all times that
he is to prepare himself in this temporary worldly life for his permanent abode of life
after death.
This attitude and perspective gets stronger by the
study of the Hadith wherein details
about life after death are often described just like eye-witness accounts. This reminds us
of the fact how the conviction and firm belief in the Hereafter dominated the lives of the
Prophet (p) and his companions.
This conviction in Hereafter is further strengthened by
visits to graveyards which should be made solely to achieve the purpose of remembering
ones own end as advised by the Prophet (p). One should remember while living in this world
of desires and passions that a day will come when he will also depart from this world like
his predecessors. However one should be careful that those tombs and shrines will not
serve any purpose which the wayward people claim to be the centres where every wish is
granted and all problems are resolved. Instead you should visit she graveyards of the
common men or the grand mausoleums of monarchs deprived of the pomp and show of
body-guards and aide de-camps to make the people observe the formalities in the presence
of such monarchs.
Now let us take the practical method. While living in this
world and taking part in the affairs of your community, friends, acquaintances, your city,
country or in the matters of your own efforts. Outside help can only be acquired by
profession or finances you often find yourself at the crossroads. Belief in the life
Hereafter calls you towards one way while material gains and interests press you to go the
other way. Try your level best to proceed on the way mentioned first. If you nave chosen
the other way because of any weakness or unawareness retrace your steps as soon as you
realise the mistake, unmindful of how far have you gone the wrong way. Look unto yourself
and try to find out how often did the worldly interests and attractions succeed in getting
you absorbed in it and how many times did you succeed in avoiding detraction from the
right path, and consideration for the life Hereafter dominated over you. This assessment
of your own self shall tell you exactly how much your concern for the life Hereafter has
increased and to what extent you are required to make up the deficiency. Whatever
deficiency you feel, try hard to make it up keeping away from the companionship of
materialists and by developing friendship with the pious people who prefer the gains of
the life Hereafter over this world. But remember, there is no way yet known to develop or
discard any quality in you without your own efforts or potentials.
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My third advice to you is that you should not feel proud of the
improvements you have made in your person and in your collective morality. You should not,
individually or as a Jama'ah and Movement, fall into the fallacy that you have achieved
perfection and that you have reached your goal and there is no room left for any further
improvement in your practical life and that no more target to be achieved. Often I and the
other responsible persons of the Jema'ah are faced with a teasing problem. Some people
have been trying to belittle the position of the Jama'ah and, in fact, of the Islamic
Movement, which is real purpose of the Jama'ah. They label it as a political party working
for the same goal that of the other political organizations. Piety and purity as well as
spiritualism is no where traceable in it. It utterly lacks attachment with Allah and
concern for Hereafter; its leadership has no link with any school of sufism and have got
no grooming, in any sufic centre of piety and excellence in spiritualism. Hence there is
no chance for its associates to get such grooming. The idea behind this campaign is to
spread dissatisfaction among the workers of the Jama'ah so that they might recapitulate to
the same old religious centres that consider any partial service to Islam umder the over
all patronage of Kufr (infidelity) as a great achievement and those who can never even
imagine to establish Islam as a complete and comprehensive code of life. They have
labelled every such attempt as an anti-religious move with all the eloquence at their
command. They have always opposed any move to establish Islam as a dominant force in the
society against infidelity and impiety (Fisq) by painting all such attempts as purely
mundane and motivated by material ambitions and worldly gains.
Under these circumistances we are constrained to explain the real
difference between the concept of piety put forward by the sufic spiritualism and the
concept of Islamic piety and purity. We have to explain what is real Taqwa (fear of Allah)
and Ihsan (excellence in submission to Allah) as desired in Islam and how it differs with
the Taqwa and Ihsan which is taught by the so called authorities on peity and religiosity.
Simultaneously we have also to explain in detail the technique and methods of reform and
training adopted by the Islamic Movement and its consequences, so that anybody sincere to
Islam and having a correct and unadulterated concept of Islamic order may easily know that
once convinced and impressed by the revolutionary message of Islam one automatically
undergoes a great change in his outlook and concepts. This conviction develops true piety,
fear of Allah and excellence in submission to His Will. Such a sort of sincerity and
conviction is altogether missing in the stereotype sufic methods of training of piety and
excellence not only in the trainees but in their teachers and guides as well.
We have to explain all this because of the unjust and unfair
attitude of our critics. We do not mean to defend ourselves. but we feel this explanation
necessary in the interest of the Islamic Movement. We seek the protection of Allah against
any vanity or pride about our own selves by the above exposition or any misconception that
we have perfected ourselves. Allah forbid, such a misconception and deceitful pride may
deprive us of all that we have achieved so far.
To avoid this mishap I would like you to fully understand the
following three points and never forget them:
My first point is that perfection knows no limits and its point of
excellence is out of our sight. You go on climbing up and never consider any point as the
highest one. In fact you are never perfect. The moment one considers himself perfect, his
strife for the better and consequently his development stops, and decline begins. Never
forget that a continuous struggle is needed for not only reaching a height but also for
keeping yourself there. The moment you stop striving upward the downward pull starts
working. The wise never look down to assess their achievement but look up to know how much
is left unattained, and how far is their target.
My next point is that the standard of humanity set by Islam is so
high that it starts from where the other isms and ideologies conclude their excellence and
perfection. It is not at all an utopic ideal. It reflects in the practical life of the
Prophets as well as in the lives of the devoted companions of the Prophe Muhammad (peace
be upon him) and the pious among the Ummah. Always keep that standard in mind. It will
save you from misapprehension of having attained perfection. It will make you realise your
own lowliness as well as present before you new heights to achieve. Even after a lifelong
struggle you will feel that many a heights are yet unattained. Never feel proud of your
health while patients around you are breathing their last every moment. Look at the
monuments of morality and piety of the past, whom you are replacing in the fight against
evil. A true believer is he who always keeps in mind those who are richer in Islamic
knowledge and deeds so that the thirst for accumulating this wealth does not die out. As
regards material wealth, he always compares, himself with the poorer and thanks Allah for
what He has given him, satisfying his thirst with whatever he has got.
My third point is that the qualities actually acquired by us so far
appear impressive only because deterioration has debased us and our society a lot. The
little light provided in the pitch darkness has earned prominence, otherwise it is a fact
that we lack a lot in our personal lives when we assess ourselves on the criterion and the
minimum requirements of faith in Islam. Hence confession of our shortcomings should not be
a formality. It must result in a thorough purging of all of our faults and vices that we
find and locate in our own personal life.
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I would also advise you to pay special attention towards
reforming your kith and kin. The Qur'an says:
Save yourselves and
your kith and kin from Fire. (Tahrim: 6)
You are very much particular about the food and clothing of
your families. But you should be much more particular to save them from the fuel of Hell.
Try your best for the betterment of their life Hereafter and put them on the way to
Paradise. If any one of them goes astray, in spite of your efforts, you shall not be held
responsible for it. The point is that you should in no way be involved in his failure in
the Hereafter. I often receive complaints that workers of the Jama 'ah do not pay much
attention to the betterment and reform of their own family as they do for others. These
complaints may be true in some cases, and may be exaggerated in some other. It is not
possible for me to investigate the case of every individual. So I give a word of general
advice. All of us should not only have a longing and desire but sincerely strive to put
our near and dear ones on the path to peace and salvation to get real consolation.
I advise to all workers of the Jama'ah to take interest in
each others lives and strive for the betterment of not only their own children but the
children of their fellow workers too. Often a child is not influenced by his father but is
greatly impressed by his father's friends.
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I also advise you not only to strive for the betterment and
reformation of your own self and your families but also for the betterment of your fellow
workers. Those who have joined hands to work as an Islamic Jama'ah for the sake
of Allah and to establish His authority and supremacy in the world needs to cooperate and
co-ordinate with each other. They must know that they cannot attain their high ideal
without getting strong in their collective morals and group discipline. This understanding
should result in mutual help and co-operation in their moral improvement and betterment
and proceeding in the way of Allah. This is the only way of collective purification (Tazkiyah)
in Islam. If you find me going off the track, hurry up to bring me back on the track and
if I find you slipping or staggering I should lend you a helping hand. If there is dust on
my sleeve you blow it away and if I find a stain on your robe I clean it. Convey to me
whatever you feel better for me and in my best interest and I should convey to you
whatever I feel necessary for your betterment. We know that we flourish in our worldly
life through our mutual transactions. The same is true in our moral and spiritual life and
we profit and flourish as an Islamic Jama'ah in this sphere as well when we
cooperate and supplement each other morally and spiritually.
The correct method of reformation is to wait and see and
avoid any hasty action whenever you find anything wrong in your fellow worker or any
complaint crops up against him. First try to understand the situation and then contact the
person concerned and talk to him directly in confidence about the complaint without even
mentioning the matter before anybody else or anywhere in the absence of the person
concerned. The later is simple back-biting which is very much abhorred in Islam.
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Mutual criticism is also a fruitful way of collective
reform. Bring to the notice of your fellow workers their faults and shortcomings in a very
polite and sincere manner. But be careful as it may prove disastrous if the etiquettes of
sincere criticism are not duly observed. The etiquettes of fair criticism are as under:
- Critiscism should not be made every time and everywhere.
- Before criticising anybody first examine your own heart
considering Allah as a witness whether you are criticising out of sincerity and for the
well being or it is motivated due to personal impulse. In the case of the former, the
criticism is indeed fully justified otherwise you should hold your tongue and try to get
rid of this impurity from your personality.
- Your words and manner of criticism should make everyone
feel that you really want reform and betterment.
- Be sure that your complaint is based on real and hard
facts before criticizing anybody. Baseless criticism without getting sure of its facts is
a sin and create disorder.
- The person who is criticised should give a calm hearing
to the complaint, then ponder over it without any prejudice. He should concede to the
truth plainly and counter the wrong with impassive reasoning. To get annoyed on criticism
shows arrogance and vanity.
- The criticism, and its rebuttal should not prolong and
turn into a permanent altercation. Discussion is worth while till both the viewpoints are
duly elaborated but if the matter is not settled, postpone discussion and let both of them
reconsider the whole matter coolly and separately.
The criticism within such limits is not only helpful but
also necessary to set right our social life. No Islamic Jama'ah can keep itself on right
direction without such constructive criticism Nobody in the Jama'ah should be above
criticism. I regard it indispensable for the stability of the Islamic Movement and I am
sure that the day this healthy criticism is stopped, the Movement would succumb to various
ills resulting in its destruction. That is why I had always been convening a special
meeting after the general meeting of the Jama'ah ever since its inception, to critically
assess the whole work of the organization and its structure. In such special meetings I
offer myself first for criticism, so that any objection or complaint against me or my
performance should be brought openly before all without any hesitation. Either the
criticism will correct me, or my explanation will clear the misunderstanding of the critic
as well as all those whose thinking are identical.
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One more fact that I consider necessary to bring to your notice is
lack of discipline and submission. There is no doubt that we look very disciplined people
when compared with other organisations. But when we look at the standard set by Islam, and
also considering, the difficult task before us, we really find our discipline far below
the mark.
You are fully aware that you are very few in number with still fewer
resources at your command in the field. The task before you is to change, in its form and
spirit, the whole system of life based on impiety and ignorance, a system which is a
thousand times stronger and resourceful. Compare yourself in number or resources you are
no match to it. There is nothing with you to bank upon for achieving success in this
struggle except moral superiority and strict discipline. You can succeed in your great
mission only when you establish your moral credibility and demonstrate such a discipline
and organisation that you may be able to show your strength any moment and at any place
with full confidence.
In an Islamic Jama'ah striving for the establishment of the
Islamic way of life, obedience to the lawful commands of the Jama'ah authorities
is in fact in submission to Allah and the Prophet (p). Whosoever contributes his time and
energy to this mission for Allah's sake only, and who submits to the authority of his Jama'ah
Chief (Amir or Nazim) in order to serve the cause of Allah, obeys Allah and the Prophet
(p). The greater the attachment to Allah and the Prophet (p), the stronger is the spirit
of obedience in him. Similarly the lesser the attachment the weaker is the spirit of
obedience. Which sacrifice can be more valuable than that offered by you while obeying a
person who has otherwise no authority over you, but you have accepted him as your Chief
only to work for the sake of Allah, and you carry out his orders without any grudge like a
loyal subordinate, even though his orders may sometimes go against your wishes and
interest. As this sacrifice is for the cause of Allah, its reward also is very great with
Allah. On the other hand, if anyone refuses to accept subordinate position, and regards
this subordination below his dignity, or feels hurt when ordered to do a thing and shows
uneasiness or hesitation in complying with the orders that go against his own wishes or
interests, practically proves that he has not yet surrendered to Allah and his own self
still dominates his thoughts and actions.
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Here I deem it necessary to say a word of advice to the
organisational heads at various levels along with my above advice to the workers that they
too should learn techniques of leadership. Anybody who is entrusted with any
responsibility in the Jama'ah and who, by virtue of his responsibility, exercises
any authority over others, is not supposed to assert himself unduly upon others and relish
his authority as being superior to others. He should behave politely and courteously with
his co-workers. He should take utmost care that any misbehaviour on his part might not
create any disobedience or contentiousness in any of the workers. He must differentiate in
his dealings and behaviour between the young and the old, the weak and the strong, and the
well to do and the poor. He should have full knowledge of every individual's circumstances
and should deal with everyone according to his position and circumstances and with due
regard and leniency. He should imbibe such an spirit in his workers that they take the
advice or appeal from their Chief as order and implement it with the same spirit. It would
really be considered as lack of discipline if the appeal from the Chief brings no response
and he is compelled to issue order. Orders are only given to mercenaries. Those who have
voluntarily joined hands to work for the cause of Allah, do not need any orders from a
person who is their Chief by their own choice. They only need a hint that they can serve
their mission anywhere and they go ahead with it. The moment this spirit is generated
among the workers and their leaders you will find no trace of any heart burning or
ill-will.
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My last advice is that all those who stand for this mission and
movement should develop in themselves a trend to spend for the cause of Allah and give
this cause preference over their own material Interests and pursuits. Try to cultivate
such a deep attachment with this mission that may not let you rest till you spend every
bit of your energy and resources for this cause.
Dedicate not only your person but your purse and finances too for
the cause of Allah. Never forget that Allah has His right not only on you and your being
but on your time and your money as well. Allah and the Prophet (p) has prescribed the
minimum limit but for maximum there is no limit. It is for you to decide and assess as to
what extent should you spend in the way of Allah to satisfy yourself that you have paid
the due. None can judge it better than yourself. The best judge is your own conviction and
conscience. I need not say any more than that you learn a lesson from those who have no
faith in Allah or Hereafter and, yet they make such a great sacrifices for their fake
ideals. We the believers in Allah and Hereafter should feel ashamed of ourselves.
I also find most of the workers lacking in the level of interest and
devotion needed for the establishment of Islamic order. No doubt some of us do work with
utmost zeal for which we should feel happy about and I pray for them from the core of my
heart But most of the workers lack the required devotion. Only a few of us feel as a
believer should feel upset on the rampant vices, wretchedness and helplessness of those
who profess belief in the Allah Almighty. This state of affairs should cause at least as
much worry and despair as you feel when your child is sick or your house is in danger of
being under fire. Here too, it is very difficult for anyone to fix any limit or extent to
which this despair and worry must go and the keenness one must show. It is again for
individual to decide himself at the call of his own conscience as to what extent should he
strive to satisfy himself that, as one who believes in the ultimate reality, has fulfilled
his duty. Yet for the sake of contrast it is enough to cast a glance on the endeavours of
those striving for the establishment of their fake and false ideals and staking all that
they have at their command.
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Much of what I have already said is common to both men and women.
Now, I will say something exclusively for the women who are in any way attached with the
Islamic Movement.
The first and foremost requirement for you is to acquire as much
knowledge of Islam as possible. Study not only the Qur'an but also Hadith and Fiqh
(Islamic Jurisprudence) with full understanding. Limit not yourselves only to the basic
knowledge of Islam and requirements of faith (Iman) but try to know Islamic injunctions
regarding your personal life, family life, and general social living. One of the main
causes of un-Islamic customs and practices becoming common in Muslim families is the
ignorance of our women folk about the teaching of Islam and Islamic injunctions.
Next thing for you to do is to try to mould your practical life,
your morals and your character as well as the life and atmosphere at your home according
to your knowledge of Islam. Muslim woman must be so firm and strict that she should stick
to what she considers right despite the opposition and hurdle from her family or other
relatives. She should not concede to anything wrong under any sort of pressure. No doubt,
the parents, the husband and other elders of the family deserve obedience, respect and
regard and they must never be treated with insubordination and arrogance, but the rights
and will of Allah and His Prophet (p) reign supreme. Whosoever presses you to adopt the
path of disobedience to Allah and His Prophet (p) flatly refuse to obey, be he your father
or your husband Never bow to anyone in this respect. Rely on Allah and bravely face the
worst of the consequences, even if it leads to the destruction of your worldly life. The
stronger your determination to adhere to Islam, the better shall be its effect on your
family environments by the grace of Allah. You shall, thus, get a golden opportunity to
reform your homes. On the contrary, if you yield to unwarranted and anti-Islamic demands,
your own personal life will be deprived of the blessings of Islam, and you will set a bad
example of weakness in faith and morals for the people around you.
Your third responsibility is to give priority to your near and dear
ones in the matter of reform and improvement in Islamic way of life Those of our sisters,
whom Allah has gifted with children, are in fact appearing for a test in which if they
fail, no other success can compensate this failure. Their own children deserve their best
attention. It is their prime responsibility to train their children well in Islam and with
its etiquettes. Married ladies also have the responsibility of keeping their husbands on
the right path and to assist them in remaining steadfast in their march if they are
already on the right path. A daughter can also convey the truth to her parents observing
due respect and regard for them. The least she can manage to do is to offer them Islamic
books to read.
Fourthly, spend as much time as you can spare from your household
duties to convey the knowledge of Islam to the women folk around you. Impart education to
young girls and uneducated elderly women . Provide useful Islamic literature to ladies who
are literate. Arrange women gatherings and explain the taching of Islam to them. If you
cannot speak in public, just read out relevant and useful extracts from literature to
them. In short, try your level best, using all possible ways and means to eliminate
ignorance and illiteracy in the ladies around you.
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