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 emranul.haque@manchester.ac.uk with the subject "Islamic
Organization")
Islamic Organization
Original by: A K M Nazir Ahmed
Translated by: Dr Mohammad Emranul Haque
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
2
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":
‫ﺗَﻔَ ّﺮَﻗُﻮﺍ‬ ‫ﻭَﻻ‬ ‫ﺟَﻤِﻴﻌًﺎ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺑِﺤَﺒْﻞ‬ ‫ﻋ َﺘﺼِﻤُﻮﺍ‬

ْ ‫ﻭَﺍ‬
“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.
3
(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".
4
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.
5
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)
6
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:
7
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
8
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.
9
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:
ُ‫ َﻭﻳُ َﻌﻠِّﻤُ ُﻬﻢ‬ ْ‫ َﻭﻳُﺰَﻛِّﻴ ِﻬﻢ‬ ِ‫ﺁﻳَﺎ ِﺗﻪ‬ ْ‫ﻋَﻠﻴْ ِﻬﻢ‬

َ ‫ﻳَ ْﺘﻠُﻮ‬ ْ‫ ِﻣﻨْ ُﻬﻢ‬ ‫ َﺭﺳُﻮﻻ‬ َ‫ﺍﻷﻣِّﻴِّﻴﻦ‬ ‫ﻓِﻲ‬ َ‫ﺑَ َﻌﺚ‬ ‫ﺍﻟَّﺬِﻱ‬ َ‫ﻫُﻮ‬
ٍ‫ ُﻣﺒِﻴﻦ‬ ٍ‫ﺿَﻼﻝ‬ ‫ﻟَﻔِﻲ‬ ُ‫ َﻗﺒْﻞ‬ ْ‫ﻣِﻦ‬ ‫ﻛَﺎﻧُﻮﺍ‬ ْ‫ َﻭﺇِﻥ‬ َ‫ﻭَﺍﻟْﺤِﻜْ َﻤﺔ‬ َ‫ﺍﻟْ ِﻜﺘَﺎﺏ‬
“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:
‫ﺯَﻛَّﺎﻫَﺎ‬ ْ‫ﻣَﻦ‬ َ‫َﺃ ْﻓﻠَﺢ‬ ْ‫ﻗَﺪ‬
“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
10
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:
ٌ‫ﺇِﺧْﻮَﺓ‬ َ‫ﺍﻟْﻤُﺆْ ِﻣﻨُﻮﻥ‬ ‫ِﺇﻧَّﻤَﺎ‬
“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
11
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
12
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.
ِ‫ﺣﺴَﺎﻥ‬
ْ ‫ﻭَﺍﻹ‬ ِ‫ﺑِﺎﻟْﻌَﺪْﻝ‬ ُ‫ َﻳﺄْﻣُﺮ‬ َ‫ﺍﻟّﻠَﻪ‬ َّ‫ﺇِﻥ‬
"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.
13
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,
ِ‫ﻭَﺍﻷﻧْ ُﻔﺲ‬ ِ‫ﺍﻷﻣْﻮَﺍﻝ‬ َ‫ﻣِﻦ‬ ٍ‫ َﻭﻧَ ْﻘﺺ‬ ِ‫ﻭَﺍﻟْﺠُﻮﻉ‬ ِ‫ﺍﻟْﺨَﻮْﻑ‬ َ‫ﻣِﻦ‬ ٍ‫ﻲء‬

ْ َ‫ ِﺑﺸ‬ ْ‫ َﻭَﻟ َﻨ ْﺒﻠُ َﻮﻧَّ ُﻜﻢ‬
َ‫ﺍﻟﺼَّﺎﺑِﺮِﻳﻦ‬ ِ‫ﺮ‬ ِّ‫ َﻭ َﺑﺸ‬ ِ‫ﻭَﺍﻟﺜَّﻤَﺮَﺍﺕ‬
“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,
َ ‫ﻳُﻔْ َﺘﻨُﻮ‬ ‫ﻻ‬ ْ‫ﻭَ ُﻫﻢ‬ ‫ﺁ َﻣﻨَّﺎ‬ ‫ﻳَﻘُﻮﻟُﻮﺍ‬ ْ‫ﺃَﻥ‬ ‫ ُﻳﺘْﺮَﻛُﻮﺍ‬ ْ‫ﺃَﻥ‬ ُ‫ﺍﻟﻨَّﺎﺱ‬ َ‫ﺴﺐ‬

‫ﻥ‬ ِ َ‫ﺣ‬ َ‫ﺃ‬
َ ‫ﺍﻟْﻜَﺎ ِﺫﺑِﻴ‬ َّ‫ َﻭَﻟﻴَ ْﻌﻠَﻤَﻦ‬ ‫ﺻَ َﺪﻗُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ُ‫ﺍﻟّﻠَﻪ‬ َّ‫ﻓََﻠﻴَ ْﻌﻠَﻤَﻦ‬ ْ‫ َﻗ ْﺒﻠِ ِﻬﻢ‬ ْ‫ﻣِﻦ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ‫ َﻓ َﺘﻨَّﺎ‬ ْ‫ َﻭﻟَﻘَﺪ‬
‫ﻦ‬
“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,
َ‫ َﻭﻳَ ْﻌَﻠﻢ‬ ْ‫ ِﻣﻨْ ُﻜﻢ‬ ‫ﺟَﺎﻫَﺪُﻭﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ُ‫ﺍﻟّﻠَﻪ‬ ِ‫ﻳَ ْﻌَﻠﻢ‬ ‫ َﻭﻟَﻤَّﺎ‬ َ‫ﺠّﻨَﺔ‬

َ ْ‫ﺍﻟ‬ ‫ﺧﻠُﻮﺍ‬
ُ ْ‫ﺗَﺪ‬ ْ‫ﺃَﻥ‬ ْ‫ﺴ ْﺒ ُﺘﻢ‬
ِ‫ﺣ‬َ ْ‫َﺃﻡ‬
َ‫ﺍﻟﺼَّﺎﺑِﺮِﻳﻦ‬
“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.
14
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:
ْ‫ﺃَﻥ‬ ِ‫ َﻗﺒْﻞ‬ ْ‫ﻣِﻦ‬ ٍ‫ ِﻛﺘَﺎﺏ‬ ‫ﻓِﻲ‬ ‫ﺇِﻻ‬ ْ‫َﺃﻧْ ُﻔﺴِ ُﻜﻢ‬ ‫ﻓِﻲ‬ ‫ﻭَﻻ‬ ِ‫ﺍﻷ ْﺭﺽ‬ ‫ﻓِﻲ‬ ٍ‫ ُﻣﺼِﻴ َﺒﺔ‬ ْ‫ﻣِﻦ‬ َ‫َﺃﺻَﺎﺏ‬ ‫ﻣَﺎ‬

ٌ‫ َﻳﺴِﻴﺮ‬ ِ‫ﺍﻟّﻠَﻪ‬ ‫ﻋﻠَﻰ‬
َ َ‫ َﺫﻟِﻚ‬ َّ‫ﺇِﻥ‬ ‫ﺮَﺃَﻫَﺎ‬ ْ‫ َﻧﺒ‬
“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:
َ‫ َﻭﺑِ ْﺌﺲ‬ ُ‫ﺟَ َﻬّﻨَﻢ‬ ْ‫ َﻣﺄْﻭَﺍ ُﻫﻢ‬ َّ‫ ُﺛﻢ‬ ٌ‫ َﻗﻠِﻴﻞ‬ ٌ‫ﻣَﺘَﺎﻉ‬ ِ‫ﺍ ْﻟﺒِﻼﺩ‬ ‫ﻓِﻲ‬ ‫ﻛَﻔَﺮُﻭﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ُ‫ﺗَ َﻘّﻠُﺐ‬ َ‫ﻳَﻐُ ّﺮَﻧَّﻚ‬ ‫ﻻ‬
ُ‫ﺍﻟْﻤِﻬَﺎﺩ‬
“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:
15
ْ‫ﺃُﻋِ ّﺪَﺕ‬ ُ‫ﻭَﺍﻷ ْﺭﺽ‬ ُ‫ﺍﻟﺴَّﻤَﺎﻭَﺍﺕ‬ ‫ﻋَ ْﺮﺿُﻬَﺎ‬ ٍ‫ﺟّﻨَﺔ‬

َ َ‫ﻭ‬ ْ‫ َﺭﺑِّ ُﻜﻢ‬ ْ‫ﻣِﻦ‬ ٍ‫ﻣَﻐْﻔِﺮَﺓ‬ ‫ِﺇﻟَﻰ‬ ‫ َﻭﺳَﺎﺭِﻋُﻮﺍ‬
َ‫ﻟِﻠْ ُﻤﺘَّﻘِﻴﻦ‬
“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:
‫ﻭَ ِﺭﺿْﻮَﺍﻧًﺎ‬ ِ‫ﺍﻟّﻠَﻪ‬ َ‫ﻣِﻦ‬ ‫ َﻓﻀْﻼ‬ َ‫ َﻳ ْﺒﺘَﻐُﻮﻥ‬

"... 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."
16
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,
ْ ِ‫ َﻓﺈ‬ ْ‫ ِﻣﻨْ ُﻜﻢ‬ ِ‫ﺍﻷﻣْﺮ‬ ‫ َﻭﺃُﻭﻟِﻲ‬ َ‫ﺍﻟ ّﺮَﺳُﻮﻝ‬ ‫ َﻭﺃَﻃِﻴﻌُﻮﺍ‬ َ‫ﺍﻟّﻠَﻪ‬ ‫ﺃَﻃِﻴﻌُﻮﺍ‬ ‫ﺁ َﻣﻨُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ‫َﺃﻳُّﻬَﺎ‬ ‫ﻳَﺎ‬

‫ﻥ‬
ِ‫ﻭَﺍ ْﻟﻴَ ْﻮﻡ‬ ِ‫ﺑِﺎﻟّﻠَﻪ‬ َ‫ﺗُﺆْ ِﻣﻨُﻮﻥ‬ ْ‫ ُﻛ ْﻨ ُﺘﻢ‬ ْ‫ﺇِﻥ‬ ِ‫ﻭَﺍﻟﺮَّﺳُﻮﻝ‬ ِ‫ﺍﻟّﻠَﻪ‬ ‫ِﺇﻟَﻰ‬ ُ‫ﻭﻩ‬ ُّ‫ﻓَﺮُﺩ‬ ٍ‫ﻲء‬ ْ َ‫ﺷ‬ ‫ﻓِﻲ‬ ْ‫ﻋ ُﺘﻢ‬ ْ َ‫ َﺗﻨَﺎﺯ‬
‫ َﺗﺄْﻭِﻳﻼ‬ ُ‫ﺣﺴَﻦ‬ ْ َ‫ َﻭﺃ‬ ٌ‫ﺧﻴْﺮ‬
َ َ‫ َﺫﻟِﻚ‬ ِ‫ﺍﻵﺧِﺮ‬
“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,
17
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
18
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
19
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:
َ‫ﺍﻟْ ُﻤﺘَﻮَ ّﻛِﻠِﻴﻦ‬ ُّ‫ﺤﺐ‬

ِ ُ‫ﻳ‬ َ‫ﺍﻟّﻠَﻪ‬ َّ‫ﺇِﻥ‬ ِ‫ﺍﻟّﻠَﻪ‬ ‫ﻋﻠَﻰ‬
َ ْ‫ َﻓﺘَﻮَﻛَّﻞ‬ َ‫ﻋَﺰَ ْﻣﺖ‬ ‫ َﻓﺈِﺫَﺍ‬ ِ‫ﺍﻷﻣْﺮ‬ ‫ﻓِﻲ‬ ْ‫ َﻭﺷَﺎﻭِﺭْ ُﻫﻢ‬
“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,
ْ‫ َﺑ ْﻴﻨَ ُﻬﻢ‬ ‫ﺷُﻮﺭَﻯ‬ ْ‫ ُﻫﻢ‬ ُ‫ َﻭﺃَﻣْﺮ‬ َ‫ﺍﻟﺼَّﻼﺓ‬ ‫ﻭََﺃﻗَﺎﻣُﻮﺍ‬ ْ‫ﻟِ َﺮﺑِّ ِﻬﻢ‬ ‫ﺍﺳْﺘَﺠَﺎﺑُﻮﺍ‬ َ‫ﻭَﺍﻟَّﺬِﻳﻦ‬

“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.
20
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.
21
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.
22
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.
23
(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
24
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
25
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.
26
(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.
27
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
28
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
29
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:
ْ ْ‫ َﻭَﺃﻧْﻔُﺴِ ُﻜﻢ‬ ْ‫ ِﺑﺄَﻣْﻮَﺍﻟِ ُﻜﻢ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳﺒِﻴﻞ‬

َ ‫ﻓِﻲ‬ َ‫ َﻭﺗُﺠَﺎﻫِﺪُﻭﻥ‬
“and that ye strive (your utmost) in the Cause of Allah, with your property and your persons,”
61 (AsSaff): 11
ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳَﺒِﻴﻞ‬ ‫ﻓِﻲ‬ ‫ َﻭَﺃﻧْﻔِﻘُﻮﺍ‬
“And spend of your substance in the cause of Allah,” 2 (AlBaqara):195
‫ﻭَﻻ‬ ِ‫ﻓِﻴﻪ‬ ٌ‫ﺑَﻴْﻊ‬ ‫ﻻ‬ ٌ‫ﻳَ ْﻮﻡ‬ َ‫ َﻳ ْﺄﺗِﻲ‬ ْ‫ﺃَﻥ‬ ِ‫ َﻗﺒْﻞ‬ ْ‫ﻣِﻦ‬ ْ‫ﺭَ َﺯ ْﻗﻨَﺎ ُﻛﻢ‬ ‫ﻣِﻤَّﺎ‬ ‫َﺃﻧْﻔِﻘُﻮﺍ‬ ‫ﺁ َﻣﻨُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ‫َﺃﻳُّﻬَﺎ‬ ‫ﻳَﺎ‬

َ ٌ‫ﻋﺔ‬
َ ‫ﺷَﻔَﺎ‬ ‫ﻭَﻻ‬ ٌ‫ﺧّﻠَﺔ‬ ُ
“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
ِ‫ﺍﻟﻨَّﺎﺱ‬ ِ‫ﻋَﻦ‬ َ‫ﻭَﺍﻟْﻌَﺎﻓِﻴﻦ‬ َ‫ﺍﻟْ َﻐﻴْﻆ‬ َ‫ﻭَﺍﻟْﻜَﺎﻇِﻤِﻴﻦ‬ ِ‫ﻭَﺍﻟﻀَّﺮَّﺍء‬ ِ‫ﺍﻟﺴَّﺮَّﺍء‬ ‫ﻓِﻲ‬ َ‫ ُﻳﻨْﻔِﻘُﻮﻥ‬ َ‫ﺬِﻳﻦ‬ َّ‫ﺍﻟ‬

َ‫ﺴﻨِﻴﻦ‬
ِ ْ‫ﺍﻟْﻤُﺤ‬ ُّ‫ﺤﺐ‬
ِ ُ‫ﻳ‬ ُ‫ﻭَﺍﻟّﻠَﻪ‬
“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)
30
‫ﺁﻳَﺎ ُﺗ ُﻪ‬ ْ‫ﻋَﻠﻴْ ِﻬﻢ‬

َ ْ‫ ُﺗﻠِ َﻴﺖ‬ ‫ َﻭﺇِﺫَﺍ‬ ْ‫ ُﻗﻠُﻮﺑُ ُﻬﻢ‬ ْ‫ﻭَﺟَِﻠﺖ‬ ُ‫ﺍﻟّﻠَﻪ‬ َ‫ﺫُﻛِﺮ‬ ‫ﺇِﺫَﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ َ‫ﺍﻟْﻤُﺆْ ِﻣﻨُﻮﻥ‬ ‫ِﺇﻧَّﻤَﺎ‬
ْ‫ َﺯ ْﻗﻨَﺎ ُﻫﻢ‬ َ‫ﺭ‬ ‫ﻭَﻣِﻤَّﺎ‬ َ‫ﺍﻟﺼَّﻼﺓ‬ َ‫ﻳُﻘِﻴﻤُﻮﻥ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ َ‫ َﻳﺘَﻮَ ّﻛَﻠُﻮﻥ‬ ْ‫ َﺭﺑِّ ِﻬﻢ‬ ‫ﻋﻠَﻰ‬ َ َ‫ﻭ‬ ‫ﺇِﻳﻤَﺎﻧًﺎ‬ ْ‫ﺯَﺍ َﺩﺗْ ُﻬﻢ‬
ٌ‫ﻭَﺭِﺯْﻕ‬ ٌ‫ﻭَﻣَﻐْﻔِﺮَﺓ‬ ْ‫ َﺭﺑِّ ِﻬﻢ‬ َ‫ﻋﻨْﺪ‬ ِ ٌ‫ﺩَﺭَﺟَﺎﺕ‬ ْ‫ﻟَ ُﻬﻢ‬ ‫ﺣَﻘًّﺎ‬ َ‫ﺍﻟْﻤُﺆْ ِﻣﻨُﻮﻥ‬ ُ‫ ُﻫﻢ‬ َ‫ﺃُﻭَﻟﺌِﻚ‬ َ‫ ُﻳﻨْﻔِﻘُﻮﻥ‬
ٌ‫ﻛَﺮِﻳﻢ‬
“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)
َ‫ﻭَﺍﻟَّﺬِﻳﻦ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳﺒِﻴﻞ‬
َ ‫ﻓِﻲ‬ ْ‫ َﻭَﺃﻧْ ُﻔﺴِ ِﻬﻢ‬ ْ‫ ِﺑﺄَﻣْﻮَﺍﻟِ ِﻬﻢ‬ ‫ﻭَﺟَﺎﻫَﺪُﻭﺍ‬ ‫ﻭَﻫَﺎﺟَﺮُﻭﺍ‬ ‫ﺁ َﻣﻨُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ َّ‫ﺇِﻥ‬
ٍ‫ﺑَ ْﻌﺾ‬ ُ‫ﺃَ ْﻭِﻟﻴَﺎء‬ ْ‫ﺑَ ْﻌﻀُ ُﻬﻢ‬ َ‫ﺃُﻭَﻟﺌِﻚ‬ ‫ َﻭ َﻧﺼَﺮُﻭﺍ‬ ‫ﺁﻭَﻭْﺍ‬
“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
ً‫ﺟﺔ‬
َ َ‫ﺩَﺭ‬ ُ‫ﻈﻢ‬
َ ْ‫ﺃَﻋ‬ ْ‫ َﻭَﺃﻧْ ُﻔﺴِ ِﻬﻢ‬ ْ‫ ِﺑﺄَﻣْﻮَﺍﻟِ ِﻬﻢ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳَﺒِﻴﻞ‬ ‫ﻓِﻲ‬ ‫ﻭَﺟَﺎﻫَﺪُﻭﺍ‬ ‫ﻭَﻫَﺎﺟَﺮُﻭﺍ‬ ‫ﺁ َﻣﻨُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬
َ‫ﺍﻟْﻔَﺎﺋِﺰُﻭﻥ‬ ُ‫ ُﻫﻢ‬ َ‫ َﻭﺃُﻭَﻟﺌِﻚ‬ ِ‫ﺍﻟّﻠَﻪ‬ َ‫ﻋﻨْﺪ‬
ِ
“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
ْ‫ﻟَ ُﻜﻢ‬ ٌ‫ﺧﻴْﺮ‬
َ ْ‫ َﺫﻟِ ُﻜﻢ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳﺒِﻴﻞ‬
َ ‫ﻓِﻲ‬ ْ‫ َﻭﺃَﻧْ ُﻔﺴِ ُﻜﻢ‬ ْ‫ ِﺑﺄَﻣْﻮَﺍﻟِ ُﻜﻢ‬ ‫ﻭَﺟَﺎﻫِﺪُﻭﺍ‬ ‫ َﻭﺛِﻘَﺎﻻ‬ ‫ﺧِﻔَﺎﻓًﺎ‬ ‫ﺍﻧْﻔِﺮُﻭﺍ‬
َ‫ﺗَ ْﻌﻠَﻤُﻮﻥ‬ ْ‫ ُﻛ ْﻨ ُﺘﻢ‬ ْ‫ﺇِﻥ‬
“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
َ‫ﺍﻟْﺠَﻨَّﺔ‬ ُ‫ﻟَ ُﻬﻢ‬ َّ‫ ِﺑﺄَﻥ‬ ْ‫ َﻭﺃَﻣْﻮَﺍﻟَ ُﻬﻢ‬ ْ‫َﺃﻧْ ُﻔﺴَ ُﻬﻢ‬ َ‫ﺍﻟْﻤُﺆْ ِﻣﻨِﻴﻦ‬ َ‫ﻣِﻦ‬ ‫ﺷﺘَﺮَﻯ‬

ْ ‫ﺍ‬ َ‫ﺍﻟّﻠَﻪ‬ َّ‫ﺇِﻥ‬
“Allah hath purchased of the believers their persons and their goods; for theirs (in return) is
the garden (of Paradise):” 9(AtTawba):111
ُ‫ِﻟﻴَﺠْ ِﺰﻳَ ُﻬﻢ‬ ْ‫ﻟَ ُﻬﻢ‬ َ‫ﻛُ ِﺘﺐ‬ ‫ﺇِﻻ‬ ‫ﻭَﺍ ِﺩﻳًﺎ‬ َ‫ﻳَﻘْﻄَﻌُﻮﻥ‬ ‫ﻭَﻻ‬ ً‫ َﻛﺒِﻴﺮَﺓ‬ ‫ﻭَﻻ‬ ً‫ﺻَﻐِﻴﺮَﺓ‬ ً‫ﻧَﻔَ َﻘﺔ‬ َ‫ ُﻳﻨْﻔِﻘُﻮﻥ‬ ‫ﻭَﻻ‬

َ‫ﻳَﻌْ َﻤﻠُﻮﻥ‬ ‫ﻛَﺎﻧُﻮﺍ‬ ‫ﻣَﺎ‬ َ‫ﺣﺴَﻦ‬ْ َ‫ﺃ‬ ُ‫ﺍﻟّﻠَﻪ‬
“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
ٌ‫ﻋﻠِﻴﻢ‬
َ ِ‫ ِﺑﻪ‬ َ‫ﺍﻟّﻠَﻪ‬ َّ‫ َﻓﺈِﻥ‬ ٍ‫ﻲء‬
ْ َ‫ﺷ‬ ْ‫ﻣِﻦ‬ ‫ ُﺗﻨْﻔِﻘُﻮﺍ‬ ‫ﻭَﻣَﺎ‬ َ‫ﺤﺒُّﻮﻥ‬
ِ ُ‫ﺗ‬ ‫ﻣِﻤَّﺎ‬ ‫ ُﺗﻨْﻔِﻘُﻮﺍ‬ ‫ﺣﺘَّﻰ‬
َ َّ‫ﺍ ْﻟﺒِﺮ‬ ‫ َﺗﻨَﺎﻟُﻮﺍ‬ ْ‫ﻟَﻦ‬
31
“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.
32
(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
33
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
34
"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,
‫ﺑَ ْﻌﻀًﺎ‬ ْ‫ﺑَ ْﻌﻀُ ُﻜﻢ‬ ْ‫ﻳَ ْﻐ َﺘﺐ‬ ‫ﻭَﻻ‬

“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,
ٌ‫ِﺇ ْﺛﻢ‬ ِّ‫ﺍﻟﻈَّﻦ‬ َ‫ ْﻌﺾ‬ َ‫ﺑ‬ َّ‫ﺇِﻥ‬ ِّ‫ﺍﻟﻈَّﻦ‬ َ‫ﻣِﻦ‬ ‫ﻛَﺜِﻴﺮًﺍ‬ ‫ﺟ َﺘ ِﻨﺒُﻮﺍ‬

ْ ‫ﺍ‬ ‫ﺁ َﻣﻨُﻮﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ‫َﺃﻳُّﻬَﺎ‬ ‫ﻳَﺎ‬
“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
35
(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.
36
(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.
37
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:
38
(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
39
(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
40
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.
41
(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
42
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.
43
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:
ِ‫ُﻮ ِﻗﻪ‬
‫ﺳ‬ ‫ﻋﻠَﻰ‬
َ ‫ﻓَﺎﺳْﺘَﻮَﻯ‬ َ‫ﺳﺘَ ْﻐﻠَﻆ‬
ْ ‫ﻓَﺎ‬ ُ‫ﻓَﺂﺯَﺭَﻩ‬ ُ‫ﻄﺄَﻩ‬
ْ َ‫ﺷ‬ َ‫ﺃَﺧْﺮَﺝ‬ ٍ‫ﻛَﺰَ ْﺭﻉ‬
“… 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.
44

Islamic Organization

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Islamic Organization

Uploaded by

Copyright:

Available Formats

ISLAMIC ORGANIZATION

‫ﺗَﻔَ ّﺮَﻗُﻮﺍ‬ ‫ﻭَﻻ‬ ‫ﺟَﻤِﻴﻌًﺎ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺑِﺤَﺒْﻞ‬ ‫ﻋ َﺘﺼِﻤُﻮﺍ‬

ُ‫ َﻭﻳُ َﻌﻠِّﻤُ ُﻬﻢ‬ ْ‫ َﻭﻳُﺰَﻛِّﻴ ِﻬﻢ‬ ِ‫ﺁﻳَﺎ ِﺗﻪ‬ ْ‫ﻋَﻠﻴْ ِﻬﻢ‬

ِ‫ﻭَﺍﻷﻧْ ُﻔﺲ‬ ِ‫ﺍﻷﻣْﻮَﺍﻝ‬ َ‫ﻣِﻦ‬ ٍ‫ َﻭﻧَ ْﻘﺺ‬ ِ‫ﻭَﺍﻟْﺠُﻮﻉ‬ ِ‫ﺍﻟْﺨَﻮْﻑ‬ َ‫ﻣِﻦ‬ ٍ‫ﻲء‬

َ ‫ﻳُﻔْ َﺘﻨُﻮ‬ ‫ﻻ‬ ْ‫ﻭَ ُﻫﻢ‬ ‫ﺁ َﻣﻨَّﺎ‬ ‫ﻳَﻘُﻮﻟُﻮﺍ‬ ْ‫ﺃَﻥ‬ ‫ ُﻳﺘْﺮَﻛُﻮﺍ‬ ْ‫ﺃَﻥ‬ ُ‫ﺍﻟﻨَّﺎﺱ‬ َ‫ﺴﺐ‬

َ‫ َﻭﻳَ ْﻌَﻠﻢ‬ ْ‫ ِﻣﻨْ ُﻜﻢ‬ ‫ﺟَﺎﻫَﺪُﻭﺍ‬ َ‫ﺍﻟَّﺬِﻳﻦ‬ ُ‫ﺍﻟّﻠَﻪ‬ ِ‫ﻳَ ْﻌَﻠﻢ‬ ‫ َﻭﻟَﻤَّﺎ‬ َ‫ﺠّﻨَﺔ‬

ْ‫ﺃُﻋِ ّﺪَﺕ‬ ُ‫ﻭَﺍﻷ ْﺭﺽ‬ ُ‫ﺍﻟﺴَّﻤَﺎﻭَﺍﺕ‬ ‫ﻋَ ْﺮﺿُﻬَﺎ‬ ٍ‫ﺟّﻨَﺔ‬

‫ﻭَ ِﺭﺿْﻮَﺍﻧًﺎ‬ ِ‫ﺍﻟّﻠَﻪ‬ َ‫ﻣِﻦ‬ ‫ َﻓﻀْﻼ‬ َ‫ َﻳ ْﺒﺘَﻐُﻮﻥ‬

The Messenger of Allah (pbuh) said,

َ‫ﺍﻟْ ُﻤﺘَﻮَ ّﻛِﻠِﻴﻦ‬ ُّ‫ﺤﺐ‬

ْ‫ َﺑ ْﻴﻨَ ُﻬﻢ‬ ‫ﺷُﻮﺭَﻯ‬ ْ‫ ُﻫﻢ‬ ُ‫ َﻭﺃَﻣْﺮ‬ َ‫ﺍﻟﺼَّﻼﺓ‬ ‫ﻭََﺃﻗَﺎﻣُﻮﺍ‬ ْ‫ﻟِ َﺮﺑِّ ِﻬﻢ‬ ‫ﺍﺳْﺘَﺠَﺎﺑُﻮﺍ‬ َ‫ﻭَﺍﻟَّﺬِﻳﻦ‬

(28) To give organizational Tarbyia (training) to advanced workers

ْ ْ‫ َﻭَﺃﻧْﻔُﺴِ ُﻜﻢ‬ ْ‫ ِﺑﺄَﻣْﻮَﺍﻟِ ُﻜﻢ‬ ِ‫ﺍﻟّﻠَﻪ‬ ِ‫ﺳﺒِﻴﻞ‬

‫ﺁﻳَﺎ ُﺗ ُﻪ‬ ْ‫ﻋَﻠﻴْ ِﻬﻢ‬

َ‫ﺍﻟْﺠَﻨَّﺔ‬ ُ‫ﻟَ ُﻬﻢ‬ َّ‫ ِﺑﺄَﻥ‬ ْ‫ َﻭﺃَﻣْﻮَﺍﻟَ ُﻬﻢ‬ ْ‫َﺃﻧْ ُﻔﺴَ ُﻬﻢ‬ َ‫ﺍﻟْﻤُﺆْ ِﻣﻨِﻴﻦ‬ َ‫ﻣِﻦ‬ ‫ﺷﺘَﺮَﻯ‬

‫ﺑَ ْﻌﻀًﺎ‬ ْ‫ﺑَ ْﻌﻀُ ُﻜﻢ‬ ْ‫ﻳَ ْﻐ َﺘﺐ‬ ‫ﻭَﻻ‬

ٌ‫ِﺇ ْﺛﻢ‬ ِّ‫ﺍﻟﻈَّﻦ‬ َ‫ ْﻌﺾ‬ َ‫ﺑ‬ َّ‫ﺇِﻥ‬ ِّ‫ﺍﻟﻈَّﻦ‬ َ‫ﻣِﻦ‬ ‫ﻛَﺜِﻴﺮًﺍ‬ ‫ﺟ َﺘ ِﻨﺒُﻮﺍ‬

You might also like