Dawah, Training and Establishment of Deen
Jama'at-e-Islami's plan of action for year 2000

Prof. Khurshid Ahmad

Each and every verse of the Holy Qur'an is a source of guidance because Qur'an is flowing sea of Truth. This is one of the marvels of Qur'an that each of its verse summarizes such facts which even the whole history of human thought and of rise and fall of nations and civilizations cannot duly explain. One such verse gives out the key to the process of rise and fall, development and destruction, progress and decay and success and failure of individuals, groups, society and people, and Ummah and humanity:

Verily, never will Allah change the condition of a people until they change it themselves (with their own souls). — Al-Ra'd 13:11

Giving an account of Pharaoh's people and those preceding them, this principle has been thus explained:

Because Allah will never change the Grace which He has bestowed on a people until they change what is in their (own) souls: And verily Allah is He who hears and knows (all things). — Al-Anfal 8:53

Both these verses declare that the pivot for change is a change of souls, which encompasses the entire inner world of an individual or a nation. In other words, it is the change of souls where rise or fall stems from, it is the precursor to change and revolution. Change is the product not merely of external factors but of deep and multi-dimensional process of the inner-self. A study of Qur'an tells that 'souls' refer to the entire world of the inner-self just like 'Regions' refer to the external phenomenal world. "Soon will We show them Our Signs in the (furthest) Regions (of the earth), and in their own souls" ( 41:53). 'Souls' include all the forces that influence, in one way or other, human ambitions, actions and struggle. In other words, 'souls' is about all mental, physical, moral potentials ¾ change and revolution start from heart and mind, intellect and intuition in the shape of inner change which gives form to thought and action through faith and belief, reason and sense, perception and ideals of life. This is the capability that ensures progress and development. Be it an individual or a nation, it is the deeds that lead to rise or fall.

A glance over the situation of Muslim Ummah or an analysis of the past half century of Pakistan clearly establish that if the external enemy has been able to further its conspiracies and contrivances, it is only because of this internal weakness. The ultimate analysis leads us to conclude that the root of rot lies in the putrefaction of heart and mind and decay of 'souls' without whose reform any real change cannot take place. Renaissance for the Muslim Ummah cannot come through mere plastering and window-dressing. Reforming the system's is not only desirable, it is rather inevitable. But it is possible only if it stems from and centers around change of heart, nourishing of Faith, grooming of morality, fortification of uprightness and achievement of piety both at individual and collective levels.

The Western philosophy of change and revolution relies in total on the reform of the external and change in the structures of society, state and economic system. Whereas Islam champions a revolution that stems from the inner-self (souls), metamorphosis both the individual and the society and thus results in the change of entire system. Islam takes the decay of collective life more seriously than what is found in Western thought and philosophy. Yet Islamic history bears witness to the fact that rectification of collective decay is not possible through mending of ways of collective life only. In such a situation, evil continues unabated and emerges in new shapes and forms only adding to the malaise. There is no other way to collective reform but through change of 'souls'. This is the point which the champions of Western civilization and those who believed in the re-construction of life on secular basis could not understand and are, therefore, groping in the dark. And this is why miseries confronting humanity are showing no sign of alleviation.

The 20th century would be remembered for its many positive and negative aspects of which two are very significant from the point-of-view of the Muslim world. One, at the start of the century almost entire Muslim world was under subjugation of Western colonial rule and the vanity of the champions of Western civilization had led them to conjecture as if they would rule the world forever. But, the Western colonial rule almost ceased to exist by the end of the century and its civilization gave birth to such contradictions which ensure its annihilation in times to come. Two, the Muslim world got a chance to unyoke itself of the colonial rule and emerge on the global political and economic horizon. The ideological and moral foundations for this struggle of renaissance owe to those Islamic movements which emerged after the fall of Ottoman Caliphate in all parts of the world in general and in the Arab world and the sub-continent in particular and which aimed at following the role-model of the Holy Prophet (pbuh) for establishment of Islamic order and reconstructing whole life and world anew through reform of 'souls' and thus give a new message and system to not only the Muslims but to the entire humanity.

This call to Islam is known as Islamic movement simply because it broke the ice of many centuries' inertia and re-introduced Islam as a message just as was introduced by the Holy Prophet (pbuh), rightly-guided Caliphs and Companions. Its aims and manners are characterized by conformity of words and deeds, seeking Allah's pleasure and giving priority to establishing His Order (deen), and striving for an all-inclusive reform that encompasses every aspect of life from individual's heart and mind, body and soul and character and behavior to society and its roles. This is an all-embracing movement whose objectives are revival of Faith, reconstruction of thought, morality and piety-based growth of individual and society, fortification of religious institutions and tradition, spread of education and training, inculcating virtuosity and developing capability of Ummah, organizing its power and potentials and devoting them to the struggle for calling to the truth and stopping from the falsehood, and ultimately the establishment of Islamic order under the leadership of pious people in line with Allah's law and Shariah for the success in life both here and hereafter. Challenging the separation of the religious and the mundane, of the religion and the State, this movement strives for the implementation of Shariah and the establishment of Islamic State.

This struggle for the change of system does not emulate the Western model. It follows the Prophetic model and is rooted in Faith, pious deeds, piety at individual and collective level, and calling to righteousness. Reform of system and laws is mandatory for this comprehensive struggle because revolution is incomplete without reforming the collective life; yet change in system is only part of a bigger change away from which it has no existence.

The main reason behind the emphasis for collective reform and establishment of Islamic State is that past two hundred years constitute that distinct era in Islamic history when Islam and Muslims lost power and their grip over the tides of times weakened gradually. Ummah, which had been a world power for about twelve hundred years, became subordinate and a subjugated lot and were virtually wiped out from global political canvas after the annihilation of the Ottoman Caliphate. It was quite natural that a quest for regaining of what was lost retained central position in the new struggle. This was to draw the attention, focus the efforts and try to fill the void that had occurred in the collective life of Muslims. For this reason, political freedom of Muslims and command of the sources of power got center-stage in the agenda of Islamic movements. But, this agenda is part of the bigger program about individual's healthy upbringing, reconstruction of society, re-organization of the forces of goodness and justice, development of new upright leadership, and construction of all walks of life on Islamic lines. This is not a manifestation of something like "political Islam". Far from that, this is an effort to present the message of Islam in modern times without any compromise and without being apologetic. To pass judgments on Islamic movements without understanding this distinct feature is to deviate from the path of truth and fair-play and is failure in understanding into the efforts and requirements for the spread of the message.

As a physician gives only those medicines to the patient which can cure his ailment and prescribe only those tonics which can make up for the loss of energy, Islamic movements have highlighted those aspects which had been lost sight of or were ceased to be accorded importance that was their due.

The foreword of the annual plan that was approved by the Central Shura of Jama'at-e-Islami in January 2000 encapsulates the tone and tenor of not only the Jama'at but the Islamic movements of the Muslim world. This serves as a mirror in which the whole picture of Islamic Movement could be seen.

We are concerned with the real reform, development and welfare of entire human life. We are neither a religious party, in the limited sense of the word, which is engrossed in issues of beliefs, juristic hair-splittings, and spiritual and moral matters to the extent that excludes efforts for influencing the growth or decay of collective life from its scope and mandate. Nor are we a political party, again in the limited sense of the word, with the sole purpose of reaching power-corridors at all costs, by whatever means, by hook or by crook.

We champion 'complete code of life', a wholistic pattern that does include preaching and training but also calls for practical implementation of a just system. We are entrusted with a message that is beyond friendship and enmity among individuals or communities. Neither we had enmity with any individuals or groups nor would we have it now or in future. In fact, we are well-wishers of not only our peoples but of entire humanity, even of those who because of lack of understanding our mission hold us their enemies without any reason. Our credo is "Deen is but well-wishing". Our struggle is a principled struggle as our call is a call towards a principled revolution. The objective of our struggle is to cultivate God-fearing people, organize and train and devote them to the cause of revival of Islam so that they can discharge the sublime duty of reconstruction and bringing about a reformation in the affairs of Ummah by striving selflessly and raising above personal interests. Through such people we can cater for real mental uplift and moral upbringing of masses, on the one hand, and mold the political system and economic establishment according to Islamic tenets, on the other. Each and every worker, especially the ones who have responsibilities at any level, should keep in view these basic facts while charting plan of action for the year.

In this context it needs to be reminded as to what is the message to which Jama'at-e-Islami calls its fellow country-men, the Muslim community, and ultimately the whole humanity. Its call is neither to a person nor to a sect. It calls for submission to one God and obedience of His Prophet (pbuh). This call is to the way to which all prophets called and whose last role-model we see in Prophet Muhammad (pbuh). This is to subordinate life in this world to success in hereafter. This is not restricted to a few articles of deen or moral code, but calls for shaping the whole life according to the commandments of Allah. Refraining from trivialities, it calls for realizing the real priorities of deen, prioritizing important matters, and according 'due' importance to detail and hair-splitting. This considers mosque and battle-field, convent and Jihad, seminary and struggle for earning, meditation and study, calling to truth and stopping from falsehood as indivisible parts for the trial of life.

This is the point which not only outsiders but sometimes even insiders as well fail to comprehend. They start passing judgments when they feel that movement's priorities do not suit to their personal whims and likes or dislikes. "Political Islam", "deviation from the path of piety" and "abandoning the ancestors' path" become their favorite taunts. However, confrontation should not be the style of those who are associated with the cause of calling towards Islam. Instead, they should commit themselves to self-scrutiny and remain devotedly loyal to their cause so that the true model can emerge and silence the misplaced apprehensions.

Summarizing the message, the founder of the movement thus wrote in his "Dawat-e-Islami aur uskai Mutalibat" , we,:

1. invite all human beings in general and Muslims in particular to submission to God.
2. Urge one who has embraced Islam, or claims so and expresses this, to remove hypocrisy and contradiction from his life; and because he is a Muslim or has converted to Islam, he should shun duality by adopting the 'color' of Islam.
3. Call to change the system that is in vogue under the leadership of those who are upholder of falsehood, hypocrites and the depraved, and that leadership, both intellectual and practical, be transferred to pious and God-fearing Muslims.

This has been summed up in the constitution of Jama'at-e-Islami as:

Enforcing a part of deen is not the objective of establishing deen, but to establish it in whole. Whether it pertains to individual or collective life, be it about prayers, fasting, zakat and Haj or related to economy, society, civilization and politics, no part of Islam is unimportant. Whole of Islam is necessary. The duty of a Muslim is to strive for establishing whole of Islam without discretion or division. The part that is about individuals' own selves should be observed by each and every Muslim in his life while Muslims should arrange for organization, party discipline and collective struggle for the accomplishment of that part which cannot be realized without collective effort. Though the real objective of a Muslim's life is to attain Allah's pleasure and success in hereafter, but this objective cannot be achieved without striving for the establishment of Allah's deen on earth. This is why establishment of deen is the motto of every Muslim while Allah's pleasure is the objective that could only be attained through striving for the realization of motto.

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The task for reform of individual and society and ultimate change of leadership and establishment of Islamic system of justice and equity calls for simultaneous two pronged efforts . Reform of one's own self, of each other, of system of life, and of power are different facets of the same struggle reinforcing and complementing each other rather than being separate. On the one hand, this requires that each and every individual be called to recognize his Sustainer, Allah Almighty, to try to understand and accomplish the requisites of his Covenant (Kalima Tayiba) with Him, to reform himself, his family and neighbors and reach out to all and sundry and entreat them for Allah's obedience; and on the other that the system of collective life and forces be employed for the establishment and promotion of Islamic life. All collective forces and especially the resources of the state should be employed for the nourishment of Faith, promotion of piety, elimination of the evil and spread of the good. In other words, along with "change your self" mission, the overall environment and state resources be committed to enforcing the rightful, eradication of cruelty and exploitation so that Allah's writ is enforced on Allah's kingdom. Both these tasks are mutually strengthening and complementing. Suffering no 'either-or' sort of constrains, these are rather like twin brothers, as evident from a saying of the Prophet (pbuh):

Islam and State(and government) are twins, one cannot be correct without the other. This is as if Islam is a building with State/government as its guard; a building without a base cannot stand and one which has no guard is looted. (Kanzul Aamal)

The biggest need of the time is that this building is erect on its pillars well-entrenched in society and state and government play effective role in guarding it.

Reform of individual and society and reform of government and change of leadership are two facets or fields of the same struggle, each being important in its own sphere and strengthening to the other. Preaching and training have both these fields as their targets. None can be neglected. Individuals' reform and training are as important in the Charter of Jama'at-e-Islami as are change of leadership and establishment of Islamic system of governance.

The four points which were first presented by Syed Maududi in 1951's charter and then were declared in 1957 as constituting the central part of Jama'at's policy, continue to retain central importance in Jama'at's strategy till today. In the plan of action for the year 2000, the Central Shura has declared effective action on this program as the target of the year. In the words of Syed Maududi this task consists of certain stages, levels and aspects whose mention seems necessary in the context of this year of Dawah and training so that there remains no confusion about the target and vision.

• In the religious domain, workers would have to do the following:

1. Calling people to obedience of Allah and His Prophet, rekindle in them a realization for accountability in the hereafter, calling them to piety and righteousness, and make them understand the reality of Islam;
2. Imparting education to masses about those injunctions whose knowledge is necessary for leading an Islamic life;
3. Improving the conditions of mosques and create for them central role in Muslim society;
4. Checking sectarian conflicts and make people realize their harms;

• In the domain of ethics and morals, workers would have to focus on:

1. Elimination of mob-culture;
2. Eradication of obscenity;
3. Checking of perfidy and bribery.

Not restricted to mere 'moral advising', we want to struggle against these evils by organizing honest elements of society.

• In the domain of economy, workers would do three types of services:

1. According to the Shariah principle of "taken from the rich and returned to the needy" assisting the poor, the needy and the destitute under a well set up system; and soliciting help of the well-off people of the same locality.

2. Redressing people's complaints about government agencies and departments, and helping them in getting grievances redressed;

3. Inculcating passion for 'self-help' in people so that they can themselves arrange for cleaning their localities, mending of roads and pavements, and take care of health issues.

• In the domain of education, workers should strive to:

1. Open study centers in localities;
2. Set-up adult literacy centers;
3. Set-up such primary schools where religious education and training would be arranged along with the official syllabus, in localities whose inhabitants are ready to provide for financial needs.

The objective before Jama'at-e-Islami is to establish in all wholesomeness an Islamic society and state, and its workers consider the struggle for the realization of this objective as the most important challenge of the time. Illumining the hearts, they want to enlighten the whole society with the Shariah of Allah and His Prophet (pbuh).

A central point of this plan is the resolve and effort to change life and system of life through Qur'an and calling to Qur'an. Praise be to Allah, there are about 5,000 and 1,000 circles for the study of Qur'an for men and women respectively. The target is to establish Qur'an Circle for men and women in large numbers throughout the country. There is no restrictions on space for the purpose: a room in the house, terrace of the mosque, portion of the school, class-room of the college, shadow under a tree, or community hall ¾ all can be made centers for the study of Qur'an. Whether the gathering is big or small, each and every Muslim men or women be persuaded to re-establish his or her contact with Qur'an, to understand its meaning and message, and consult it for guidance. Threadbare discussions and detailed exegeses have a value of their own, but this program aims at providing an opportunity for each Muslim, literate or otherwise, for studying the Qur'an and acquainting him or herself with its meaning and message.

This very Book of Allah is the bastion of power for Muslims. They achieved successes whenever they acted upon its teachings and conveyed its message to others. Likewise, they faced ignominy whenever they were heedless to its teachings. A Hadith in Sahih Muslim is: "Surely, Allah will grace many a nation with rise and glory because of (their upholding) Qur'an and disgrace many others with ignominy (because of their heedlessness to its teachings)."

As holding fast to this Book had resulted in glory of Muslims in the past, it can change their fate today as well by taking them out from ignominy and degrading condition to elevated position of leadership. Imam Malik was right when said "The reform of the last period of this Ummah is but through the way that had been adopted by the people of the first period." No need to say that Qur'an is the way alluded to here.

Education on Qur'an is central in Jama'at' program. Study of Qur'an with its meaning, to understand and convey its message, and to train such people in each district who can recite and teach Qur'an. Strengthening our relation with Qur'an and through it show the light to nation and take it back on track to the destination is the real program of this year of Dawah and training.

Reform of the family and making it the corner-stone of the struggle for the establishment of deen is the second target of the program. Family is founded not on a mere formal relationship, it is the center of civilization and the foremost and most effective institution for shaping Islamic character and polity. After the issues of beliefs and prayers, it is the institution of family we have been given most instructions about. Even in the context of Dawah the Prophet was the addressee of the instruction "And admonish thy nearest kinsmen" (Al-Shu'ara 26:214) and Muslims were instructed "O ye who believe! Save yourselves and your families from a fire whose fuel is man and stones" (Al-Tahrim 66:6). Moreover, the Holy Prophet gave the tidings of entering Paradise to those who train their progeny properly and perform the duty they are entrusted with.

Today, the family system is facing dilapidation due to internal fractures and external onslaughts. This fort of deen and civilization is under threat of annihilation due to the ignorance and negligence on the part of our own people as well as multi-dimensional attacks of enemies from the outside. To protect this fort and make it a source of Islamic identity once again is our foremost need. The role of Muslim women is most important in this regard. But they can play their role only when we give them their full rights and do not reduce them to a defunct part of society, rather give them the status and provide opportunities as have been commanded by Allah and His Prophet (pbuh). Men and women are alike the addressee of Qur'anic call in conflict between the right and the wrong, but we ignore this call with utter negligence:

The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Prophet. On them will Allah pour His mercy: for Allah is exalted in power, Wise. Allah has promised to Believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the pleasure of Allah: That is the supreme felicity. — Al-Taubah 10:71-2

The yardstick for success here in this world and in the hereafter is same for man and woman, the required character and traits, and principle and standard for obedience are all identical for both:

For Muslim men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise – For them Allah has prepared forgiveness and great reward. It not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Prophet, to an any option about their decision: If anyone disobeys Allah and His Prophet he is indeed on a clear wrong path. — Al-Ahzab 33:35-6

In the Dawah and training program of Jama'at, reform of family, dawah work in kins and neighbors, and enjoining the just and forbidding the wrong by both men and women in thierrespective spheres of activity and according to respective capabilities and opportunities. It is the duty of the organization to extend all-out support to the women wing of the organization.

Our society is faced with bitter divisions today. Sectarianism, linguistic and ethnic prejudices have resulted not only in divisions but in homicide and bloodshed. In the name of maslak (school of thought), the unity of Ummah has been shattered to pieces. Provincialism is on the rise. The society is sharply divided on the basis of opulence and poverty, and political differences have been stretched to the extent that they seem to depict a battle or full-fledge fight.

Jama'at-e-Islami has been building bridges for national solidarity with cooperation from other Islamic forces, and in this program, too, it has taken upon itself the task of extinguishing the fire of sectarianism and regional, linguistic enmity and shaping a polity in which Muslims are like brothers, well-wishers, who share one another's grief or joy, who are helpful and cooperative for one another.

The Believer are but a single brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy. — Al-Hujurat 49:10

Jama'at-e-Islami has set out to re-establish the severed bonds and wants to reach out to all in every nook and corner of the country.

A big and important part of this program is the promotion of education that is based on Islamic values. Government's education system, especially at lower levels (primary and middle) has collapsed. Private educational institutions have become vehicles for English language and Western culture on the one hand, and on the other have made education such a costly commodity/affair that only opulent classes can afford it. For a common man, education has become a fantasy. And for those who somehow manage to reach these altars, the system is becoming a source of torment. These circumstances underscore the need by sincere and noble people to arrange for education that is based on healthy and Islamic values and launch a country-wide educational movement for the creation of an alternative healthy system. Despite the shameful failure, chances for improvement and reform at government level are almost extinct. There is, therefore, no way out but that without waiting any longer for reform the well-wishers of the country and Muslim nation should themselves step forward and arrange for better education of their children to protect them from the colonialism that has spread from within just as they once had arranged for their education during the external colonial rule to save them from the harmful wave and to safeguard their religion, culture and civilization.

Jama'at-e-Islami has formed Islamic Education Directorate (Nizamat-e-Taleem) at the Central level and wants to spread a network of quality education institutes throughout the country at the provincial and local levels on the principle of trust or under self-sustaining schemes. Praise be to Allah, efforts during past few years have borne fruit and thousands of primary and secondary schools have been established under this program. This year targets to increase these institutes by 25% in areas where they are already running and to establish new ones with the help of local population and generous people in areas where these could not be established as yet. We believe that this reform movement would play an important role in making coming generation true champions of Islam and that "change of education would lead to change of hearts".

While the critique of government's education policy, appraisal of its failures, and demand for the right system of education would continue, an alternative system would also be set up on the basis of 'self-help' which would ultimately provide personnel for a wholesome change and check the pillage of national resources.

Elimination of cruelty and falsehood, mischief and anarchy, obscenity and lewdness, help of the distressed, stopping the cruel from committing act of cruelty and creation of a general environment against cruelty also form part of the program. The movement also aims at creating awareness in people about their rights and inculcating in them a resolve to fight for the rightful cause and against the falsehood. For this to achieve, Shabab-e-Milli is trying to organize the youth while Hizb-ul Mujahideen is busy in instilling a spirit for Jihad in the nation. In the program, to highlight these aspects of reform and to cultivate men for the accomplishment of the task is arduous but necessary. Political awareness and emergence of a new clean leadership at every level is part of the struggle. To deepen and spread its roots in the masses, Jama'at has decided for membership drive, and formation of committees and counsels. All this is meant to cultivate a leadership that takes pride in serving the cause of Islam and serving the people, and ultimately to transfer reins of power to those who can eradicate mischief and anarchy, bribery and embezzlement, cruelty and exploitation, and promote welfare and righteousness.

Through Dawah and training, this movement aims to reform society, to cultivate men for struggle and, as a result of this collective effort, to bring forward a new leadership and to change the entire system — including the system of governance. If reform of the self is its beginning point, reform of system and change in the trends of time is its natural target and result. This task should be undertaken not for any mundane benefits but for attaining Allah's pleasure, for serving the humanity, and for success in hereafter. Only then it would grow, people would accept it and closed doors would be opened up. It is Allah's promise that if we strive in His way, He would resolve the difficulties in our way: "And those who strive in Our (Cause), We will certainly guide them to Our Paths: for verily Allah is with those who do right." (Al-Ankabut 29:69). If this struggle is carried on with firm belief in Allah, it will certainly be fruitful: "O Prophet! Sufficient unto thee is Allah — (unto thee) and unto those who follow thee among the Believers." (Al-Anfal 8:64). Holding fast to Allah is the sure way to success and is the spirit and bastion of force for Islamic movement: "And hold fast to Allah; He is your Protector— the best to protect and the best to help." (Al-Haj 22:78).

We have deliberated on only a few aspects of the program for the year 2000. The plan encompasses all dimensions of the call of the movement and gives out clear outline to workers for proceeding ahead towards the goal. Each and every plan would remain a mere piece of paper so long as it is not acted upon and all-out efforts are not made to achieve its targets. The success of our call and plan depends, after Allah's will and help, a great deal on the resolve, toil and sacrifice of workers. On the one hand it offers a recipe for the reform of the self, and on the other it is a means for others' reform, their service, and reconstruction of society. Before embarking upon the task, it is imperative to have full belief in Allah, holding to Him, strengthen bonds with Him, and seek His pleasure. If the resolve is strong and plan well thought-out, then our task would become easy, accordingly.

Another need is to prepare one's self for this. If the light is itself extinguished, how can it illuminate the way to others? This is why Allah's prophet is the first person who accepts Islam and who is foremost in Allah's obedience. Each one of us, at the level of worker or leadership, should first of all be concerned about one's own deeds with a sincere prayer that Allah may keep us on His way and enable us for being witness unto Truth.

In addition to sincerity, this requires conformity of words and deeds, moral behavior and good manners, passion to serve others, observing men's rights (huquq-ul ibad) along with Allah's (huquq-ullah), patience and sustained effort, and preparedness for offering sacrifices.

Another requisite is to reach out to others, share their grieves and joys and win their confidence. Arrogance and self-serving approach cannot be helpful. Whereas we find in the Holy Prophet (pbuh) a model of good behavior "and thou stand on an exalted standard of character" (Al-Qalam 68:4), we also notice that all his dealings are marked by exceptional humility, simplicity and warm sentiment. Ummul Mumineen Aisha (ra) quotes the Prophet "I sit just like a common man sits." While despatching Hazrat Muaz (ra) as governor of Yemen, the Prophet advised him to "behave appropriately with the people". The Prophet's anxiety and concern for the well-being of others was so intense that Allah said in His Book "It may be thou frettest thy soul with grief, that they do not become Believers." (Al-Shu'ara 26:3). His concern for people is manifest from his own tradition: "People are falling on fire like moth and I am stopping them from falling into fire by holding them by their backs." Prophet's firm belief in Allah was such that at the most trying hour he said to the infidels: "Indeed, if you place the sun on my right hand and the moon on the left, I would not stop from calling towards the obedience of Allah. I can lay down my life but cannot compromise." His sense of responsibility is such that when during a brief rest of a few minutes at Dar Arqam, receives information about a caravan's approaching the , he stands up and becomes restless to convey the message of Islam to the comers. On his Companions' insistence for rest, the Prophet says lest the caravan departs or he himself is called back by Allah Almighty. He gives up the rest and sets out for spreading the message. Allah's blessings and peace be upon him.

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Translation and adaptation of the editorial of Tarjuman Ul Quran March 2000.