Book on Islah: Program

Chapter 6

The Program:

FALAH through ISLAH

6.0 A Program of ISLAH

The program of Islah has three interrelated and overlapping components: Da'wah/Tabligh (invitation/propagation), Jama'ah/Tanzeem (organization), and Tazkiyah/Tarbiyah (purification/education).

6.1 Da'wah

As explained earlier, da'wah is the most fundamental duty of a Muslim as a bearer of the prophetic heritage. Besides leading a Muslim life, systematic and planned effort to invite others is the foremost duty of a Muslim. There are many ways a Muslim individual or group can carry out da'wah. However, the base level da'wah work should be based on direct person(s)-to-person(s) communication, which can be interfaced with many other levels of da'wah work For example, educated Muslims engaged in academic or professional careers can come together to interact among themselves to seek greater knowledge and advance the frontier of knowledge and understanding, and then harness their intellectual and professional abilities in service of both Muslims in particular and the humanity in general. North American Association of Muslims Professionals and Scholars (NAAMPS) is an illustrative case. More specialized work can be developed as needed and possible. However, the primary focus of this Islah program will be the base leve da'wah work.

6.1.a The Message

l The simple message of Islam is to invite people toward the Kalima at-Tayyibah. Thus:

a We invite people, Muslims and non-Muslims, to recognize the reality (the Truth, al-Haqq) of the Kalimah at-Tayyibah (There is no Ilah except Allah, and Muhammad is His Messenger).

This means:

to understand, affirm, and make the Kalimah the foundation of our life in this world leading to the Falah in the life hereafter;
to submit to Allah, our Most Merciful, Most Compassionate Rabb and Ilah, and free our lives from servitude to anything or anyone else;
to accept the Prophet Muhammad (p) as the guide and model, and then build our lives on the basis of the Qur'an and the Sunnah;
to make ourselves a part of the prophetic mission to deliver the good news of eternal salvation and relieve people from despair and frustration on one hand, and also make people aware of eternal doom that awaits for those denying and resisting the truth, on the other.

We invite all those who accept the Kalimah to dedicate themselves to the Islamic way of life as solution to our problems in this life and as the mean to achieve Falah. To that end, we should make an effort to free ourselves from Nifaq (hypocrisy; the gap between our beliefs and words on one hand, and the action and conduct on the other).

a We invite people to team up for the work of Islah to serve the humanity by:

showing through our actual involvement that we care about them ;
constantly improving our own lives through better learning and purification, and thus presenting a balanced and effective model to emulate;
seeking and offering positive, Islamic alternatives to solve our contemporary problems, including the problem of worldly, corrupt, unjust, and tyrannical leadership at all levels.
pursuing establishment of Islamic society, the highest form of which is Islamic state, based on the universalistic values of Islam.

6.1.b The Method for the Base level

A. Individual responsibility

Each Muslim should develop a planned da'wah effort. This effort should be long-term. Make a list of people including Muslims and non-Muslims whom you know. Prioritize the list based on people whom you know closely, with whom you regularly interact, and so on. Special priority should be given to people who you know might be receptive to Islam.

Interact with non-Muslims on a regular basis and provide them opportunities to be exposed to Islam and Muslims. Develop a close personal relationship based on trust and friendship. Share their happiness and sorrow and provide support when it is needed. Do not engage in negative discussion about what they believe and value. Rather find common grounds to bring Islam into discussion. Invite them to Muslim social gatherings that might be specially planned for such potential people. Seek, identify, and utilize opportunities to introduce Islam.

The same ideas applies to Muslims as well, except that they need to be made aware of Islam that is based on the vision and mission of the Qur'an and the Sunnah. Remember that people, Muslims or non-Muslims, are more apt to listen when the message comes from someone who shows care and trust.

B. Team Effort

Team effort is a critical part of da'wah activities. Various organized activities or programs provide opportunities to invite non-Muslims who were among the contacts for da'wah purpose.

The other important part of team effort is to work among Muslims to invite them to rekindle or revitalize their faith in Islam, dedicate themselves to the work of the prophets, and foster the work of Islah at various levels.

l Every week there should be an educational or informative program basically geared toward our own Islah. Muslims as well as non-Muslims should be invited to such programs. In such programs the basic message of Islam should be presented concisely and in an inspiring way. In addition, efforts should be made to motivate participants to commit themselves to the work of Islah. Present the work of Islah as a positive and constructive effort to improve ourselves in a team environment by engaging in systematic learning about Islam, purifying ourselves, and work together to have a positive, caring Islamic influence in others' lives.

l Before such programs, Muslims should be systematically visited to deliver the basic message of Islam and invite them to the program. Such visitations should follow the following guidelines:

Muslims should set aside an hour or more before the program to get together in the Masjid.
A person should be chosen through Shura (mutual consultation) as an Amir for the program. An Amir can be chosen for the program of the day or on rotation for a longer period of time.
Numbers permitting, a few persons should be designated by the amir to be in the Masjid continuing activities related to education or Zikrullah (remembrance of Allah).
Others, designated by the amir, should go to the visitation program.
Before the group goes out for visit, they should make dua' imploring Allah for their own Islah and for help, blessing, and protection in this prophetic work.

Sample supplication:

(O Allah! You are the Most Merciful, the Most Compassionate.

You are the Lord of the Worlds and the Master of the Day of Judgment.

You have sent prophets and messengers in previous times for the service of your chosen Deen.

They have made a dedicated effort to revive your deen by facing many odds and obstacles, by making sacrifices even with their lives so that the humanity would benefit.

As the Ummah of the Last Prophet, we have the trust of carrying on the prophetic work and reviving the prophetic heritage. Please help us to fulfil this enormous task.

O Allah! We are not capable or deserving of this noble work.

However, the way you have taken service even from mosquitoes and birds (ababeel) for your deen, give us taufiq as well.

O Allah! The Muslims (or others) we are going to visit and give da'wah, help us benefit from their good aspects and give them the share of blessing, if any, of this jamaah.

Also save each other from their evils, if any.

Please soften the hearts of those whom we are visiting. Make us effective.

Through this visitation and effort, rekindle in our hearts the respect and love for this precious deen and for the humanity for which this Deen is.

Purify our intention and rectify our actions.

Enable us to appreciate the honor you have bestowed upon us by including us in the special Ummah that is created for humanity. Fill our heart with love for the humanity.

Through this modest effort, let us and others benefit by the spread of the deen.

Remove all the ills and evils from us. Make us better servants of you.

Da'wah-related guidelines

Speak to the listeners in a simple and pleasant way.
Interact with them with affection and courtesy. Be courteous to everyone, but show special respect for learned people.
Do not engage in any argument.
Do not despair due to apparent failure. Have your passion alive. Seek forgiveness, guidance, help and blessings from Allah.
Be calm and composed in situations of adversity.
Be grateful to Allah, if even one person receives guidance. Do not consider this to be your own accomplishment.
Always consider this an effort that deserves your sacrificing of your possessions, pride, comfort, and even life.
Seek reward from Allah alone.
Supplicate to Allah for others with care and affection, especially in privacy and during hours that are specially liked by Allah for us to offer supplication.

6.2 Tanzeem/Jamaah (Organization)

An effective social effort must be adequately and properly organized. Muslims need to appreciate the need for being organized, and at the same time, be aware of the traps of organizational rigidity. Since a Muslim's life is mission or goal-oriented, it must be properly interfaced between the collective and individual level.

Any organization has four essential components.

(a) goal(s) or mission that defines or describes the organization;

(b) program(s) to achieve the goal(s) or mission;

(c) structure of leadership that harnesses and guides the organization's resources, human and otherwise, to achieve the mission; and

(d) manpower that participates under the leadership to carry out the programs and helps achieve the mission.

The more dynamic and synergistic these components are the more effective the organization will be.

An organization, by definition, has some functional structure, but more important is the role of people, and thus, in Islam, the highest structure of the organization is Khilafa. Khilafa, is Allah-centered on one hand; yet, people-oriented, on the other. Reorganization of the Ummah in the form an integrated Khilafa is a must for Muslims, both from religious and practical point of view. This effort of Islah should evolve as a factor contributing toward that goal.

Although different organizations have different scope, they also have common essence. As Islamic life involves individuals in their fullest dimension of individuality, it also exposes the individuals to a collective environment to achieve social goals. This is -- rather should be -- a mutually enriching and reinforcing process. An Islamic organization can be viewed as a part of the overall community-building process. It involves teamwork, where each individual's contribution is important and, together, they make, give, and follow decisions as a team. They know the locus of allegiance and obedience and they uphold it with wisdom, dedication, and conscience. They conduct themselves through the vital process of Shura (mutual consultation). The participants recognize their roles involving trust and accountability. They neither seek positions, nor shy away from responsibility when it comes to them. However, above all, an Islamic organization is more than just a framework or structure, or rules and bylaws. The dynmism, beauty, and effectiveness of a genuine Islamic orgnization emanate from the Islamic brotherhood based on mutual love and sincerity.

Effective organizations have some basic and simple rules that is known, understood, and followed by every one. An outline of such basic and simple rules pertaining this work of Islah is as following.

l Since this is an Islamic effort with well-defined Islamic mission, its foundation and structure cannot be but Islamic. Call it membership or anything else, there needs to be a team that commits to this work by learning this work, by taking it to others, and by passionately seeking its dynamic growth and expansion. The commitment to this work has to be in the context of our commitment to Islam -- to the mission and vision of the Qur'an and the Sunnah. Within that context an interested Muslim has to make a clear commitment that makes him or her an integral part of the team, consisting a core group of people who accept the basic premises, priorities, and viewpoints of this effort.

The requirements of being a part of the core group will be as following:

He or she accepts the basic premises, priorities, and viewpoints of this effort.
He or she abides with the environment and discipline of this effort.
He or she dedicates to achieve growth and expansion of this effort.
He or she performs the obligatory duties of Islam and refrains from the major sins. And
He or she seeks personal improvement through the program offered by this effort.

There must be a personal, verbal pledge in front of the local amir and witnessed by another member formally to be a part of the Jama'ah .

Not every Muslim has to be a part of the core group to participate in or benefit from this effort as long as: (a) there is no deliberate attempt to misrepresent this work of Islah; and (b) there is no conduct harmful or damaging to the work, inside or outside the organization.

l This Islamic Jamaah (organization) will have a central Amir, elected by its core group. For different local/regional structure also there will be Amirs elected by the local constituents and approved by the central Amir. Every organized activity will be also based on elective appointment of an Amir, whenever more than two persons are involved. The rules of such election and other pertaining matters are described later.

l A key ingredient of an Islamic organization is Shura (mutual consultation). The decision-making should be based on the Islamic process of mutual consultation. After the necessary consultation, most ordinary decisions should be based on a simple majority. For other specific decisions, other rules may be adopted. Even though, simple majority is an effective way to generate decisions, the effort should be made by everyone to build reasonable consensus, whenever possible. Participants also need to learn where shura applies, and where it may not.

l Effective organizations are based on the constituents' motivation to develop and maintain a cordial and smoothly functioning decision-making and -implementing mechanism. Goals and programs are generally what motivate people to get involved in a mission-oriented effort. Capable, trustworthy, caring, and courageous leadership can offer a critical strength. In such a mission-oriented effort, the participants make special effort to function as a team, rather than as individuals. They make sincere and capable effort to communicate their ideas to others as well patiently listen to others' ideas, and then, after the consultation is complete, they trust Allah and make a decision based on a criteria they have agreed upon. Once a decision is made, then it becomes the group's or organization's decision. Regardless of who argued for or against the decided option, the decision based on Shura represents everyone. The team then goes to work as if they have a consensus. This is the way effective and successful organizationsfunction, and the demand on an Islamic organization is no different.

l Each specific task of an Imarat (responsibility or leadership) will be for a specific duration. For example, Imarat for a da'wah visitation program could be for that visit period, or all the visitations during a month. Such responsibilities should be rotated as frequently as possible without undermining the effectiveness of the work. This will enable the participants to understand and be accustomed to various responsibility people can have.

The responsibility of conducting a specific program will last until the program is over. In case, this is a regular and recurring activity, a new person can be chosen on a planned basis every time a meeting is held. Alternatively, a person can be chosen as the coordinator for all the programs during the month (or whatever period agreed to by local participants). Many of these matters may be simply the decision of the amir, or the participants should give extra consideration to the amir's recommendation.

There will be an Amir for each local/regional area elected by the respective participants (if there are more than two participants). Local or Regional Amirs will be elected for one-year term. In case of someone's terminal or prolonged absence or unavailibility, a new Amir will be elected.

The Central Amir will be elected for a two-year term.

l The culture of an organization rests more on the spirit of team-cooperation than on written laws, especially when there is no worldly interest involved. Thus, the more Muslims are familiar with and committed to the Islamic etiquettes of group behavior, the more effective the organization will be. We do not necessarily need to have a written constitution or by-laws to run this effort in an organized way as long as we have a set of basic rules that we know, understand, respect, and abide by.

l In an Islamic organization, the allegiance (ita-aat) and obedience/listening (Sam-ah) play very important role, not just because Islam uniquely requires them. Rather, these two ingredients are essential to any effective organization and Islam naturally has recognized them emphatically and unambiguously. An Amir (leader) consults with the participants in an Islamic framework; but he is not there merely to carry out the decisions of the organization, but in a broad range of activities and the pertaining decision-making process, he must lead. Others have to recognize this leadership role of the Amir and offer allegiance, obedience, and support as necessary. The same process also requires that the Amir considers himself accountable to the organization and others duly hold him accountable as necessary.

l A successful organization depends on the excellence of the effort of its constituent members -- excellence in terms of dedication, capability, integrity, and sacrifice. In an Islamic environment, the combination of qualities derived from Iman, Taqwa, Ikhlas, Ilm, Hikmah (wisdom), Sabr, Tawakkul (reliance of Allah), and Nusuk (sacrifice) delivers nothing short of excellent and effective output. Muslims, dedicated to the Prophetic work of Islah, need to demand more on themselves and insist equitably from the organized effort. To that end, they must seek out and choose leaders who are the best among themselves. We need to respect others for their superior abilities and commitments. Taqwa, as reflected in the life of people, is the criteria to Allah in determining an individual's superiority. We cannot have a different criteria. In choosing leadership, except in case of the Khalifa of the Ummah, there will be only two additional criteria: ability to lead and commitment toward a responsibility. All other criteria-- race, color, ethnicity, wealth, or gender -- cannot be accepted as Islamic. In choosing leadership a balance of Taqwa, ability, and commitment is crucial.

l A special statement about women's participation in this regard is appropriate.

This program of Islah deems women's Islamic education as a priority equivalent to that of men and is based on equal participation of brothers and sisters. We will encourage and facilitate women's participation in a congenial and supportive Islamic environment.
Since this program is based on the Qur'an and Sunnah and their respective visions, all activities must be conducted within the guidelines of Islam. The priorities must be kept in perspective and the full range of permissibility be utilized, as appropriate and necessary.
In the programs, delimited by various Islamic parameters, brothers and sisters will join together in the same room, whenever possible. All participants, brothers and sisters, must observe the basic Islamic codes regarding dress and group interaction.
They will participate in programs together and have equal opportunity to participate and benefit from the Program. Sisters and brothers alike may ask question directly as necessary and express themselves in the program without hesitation. They will also have equal opportunity to speak or make presentations in meetings. Based on Islamic etiquettes, eye contact between non-mahram men and women should be kept at the minimum.
The sitting arrangement, whenever possible, will be such that all participants can directly see the coordinator as well as any designated speaker. Depending on the location of the program, various alternative arrangements are possible that meet the above requirement. The Islamic limit of this is that brothers and sisters should not sit intermixed.
Responsibility of coordinating the programs at various levels will be based on the Islamic criteria of Taqwa and ability, not race, gender, color, or any other superficial criteria. Thus, within Islamic parameters and guidance, brothers or sisters may be given responsibility based on Islamic criteria. There is a common opinion that the Khalifah of the Ummah or the Khilafat should be a male. We will not dispute it, but at any and all other permissible level, an environment should be sought to have meaningful applications of such permission.
Participants, brothers and sisters, will take turns in conducting the meetings and in fulfilling other program-related responsibilities. Working together as a team requires that assisnments as distributed should be accepted with an Islamic spirit that will help share the responsibilities in a fair manner. All pertinent concerns and constraints of individual participants will be taken into consideration in assigning such responsibility.
Whenever possible, women should be encouraged to participate in Jum'ah prayers. Women have been exempted from the duty of participating in Jum'ah. But the women companions of the Prophet (p) regularly ignored such exemption, because they knew the value of their participation. It is equally true in our time. Muslims should work with their respective Masjid and Islamic centers to create a consistently congenial and supportive environment for women's participation.

6.3 Tajkiyyah/Tarbiyyah (Purification/Education)

The third component of this long-term, systematic Islah effort is purification and education. It is a sad reality that most Muslims have a compound ignorance. They know and understand very little about the essencial message of Islam, but they either do not, or tend not to, acknowledge that ignorance. Even those who know about Islam, their attitude and conduct may not have gone through a process of purification and education.

Thus, those who accept the da'wah and would like to engage in the Islah effort must purify and educate themselves in a team environment.

6.3.a Purification

The main idea behind purification is to make our life Allah-centered, where our motivation and intention are guided by the pleasure of Allah and we dedicate our lives to the way Allah wants us. There is a critical juncture on this crossroad on which the rest of our Islamic journey rests. A Muslim -- who has submitted to Allah -- needs to reach the level where two important things happen. (1) Realizing the fact that the guidance of Allah is for our benefit and welfare, he acknowledges his need for Allah's guidance and seeks His guidance to mold his or her life accordingly. He or she does not either turn to other sources for guidance or impatiently formulates his or her own opinion. He does not use the Qur'an and the Sunnah to seek support of his own preconceived notion or opinion. Rather a Muslim tries the best to understand the will and guidance of Allah. (2) Once a Muslim discovers the will and guidance of Allah, he or she does not show any reservation or resistance to it. He or she, knowingly, voluntarily,and with complete satisfaction "submits." This is the most critical step in a person's Islamic journey. Once a person has passed his critical juncture, the seed of Islam in his or life has secured a firm root. Indeed, in the entire work of Islah - da'wah, tanjeem, and tajkiyya-tarbiyya - reaching beyond this stage in our life and helping others to achieve the same is single biggest challenge.

At the next level, Muslims in a group environment develop and nurture Islamic values affecting their attitude and conduct. Much of these purification of intention and manner are effectively learnt only in a group environment. Many Muslim families provide a good sense of such values and manners to their young ones. However, family environment often is not adequate for preparing us to function Islamically and effectively in a collective, mission-oriented context.

Working together in an organizational context offers valuable opportunities for developing our Islamic conduct. We learn to deal with responsibility, trust, cooperation, decision-making -- all these for achieving the Islamic mission for the pleasure of none but Allah. In the path of Allah we spend from our resources, our time, and if Allah wishes, even our lives. By caring for or helping others in a systematic way, we learn the values underlying the precept Fi Sabilillah (for the sake of Allah).

Thus, purification will come through devoting oneself to the cause of Allah, which motivates us to care about ourselves as well as others, and to work together for the Falah (salvation) and Islah (reform and improvement) of ourselves and others. One does not need to do any special exercise or homework to achieve these things. But sustained and committed involvement in the work of Islah, where we do not derive any worldly benefit, increasingly exposes us to newer challenges in so many different ways. The more we succeed in each of these challenges, the more purified, insha'Allah, we become. As mutual love and brotherhood foster a new bond of relationship among us, the constituents of the group mutually inspire, motivate, and assist each other.

l The first level of purification is intention. A proper realization of the Kalima at-Tayyiba propels a person's live to this journey of purification. Our life exists because of Allah, and it must be for Allah. Thus, the things we do and we say, the objects we love or hate, cherish or loath must be for the pleasure of Allah alone. Obviously, the benefit of all our deeds is for us -- our deeds do not benefit Allah. Yet, Allah wants us to derive the benefit in the context of the reality that all the benefits and harms originate from Allah, even though Allah loves people's seeking his bounties, blessings, and pleasure, rather than his wrath or displeasure.

l The next level of purification is by building our lives on the foundation of guidance of Allah. Let us perform the Fards (obligatory) and refrain from the Haram (prohibited) or Hudud (limit). Performance of Fards gives us positive energy to continue to purify our lives. Staying clear of the Haram and the Hudud helps to protect ourselves from negative influences in our lives. Increased taqwa facilitates greater purification, which in turn augments taqwa to a higher level. This helps us to live a better moral and spiritual life.

l The path of purification in Islam is very simple as indicated above. Allah has kept many roads open for the travellers who want to achieve greater fulfillment in their spiritual life. However, without discounting all the possible avenues, the primary guidance about purification must be sought from al-Qur'an and as-Sunnah in a social context. One cannot deny the fully active life of the Prophet Muhammad (p) in the dynamic social setting. A distinguishing dimension of Muslim personality is trustworthiness and fairness. In addition, another aspect that stands out so distinctively in the life of the Prophet Muhammad (p), as well as in the lives of all other Prophets we know about, is their affectionate activism in society. They were concerned not merely about their success in the life hereafter, nor their creeds or spiritual life alone. They also wanted to see a general improvement in human conditions. That is why so much emphasis has been placed on freeing the slaves, assisting the needy and the indigent, feedig the hungry, attending those who are sick, or looking after the orphans and the weaks.

Muslims must have an organized effort to make their lives relevant to the pursuit of improving other people's lives in whatever way they can. It can take many different forms limited only by our imagination, initiative, commitment and opportunity. We can help illiterate people to become literate. We can help disabled people for their daily needs. We can help homeless people to find a shelter and a way to return to a normal life. We can give company to people who are terminally ill and are living in nursing homes. We can help the deprived people to become economically self-reliant. People can also dedicate their lives in support of the just causes of their Muslim fellows or others anywhere in the world. All these possibilities are within the domain of Fi Sabilillah -- for the sake of Allah. The important thing is to do any such thing and play any such role for the sake of Allah, even though the true benefit is for us. Dedicating our lives to the pursuit of Fi Sabilillah is one sure way to our better purificaton.

l Another important aspect of purification is Zikrullah (remembrance of Allah). Instead of doing this in a mechanical way, we can learn dua's from the Prophet (p) for every occasion in our life and use them to maintain as well as enhance our consciousness of Allah in everything we do. Besides the dua's that we can learn from the Prophet (s), we should offer supplications to Allah in our own words decorated with our own feelings.

6.3.b Education

Islam is the only Way of life (Deen) that has made the pursuit of knowledge incumbent upon its followers, men and women. People can and should become scholars in some area of knowledge of their choice. But Muslims need basic education about Islam in a systematic way. Thus, in Islam, knowledge and practice go hand in hand. Allah does not like either ignorant followers or knowlegeable people without a consistent level of action.

l The educational focus of this organization will be to prepare Muslims to do the work of Islah sincerely, capably and effectively. No one can have too much knowledge. However, to be a capable Muslim, one does not need to be a scholar. Some systematic, progressive, basic education about Islam is needed at the base level. Then people can go for more thorough and specialized knowledge.

l The basic education about Islam should be primarily focused on the essential message of the Qur'an and Sunnah (or Seerah -- the life of the Prophet). A curriculum is available for the participants to pursue at their own pace at both individual and group level. All Islamic learning should be guided by two fundamental premises: (a) understanding is at least as much important as knowledge of something; and (b) Amal (actions) or an improvement in our Amal should be a natural consequence of our learning process. The group environment quickens the pace as well as enriches the learning process.

There are several important impacts of genuine Islamic learning.

More knowledge should make a person more humble before Allah as well as before people;
Better education should make a Muslim's personality more refined and enable him or her to become more capable and effective in life;
It should increase their confidence in and joy about their Muslim identity;
It should increase their respect for knowledge and knowledgeable people. (Of course, Allah does not appreciate those knowledgeable people who do not use their knowledge to act or those who simply abuse their knowledge. Furtheremore, if you know a person whom you consider to be more knowledgeable in an Islamic sense, associate with such a person and benefit from his or her knowledge and wisdom.);
It should increase their thirst for knowledge and wisdom; and
It should motivate a Muslim to spread knowledge and wisdom to others. They should take an active role in both removing illiteracy and ignorance and in educating others. Thus, we all have a dual role. We are life-long learners as well as educators.

l Islam provides a comprehensive guidance for those who want to educate themselves and others. These things cannot be effectively learnt from books alone. Group participation and interaction in an Islahi environment are essential for effective Islamic learning.

l Islamic learning should be based on motivating people toward goodness rather than toward mere legalism and rituals. A Muslim's life is fundamentally dedicated to learning and understanding the Kalima at-Tayyibah, reorienting/reforming his or her life according to the message of the Kalima, disseminating the message of this Kalima among others, helping them to build this Kalima-based life at the individual level, and work together as a team to bring about systematic, comprehensive, positive Islah to the society. Thus, the value system of Islam, based on Islamic creeds and world-view, must be treated as at least as much important as the rituals. Indeed, when rituals are properly performed with an adequate understanding of their basic purpose, rituals become dynamic, meaningful, mission-oriented exercises in people's lives.

l Islamic learning is integrally related to building an Islamic life. Islam provides a simple map for this purpose. Keep your priorities straight.

-- Know what is Ceremonial Fard (obligatory worship) in Islam and perform those things regularly and devotedly. Beyond the Fard, it is up to an individual based on his closeness to Allah to learn more about the Islamic way of life and adapt accordingly.

n Salat (5 times daily; Jum'ah on Friday): For men obligatory. For women, daily prayers are obligatory. Jum'ah prayers carry exemption. However, women should try to attend Jum'ah prayer as many women companions of the Prophet regularly did.

n Siyam (fasting annually during the month of Ramadan)

n Zakat (obligatory annually on those who meet the conditions)

n Hajj (once in a life time; obligatory on those who are physically and financially able)

What Allah has made obligatory on us ranges far beyond the list of ceremonial worship above. Da'wah or propagation of truth, seeking knowledge and education, standing up for justice and truth, and so on are obligatory as well, only if we understand.

Know what are Kabirah (major) sins and Haram (prohibited) and free your lives from these Kabirah and Haram. Beyond these Kabirah and Haram, there are minor sins and disliked things about which a conscientious effort is needed to purify our lives from many of these things. Such adaptation should be encouraged, but not insisted upon with the same kind of priority. It should be left to the individual to make a special effort to adapt to these details as much as his or her Taqwa and dedication motivate.

Narrated Anas bin Malik: The Prophet (s) said: "The biggest of al-Kabair (the great sins) are: (1) to join others as partners with Allah, (2) to murder a human being, (3) to be undutiful to one'a parents, (4) and to make a false statement," or said, "to give a false witness." [Sahih al-Bukhari: Vol. 9, #10]

Narrated Ubada bin As-Samit (r), who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-Aqaba pledge: Allah's Apostle (s) said while a group of his companions were around him, "Swear allegiance to me for:

1. Not to join anything in worship along with Allah.

2. Not to steal.

3. Not to commit adultery

4. Not to kill your children

5. Not to accuse an innocent person (and to spread such an accusation among people)

6. Not to be disobedient (when instructed) to do good deed." [Sahih al-Bukhari: Vol. 1: #17: The Book of Belief]

There is another list of things that have definitive negative consequences and we should free ourselves from those. Following (this is an incomplete list) are the people who either WILL NOT enter the Paradise or WILL NOT smell of it.

Abu Hurairah (r) reported the Apostle of Allah (s) as saying: "If anyone acquires knowledge of things by which Allah's good pleasure is sought, but acquires it only to get some worldly benefit, he will not even smell the 'arf (fragrance) of Paradise." [Sunan Abu Dawood; Vol. 3, 3656]

Hudhaifah reported the Apostle of Allah (s) as saying: "A mischief-maker will not enter paradise." [Sunan Abu Dawood; vol. 3, #4853]

Narrated Ma'qil: I heard the Prophet (s) saying, "Any person whom Allah has given authority of ruling some people and he does not look after them in an honest manner will never feel even the smell of Paradise." [Sahih al-Bukhari; Vol. 9, #264, #265]

Narrated Jubair bin Mu'tin that he heard the Prophet (s) saying, "The person who severs the bond of kinship will not enter Paradise." [Sahih al-Bukhari: Vol. 8, #13]

Narrated Hudhaifa: I heard the Prophet (s) saying, "A Qattat will not enter Paradise." [Sahih al-Bukhari: Vol. 8, #82]

l Every participant first should complete the recommended basic curriculum both at the individual level and the group level. Then our fundamental commitment should be to encourage and motivate others to do the same, and in turn, they then will seek out others. Thus, da'wah, jama'ah, and tazkiyyah/Tarbiyyah will go hand in hand.

l The following will be some of the components of the curriculum:

-- al-Qur'an: A selection of verses on topics emphasizing

-- the purpose of the creation

-- the purpose of the creation of humankind

-- the purpose of the creation of this Ummah of Prophet Muhammad (s)

-- three basic premises of Islam: Tawhid, Risalat, and Akhirat

-- basic ingredients of an Islamic way of life: Islam & Iman, Taqwa, Adl & Ihsan, Sabr & Tawakkul, Jihad, Anfaq & Nusuk, Fi Sabilillah, brotherhood, etc.

-- Islamic obligations (Fard) and prohibitions (Haram)

-- Basic Qur'anic terminology: Ilah, Rabb, Deen, Ibadat

-- the work of Islah: the prophetic heritage of da'wah, tanzeem, and

tazkiyyah/tarbiyyah.

-- al-Hadith: A basic selection of hadith emphasizing

-- Akhlaq and Adab

-- Islamic creeds and practices

-- [Learn forty short hadith from "Thus Spoke the Prophet]

-- Islamic literature

-- a set of popular Islamic literature, mostly by contemporary Muslim authors

6.4 An Outline of Base level ISLAH Program

The focus of this work will be to develop a general, whole-hearted commitment to the Islamic work of Islah by participating in the activities related to da'wah, organization, and tarbiyyah/tazkiyyah. The Islah program can encompass the full scope of transformation of the human life. This is not something offered by this program, but by the Qur'an and the Sunnah. The challenge to us is how to build an effort that coincides truthfully and adequately with the intent of Allah as contained in the Qur'an and the Sunnah. It is important to build this effort on the strength of other ongoing efforts and stay clear of their weaknesses.

l Participate in the systematic and regular activities offered by this effort.

-- Start participating in the weekly da'wah/educational program. (1 - 1 1/2 hours).

-- Start participating in the social involvement program. (at least 1 hour per week, and as needed)

-- Start participating in the quarterly Tarbiyyah day and annual Tarbiyyah weekend.

l Set aside at least 5 minutes every night (preferably before bedtime or after Isha prayer) to perform a personal evaluation (Ihtisab).

l Complete the recommended basic curriculum at the personal and group level.

l Develop a personal da'wah agenda and involve in the group da'wah effort. Every Muslim who joins this effort should immediately try to involve two more persons in this work. Once four more persons are in a group, one person should be made an amir of the group on the basis of shura. Each person in such group will then try to duplicate the work and expand, while his or her personal Islah continues.

l Develop cooperation with other Islamic works and offer services to others whenever such offering of services does not compromise the work of the Islah.

The above program will be for the base level work. Those who will commit to Islahi work as the primary goal of their lives and would work toward involving others in this work would constitute the core team.

6.5 Social relevance of Islah program

The entire Islah program is not merely relevant to the individuals who participate in this program, but also for the society as a whole. Indeed, the social relevance is integral part of the program as participant Muslims achieve their Islah - improvement - by touching other people's lives through da'wah and socially relevant activities. If this program is to make its meaningful contribution, it must take literacy, poverty elimination, basic health education, community development and political as well as environmental awareness seriously.

Some of these works would require building supporting organizations that are properly interfaced with the base level of work of Islah. Until suitable organizations are built in connection with Islah program, participants can and should benefit from cooperating with other existing organizations for these purposes.