This part of the manual could have been introduced in an earlier part, but probably would make a better sense after the earlier sections have been read. Most of the points here are embedded in the earlier sections. The following are some of the distinctiveness the Islah program hopes to develop as the participants' orientation. Indeed, since these extractions are from the Qur'an and the Sunnah, this is what is expected of Muslims.

For greater detail, see pages 4, 13-14. The most important attribute (Sifat) of Allah is His Mercy and Compassion. Islam does give a message of warning and doom. But primarily, it is a message of mercy, hope and salvation. For Muslims, their life, through words and deeds, must be a reflection of this primary message.

This is a very important aspect of Islam. Islam guides its adherents to a nobler plane. One of the ways Islam accomplishes it is through balance and moderation. Human behavior often shows polarity or extremity. Some people want to shun this world and all the amenities it has to offer. For others worldly pursuits can be a serious preoccupation. Islam is for everyone and thus it teaches balance and moderation. It encourages courage, but not foolhardiness. It requires ibadah (worship), but not denying rest and sleep to oneself. It asks people to enjoy the blessing Allah has given to us, but instructs us to avoid extravagance. It has ennobled martyrdom, but also has commanded not to seek out enemies or opportunities to get killed. The Prophet (p) never opted for an unislamic option in anything, but also he used to choose, whenever possible, the easier ones among the available options. In virtually every aspect of life this aspect of Islam is important and relevant. Our Ummah has suffered a great deal because of he failure to maintain balance and moderation at both the collective and individual level.

It is Allah Who has sent down the Book in truth, and the Balance (by which to weigh conduct). And what will make you realize that perhaps the Hour is close at hand? [42: ash-Shoora: 17]

And the Firmanent has He raised high, and He has set up the Balance (of justice),--

In order that you may not transgress (due) balance. [55: ar-Rahman: 7-8]

O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no excess: For Allah loves not those given to excess. [5: al-Maida: 90]

Call on your Rabb with humility and in private: for Allah does not love those who transgress beyond bounds. [7: al-A'raf: 55]

O People of the Book! Commit no excesses in your religion: nor say of Allah except the truth ... [4: an Nisa'a: 171]

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Abdullah ibn Mas'ud reported the Prophet (s) as saying: "Beware! The extremists perished, saying it three times." [Sunan Abu Dawood; Vol. 3, #4591]

Unquestionably, the primary divine source of revelation is Qur'an; hadith expands, elaborates, illustrates, explains, clarifies whatever is in Qur'an. Hadith under no circumstances can contradict the Qur'an. A part of the problem with education of Muslims is that very few Muslims have an intimate interaction with the Qur'an. The majority only recites the Qur'an, but does not understand the message itself. Yet, the life of the companions of the Prophet (p) was molded under the leadership of the Prophet (p) in the pristine light of the Qur'an. We learn too much details about the ceremonial aspects of Islam before we have an opportunity to know and understand the Qur'an - of course, for many that opportunity never arises.

The other part of the problem is that many muslims do study the Qur'an but without adequate emphasis on application of what is learnt. Islam seeks a balance between knowledge and practice. Neither accumulation of knowledge without practice nor practicing Islam without knowing Islam adequately is desirable according to Islam.

Another part of the problem is fragmentary approach toward understanding the Qur'an and the Sunnah. It is very common among Muslims to quote a verse of the Qur'an or a hadith to support one's claim or advance an argument. What is uncommon, but the correct approach is to have an integrated view that does not take any verse or hadith in isolation from the rest in the Qur'an or the Sunnah.

A further problem is the lack of recognition of the fact that to Muslims Qur'an is absolute, but our understanding and/or interpretation is not. Yet, so much is insisted upon by many based on our interpretations or understanding.

And this is the Book which We have revealed as a blessing: so follow it and be righteous, that you may receive mercy. [6: al-An'am: 155]

And We have sent down the Book to you for the express purpose, that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. [16: an-Nahl: 64]

We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss. [17: Bani-Israil: 83]

The Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Apostle!--

Ah! woe to me! Would that I had never taken such a one for a friend! --

He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Shaitan is but a traitor to human being! Then the Apostle will say: "O my Rabb! Truly my people took this Qur'an for just foolish nonsense." [25: al-Furqan: 30]

Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? [47: Muhammad: 24]

Islam is a complete code of life. Thus, the scope of Islam converges with the scope of life. There is not any aspect of life for which Islam does not provide guidance in an unified framework. Nor is there any aspect in Islam that is redundant or irrelevant to our life. For the same reason, Islam is not apolitical. Islam seeks positive changes in the political aspects of society. This, however, should not be confused with modern "politics" which is generally at the expense of any honesty or integrity. Those who deny the political dimension of Islam actually denies the comprehensive nature of Islam. In reality, they are also denying the very essence of Islam, because according to Islam, rule, authority or sovereignty belongs exclusively to Allah. To relegate this field to others who most often abuse authority definitely produces results that neither Islam desires nor people appreciate.

O you who believe! Enter into Islam whole-heartedly (and completely); and follow not the footsteps of the Evil One; For he is to you an avowed enemy. [2: al-Baqarah: 208]

Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects the Taghut and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things. [2: al-Baqarah: 256]

"If not Him, you offer Ibadah to nothing but names which you have named, -- you and your fathers, -- for which Allah has sent down no authority: the Command is for none but Allah: He has commanded that you offer Ibadah to none but Him: thta is the right religion, but mose people do not understand. [12: Yusuf: 40]

Among the most important foundations of Islam is freedom of choice. The reality of our existence is based on the fact that we do have some freedom of choice. Within certain range, Islam categorically recognizes our freedom. Our freedom is 'limited', because we do not have absolute freedom. For example, no one can choose to be born or not to be born; alternatively, no one can choose to be a dog, a pig, a cow or a human being. However, for all practical purpose, the 'limited' freedom is actually quite broad.

The important thing to recognize is that belief or disbelief, heaven or hell cannot be imposed. People cannot be coerced into one or the other. Thus, the true strength of anything good depends on people's volition. There are certain areas where social forces, or forces recognized by the society as a whole, will have its way. Yet, these forces will gradually weaken if people do not harmonize themselves with these forces on the basis of their own volition.

It is also true about Shariah. If for the greater part of the Shariah has to be enforced, it would not be very long before it would not be possible to enforce the Shariah. Those who expect that our cultural upbringing will automatically create Taqwa and Iman through parental or social coercion soon find themselves disillusioned.

And to Allah leads straight the Way, but there are ways that turn aside: if Allah had willed, He could have guided all of you. [16: an-Nahl: 9]

For more details, see page 33. It is unfortunate that even most of the organized Islamic efforts have not given adequate attention to social work which should be an essential aspect of being Muslims. Furthermore, social work has a broader scope than usually recognized. Also social work does not have to wait until an Islamic state has been established; nor is it separable from the work of Da'wah or Tabligh.

And what will explain to you the path that is steep? --

(It is): freeing those under bondage. --

Or the giving of food in a day of privation. --

To the orpan with claims of relationship. --

Then will he be of those who believe, and enjoin Sabr (constancy, patience, and self-restraint), and enjoin deeds of kindness and compassion. [90: al-Balad: 11-18]

It is not righteousness that you turn your faces towards East or West; but it is righteousness--to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in Salat, and practice regular Zakat; to fulfil the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. [2: al-Baqarah: 177]

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For more details, refer to page 15.

Muslims as individuals should develop a strong sense of self-reliance. This is exemplified in the Prophetic teachings that place enormous emphasis and honor on those who work and earn their livelihood than those who live a life of dependence. The same applies to the collective level. To a significant extent Muslims rely on themselves whenever possible. It does not mean that they do not borrow from the world's shelf of knowledge, information, technology, products or resources. Muslims are not isolationists; they should utilize their talents and resources as effectively as possible.

Another aspect of the Muslim life is to stay as far as possible from the forces of the status quo. Muslims can not patronize those who do not want a positive Islamic change in society; nor should they be patronized by those forces of the status quo. Many Islamic movements of this century have compromised Islam and their movements due to a lack of clear vision and understanding about this problem and a lack of commitment to save themselves from the cunning schemes of those forces.

O you who believe! Take not the Jews and the Christians for your Awliya: they are but Awliya to each other. And he among you that turns to them (for Wilayat) is of them. Verily Allah does not guide a people unjust. [5: al-Maida: 54]

Or you think that you shall be abandoned without Allah ascertaining as to who among you strive with might and main, and take none for Awliya except Allah, His Messenger, and the (community of) believers? But Allah is well-acquainted with (all) that you do. [9: at-Tauba: 16]

For more details, see Chapter 6.

The greatest period of Islamic history had, among many, a salient characteristic: the emancipation of women and their participation side by side with men in virtually every aspect of life. This characteristic produced some of the greatest and noblest women in our history, whose valiant role extended as far as the battlefield. From the field of knowledge and virtue to entrepreneurship and battlefield, their contributions as a group are historically unprecedented at that time. The degenerated culture that evolved over time in Muslim society stands in sharp contrast with the Qur'anic vision and the Prophetic legacy. We need to revive that true legacy in light of the Qur'anic vision. According to this vision and the unique criteria of superiority according to Qur'an, that is Taqwa, men are not authority over women, but they - believing men and women - are Awliya (guardian, patron, helper) of each other. Their primary role is not within the confines of the households; they are to equally participate in the very mssion for which this Ummah has been created - Amr bil Ma'roof wa nahy anil Munkar.

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,

for men and women guard their chastity,

for men and women who engage much in Allah's praise;

For them has Allah prepared forgiveness and great reward. [33: al-Ahzab: 35]

The Believers, men and women are protectors, one of another:

they enjoin what is just, and forbic what is evil;

they observe regular prayers, practice regular zakah,

and obey Allah and His Apostle.

On them will Allah pour His mercy: for Allah is Exalted in power, Wise. [9: at-Tauba: 71]

Since Islam is not merely a spiritual or ritualistic religion, its guidance needs institutionalization. Estalishment of an Islamic state is an integral part of this process of institutionalization. However, whatever level of institutionalization is feasible even before the establishment of an Islamic state must be pursued. This may involve building educational institutions, employment and financial network, medical facilities, media networks, etc. However, even though such different aspects of institution building is important, they should not be at the expense of the basic Islamic works as presented in this Islah program.

This is an integral part of our submission to Allah and obedience to His revealed message and His messenger. We should not accept anything as the Truth until we have adequately examined it and our consciousness and conscience are at peace. Truth reveals itself to only those who are open-minded and Truth-seeking. Asking question or scrutinizing a claim or argument is a part of seeking truth. That is an essential Islamic tradition. However, even after one identifies Islam as the Truth, there is simply no room in Islam for blind following - not of our parents, foreparents, elders, cultures, scholars, or so-called authorities.

It is also important to note that negation of blind following should not be equated with the absence of allegiance and bond in an Islamic framework.

So also did We show Ibrahim the power and the laws of the heavens and the earth, that he might (with understanding) have certitude. --

When the night covered him over, he saw a star. He said: "This is my Rabb." But when it set, he said: "I love not those that set." --

When he saw the sun rising in splendor, he said: "This is my Rabb; this is the greatest (of all)." But when the sun set, he said: "O my people, I am indeed free from your (guilt) of giving partners to Allah. --

"For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners of Allah. [6: al-An'am: 75-79]

When it is said to them: "Follow what Allah has revealed:" they say: "No, we shall follow the ways of our fathers." What! Even though their fathers were void of wisdom and guidance? [2: al-Baqarah: 170]

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This life is a trial and thus we have a fair share of hardship and struggle to achieve success. Yet, in everything we do, all the struggle we undergo, all the endeavors we undertake, nothing is more precious and relevant than inner peace and happiness. Underlying our aspirations in this world and in Hereafter must be a tranquil spirit that bends but never breaks. This Sakina gives people cool courage, not foolhardiness; calm confidence, not arrogance; and hope in adversity, not despair.

If you help not (your Leader), (it is not matter): for Allah did indeed help him, when the unbelievers drove him out: he had no more than one companion: they two were in the Cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His tranquility (sakina) upon him, and strengthened him with forces which you saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. [9: at-Tauba: 40]

It is He Who sent down Sakina into the hearts of the believers, that they may add faith to their faith; -- for to Allah belong the forces of the heavens and the earth; and Allah is full of Knowledge and Wisdom. [48: al-Fat'h: 4]

Allah's Good Pleasure was on the believers when they swore Fealty to you under the Tree: He knew what was in their hearts, and He sent down Sakina to them; and He rewarded them with a speedy Victory. [48: al-Fat'h: 18]

And they returned with Grace and Bounty from Allah: no harm ever touched them: for they followed the Ridwan (the good pleasure) of Allah: and Allah is the Possessor of bounties unbounded. [3: ale Imraan: 174]

Then, in their wake, We followed them up with (others of) Our Apostles: We sent after them Jesus the son of Mary, and bestowed on him the Injil; and We ordained in the hearts of those who followed him compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors. [57: al-Hadid: 27]

After everything is said, this is what it boil downs to. This life is precious and short. Thus, our life must have some focus and priority. If a person wants to be a scientist, he or she should try to be the best scientist one can be and should offer the very best effort and dedication in that pursuit. If a person wants to be a businessperson, one should not just seek to be a mediocre businessperson; rather that person should struggle the very best to be as good a businessperson as one can be. It is the same for a believer. A person who wants Falah (success and salvation) must offer the very best effort, commitment and sacrifice to that end. Precisely, for this reason, there are alternative ways of spending our time as Muslims and bind ourselves to different Islamic efforts. One should be judicious in selecting his or her object of commitment, and then pursue and dedicate to what in his or her estimation is of ultimate and true worth. Half-hearted involvement with too many things is ineffective.

O you who believe! Enter into Islam whole-heartedly (and completely); and follow not the footsteps of the Evil One; For he is to you an avowed enemy. [2: al-Baqarah: 208]