4. An-Nisaa

The acknowledgment of the dayee is to accept ‘a human being like oneself’. This is why people may accept God, but do not extend their acceptance to God’s dayee. The real test, however, is to acknowledge and accept the dayee and stand by his side. Unless one takes him to be truly a messenger of God, one cannot be serious towards him. Then is no point in agreeing to lend support to the dayee to his face, and then continue to go one’s own way afterwards, or going to the extent of spreading irresponsible rumours about him. Those who behave so carelessly towards him cannot expect to be exonerated in the Hereafter by pleading ignorance. The veracity of the dayee, if one ponders upon it, is self-evident in his utterances, which are God-inspired.

The truly Islamic society is one whose members have done sufficient self-analysis to acknowledge their shortcomings. They are ready to place their affairs in the charge of members who are more competent than themselves and accept their leadership. The quality of self-assessment is the factor that deters the members of a society from following the path of Satan. A person devoid of this virtue jumps into the fray without having the capacity to handle complicated issues. He brings destruction upon himself as well as upon his own people. In matters of collective application and significance, it is more important to be silent than to be vocal. Spreading rumours on the basis of hearsay amounts to extending help to Satan.

One form that religiosity takes is the public observance of certain outward rites and, without making any changes in one’s life, regarding oneself as a religious person. Such a ‘religion’ is resented by no one; no one feels any need to oppose it. Another form of religion is that which calls for sacrifice; one that entails one’s lifestyle being disturbed. Whenever this latter kind of religiousness is invoked, people become divided. One group which opposes this is made up of those who have established their leadership in the religious field by observing certain rites which do not call for any sacrifice of their worldly interests. They follow the maxim that speaking in defence of truth amounts to damaging one’s worldly interests, whereas either remaining silent or opposing the truth brings great worldly benefits. They therefore oppose the religion of sacrifice, as it would bring them down from their established positions. There is quite another group, however, which consists of those who have a live conscience and who judge matters by rising above considerations of gain and expediency. They do not hesitate to accept a reality proved by argument. True Muslims are directed not to let their social relationships be affected and constrained due to such differences and not to adopt a discourteous attitude towards others. A Muslim’s attitude is expected to be free from reactionary impulses. He knows that it is for God to judge and requite as He wishes.

One form that religiosity takes is the public observance of certain outward rites and, without making any changes in one’s life, regarding oneself as a religious person. Such a ‘religion’ is resented by no one; no one feels any need to oppose it. Another form of religion is that which calls for sacrifice; one that entails one’s lifestyle being disturbed. Whenever this latter kind of religiousness is invoked, people become divided. One group which opposes this is made up of those who have established their leadership in the religious field by observing certain rites which do not call for any sacrifice of their worldly interests. They follow the maxim that speaking in defence of truth amounts to damaging one’s worldly interests, whereas either remaining silent or opposing the truth brings great worldly benefits. They therefore oppose the religion of sacrifice, as it would bring them down from their established positions. There is quite another group, however, which consists of those who have a live conscience and who judge matters by rising above considerations of gain and expediency. They do not hesitate to accept a reality proved by argument. True Muslims are directed not to let their social relationships be affected and constrained due to such differences and not to adopt a discourteous attitude towards others. A Muslim’s attitude is expected to be free from reactionary impulses. He knows that it is for God to judge and requite as He wishes.

During difficult times the only guarantee of keeping alive the message of the Truth is for the dayee, despite trying conditions, to remain firm in his commitment and carry on his mission, even if there happens to be no one to support him. In such circumstances, the determination of the dayee makes him eligible for God’s special reward. During the second expedition of Badr, which took place only one month after the battle of Uhud, the state of affairs in Madinah was so gloomy that only seventy men came forward to fight along with the Prophet. This small troop, however, received special succour from God, filling the Makkans with awe, making them retreat without fighting, thus averting what could have been a disastrous encounter. God’s resolve is to weaken the non-believers, but this resolve is expressed only when the standard bearers of His own religion, though deprived of means and support, step forward to counter the enemy onslaught.

During difficult times the only guarantee of keeping alive the message of the Truth is for the dayee, despite trying conditions, to remain firm in his commitment and carry on his mission, even if there happens to be no one to support him. In such circumstances, the determination of the dayee makes him eligible for God’s special reward. During the second expedition of Badr, which took place only one month after the battle of Uhud, the state of affairs in Madinah was so gloomy that only seventy men came forward to fight along with the Prophet. This small troop, however, received special succour from God, filling the Makkans with awe, making them retreat without fighting, thus averting what could have been a disastrous encounter. God’s resolve is to weaken the non-believers, but this resolve is expressed only when the standard bearers of His own religion, though deprived of means and support, step forward to counter the enemy onslaught.

During difficult times the only guarantee of keeping alive the message of the Truth is for the dayee, despite trying conditions, to remain firm in his commitment and carry on his mission, even if there happens to be no one to support him. In such circumstances, the determination of the dayee makes him eligible for God’s special reward. During the second expedition of Badr, which took place only one month after the battle of Uhud, the state of affairs in Madinah was so gloomy that only seventy men came forward to fight along with the Prophet. This small troop, however, received special succour from God, filling the Makkans with awe, making them retreat without fighting, thus averting what could have been a disastrous encounter. God’s resolve is to weaken the non-believers, but this resolve is expressed only when the standard bearers of His own religion, though deprived of means and support, step forward to counter the enemy onslaught.

During difficult times the only guarantee of keeping alive the message of the Truth is for the dayee, despite trying conditions, to remain firm in his commitment and carry on his mission, even if there happens to be no one to support him. In such circumstances, the determination of the dayee makes him eligible for God’s special reward. During the second expedition of Badr, which took place only one month after the battle of Uhud, the state of affairs in Madinah was so gloomy that only seventy men came forward to fight along with the Prophet. This small troop, however, received special succour from God, filling the Makkans with awe, making them retreat without fighting, thus averting what could have been a disastrous encounter. God’s resolve is to weaken the non-believers, but this resolve is expressed only when the standard bearers of His own religion, though deprived of means and support, step forward to counter the enemy onslaught.

After a person accepts God’s religion, he repeatedly encounters such situations in his life whereby the sincerity of his decision is tested. ‘Migration’ is one such test. It implies that when worldly gains and convenience appear to be obstacles in the path of religion, one should thrust them aside and move ahead towards God. If the situation demands, the individual should abandon his relatives and home as well. If he is able to move ahead in the path of truth in the moment of trial, by ignoring personal gains and expediency, he consolidates his attachment to truth. One who adopts this course, enhances his sensitivity to truth and continues to move closer to it. But one who does not, diminishes his receptiveness to truth. The hard demands of religion divide people into several groups: simple people, opponents and hypocrites. Muslims must deal with them accordingly. They should be firm in eradicating evil through peaceful means but lenient in the discharge of moral responsibilities. They should be considerate to the weak and try to influence others instead of becoming swayed themselves. They should not challenge a group who wants to make peace with them.