Page 21 - The Vision of Islam

The Vision of Isla m

believers is also of a similar nature. Though it is not possible to
structure them in a hierarchical way, they may still be broadly
divided into three main stages, for the sake of understanding it.
The first stage is that of exhortation. The crux of it is that every
Muslim should have in his heart sincerity and well-wishing for
every other Muslim (Bukhari, Muslim). In the words of the Bible,
he should become his brother’s keeper. (Genesis, 4:9).
A Companion named Jarir once came to the Prophet. The latter
said, “O, Jarir, extend your hand.” Jarir asked him the reason. The
Prophet said: “So that you may surrender yourself to God and be a
well-wisher to every Muslim.” (Kanzul Ummal, Vol. 1, p. 82).
That is, your attitude in social intercourse should be beneficial
to your brother in both the present world and the hereafter. And
you should avoid any such act as could possibly lead to division and
dissension among Muslims.
It is this attitude which is alluded to in the Quran in chapter 103
(revealed in Makkah): ‘Exhort one another to truth and patience.’
This exemplifies the spirit of worship which marks one Muslim’s
dealings with another. Thus God has highlighted two important
aspects of this demand made by faith. One is that we induce
believers in Islam to opt for the courses of action which God finds
desirable. The other is that we unite so that we may staunchly face
any worldly hurdles which could bar our carrying out the will of
God or our remaining steadfast on the path of God, regardless of
the difficulties.
The second stage is that of organization. That is, Muslims should
not remain like scattered groups, but, to the degree possible, should
establish discipline among themselves, and regulate social matters
by consultation. We find one example of this in the course taken by
the Prophet Moses. On reaching the Sinai desert, he divided the
Israelites into twelve tribes with a leader (naqueeb) for every group.
During the early Makkan days, this social organization existed
around the person of the Prophet, Dar al-Arqam (the house of
Arqam) being its centre. The same system was adopted for the
Ansar of Madinah before the Emigration. At the time of the second
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