Self Accountability

SELF ACCOUNTABILITY

AND A MUSLIM

By

[Justice ® Dr. Munir Ahmad Mughal]

Self Accountability is this that a person takes an account of his personal deeds himself. Accountability means that a Muslim who has declared his faith in the Oneness of Allah Almighty and has verified it by his heart should now in every action of him whether it is by words or conduct there must reflect his faith in it. It must demonstrate that the performance is in obedience to the command of Allah Almighty. To do that there must be some measure, some limit, some standard whereby it could be judged that the performer has in fact performed the affair faithfully and loyally and his conduct has been of a true believer. A conduct against this will be either a conduct of an unbeliever wherein there will be found open disobedience or it will be a conduct of a hypocrite, i.e., outwardly it would look a conduct of a believer but inwardly it would be that of the unbelievers. The Holy Qur’an tells that such standard is available in the life of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم):

لقد کان لکم فی رسول اللہ اسوۃ حسنۃ لمن کان یرجوااللہ والیوم الآخر و ذکراللہ کثیرا

(Laqad kana lakum fi rasulillahi 'uswatun hasanatun liman kana yarjullaha wal-yaumalakhira wa zakarallah kathira).

You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is In Allah and the final Day, and who engages much In the Praise of Allah.

[33:21]

This pattern of conduct is the same which was earlier in the life of Hadrat Ibrahim (علیہ السلام) and those who were with him. The Holy Qur’an says:

قد کانت لکم اسوۃ حسنۃ فی ابرھیم والذین معہ اذ قالوا لقومھم انا براءوا منکم و مما تعبدون من دون اللہ کفرنا بکم و بدا بیننا و بینکم العداوۃ والبغضاء ابدا حتی تومنوا باللہ وحدہ الا قول ابراھیم لابیہ لاستغفرن لک و ما املک لک من اللہ من شیء ربنا علیک توکلنا و الیک انبنا و الیک المصیر۔ ربنا لا تجعلنا فتنۃ للذین کفروا واغفرلنا ربنا انک انت العزیز الحکیم۔ لقد کان لکم فیھم اسوۃ حسنۃ لمن کان یرجوا اللہ والیوم الآ خر۔ و من یتول فان اللہ ھو الغنی الحمید۔ عسی اللہ ان یجعل بینکم و بین الزین عادیتم منھم مودۃ ۔ واللہ قدیر واللہ غفور رحیم۔

(Qad kanat lakum uswatun hasanatun fi ibrahima wallazina ma`ahu iz qalu li qaumihim inna bra'u min kim wa mimma ta`buduna min dunillahi kafarna bi kum wa bada baynana wa baynakum al`adawati wal-baghda'u abadan hatta tu;minu billahi wahdahu illa qaula ibrahima li abihi la astaghfiranna laka wa ma amliku laka minallahi min shay'in rabbana `lauka tawakkalna wa 'ilayka anabna wa ilaykal-masir. Rabbana la taj`alna fitnatanlillazina kafaru waghfir lana rabbna innaka antal-`azizul-hakim. laqad kana lakum fihim uswarun hasanatun liman kana yarjulah wal-yaumal-akhira. wa amnyatawalla fa 'innallaha fuwal-ghaniyyulhamid. `Asallahu anyyaj`ala baynakum wa baynallazina `adaytum minhum mawaddatan. wallahu qadir. Wallahu ghafurur-rahim. )

There is for you an excellent example (to follow) In Abraham and those with him, when they said to their people: "We are clear of you and of whatever you worship besides Allah. We have rejected you, and there has arisen, between us and you, enmity and hatred for ever,- unless ye believe In Allah and Him alone": but not when Abraham said to His father: "I will pray for forgiveness for thee, though I have no power (to get) aught on your behalf from Allah." (They prayed): "Our Lord! In Thee do we trust, and to Thee do we turn In repentance: to Thee is (our) final Goal.

"Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, Our Lord! for Thou art the Exalted In Might, the Wise."

There was indeed In them an excellent example for you to follow,- for those whose hope is In Allah and In the Last Day. But if any turn away, truly Allah is free of all wants, worthy of all praise.

It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); and Allah is Oft-forgiving, Most Merciful.

[60:4 to 7]

A life that is moulded in this life pattern will become a life of a faithful conduct and a life that is moulded otherwise will become a life of faithless conduct. And a life which is not the same from within and without is of a hypocritical conduct.

Every person has the right to question from wher whom and how should this life model be known. The answer is that the Holy Qur’an has preserved the verse indicating it and the store of ahadith has preserved every minor detail of that excellent model with full chain of authorities and perfect scrutiny of the true information. Thus it is an invaluable heritage for the whole mankind. The basic and fundamental things necessary for the solution of all problems that are to arise till the Last Day have been kept in both these sources i.e. the Holy Qur’an and Sunnah of the Messenger of Allah

(صلی اللہ علیہ و آ لہ وسلم). These are the lamps that shall never extinguish. Many more lamps of knowledge and wisdom have been lit by these two lights. The transmission is general but the reception is according as to the lot at the receiving end. There is no discrimination of colour, race, language, gender, age or geographical limits. Who so understands this fact, he understands the meanings of the faith and accountability.
He understands the requirements of the sacred Article:
لا الہ الا اللہ محمد رسول اللہ
[La Ilaha Illallahu Muhammadur-Rasulullah=
There is no God save Allah and Hadrat Muhammad is
the Messenger of Allah

(صلی اللہ علیہ و آلہ وسلم). He understands the relation between man and God. In other words, he understands the object of creation of Adam (علیہ السلام) and this universe.

Allah needs nothing. He is Independent of all. All are dependent upon him in all their needs and necessities. He is their Creator and Sustainer. He provides every thing they need. He is all Powerful. He is Omnipotent. He is All Knowing. He is All Wise. He is all Mighty. He is able to do all and everything.

The Creation including mankind is at every step needy and dependent. To fulfil any need there is a cause and for every cause there is a causer. In other words the creation and the causes both have been created by Allah Almighty by His command. Creation includes all heavens and earth and all that is in them. All these have been made subservient to man. At places this subservient behaviour can be visioned very easily and at places man is to use other causes to bring this effect and at still some other places much labour and hard work is required to subdue them. But it is possible for man to harness the entire things in the universe and bring them to his own use. This subduing is also carried out by means of ideas and thoughts and other processes of mental faculty. How the ideas generate? This too is a complex and subtle system. The Creator of it is also Allah Almighty. It is He who instils thoughts into the mind of human beings, who receives it and then by various other favours of Allah within human body translates it into expression and uses it for many purposes. Thus factors, whether internal or external, causes, inner or outer, are all the favours and endowments of the Creator upon mankind. There are many other favours of God upon man, seen or unseen, known or unknown, physical or spiritual, felt or unfelt which are constantly at work for mankind under the command of Allah Almighty. Thus to offer thanks to God is obligatory on mankind. To honour and respect them is necessary. To use a thing properly is its thanksgiving. To waste, to ignore, or to misuse these Divine favours is forbidden and unlawful.

Divine favours on man are countless. However, if a person resolves to know of them he can do so according to his capacity and capability.

Look, God has blessed man with body and soul. There are many limbs in the body. Out of those one is tongue. Its accountability is that it should not be used to utter any uncalled for thing whereby the feelings of other human beings are heart. It should not talk ill of others. It should not hurl abuses on others. It should not backbite others. It should not be tail-bearing. It should not be taunting. It should not be false accusation, or false blame. It should not be enticing away or abduction. It should not be immodesty, immorality or obscenity. It should not be rumour. It should not utter uncalled for words. It should not be used to make false propaganda. It should not become a tool of caprice, jealousy and hatred. It should not be used to express double standard. It should not conceal the truth. It should not speak whereby right is destroyed or denied. Words uttered must be true, clear, unambiguous, polite, straight, heart joining, reformative, sincer, fair and just, without any temptation or fear, without taking sides, transparent and free from doubt, whereby the truth is known. This is possible when a person who speaks is a God fearing person. Fear must be of the fact that a Day is to come when every word and action is to be accounted for before Allah Almighty who is great and all powerful and escape from his Grip is impossible for any one. Fear of the fact that His punishment is the most severe. Fearof the fact that He is All Aware and no one can conceal anything from Him. He knows even the ideas that come in the heart and mind. He is aware of the dishonesty of the eyes and the vision. He is aware of the whispers passing through the hearts. Hence whatever is said must be said with good intention and sincerity. Sincerity means to say or do anything for the sake of Allah Almighty alone and not to please any relative or friend. There should be no revenge taking or pleasing any near or dear one. Statements must be accurate, true and pure from all influences. Such a statement, saying, utterance or word will be full of blessing.

It is a matter of daily experience that where a person abuses to another person, the faceof the later becomes hot and red. Think, when a person will wish well for another why the face of the other person will not bloom with grace and happiness. His body and soul will feel comfort. Every good or bad action has a reaction. No action is there which is without its consequence. If you sow wheat you will harvest wheat. It is never so that you sow wheat and harvest barley. Hence a person should not become negligent of the reward and punishment of his words and actions.

Any thing uttered from the tongue has its effect, influence, and impact in the whole system of this universe, whether we comprehend it or not. Every particle of the universe is influenced by it. Creation hidden and open both are influenced by it. The word and action are instantly recorded by the Angels so appointed by Allah Almighty for this purpose. It is neither wasted nor erased and is preserved and will be shown on the Last Day. It gets its high or low station and will be made known at the appropriate and appointed time. In our daily experience we know that we remember some words and we forget some other words. Those too do not end or vanish. Those remain on the record. The coming of forgetfulness on them is like the coming of death on the body. When Allah will those will come to remembrance. It is also a matter of experience that a person utters a word under a tomb the voice comes back as an echo. Tape recorder record and transmitter transmits it further. Receiver receives it and our radio transmits the voice and out TV broad casts the voice as well as the picture and even colours. It proves that every iota in the world is working under the Divine command with full obedience. Creation as well as command both belong to Allah Almighty. Hence the care of the tongue and what it speaks is essential.

After the tongue take the case of eyes. If there is no sight in the eyes we become helpless. The accountability of the faculty of sight or gaze is this that it should not fall at such place where the right to do so belongs to someone else. There should be no violation of the right of privacy of others. As your own honour and modesty are inviolable similarly the honour and modesty of all others is inviolable. As you want to keep your honour and modesty without any stigma and blame same is the right and due of others in that behalf. A gaze that is transgressing the lawful limits, is wrathful, jealous, immodest, obscene, is forbidden. Male and female both are commanded to keep their gazes low. This is the best manner in the matter of gaze, and has been taught by the Creator of the gaze itself. Keep the gazes low does not mean that while crossing the road one has not take care of the traffic coming from all sides. Proper care and caution is to be taken in that behalf as well. Man has been put only such responsibility which is within his capacity.

Eyes are the tools for observation. Observation is one of the many ways of getting knowledge. Hence the Divine favour should be used in looking the signs of God within ones own self and outside in the horizons of the universe so that other favour of Allah Almighty are also observed. Eyes are of head as well as heart. The faculty of head eyes is called sight and the faculty of the eyes of the heart is called insight. Taking care of both is essential. How graceful is the poetic composition of Allamah Iqbal when he says:

زباں سے کہ بھی دیا لا الہ تو کیا حا صل

دل و نگاہ مسلمان نہیں تو کچھ بھی نہیں

[Where the declaration of unity of God is made as a lip service and the heart and eyes have not become fully submissive to the commands of the Creator, it is of no use at all.]

In other words “accountability(احتساب)” is the name of reciting the Kalimah Tayyibah with heart and eyes i.e. they should embrace Islam. It is the submissiveness of both the outer eyes of the head and the inner eyes of the heart before Allah Almighty and to obey all His commands as demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) .

Allamah Iqbal makes this point further clear by putting a question:

وہ فیضان نظر تھا کہ مکتب کی کرامت تھی

سکھائے کس نے اسماعیل کو آداب فرزندی

[Was it the blessing of a perfect teacher’s look and attention or the grooming of a teaching institution that had taught Hadrat Isma’il (علیہ السلام) the manners of obeying the parnts.].

The story of Hadrat Yusuf (علیہ السلام) is the most excellent story of all the stories. He was not made available the Divine proof as an accident. In that case as well there existed the purity of the heart and sight that brought its good result on the spot instantly and miraculously.

In the story of Hadrat Musa (علیہ السلام) and Hadrat Shu`ayb (علیہ السلام) also there is the best example of maintaining the decorum of the sight.

Allamah Iqbal has referred to it in the following poetical composition:

اگر کوئی شعیب آئے میسر

شبانی سے کلیمی دو قدم ھے

[ Where the patronage of Hadrat Shu`ayb (علیہ السلام) became available (to Hadrat Musa (علیہ السلام) , the distance between grazing sheep and having access to the Lord Almighty and being blessed with the office of Prophethood was only of two steps.]

For acquisition of knowledge the grant of hearing faculty is one of the great means of acquisition of knowledge. Nearly ninety per cent of knowledge comes by hearing. The question as from whom the in formation came, it is evident that the more true, valid and accurate will be the source of transmission the more will it be reliable and credit worthy. This thing also comes within the province of faith (Imaniyyat/اِیۡمَانِیَّات). Now the most trustworthy personality through whom the Divine Last meassag has been conveyed to the whole mankind is the personality of Hadrat Muhammad Mustafa Ahamad Mujtaba (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم) . On his reliance the world has accepted God as One God.

He (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم) is Shahid, basher, Nazir, Da’i ilallah bi izanihi and siraj Munir. He is the standard of all truth. Whatever he gave that is creditworthy and fully acceptable and from which

he (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم) restrained that is worth rejection evwen if it is the pure gold.

He (صَلَّی اللہُ عَلیۡہِ وَ آ لِہٖ وَسَلَّم) is the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) and Allah Almighty himelf is witness to it. By disbelieving of any one it makes no difffernce. Truth is truth even if a blind person does not accept it. Void is void even if a person with big eyes declares it. The fact is that the beneficiary is the believer. And loss is of the disbeliever. There is no loss of the truth.

Thus it is of the manners of hearing that one should avoid listening to every such voice that brings stigma to the outer capability of hearing. The object is not to hear talks. Rather objective is to hear such talks wherein there is welfare of both the worlds. Life has its appointed time to end. Many good deeds are to be done during this span of life. Hence it is necessary to avoid wastage of time and priorities are too fixed. Such an avoidance of wastage of time and fixing priorities are with a view to obtaining the object of life. It is also with the purpose that useful knowledge is gained by the hearing faculty whereby the objectives of life are completely achieved. Any information which bears the taint of any pollution like disrespect to humanity or dignity of mankind is to be rejected. It does not mean that the things heard should be dry or boring or lacking potential creating interest in them. At the same time it also does not mean that the things heard be sugar-coated and outwardly melodious but actually they are full of such venom that cuts the very root of all modesty and purity. Such things cause damage to the honour and dignity of mankind, spoil the human character, generate hatred and bring mischief and disorder. Fraud has no sanctity in the case of any faculty. Truth has full and open scope throughout. The reason is that at the root of every fraud there is falsehood. Falsehood is a darkness. Darkness conceals the real facts and ultimately there is loss of mankind which must be avoided at all costs. Talks that are admixture of cheating and fraud when enter into the heart and mind, they adversely affect their purity and cleanliness and make them suffer the disease of hypocrisy. The vision of both the heart and the mind becomes dim. The result is obvious. There is gradual decay of the moral fibre. The loyalty turns in to disloyalty. Hence guarding against any such evil is essential. This is the manner of hearing. This is the decorum of hearing. This is rule of conduct in the matter of using of the favour of faculty of hearing.

In the same way, one should not himself put into the ears of other persons anything which is of the categories mentioned above in the case of hearing from others. To encourage others who indulge in such an evil should be shunned. Muslims have to come in the first row to play their positive and constructive role among the fraternity of mankind. They have to prove their worth and usefulness by their words and conduct by maintaining good moral conduct in all spheres of their lives. People should love and respect them and appreciate their useful role. This is possible when they stand to the test of the people by their words and conduct. All this is possible by God fearing attitude where responsibility is with accountability. No soul has been burdened with a responsibility beyond its capacity. Hence Muslims as a whole must prove themselves as the most submissive people in the matter of the injunctions of the Holy Qur’an and Sunnah of the Messenger of Allah (صلی اللہ علیہ و آ لہ وسلم) and as maintainers of the dignity of mankind in the best possible human manner. People should feel safe and secure in meeting with them, in dealing with them, in bargaining with them, in doing business with them, in mutual contracts with them. An atmosphere of confidence comes by rightful conduct. When a conduct is lawful, correct and proper it will be confirmed on all examinations. It is the unlawfulness, incorrectness and impropriety that calls for revision and directing the setting the things right.

This right conduct must also be expressed by Muslim Media, print or electronic or any other kind. The world has become a global village and all the world has the right to interact and develop in a balanced manner whereby the dignity of mankind is maintained, human rights are respected and paid, rule of law is observed and the environment is not polluted. Our media should broadcast such programmes which reflect our culture. The programmes must be informative, educative, creating sense of responsibility, suggesting solutions of the current problems, encouraging the young generation to become educated to play its constructive and positive role as a Pakistani Nation, removing fallacies and misunderstanding, developing an atmosphere of brotherhood blended with faith, unity and discipline as motto given by the founder of the nation Hadrat Quaid-i-Azam Muhammad Ali Jinnah

(رحمۃ اللہ علیہ). A correct information is not disrespectful. It is the way that makes it disrespectful. A word is excellent and good which is so from inside and outside. The example is the words of the Holy Qur’an and Sunnah of the Messenger of Allah (صلی اللہ علیہ و آ لہ وسلم). The conveyances of message to mankind is of the highest graceful order. The most delicate and sensitive issues have been stated and yet the grace is there.

Next come the food and drinks. Lawful earning and truthful speaking are the two golden principles for the Muslim way of living. Both these manners are full of blessings. Lawful earning is that which is obtained after putting the maximum labour by the earner honestly and rightly without any taint of any malafide, any shirking of work, any mishandling and any inefficiency. It is such work that gives happiness and satisfaction both to the employer and the employee. The quality and quantity improve by this way of working. In the same manner the employer must pay the due wages to the employee before his sweat is dried i.e. in time and to the full satisfaction of the wage earner. To hurl abuses, to shot at, to cry loud, to insult, to taunt unnecessarily, to look down upon, to deny the just and reasonable demands of the employee, taking no care of his difficulties and rightful demands are not befitting a good Muslim employer. Both employer and employee are human beings, have families, parents, dependents, children, and need all the facilities as human beings. Hence their health, their education, their training, their rest and recreation, their sudden needs are all to be taken care in a fraternal atmosphere. It is the denial of right that brings bitterness in the mutual human relations and it is the punctual payment of a right in a dignified manner makes the atmosphere pleasant and cordial, happy and friendly, cooperative and coordinative.

Favours of hands and feet are divine gifts to do work and to go any where for doing work. Man is not sit idle. His very nomenclature “Man” is to man himself and all the environment in a manner whereby he proves befitting the function given to him to run the affairs on the earth and maintain order on the land, in the air and on the sea. Allah Almighty says in the Holy Qur’an:

اتأ مرون الناس بالبر و تنسون انفسکم و انتم تتلون الکتاب افلا تعقلون

(A ta'murunaannasa bibirri wa tansaun anfusakum wa antum tatlunal-kitaba; A fa la ta`qilun.)

Do you enjoin right conduct on the people, and forget (to practise it) yourselves, and yet you study the Scripture? Will you not understand?

[2: 44]

لیس البران تولوا وجوھکم

قبل المشرق والمغرب

ولکن البر من آمن باللہ والیوم الآخر

والملئکتۃ والکتاب والنبیین

و أ تی المال علی حبہ

ذوی القربی والیتامیٰ والمساکین

وابن السبیل والسائلین و فی الرقاب

وا قام الصلوۃ و اتی الزکوۃ

والموفون بعھدھم اذا عاھدوا

والصابرین فی الباساء والضراء و حین البأ س

اولئک الذین صدقوا

و اولئک ھم المتقون۔

(Laysal-birra an tuwallu wujuhakum qibalal-mashriqi wal-maghribi wa lakinnal-birra man amana billahi wal-yaumil-Akhiri wal-mala'ikati wal-kitabi wan-nabiyyin. Wa atal-mala `la hubbihi zawil-qurba wal-yatama wal-masakina wabnas-sabili wassa'ilin wa firriqabi wa aqamassalalta wa atazzakata wal-mufuna bi `ahdihim iza `ahadu. Wassabirin fil-ba'sa'i wad-darra'i wa hinaal-ba's. Ula'ikallazina sadaqu wa ula'ika humul-muttaqun.)

It is not righteousness (or real virtue) 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 prayer, and practice regular charity; to fulfil the contracts which ye 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, and such are the people who are the God fearing.

[2:177]

یسئلونک عن الاھلۃ

قل ھی مواقیت للناس والحج

و لیس البر بان تاتوا البیوت من ظھورھا

و لکن البر من اتقی

واتوا البیوت من ابوابھا

واتقوا اللہ لعلکم تفلحون

(Yas'alunaka `anil-ahillati. Qul hiya mawaqitu linnasi wal-hajj. Wa laysal-birru bi 'an ta'tul-buyuta min zuhuriha wa lakinnal-birra manittaqa. Wa'tul-buyuta min abwabiha. Wattaqullaha l`allakum tuflihun.)

They ask you concerning the new Moons. Say: They are but Signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if you enter your houses from the back: it is virtue if you fear Allah. Enter houses through the proper doors: and fear Allah. That you may prosper.

[2:189]

لن تنالوالبر حتی تنفقوا مما تحبون و ما تنفقوا من شیء فان اللہ بہ علیم۔

(Lan tanalul-birra hatta tunfiqu mimma tuhibbuna wa ma tunfiqu min shay'in f 'innallaha bihi `alim.)

By no means shall ye attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth Allah knows it well.

[3: 92]

یا ایھاالذین آمنوا

لا تحلوا شعائراللہ ولا الشہر الحرام

ولا الھدی ولا القلائد ولا آمین البیت الحرام

یبتغون فضلا من ربھم و رضوانا

و اذا حللتم فاصطادوا

ولا یجرمنکن شنان قوم ان صدوکم عن المسجد الحرام ان تعتدوا

و تعاونواعلی البر والتقوی

ولا تعاونوا علی الاثم والعدوان

واتقوا اللہ ان اللہ شدید العقاب

(Ya ayyuhallazina amanu

la tuhillu sha`airallahi wa lash-shahral-harama

walal-hadya walal-qala'ida wa laammminal-baytal-harama

yabtaghuna fadlam min rabbihim wa ridwana.

Wa iza halaltum fastadu

wa la yajrimannakum shana'anu qaumin an saddukum

`anil-masjidilharami an ta`tadu

Wa t`awanu `alal-birri wattaqwa

Wala ta`awanu `alal-'ithmi wal-`udwani;

wattaqullaha innallaha shadidul-`iqab.)

O you who believe!

Violate not the sanctity of the Symbols of Allah,

nor of the sacred month, nor of the animals brought for sacrifice,

nor the garlands that mark out such animals,

nor the people resorting to the sacred house,

seeking of the bounty and good pleasure of their Lord.

But when ye are Clear of the sacred precincts and of pilgrim garb, ye may hunt

and let not the hatred of some people In (once) shutting you out of the sacred Mosque

lead you to transgression (and hostility on your part).

Help you one another in righteousness and piety,

but help you not one another in sin and rancour:

Fear Allah. For Allah is strict in punishment.

[5:2]

Thus rightful conduct leads to final success in both the worlds.

In a rightful conduct the guiding rule is: لا ضرر ولا ضرار فی الاسلام (Neither to cause injury to others nor allow others to cause injury to you is the basic principle in Islam).

This is a discipline which is to be followed by all. It must be remembered that living nations never shun work. Our founding father Hadrat Quid-i-Azam Muhammad Ali Jinnah (رحمۃ اللہ علیہ) had said: Work, Work, and Work.” This was a message and mandate to survive. People who become idle, who shirk work, who do not put their heart and soul in the discharge of their function cannot become leading people.

Allamah Iqbal (رحمۃ اللہ علیہ) had said:

سبق پھر پڑھ صداقت کا ،شجاعت کا، عدالت کا

لیا جائیگا تجھ سے کام دنیا کی امامت کا

Truthfulness, boldness, and justice are not merely alleged as a slogan but actually shown by Muslim conduct on all verifiable standards, to be appreciated by other nations of the world. It is the output and result oriented-ness which is seen.

Allamah Iqbal (رحمۃ اللہ علیہ) says:

اپنی ملت کو قیاس اقوام مغرب سے نہ کر

خاص ھے ترکیب میں قوم رسول ھاشمی

[Do not assess and evaluate your Millat equating with the people of the West. In its composition the people of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) who belonged to the tribe of Hashim is particular.]

Besides heart and conscience there is another divine favour on man and that is the mental faculty, the seat of which is our brain and mind. Guarding it against all evils is to keep its thinking focus right and good, eradicating evil and mischief, spreading virtue, merit, and excellence.

How to make the thinking process pious? After the observance of لا الہ الا اللہ محمد رسول اللہ , there are four practical disciplines of the Prayer, the Zakat, the Hajj and the Jihad fi Sabilillah. They make a person true man and also help to remain a true man.

As for the prayer, it is remembrance of God, expression of being fully obedient, faithful and loyal towards all His injunctions contained in the Holy Qur’an and Sunnah of the
Messenger of Allah (صلی اللہ علیہ و آ لہ وسلم). It is thanks giving of one’s good conduct and a request for grant of courage and fortitude to remain constant on it for the onward life. This discipline consists of five timely regular prayers and also the various categories of Fard/فرض , wajib/واجب, Sunnah, Mustahabb, Nafl etc. It is proximity or being close to God. It is the ascent of every believer. How it is to be performed? At every step the same pattern is to be followed which has been demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم).

As for the fasting, it is a practical proof of being obedient. It is a discipline that creates forbearance, tolerance and patient perseverance at all odd hours to the maximum capacity. It is to know as to what are the circumstances of those who are poor and deprived. It is the pillar of economic system. It teaches sacrifice and sympathy for other fellow human beings. It is obeying the unseen Lord. It is a sacrifice of the body and soul for full one month like a wall made of melted led. A qurbani (sacrifice) is another name of being Qarib (near/close/in proximity) to Allah Almighty. How it is to be performed? At every step the same pattern is to be followed which has been demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم).

As for Zakat it is a great demonstration by the whole ’Ummah of showing that the deprived have a right in the lawful earning of those who are affluent under the Divine command. It is the duty of the rich who are bound to pay it to the deserving and the entitled according to the injunctions of the Holyan and Sunnah of the Messenger of Allah (صلی اللہ علیہ و آ لہ وسلم). It is the soul of the economic system of Islam. It is a recipe to make the people united and mutually cooperative and coordinating whereby the solidarity of the nation becomes practically visible. Here again in the matter of its performance, at every step, the same pattern is to be followed which has been demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم).

As for Hajj, it is a universal programme to express unity of the whole Islamic world. In it are combined all bodily, fiscal and other actions of worship in the most excellent manner. Its substitute could not be presented by any other people. Here again in the matter of its performance, at every step, the same pattern is to be followed which has been demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم).

These are acts of worship, practical expressions of faithfulness and loyalty towards Allah Almighty as demonstrated by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم). There is in them, no boring element, no dryness, no vagueness, no vanity, no arrogance, no show of pride. There is humbleness and humility and yet they are organic and fresh, pleasant and effective to the core of the heart of the performer and even to those who simply look towards their performance. There is an emotional atmosphere generated by them. It is a constant struggle to curb the evil and practice the good. This constancy is to keep the stagnancy away and let the blood circulate throughout the body in the natural way. There is neither extravagance nor miserliness. A middle way, a moderate manner is adopted.

Tadabbur, Ta`aqqul and Tafakkur are all for first for self-reformation and then to preach others by putting forward ones own conduct. This manner is all rational, reasonable, consistent, appealing to heart and mind of every person. In one word, Self Accountability is honesty.

Let us remember the Qur'anic guidance given in section 40 of the Surah al-Baqarah in its glorious verses Nos. 284 to 287 which reads as under:

للہ ما فی السموت و ما فی الارض۔

و ان تبدوا ما فی انفسکم او تخفوہ یحاسبکم بہ اللہ۔

فیغفر لمن یشاء و یعذب من یشاء واللہ علی کل شیء قدیر۔

آمن الرسول بما انزل الیہ و المؤ منون ۔

کل آمن باللہ و ملئکتہ و کتبہ و رسلہ

لا نفرق بین احد من رسلہ ۔

و قالوا سمعنا و اطعنا غفرانک ربنا و الیک المصیر ۔

لا یکلف اللہ نفسا الا وسعھا ۔

لھا ما کسبت و علیھا ما اکتسبت ۔

ربنا لا تؤاخذنا ان نسینا او ٓخطأنا ۔

ربنا ولا تحمل علینا اصرا کما حملتہ من قبلنا ۔

ربنا و لا تحملنا ما لا طاقۃ لنا بہ ۔

واعف عنا۔ واغفر لنا ۔ وارحمنا۔

انت مولینا فانصرنا علی القوم الکفرین۔

(Lillahi ma fissamawati wa ma fil-ard.

Wa in tubdi ma fi anfusikum au tukhfuhu yuhasibkum bihillah.

Fayaghfiru li manyyasha'u wa yu`azzibu manyyasha'.

Wallahu `ala kulli shay'in qadir.

Amanar-Rasulu bima unzila ilayhi min rabbihi wal-mu'minun.

Kullun amana billahi wa mala'ikatihi wa kutubihi wa rusulih.

La nufarriqu bayna ahadim min rusulih.

Wa qalu sami`na wa ata`na

ghufranaka rabbana wa ilaykal-masir.

La yukallifullahu nafsan illa wus`aha .

Laha ma kasabat wa `alayha maktasabt.

Rabbana la tu'akhizan innasina au akhta'na.

Rabbana wa la tahmil `alyna isran kama hamaltahu `alallazina min qablina.

Rabbana wala tuhammilna ma la taqata lana bih.

Wa`fu `anna. Waghfir lana. Warhamna.

Anta maulana fansurna `alal-qaumil-kafirin.)

To Allah belongs all that is in the heavens and on earth. Whether you show what is in your minds or conceal it, Allah calls you to account for it. He forgives whom He pleases, and punishes whom He pleases, for Allah hath power over all things.

The Messenger (صلی اللہ علیہ و سلم ) believes in what has been revealed to him from his Lord, as do the men of Faith.

Each one (of them) believes in Allah, His angels, His books, and His Messengers.

"We make no distinction (they say) between one and another of His Messengers."

And they say: "We hear, and we obey: (We seek) Your forgiveness, Our Lord,

and to You alone is the end of all journeys."

On no soul does Allah place a burden greater than it can bear.

It gets every good that it earns, and it suffers every ill that it earns.

(We pray:) "Our Lord! Condemn us not if we forget or fall into error;

Our Lord! Lay not on us a burden like that which Thou Didst Lay on those before us;

Our Lord! Lay not on us a burden greater than we have strength to bear.

Blot out Our sins, and grant us Forgiveness. Have Mercy on us.

Thou art Our Protector; help us against those who stand against faith."

[2: 284 to 286]