The Demands of Worship

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