Elements of Successful Movement Work According to Divine Sources

Muslim activists in the West are working tirelessly to create positive change and spread the message and values of Islam. The work these individuals do is an external manifestation of their sincerity and dedication to Allah. The outcome of their work is with Allah, but they are tasked with putting forth their best efforts, planning diligently, and utilizing all available resources.

Part of this diligence must lie in seeking broader impact through collaboration, not merely performing good deeds in isolation. Islamic work lends itself naturally to collective efforts because many of us are working sincerely towards the same goal anyway: Allah’s pleasure in the Hereafter and improving our societies in this world. Organized work is a mandate from our Lord, and a practical necessity in achieving our goals: we must work together to express our devotion to Allah (who loves to see His servants collaborating in doing good and forbidding evil) and also to multiply our efforts and maximize the benefit of our collective resources.

Traditional teamwork evolves into a movement when diverse teams, communities, and organizations unite towards a common goal, despite working on distinct projects and approaching problems from various angles. To elevate our teamwork to this level of collaborative momentum, it is crucial to explore strategies that can enhance our collective efforts. Allah has provided us with principles and guidance for establishing effective, organized movement work through the Quran and the Sunnah of the Prophet ﷺ. These sacred sources offer profound insights into how individuals can foster and advance movement work within their communities. This article delves into the essential elements of successful movement work as illuminated in the Quran and exemplified in the Sunnah.

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ۝

Let there be a group among you who call [others] to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.  [Aal-Imran 3:104}

Our purpose is to call to tawheed, belief in and worship of Allah – the ultimate goodness – and to reform society to uphold the best values. This is the template call, the same purpose that all the prophets, messengers, and all the righteous predecessors were sent to fulfill. Now, the torch is passed to us.¹..Each individual worker and the group as a whole must have a clear purpose. Without this, the movement will either deviate or remain stagnant and inflexible, unable to bring about positive change. Allah describes the mission we have in Surah Aal-Imran:

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ۝

Let there be a group among you who call [others] to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.  [Aal-Imran 3:104]

Our purpose is to call to tawheed, belief in and worship of Allah – the ultimate goodness – and to reform society to uphold the best values. This is the template call, the same purpose that all the prophets, messengers, and all the righteous predecessors were sent to fulfill. Now, the torch is passed to us¹. This mission is foundational for every individual in the work and the group altogether. 

Using Purpose as a Guide for our Priorities

When our purpose is clarified, we can better contextualize our mission and align on our vision, so that we take the appropriate step for our time and place. American Muslims have long wrestled with reconciling between age-old approaches in a society where they may no longer best achieve our purpose. At one point, for example, building new masjids and community centers was a priority because American Islamic work was hindered by the lack of facilities. As physical spaces were established, this became less of a barrier, and so continuing to prioritize facilities over other challenges like developing mentors may demonstrate losing sight of our purpose. Thus, having a clear purpose from the outset permits us to be flexible and agile in adjusting our course and navigating obstacles.  

 At the same time, we know that the objectives of Islam are steadfast principles that guide our strategies, even as the circumstances of life continuously change. When we lack a strong foundation of purpose, we are palpably swayed by the cultural norms of our time, which often may be incompatible with Islamic standards. Today, for example, we struggle with the reduction of Islam to a spiritual experience that only affirms diluted standards of justice dictated by the society we live in. Some activists have misused the call for justice in Islam by leveraging it to prop up choices that are clearly against our creed, such as supporting LGBTQ lifestyles. Islam must be our primary framework for everything, especially our standards of morality and justice. Movement work with a clear purpose rejects actions and alliances that conflict with Islamic values and lead us away from our mission.

Our core purpose is to establish a society that believes in Allah and from which justice arises. This means our standard of justice is from Allah first and foremost, not from wherever the winds of culture blow. Social justice is a core principle of Islam, but it is ultimately guided by the belief in Allah and the surrender to His Way. Only a clarity of purpose can help us maintain our priorities in the thick of these types of societal whims.

Case Study

An organization created a soccer club for Muslim children as a means to promote tarbiyah through the weekly practices and games. They focused initially on learning Islamic manners through team sports, making sure to encourage children to stop for prayer and reminding them of their intention before and during play. As the years passed and the program grew, these goals faded. They recruited coaches who may not have been good role models, overlooked inappropriate behavior and language on the field, and focused on winning trophies.

This program was also draining resources from the organization, preventing it from developing other programs that actually achieved the original mission of tarbiyah² for their youth. Because of a lack of alignment with the purpose, a potentially beneficial initiative ultimately veered off course, becoming a space that did not benefit young Muslim development and a source of disunity for the community. 

When there are so few worldly rewards for our efforts and, more often than not, we do not see the fruits of our labor, sincerity is vital for the growth and sustainability of movement work and impact. The Quran describes the essence of sincerity in the stories of all the prophets, which guided them through incredible sacrifices – persecution, illness, death of loved ones, the disbelief and ultimate destruction of their people, and more. The culmination of sincerity is this verse: 

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ۝

Say, “Surely my prayer, my sacrifice, my life, and my death are all for Allah—Lord of all worlds. [Surah An’am 6:162]

When Allah’s pleasure is not the end goal, we become subservient to worldly desires and risk deviation in our movement work. The Prophet ﷺ taught that the outcome of our actions, both individual and communal, is a product of intention: “Verily, deeds are only by intentions, and every person will have only what they intended. Whoever emigrated to get something in the world or to marry a woman, then his emigration is for whatever he emigrated for.”³

Each individual worker and the group as a whole must have a clear purpose. Without this, the movement will either deviate or remain stagnant and inflexible, unable to bring about positive change. Allah describes the mission we have in Surah Aal-Imran:

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ۝

Let there be a group among you who call [others] to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.  [Aal-Imran 3:104]

Our purpose is to call to tawheed, belief in and worship of Allah – the ultimate goodness – and to reform society to uphold the best values. This is the template call, the same purpose that all the prophets, messengers, and all the righteous predecessors were sent to fulfill. Now, the torch is passed to us.

Each individual worker and the group as a whole must have a clear purpose. Without this, the movement will either deviate or remain stagnant and inflexible, unable to bring about positive change. Allah describes the mission we have in Surah Aal-Imran:

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ۝

Let there be a group among you who call [others] to goodness, encourage what is good, and forbid what is evil—it is they who will be successful.  [Aal-Imran 3:104]

Our purpose is to call to tawheed, belief in and worship of Allah – the ultimate goodness – and to reform society to uphold the best values. This is the template call, the same purpose that all the prophets, messengers, and all the righteous predecessors were sent to fulfill. Now, the torch is passed to us. 

Without sincerity, workers easily succumb to self-serving interests and could fall into hypocrisy. What begins as seemingly harmless bouts of seeking recognition, taking risks, or cutting corners in the work quickly compounds into arrogance, carelessness, greed, or selfishness. By neglecting our sincerity, we may create conflict and break ties of brotherhood either by harming others or rejecting their advice when they try to correct us. In a matter of a few hypocritical moments, we become a source of the same injustice we initially sought to alleviate.

Allah’s Sunnah is to aid those who put their best efforts forward for His sake. He emboldens sincere individuals in the group with patience and perseverance along the path, important qualities when we often face an uphill battle in the work. He strengthens the unity between workers who are sincere, so that they find compassion and belonging with one another.⁴ 

Case Study

It’s impossible to know the extent to which sincerity exists in any hearts beyond our own; intentions are between Allah and His servant. However, Allah has exposed some intentions for our learning. In Surah Israa recounts how the Bani Isra’eel lost sincerity, and as a result, lost the Holy Land: 

وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَـٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا ۝ فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًۭا لَّنَآ أُو۟لِى بَأْسٍۢ شَدِيدٍۢ فَجَاسُوا۟ خِلَـٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًۭا مَّفْعُولًۭا ۝ إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا ۝

And We warned the Children of Israel in the Scripture, “You will certainly cause corruption in the land twice, and you will become extremely arrogant. When the first of the two warnings would come to pass, We would send against you some of Our servants of great might, who would ravage your homes. This would be a warning fulfilled. Then [after your repentance] We would give you the upper hand over them and aid you with wealth and offspring, causing you to outnumber them. If you act rightly, it is for your own good, but if you do wrong, it is to your own loss. “And when the second warning would come to pass, your enemies would [be left to] totally disgrace you and enter that place of worship as they entered it the first time, and utterly destroy whatever would fall into their hands. [Surah Isra 17:5-7]⁵

This is a cautionary tale and a reassurance: a loss of sincerity inevitably turns into corruption, and Allah can prevent our triumph because of it. At the same time, returning to sincerity is how Allah gives us the opportunity to be victorious.

Allah gave the Bani Isra’eel their final chance to be sincere by accepting His last Messenger ﷺ and final Book. Some followed the continuation of Allah’s message, while most others made excuses to stick to their old traditions. Consequently, they were left behind, and a new ummah – the ummah of Prophet Muhammad ﷺ – rose to replace them in carrying out the mission.

Successful movement initiatives have a process for developing new leaders and self-motivated team members. “Tarbiyah  means ‘to raise,’ ‘to grow,’ and ‘to nurture.’ It is a lifelong process of self-development, encompassing tazkiyah (spiritual purification) as well as many other aspects such as character, leadership, mindset, relationships, and the practice of activism and dawah.”⁶ A tarbiyah “ecosystem” includes teaching theoretical knowledge of the Quran and Sunnah, but also includes spaces and experiences that nurture relationships, shape mindsets, allow for trials and mistakes, and instill practical skills—especially those required to see the work through, such as self-sufficiency, leadership, organizing, and activism. Individuals are responsible for managing their own tarbiyah, while mentors and peers in a healthy tarbiyah ecosystem help facilitate the process. Tarbiyah systems continue the task the Prophet ﷺ played in developing the companions around him, as the Quran says: 

هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًۭا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍۢ مُّبِينٍۢ۝ 

He is the One Who raised for the illiterate [people] a messenger from among themselves—reciting to them His revelations, purifying them, and teaching them the Book and wisdom, for indeed they had previously been clearly astray. [Surah al-Jumu`ah: 62:2]

In this verse, several important qualities which make up a tarbiyah model are represented. First, the verse describes the Prophet ﷺ as “minhum,” meaning he was from among his people, sharing similar life experiences, upbringing, and understanding. As a result, he ﷺ could understand and connect with people around him on an intimate level, tailoring development to their unique needs. The Prophet ﷺ was equipped with knowledge of the Quran, which was the core of the companions’ development. Further, the verse emphasizes that the Prophet ﷺ did more than teach information and the text of revelation; he was also sent to purify hearts and morals, and instill the wisdom of comprehensiveness and practicality.

Good tarbiyah demonstrates the values and priorities of the Islamic movement through mentorship and connection. It is reported, for example, that Muhammad Al-Fatih’s teacher and mentor took him to see Constantinople when he was a boy. With the city’s wall clear in his sight across the river, his teacher related to him the hadith about the liberator of the city⁷, and told him that he was being trained to fulfill this prophecy. He was the first conqueror of Constantinople, 800 years after the death of the Prophet ﷺ, and the city has remained in Muslim hands since. 

A Means to Stay Grounded  

A movement initiative that has a tarbiyah system develops the capacity and commitment of each member, thereby strengthening movement work as a whole. It trains members on a comprehensive understanding of Islam coupled with weighing priorities, empowering them to balance understanding and practice. Without tarbiyah, movement work will wrestle with imbalance and misaligned priorities. Even if individual activists are highly skilled and capable when they first start working with the organization, a lack of continuous development will lead to stagnancy as the world changes around them. Societal trends shift, means of communication change, and new generations come of age— each time the world changes, activists must be able to navigate the new reality. 

Most importantly, without tarbiyah, activists could easily lose sight of their purpose and the sincere intentions with which they started out. This loss can turn the work for Allah into a mere tasklist, wherein the members are isolated from the mission and the driving force dwindles until personal benefit is the only motivating factor. Thus, the true value of tarbiyah is its function as a continuous reminder and system of accountability to renew intentions, reconnect with purpose, and strive to excel in our service for Allah’s sake. The Quran repeatedly underscores the significance of reminders—without regular reflection and the companionship of those who keep us focused on our mission, we risk losing our way.

Case Study 

A local chapter wanted to improve its tarbiyah processes, so they began implementing different approaches, trying to meet the challenges they were seeing in their model. Not every adjustment was successful. At times the chapter would focus on relationships and get-togethers. However, this led to the chapter shifting into a social organization, which provided good company and enjoyable experiences in a Muslim setting, but lacked meaningful growth or knowledge. 

During other periods, the chapter tried to correct this and focused on providing opportunities to learn and expand knowledge. In this process, the opportunities to meaningfully get to know one another through lighthearted programs were replaced with dense classes and rigid curriculums. The emphasis on knowledge hindered the development of service to the community as well – with people beginning to pick classes over giving back. Over time, young people who desired meaningful connection and the opportunity to serve scattered to other organizations and spaces which provided constant engagement with the rest of society, as well as a feeling of community that the chapter was starting to lose. 

While our belief in Allah leads us to trust in His support as we carry out our mission, we must also apply ourselves, parsing out the best approach to deliver the best result. This is the diligence Allah commanded:

قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ

Say: “this is my way, I call to Allah with foresight, I and my followers…” [Surah Yusuf 11:108]

That baseerah, or foresight, means to be discerning as we carry out our mission, to actively work with wisdom after considering all our options and selecting the approach that is most befitting the circumstance. It is to be tactical in our efforts; to follow up a good intention with the most appropriate action, after thorough evaluation. 

Tie Your Camel and Trust in Allah

Foresight is the very framework of “tying the camel” the Prophet ﷺ exemplified.⁸ During the Battle of Uhud, for example, the Prophet ﷺ stationed fifty archers atop the mountain of Uhud so that they could intercept any adversaries riding around the mountain to attack the Muslims from behind.Their failure to remain at their post was catastrophic for the Muslims, with dozens killed, including important leaders like Hamza ibn Abdul Muttalib and Mus`ab ibn Umayr. Allah allowed this devastating result as a powerful lesson to the believers: anticipating setbacks, adhering to the plan, and following through with failsafes are all necessary to preserve the ummah and maintain the mission.

Effective movement workers think carefully about their strategies, identifying the little steps from where they are today to where they strive to be. They continuously self-evaluate and course-correct—circumstances change and obstacles are expected, so we should adapt to address them. Many setbacks that arise in the work – a leader stepping down, an increase in financial expense, or a past adversary of Islam returning with fervor – could have been preempted or could have landed a less devastating blow had we considered the possibility of them in advance. Through doing our part, Allah sends His aid.⁹

Case Study 

An organization was in need of a center to host their youth programs, prayers, halaqas, and a school. They had been holding their meetings at a small office space while carrying their services and activities through various centers, which occasionally led to unwanted cancellations or changes to their programs. These hurdles stunted their growth, but they feared creating division in the community if they opened their own center, especially because several of their own members attended prayers and programs at the existing masjids in the neighborhood. After many discussions, they decided a new facility would be an asset to the community—not competition. 

Anticipating some resistance from the community, they made sure to create partnerships with the neighboring masjid and community members. Their focus on relationship-building set them up to be a collaborator with existing masjids and centers nearby, rather than a competitor. In doing so, they were able to join hands with fellow organizations in serving the growing needs of the community. Their foresight yielded immense benefit; the Muslim community grew as people who previously couldn’t access the masjid now had a closer location. Others moved to the area specifically for the wealth of Muslim spaces and programming it had. The youth had a space to congregate and, overall, new energy was injected into the local Islamic work.

The crux of commitment to movement work is the struggle and sacrifice of activists. This is a form of jihad, the struggle against the self for Allah’s sake, manifest in our mission and a prerequisite for any form of success. Imam Hassan Al-Banna said, “The highest level of struggling is to fight for the sake of Allah. The levels in between include oral, written, and physical struggle. Giving a truthful testimony in the face of a tyrant is one type of struggle. Struggle is a prerequisite for the success of any cause.”¹⁰  

Sacrifice in the context of movement work can take many forms, but at its core, it is a commitment of self, wealth, comfort and safety; it is to “be willing to sacrifice for it and to struggle against the lowly instincts which try to convince us to hold tight, take no risks, and look out for ourselves.”¹¹ Unless people prioritize the mission over personal comforts, the first hurdle will result in stagnancy. No movement work nor grassroots effort has come without opposition and the dedication of workers and leaders is necessary to overcome the uphill battle. 

Our sacrifice never goes unrecognized. Allah represents the personal sacrifice of the believers as a trade: we give up some of the pleasures of this world, and it both yields success for the ummah and a personal and eternal reward from Allah in the next.¹²

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ 

And among people is one who trades his life for the pleasure of God, and God is most compassionate to His servants. [Surah Baqarah 2:207] 

Because of the Sacrifice of our Predecessors, We are Here

It is through the prior generations’ sacrifice – the decision to trade this world’s pleasures in favor of something better – that we have the mosques, schools, and Islamic institutions that form the bedrock of our community today. Our predecessors worked for free on top of their full-time jobs and commitments to establish the infrastructure we rely on everyday. They sacrificed savings, opportunities for travel, and more comfortable lives for their families in order to invest in the infrastructure needed for a healthy Muslim community.

The history of our community extends generations back to when our enslaved brothers and sisters stood firm on their faith every day in atrocious conditions long before the United States was established. Their steadfastness and, later, their activism safeguarded our basic freedoms including the right to practice our religion and pass it on to our children. Today, we speak, teach, and practice Islam with relative ease, and now many Muslims around the world look to our resources to learn. The early generations’ sacrifice – or trade – was fundamental to the advancement of the American Muslim community – and ummah as a whole.

Case Study

The decision to be selfless often manifests in small moments more than grand gestures. A young man was responsible for the logistics and operations of a weekend-long regional meeting between leaders of various Muslim organizations. Throughout the weekend, his team managed preparations, the schedule, food arrangements, and transportation. As with any large event, unexpected issues arose: additional printouts were needed, a speaker was late, or sessions ran overtime. Each time, the brother took initiative to help resolve the issue, often sacrificing his downtime and sleep to ensure everything ran smoothly.

At previous meetings, everyone would wear too many hats and thus underperform across the board. This time though, his fellow team members noted with gratitude that because of his dedication, they could focus entirely on their respective tasks and engage more effectively with attendees to answer questions, form connections, and share resources. When team members operate with the spirit of personal sacrifice, putting the team and the work before individual preferences, the entire effort is more effective.

Brotherhood and sisterhood is a primary requirement for spreading the message: 

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًۭا وَلَا تَفَرَّقُوا۟ ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءًۭ فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًۭا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍۢ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ ١٠٣

And hold firmly together to the rope of Allah and do not be divided. Remember Allah’s favor upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be [rightly] guided. [Surah Aal `Imran  3:103]

It is through belief and companionship that we will be prepared to tackle the immensity of our mission in this world and reach salvation in the next. Allah describes uniting the hearts as a favor from Him; it is not just to work alongside one another with superficial relationships, but to develop deep understanding and compassion for one another to the extent that your challenges, personal or otherwise, become shared and support is reciprocal. 

This Deen is Naseeha

Upon reaching Madinah, the Prophet ﷺ paired each member of the community with another. In general, this served to increase unity, knowledge transfer, accountability, and understanding between people from different tribes. Salman Al-Farisi and Abu Ad-Darda’ are one such example of the genuine care that formed between these pairs:

Salman visited his brother’s home and found Abu ad-Darda’s wife dressed shabbily and looking unkempt. He asked her what was wrong, and she replied, “Abu ad-Darda’ has completely renounced this world.” 

 

Salman decided to spend the night in order to help his brother adjust his approach and balance his spiritual fervor with his worldly needs. When food was served, Salman insisted that Abu ad-Darda’ eat with him even though he was fasting. At night, when Abu ad-Darda’ tried to stand for prayer at the beginning of the night, Salman insisted he sleep. This happened again in the middle of the night. In the last third of the night, Salman allowed him to rise, and the two brothers in Islam prayed together. 

 

Salman concluded his visit with this advice, “It is true that your Lord has a right on you, but your soul, your body, and your family have a right on you so give each its right.” 

 

When Abu ad-Darda’ told the Prophet ﷺ the story, he approved, saying, “Salman has spoken the truth.”¹³

Salman Al-Farisi exemplified the art of naseehah, sincere advice. Naseehah is a necessary aspect of brotherhood and movement work for developing workers, strengthening relationships, and reinforcing commitment to the work. Salman led his brother with kindness through the correct approach. Notice that Salman was invested in the wellbeing of Abu Darda’s wife and family as well. In fact, the catalyst for the story was Salman noticing the condition of Abu Darda’s wife. She, in turn, felt comfortable sharing a concern she had about her husband with him, as though she was certain he would come to their aid – and he did. Abu Darda’ completed the beautiful exchange by receiving the advice with grace. 

These companions demonstrated continuous care extending to every aspect of each other’s lives. This spirit of brotherhood fosters a distinct sense of belonging between workers. Further, the meaningful growth people experience through these deep relationships are cherished personal benefits of movement work which ultimately reinforce their commitment to working for Allah.

Case Study 

A couple had been actively involved in local movement initiatives for years. When their infant fell ill, they tried to stay connected to the community, even as their lives became consumed with hospital visits and managing a toddler at home. The stress of having a child in and out of the ICU took a toll on them, and they had to reduce their appearances at community programs.

Recognizing their situation, the community rallied to support them. Community members frequently took care of the older sibling, allowing the father to work and the mother to be at the hospital. They sent food and visited the family at the hospital. The infant’s condition worsened, and doctors began foreshadowing grim news. When a sister from her halaqa called to check in, the mother confided in her how dire the situation seemed and how helpless she felt. Shortly after this conversation, the infant made an inexplicable recovery, surprising even the doctors.

Years later, the family discovered that the sister from her halaqa had reached out to nearly every other sister in the community, requesting they all pray qiyam that night and make duaa for the baby’s recovery and health. This act of sisterhood demonstrates sincere care and support that extends beyond community work to the challenges and triumphs of our lives.

Depth in relationships is the foundation for unity in the community, the necessary mechanism for reforming society. Thus, unity and brotherhood together are the prerequisites for successfully sharing the message and good work. The Quran says immediately after the verse on brotherhood in the previous section: 

وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ١٠٤ وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَـٰتُ ۚ وَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌۭ ١٠٥

Let there be a group among you who call [others] to goodness, encourage what is good, and forbid what is evil—it is they who will be successful. And do not be like those who split [into sects] and differed after clear proofs had come to them. It is they who will suffer a tremendous punishment. [Aal `Imran 3:104-105]

The unity of the community is necessary for effective change. It is not necessarily to agree on everything, but to work as a collective and navigate conflict and disagreement with respect and an eye for resolution. Allah designed our Deen in this way, making unity the mechanism for enjoining good, forbidding evil, and establishing justice. 

Case Study

A masjid was built with the vision of being a community hub, hosting various organizations and initiatives serving diverse needs. Over the years, it became home to a weekend Quran school, a full-time Islamic school, adult programming, a social services organization, and more. This  turned the masjid into a central gathering place for all the Muslims in this area, a vibrant, inclusive space that brought together Muslims from all walks of life.

However, after years of operating this way, board members felt it would be better to work on their own, so they began to replace the organizations they hosted with initiatives doing the same thing, only organized by the masjid committees instead. The community was strongly opposed. They felt this decision fractured a unity that had been built over the years in this masjid. They launched several petitions and raised concerns with the board. Despite their efforts, every organization eventually had to relocate.

Ultimately, this decision led to a dramatic drop in attendance and diversity at the masjid as people dispersed to other spaces to access the services and organizations they relied on before. Community members felt there was a loss of unity, and some lost trust in the leadership. Those who had devoted years to building the masjid as a community hub were disheartened. Community members struggled to find a space to gather in the aftermath, with many other spaces being too small or not geographically central. What might have been a well-intentioned and even justified decision resulted in a community feeling fragmented and broken-spirited.

An effective leader takes a group of workers on a journey toward a goal in four ways essential to the success of movement work.¹⁴ First, the leader provides direction and vision, helping clarify the vision and maintain its focal point, so that the team does not lose sight of their end goal, or push in the wrong direction. 

Second, an effective leader maintains followers’ motivation, especially during challenging situations that occur in community work. The Prophet ﷺ provided inspiration as the Muslim community toiled over digging a trench around the city in preparation for impending attack: 

While digging the trench, the companions came to a large boulder which would not give way to their picks so that they could remove it. The Prophet ﷺ stepped forward with a pickax himself and struck the rock, finally breaking it. As he did, the Prophet ﷺ said, “Glory be to God, the keys of Syria have been given to me.” With the second blow of the pick, the Prophet ﷺ hewed another one-third of the rock and said, “Glory be to God, the keys of Persia have been given to me. By God, I see white castle of Madain (Ctesiphon, the capital of the Sassanid Empire).” In the third attempt, the remaining portion of the rock was broken into pieces. The Prophet ﷺ then said, “Glory be to God, I have been given the keys of Yemen. By God, I can now see the gate of Sanaa.”¹⁵ 

The Prophet ﷺ centered his followers on a vision of success stretching far beyond their immediate moment, thus providing a motivation that even a tangible obstacle could not overpower. Despite hunger, hardship, and even the betrayal of Jewish tribes during this decisive battle, the Muslims maintained fierce strength which carried them through.  

Effective leaders, thirdly, enable others to act through helping them identify their strengths and encouraging them. The Prophet ﷺ was skilled at understanding his people quickly and placing them where they would be most effective. He ﷺ specifically made duaa, for example, for the conversion of Umar ibn Al-Khattab, recognizing that a man of his resolute strength, wisdom, and social respect would give the ummah a massive boost. Ultimately, Umar, an immensely effective leader of the disbelievers before Islam, embraced Islam and was instrumental to the development of Muslim civilization during and after the Prophet’s ﷺ lifetime. 

Finally, an effective leader innovates new approaches to obstacles. The moment a leader resists imagination is the moment the leader begins to undermine his or her own efficacy. The success and continuity of any initiative is rooted in its adaptability as circumstances and needs change over time, something that is only possible through a readiness to embrace new ideas – all while keeping the vision and foundational principles in mind. The Battle of the Trench was so decisive because the trench itself was an innovation. The Arabs had never seen a battle strategy like this one, and had the Prophet ﷺ not embraced Salman Al-Farisi’s idea to employ a ditch to defend Madinah, the battle may have ended differently. 

Impact most often occurs when workers meet the people where they are, addressing their worldly needs concurrent with their journey towards the hereafter.¹⁶ The principle of addressing the needs of the community, especially the individuals you deal with directly, extended across the entire mission of the Prophet ﷺ. The Prophet ﷺ was known to change his accent or dialect depending on the origins and language of his audience. A corner of the masjid in Madinah was reserved for the homeless and poor; the companions who took rest in this area became known as Ahl As-Suffah (the people of the shade, named for the cover the Prophet ﷺ ordered made of palm leaves to protect the people from the sun and the elements) and many distinguished companions, such as Abu Hurairah, were among them. 

The Practical and Principled Approach

As we address the needs of people, we must distinguish between a flexibility that is practically beneficial – that which acknowledges diversity of people and opinions – and the compromising malleability which religion is frequently subjected to in secular society. Islam and Islamic movement work responds to societal needs that arise, but it is neither steered nor regulated by the whimsical inclinations, fluid standards, and the latest trends on rights and duties –  each sure to change in a matter of time in a society largely guided by human impulse more than divine law. 

Successful movement work relies on established approaches and rulings from our tradition of Islamic scholarship, which considers practical application and circumstantial need. Ultimately, the perception of benefit and justice both can be a matter of perspective, so we hold true to that which Allah and His Messenger ﷺ affirmed is just and beneficial.

In order to maintain this relevance to society and the human condition, then, we must cultivate a deep understanding of the priorities of Islam such that we can distinguish the firm foundational principles of the Deen from those which may be flexible. This is so that we may make the path to Islam smooth, in the way of the Prophet ﷺ, who said: “Make things easy for the people, and do not make it difficult for them, and make them calm [with glad tidings] and do not repulse [them].¹⁷” Successful movement work delivers positive improvements in the lived experience of the people. We know the ultimate good is turning back to Allah, so we must maintain the interconnection between belief and the alleviation of hardship and injustice. 

Case Study

When building a masjid and youth center, the organizing team was discussing how to design the space to be inclusive of sisters but also to prevent unhealthy gender mixing. They asked sisters in the community if they preferred a partition in the prayer hall. Many felt they preferred a private space for them to sit comfortably or even take care of infants. Others needed the openness to be able to learn from the speakers delivering public halaqas and to feel a part of the congregation. Some families also prefer their children to have access to both fathers and mothers in the mosque, rather than having to divide children up or place the entire responsibility on one parent.

At the same time, women with breastfeeding babies or sisters with different comfort levels require some extra privacy at times. 

The team decided to build half a partition to accommodate all needs. They recognized that the Quran and Sunnah emphasize managing appropriate gender interaction through mannerisms and dress already. They also acknowledged that times have changed. People are accustomed to free interaction in society, so Muslim spaces should help them learn how to interact with proper mannerisms. Creating access to both private spaces and shared spaces for sisters enabled the masjid to be an accommodating and practical place to learn and gather for the community.

When the leader and the group make a decision, we are expected to follow, to create a united front. This compliance, though, goes hand-in-hand with shura, or consultation. This Islamic process of decision-making is a necessary cornerstone for cohesive movement initiatives. Shaykh Hasan Al-Banna described shura as a process of both relying on Quran and Sunnah while seeking a decision based on the majority vote to maintain stability between the leader, followers, and affiliates. At the same time, he emphasized that every matter should be considered primarily by those who have expertise in it, including team members, subject-matter experts, people with experiential knowledge on the issue, and people who will be impacted by the decision. 

Whatever the specifics of the process a group adopts for decision-making, it should be thorough and predictable, so that each individual feels that there is meaningful transparency and legitimate opportunity to express feedback on a matter. Top-down decision making is a typical inclination in some Muslim organizations today, but it yields more resistance and conflict than synergy and empowerment. It’s also largely antithetical to the sunnah, wherein the Prophet ﷺ regularly sought advice and feedback with the companions. He ﷺ consulted them in military strategy before numerous battles, including the Battle of the Trench, just as he ﷺ relied upon Umm Salamah’s advice for reigniting the companions’ dedication to the mission after the Treaty of Hudaybiyah left them demoralized. 

Whenever there was a top-down order from Allah or the Prophet ﷺ, the Prophet ﷺ would still ensure transparency by explaining the wisdom of the command, thus keeping the companions invested. After the Conquest of Makkah, for example, the Prophet ﷺ divided spoils among the Quraysh only, leaving the Ansar from Madinah feeling overlooked and undervalued. When they expressed concern, he ﷺ recognized their unease and explained that the Quraysh were still weaker in faith and needed worldly gains to see the benefit of Islam, where the Ansar had firm conviction already. He ﷺ assured they would have the greater benefit of returning home with the Messenger of Allah. In doing so, the Prophet ﷺ demonstrated empathy for their position and patiently clarified the wisdoms for the decision. 

Adopting the collaborative decision-making model that His Messenger ﷺ taught yields a sense of collective ownership among the group. It inspires the sense that everyone was heard out before and contributed to the final decision, an awareness of the reasons and benefits in the decision made, and thus a dedication to uphold the decision.

Case Study 

Activists in a local community recognized a shortage of programming for teens in their community. Before launching any initiatives, they involved the community in making decisions about the new program offering. They distributed polls and surveys, and even organized listening sessions with parents, teens, potential volunteers, and other community members to gauge opinion on key factors such as preferred dynamics of the space, qualities they’d want in a facilitator, topic preferences, and more. They also consulted others who had run similar teen programs in other communities on best practices. 

It took longer, but it allowed for a stronger program once launched and made the community and the volunteers feel included and responsible for the success of the program because they were involved from the beginning of its development. While they sought out the resources to develop the program as the majority preferred, they kept the community informed about their progress. Once the program began, the organizers made an effort to keep communication channels open with the teens, parents, and volunteers to receive feedback and steadily improve the program. 

Allah and His Messenger ﷺ have provided us with divine guidance that emphasizes the importance of these principles. The interconnectedness of these nine elements forms the bedrock of successful movement work. Each component plays a vital role, creating a holistic framework that is both resilient and adaptable. It is through the synergy of these elements that we can achieve the expansive reach and profound impact necessary for our work to flourish. 

Our collective mission is to call to tawheed and reform society, which is foundational for every individual and the group as a whole, in fulfilling our obligation to Allah. Clarity of purpose ensures that our efforts are aligned with the Divine Will, while sincerity keeps our intentions pure and focused on Allah’s pleasure. Tarbiya nurtures our growth and development, grounding us in Islamic values and practical skills.

Foresight and planning allow us to anticipate challenges and address them with wisdom, echoing the Prophet’s ﷺ teachings to “tie our camel” and trust in Allah. Personal sacrifice underscores our commitment and bridges the gap between a vision and a reality, drawing from the legacy of our predecessors who dedicated their lives to the cause. Brotherhood and sisterhood foster deep, meaningful relationships that strengthen our unity and resilience. Effective leadership provides direction, inspiration, and encouragement, ensuring that we remain motivated and cohesive.

Relevance ensures that our work addresses the real needs of society, making a tangible difference in the lives of those we serve. Finally, shura embodies the principle of collective decision-making, fostering a sense of ownership and responsibility among all members.

Together, these elements, arising from the Quran and Sunnah, form a comprehensive approach to movement work. By embodying these principles in our efforts to reform society, we honor the divine guidance bestowed upon us and maximize our potential for success and for receiving Allah’s pleasure. In this way, we can achieve the transformative impact we seek, initiating positive change in our communities and beyond, by the grace and guidance of Allah.