A man running

In the Qur'�n, there is the story of how M�s� (Moses) killed one Coptand almost killed another. Allah relates to us that when news spread ofwhat he did

"a man came running from the farthest end of the city. He said: 'OM�s�, the chiefs are taking counsel against you to slay you. So escape.I am truly for you a sincere advisor" [S�rah al-Qasas, 20]

In the chapter of the Qur'�n entitled Y�S�n, Allah speaks about thepeople of a town when the messengers came to them. Allah says:

"A man came from the farthest end of the city. He cried: 'O my people, follow those who have been sent..." [S�rah Y�S�n, 20]

There are two things that must be mentioned about these verses.

The first thing is that both verses mention "a man", meaning asolitary human being. In each case, there is only one man acting in hisown capacity and according to the dictates of his faith. He actswithout fearing estrangement from his people. In the first verse, M�s�(Moses) comes to know of the decree for his death that had been sentdown from the Pharaoh's palace. The man then advises M�s� to flee fromthe city.

In the other verse, a man comes and announces in front of hispeople that he supports those who were sent to them, and he calls thepeople to follow these messengers. By doing so, he challenges theleaders of society who advocate falsehood and goes against the vastmajority of his people.

Group efforts are certainly important. So is cooperating withothers in performing works of righteousness and taking turns infulfilling public duties. At the same time, circumstances often requirea person to act alone. This is especially true at times when societyfalls into ruin and its existence - or at least its distinct identity -becomes imperiled. At times like these, there are no organized entitiesspecifically responsible to mobilize people's talents and appointpeople to various duties. This is the state that Muslims in mostcountries find themselves in. This creates a need for an increase inindividual efforts. Deficiencies have to be remedied. A well thoughtout plan of action has to be agreed upon to free the Muslims from theirhorrible condition. An Islamic program must be devised to bring aboutgeneral reform. The beginnings of such efforts will usually be withinthe concerned heart of a single Muslim. Even the process of determiningthe skills that will be needed, finding those who possess them andcultivating their abilities will begin as the result of individualeffort.

This in no way belittles the importance of people pooling theirefforts and working together, nor does it detract from the importanceof social enterprises that, by the Lord's grace, have continued toprovide benefits. What is being stressed here, however, is the role ofthe individual in bringing about such collective efforts and the roleof the individual that extends beyond those efforts.

The second thing that should be mentioned about these verses isthat the use of the phrase "a man" extols the virtues of manliness,courage, and self-sacrifice. He is but a man. Nothing else is saidabout his identity. Manliness is an attribute that encompasses manynatural characteristics and virtues such as strength, honesty,sacrifice, and patience. Men, by this definition, are few indeed. Andnothing less than having to face adversity tests the mettle of a man.

Therefore, the "man" in both stories was not discouraged by theresults of his efforts, nor did the obstacles and difficulties that hehad to face shake his resolve. There was long distance involved, for hecame from "the farthest end of the city." Time was short, because he"came running."

In both cases, the objective was noble. There was no question ofpersonal benefit for the man or vested interests. In the story of M�s�(Moses), the man says: "I am truly for you a sincere advisor." [S�rahal-Qasas, 20] in the story from Y�S�n, the man makes his concern forthe welfare of his people perfectly clear even after his people attackhim, beat him, and stone him to death. Allah says to him: "Enterparadise." The man laments: "If only my people knew the forgivenessthat I have received from my Lord and how He has placed me among thehonored ones." [S�rah Y�S�n, 26] Ibn `Abb�s said: "He had advised hispeople when he was alive by saying: 'follow those who have been sent'and after his death by saying: 'If only my people knew...'." [Related byIbn Ab� H�tim]

Qat�dah says: "You will find a believer to be a sincere advisor andnever find him to be a deceiver. That man, when he saw with his owneyes the honor that Allah had bestowed upon him, said: 'If only mypeople knew..." [Related by al-Tabar�n�]

The qualities inherent within a person have a marked effect on thatperson's behavior, no matter what that person's inclinations are. Thiseffect can be negative or positive. Faith does not remove thesequalities; it merely suppresses the base ones and cultivates the nobleones. This is why Allah's Messenger said: "You will find the people tobe like resources, the best of them during the time of ignorance arethe best of them after Islam, if they understand it. You will find themto be the most antagonistic people towards Islam until they accept it.You will find the worst of people to be the ones who are two-faced,coming to each group of people with a different face."

This is why the people who possessed nobility, good manners, andmanliness in the times of ignorance were the same people to possessthese qualities after accepting Islam and becoming good Muslims. Almostnone of these people who became good Muslims and strived in the causeof Islam ever became known for hypocrisy. When Allah talks about thehypocrites in the chapter of the Qur'�n known as al-Nis�', he mentionstheir punishment then says:

"...except for those who repent, make amends, rely on Allah, and aresincere to Allah in their faith. These are with the believers."

It is important to note that Allah describes them as being "withthe believers" and not "from the believers." Weak and ficklepersonalities that are prone to changes of heart are free to retreatand withdraw and are not capable of upholding trusts and bearing thingswith patience and fortitude.

We can see in our own times - and in every time throughout history- that some of the people who have no religion or belief in theHereafter can exhibit considerable amounts of patience, makesacrifices, and subject themselves to risk and danger on the strengthof their convictions and their generosity. They often do so to anextent that we could only wish for from many who profess faith. As forthe believers, and especially throughout their history, we find manygood and blessed examples of people with these characteristics. Thesenoble people are the ones to undertake the important efforts. They arethe best suited to do so, since one of them is equal to a large numberof people and possesses noble qualities that can scarcely be foundamong many. This is why Allah says about Ibr�h�m (Abraham, peace beupon him):

""Verily Ibr�h�m was a nation unto himself." [S�rah al-Nahl, 120]