Question and Answer about the lack of appearance of any affect of the Hizb among the people in its Majaal (area of work) in terms of the main Islamic thoughts
From the greatest matters that must occur by the hands of the Hizb is the existence of the main (fundamental) Islaamic thoughts among the people in a manner that strikes out and appears in their conversations and discussions. That this should reach a point where its effects appear in their relationships just like the sound ripeness of a date appears. If these thoughts are not present then it is not possible for the Ummah to carry the message that the Hizb carries and it is not possible to establish in reality a general awareness from which a public opinion emanates.
And it is known that the Ummah carrying the message that the Hizb carries is a fundamental condition for it to fulfil its mission and that the presence of the general awareness from which a public opinion emanates is an essential matter so that it is permissible for the Hizb to take the ruling in one part of its Majaal. For this reason it is of the most important matters to busy the mind of every individual in the Hizb to establish the fundamental thoughts of Islaam amongst the people according to what the Hizb has adopted and in particular the thoughts that are considered to be from the criteria and affect the viewpoint in life.
It is evident by measuring the thoughts of the people and their sentiments (Mashaa’ir) in all of the Majaal that there is no presence of the fundamental Islamic thoughts among the people with the exception of the inherited thoughts according to the reality in which they live, and that no fundamental thought from Islaam stands out in their conversations and discussions. Even the Aqueedah which is the basis of every thought and Hukm has no presence in their thoughts in their conversations and discussions and it naturally follows that the appearance of any affect of the Islamic thoughts in their relationships is not a matter that is anticipated.
Accordingly it appears that no influence or effect of the Hizb has appeared in its Majaal. The mind as a result jumps to the question: What is the reason for this? Is there a mistake in the understanding of the Tareeqah or has it been misapplied? Or has there been a deviation from it?
It is not correct in this case to say that there is a mistake in the Tareeqah because it is from the Aqueedah and it is not permissible to cast doubt upon it. Similarly it is not valid to say that there has been a mistake in the styles because mistakes in them do to not prevent the arrival (at the destination) although it can increase the weight carried and the length of time to arrive (at the destination). As for the Tareeqah (method) it has been drawn out in a straight upright manner and it has no crookedness in it or obscurity. It is obligatory for the Muslims to understand the fundamental (basic) thoughts of Islaam and to rise up to work by Islaam and for Islaam and during this the actions of the rulers are attacked with the word of Haqq and the Ummah is instigated against them to account them and the plans of the Kuffaar and the hypocrites are exposed.
It is obligatory to tread the path towards this without fear or trepidation, and without courtesy and or placation but rather it should be trod in a blatant and challenging manner. It is obligatory to meet the reality according to what it is, diagnosed according to what it is and treated in accordance to its reality upon the way of Umar Ibn Al-Khattaab and ‘Ali Ibn Abi Taalib and not the way of Mu’aawiyah Bin Abi Sufyaan and ‘Amr Bin Al-‘Aas. This is the Tareeqah and it is Ahkaam Shar’iah that have been understood from the Kitaab and the Sunnah and especially the Seerah of the Messenger (saw) whilst paying careful attention and importance to understanding the Manaat (reality the ruling applies to) of the Hukm in the same way (level) that the text is understood. As for its application then again there are Ahkam Shar’iah within the Tareeqah represented in the intensive culturing in the Halaqaat, the collective culture according to the amount that is possible to be performed and even if there exists a probability of encountering harm, and by the specific and general discussions during visits and making contacts. This is the same as what the Messenger (saw) did represented in the example of the Halaqah of Khabaab Ibn Al-‘Aratt, making the people hear the Qur’aan (publicly) as performed by the Messenger (saw) and some of his companions like ‘Abdullah Ibn Mas’ood (ra), the contact and communications that the Messenger (saw) made with the people and those conducted by some of his Sahaabah like Abu Bakr (ra). As for attacking the actions of the rulers then its application is by adopting the interests of the Ummah which is extracted from the Qur’aan’s attack on Riba and defrauding during the Da’wah that took place in Makkah. As for exposing the plans then the Messenger (saw) exposed the plans of the Quraish against the Muslims when he approached the people in Badr and said: <
> and also when he made evident the intentions of
the Munaafiqeen when in regards to the building of Masjid Ad-Daraar. Despite
these occurring in Al-Madinah they are still Shar’iy texts and there is no difference
between the Makki text and the Madani text in terms of acceptance. The only
difference is in respect to the reality that the text is applied upon.
Therefore based on all of this, it is improbable for there to have been a
misapplication in application or a deviation in regards to it. And it should
not be said that the Hizb busied itself in the political actions away from the
cultural actions so that exposing the plans and adopting the incidents overtook
them whilst taking it away from making people understand the fundamental
(basic) Islamic thoughts. This should not be said because the Hizb is a live
entity that proceeds along with life and as such it is inevitable and necessary
for it to pass and apply its thoughts whether they are intellectual or political
upon all daily realities as they happen. Therefore it (the Hizb) as a whole
initiates declaring its thought at the occurrence of any reality either in the
form of adopting an interest, or exposing a plan, or discussing an act or
attacking an opinion and this itself means at the same time that the thoughts
are being explained so as to be understood, in addition to being a call for
mobilization towards acting in accordance to it and calling for it. And it (the
Hizb) as individuals continue in the face of pressure resulting from incidents,
political occurrences and the relegation of aspects of thinking in relation to
the environments that surround the Majaal of the Hizb, they continue as a whole
as many individuals discussing what occurs in front of them with Islamic and
political thoughts and this is even if the political discussions dominate over
the intellectual ones in the majority of the time. As for loss of collective
culturing then this is the result of the siege that this Hizb has been struck
with and it is continuing to make attempts to break this siege and to adopt
styles and means which will allow the collective culturing to have an
existence. Therefore as has been noted the Hizb engages in all of its actions
standing upright, alive and proceeding along with the life, its developments
and changes. So it engages in cultural actions just as it engages in political
actions however it is a live engagement in accordance to what the life demands.
And from all of this it becomes clear that what appears to be the absence of the appearance of the Hizb’s affect amongst the people in terms of the fundamental Islamic thoughts is not a result of an error in understanding the Tareeqah, or from misapplying it or it a result of a deviation. Rather it is the nature of the method itself whose effects do not quickly stand out (become prominent). It is also the nature of the societies and particularly the societies that are lagging intellectually and where the transformation of its temperature occurs very slowly. This means affecting it with thoughts requires a lengthy period of time and requires powerful doses. Therefore it is necessary for the Imaan in the Tareeqah to be a definite Imaan which is not affected by the lack of seeing the manifestation of its affects and this Imaan is accompanied by an absolute submission and to understand the Shar’iy rule in relation to this with a correct (sound) understanding. This understanding is that the Fard (obligation) is to pass the thoughts and undertake the actions that is required and this is like the performance of the acts of Salaah in terms of the Rukoo’ and Sujood, in exactly the same manner. As for the people accepting these thoughts or rejecting them and even resisting or confronting them then this does not fall under the responsibility of the Muslims and this is left to Allah’s guardianship and care.
ليس عليك هداهم ولكن الله يهدي من يشاء
Their guidance is not upon you rather it is Allah who guides whom he wills.
لو أنفقت ما في الأرض جميعا ما ألفت بين قلوبهم ولكن الله ألف بينهم
Had they spent everything that is in the earth they would not have reconciled between their hearts but Allah reconciled between them.
The effect is not a result of how many thoughts are provided or how few are provided and it is not due to the length or shortness of time. Rather it only results from the Aqueedah that has come from Allah and is in accordance to the ‘Ilm (knowledge of Allah). And it depends upon the description of the reality that differs with the differences found within societies and peoples. So the Messenger (saw) was not able to effect and influence the Makkan society despite the great spiritual strength that he possessed. The masses were not affected in Makkah and only a number of individuals were affected and this was despite his presence for thirteen years. On the other hand Mus’ab Ibn ‘Umair (ra) affected Al-Madinah within one year in respect to the society, the masses and the majority of the individuals of Al-Madinah. So the issue of the the affect (influence) of the Hizb amongst the people in terms of the fundamental (main/basic) Islamic thoughts is that it comes from Allah alone and it is only obliged upon the Hizb to pass these fundamental thoughts and to perform the actions that this passing requires. And the Hizb is not responsible for the affect irrespective of what it expends of strength and irrespective of the time that spends. This is because it is inevitable for the achievement to be accomplished due to the promise of Allah and it is impossible according to the Shar’a for it not to be realised, as long as the method that Allah (swt) has made clear is followed and which He (swt) has explained leads to the achievement of the sought after goal.