The Message:
Assalamu Alaikum wa Rahmatullahi wa Barakatahu,
Respected, venerable Scholar Ata' Abu al-Rashtah,
I and other dissidents from the Hizb from the period of the Sheikh Abdul Qadim Zallum (Rahimahullah) residing in the European countries... We wanted to join the dissident brothers in Jordan, were it not for the fact that we saw them on the same approach that made us disagree with the Hizb. In this regard, we seek to clarify our idea in the era of the new officials so we might find open ears, receptive to the truth, so that it may prevail from either side, be out from ours or yours.
Then we will not hesitate to return to work with the Hizb... This of course, when one of the sides is convinced of the evidence put forward by the other side and commits to it.
If I told you that the Hizb, after it had clarified the way to establish the State of Islam, it contradicted it...Everyone would wonder: How?!
I have definite proof from the book, The Islamic Personality: Vol. I.
I ask you to follow me patiently, so I will reveal the matter to you step by step from this book.
Everyone knows that the Hizb's culture is high-level Islamic culture, especially in terms of perception of the reality of the problem, the reality of change and the correct way for intellectual revival (Alhamdulillah). However, the Hizb fell into error in terms of how to form the Islamic personality (mentality and disposition) within their Shabab, and those whose role it is to define the content (of ideas) which is given to the Ummah and how this content is given to this audience.
The book The Islamic Personality: Vol. I contains the following: "Formation of the Islamic Shaksiyyah is accomplished only by building both the thoughts and the desires of the individual on the basis of the Islamic 'Aqeedah. The development of the Shaksiyyah does not end here. There is no guarantee that the Shaksiyyah will remain based on the Islamic 'Aqeedah, as deviation from the 'Aqeedah might occur either in man's thinking, or in his inclinations or even in both. Deviation may come through Kufr (misguidance) or Fisq (transgression). Constant observation of building thoughts and inclinations on the basis of the Islamic 'Aqeedah must be maintained at every moment in life for the individual to remain an Islamic Shaksiyyah."
We conclude from this that the composition of the Islamic personality does not occur except with formation of mentality and disposition together within an individual, with continuous monitoring or observation of the subject (personality) and continuous input. After this the author adds in the same book concerning the same topic:
"After the initial formation of the Shaksiyyah, work is focused on maintaining it by developing the Aqliyyah and the Nafsiyyah. The Nafsiyyah is developed through worshipping the Creator and drawing closer to Him by doing acts of obedience, and by constantly building every desire for anything on the Islamic 'Aqeedah. Development of the 'Aqliyyah is achieved by the explanation of thoughts built on the Islamic 'Aqeedah and conveying them through the Islamic Thaqafah [culture]."
Notice with me the phrase "After the initial formation of the Shaksiyyah, work is focused on maintaining it". This means that the exertion in effort to do acts of worship and education comes after the refinement of the Islamic personality in mentality and disposition, meaning thought and inclination.
He adds: "This is the method for forming and developing the Islamic Shaksiyyah. It is the same method utilized by the Prophet صلى الله عليه وسلم to call people to Islam and the Islamic 'Aqeedah. Once they embraced Islam, he صلى الله عليه وسلم strengthened this 'Aqeedah within them and ensured that they were committed to building their thoughts and inclinations on this basis."
He further adds: "In conclusion, the starting point with any human being is establishing the correct 'Aqeedah within him, and then building the thoughts and inclinations on this basis; afterwards effort needs to be exerted in performing acts of obedience and acquiring the correct thoughts."
Here it becomes evident to us that the work assigned to the Hizb is the composition of both the mentality and the disposition, which inevitably leads to the formation of the Islamic personality, with every meaning that falls under this name, as the personalities of the companions and not what we (unfortunately) see in our situation.
The mistake made by the Hizb since its inception, which stands in contrast to what was adopted from thoughts, therefore being contrary to the method the Messenger of Allah صلى الله عليه وسلم, is the lack in cultivation of the personalities of their Shabab. The Shabab were assigned and entrusted with its cultivation, thus it was made an individual responsibility and not the responsibility of the Hizb. Whereas the Messenger of Allah صلى الله عليه وسلم was the one who was constrained with this burden. In his capacity as the leader of the Hizb he was preaching his companions from time to time, observing and reassuring their obedience, their performance of good deeds, their prayers, their nightly prayers, and their morals. Thus creating from his companions men and Dawah carries who talked the talk and walked the walk, not like what we see in our time from Da'wah carriers merely calling for ideas instead of being living examples of them...wa Allahu al-Musta'an.
Your Brother Munir
Answer to the Message:
Wa Alaikum Assalaam wa Rahmatullahi wa Barakatahu,
I had a look at your message in which you said:
"I and other dissidents from the Hizb in the era of the Sheikh Abdul Qadim Zallum (Rahimahullah) residing in the European countries...We wanted to join the dissident brothers in Jordan, were it not for the fact that we saw them on the same approach that made us disagree with the Hizb. In this regard, we seek to clarify our idea in the era of the new officials so we might find open ears, receptive to the truth, so that it may prevail from either side, be out from ours or yours. Then we will not hesitate to return to work with the Hizb... This of course, when one of the sides is convinced of the evidence put forward by the other side and commits to it."
Although your message is what it is...I will take it from the angle of the benefit of the doubt:
You cite from Islamic Personality: Vol. I, saying:
"After the initial formation of the Shaksiyyah, work is focused on maintaining it by developing the Aqliyyah and the Nafsiyyah. The Nafsiyyah is developed through worshipping the Creator and drawing closer to Him by doing acts of obedience, and by constantly building every desire for anything on the Islamic 'Aqeedah. Development of the 'Aqliyyah is achieved by the explanation of thoughts built on the Islamic 'Aqeedah and conveying them through the Islamic Thaqafah."
You comment on this with the following statement:
"The mistake made by the Hizb since its inception, which stands in contrast to what was adopted from thoughts, therefore being contrary to the way the Messenger of Allah صلى الله عليه وسلم, is the lack in cultivation of the personalities of their Shabab. The Shabab were assigned and entrusted with its cultivation, thus it was made in individual responsibility and not the responsibility of the Hizb. Whereas the Messenger of Allah صلى الله عليه وسلم was the one who was constrained with this burden. In his capacity as the leader of the Hizb he was preaching his companions from time to time, observing and reassuring their obedience..." End of citation.
Before commenting on what you have gotten confused, I ask you:
Is not Sheikh Abu Ibrahim (Rahimahullah) the author of the book Islamic Personality?
Was it not him who wrote these lines you have quoted?
Does he not have the strongest understanding of what he wrote?
Did he not lead the Hizb for 25 years? Could anyone be more aware of what he wrote on this issue?
Is it not so?
How can you cite the words of the Sheikh and accuse him of violating what he wrote, since the inception of the Hizb, as you say?!
This saying is incorrect. The Sheikh (Rahimahullah) wrote these great lines which you have cited, he is most aware of what he wrote, and has the deepest understanding of it, and he is the most attentive to its implementation, because he was the one who wrote and adopted it!
It was possible for me not to answer you at all, because you have deviated left and right, but I preferred to answer you.
So let us look at what you have mentioned:
You carry the view that the Hizb has left the cultivation of the personalities to individuals, instead of taking care of it by the Hizb, saying that the Prophet صلى الله عليه وسلم did not leave it to individuals, "Whereas the Messenger of Allah صلى الله عليه وسلم was the one who was constrained with this burden. In his capacity as the leader of the Hizb he was preaching his companions from time to time, observing and reassuring their obedience..."
How did you understand from this that the Hizb is at odds with the Prophet صلى الله عليه وسلم since the inception of the Hizb, as you say?!
Yes, the Prophet صلى الله عليه وسلم preached to them and showed them the obligations and the preferable acts, encouraging them to perform what is preferable, telling them what was reported by al-Bukhari from Abu Hurayrah, who said: "The Messenger of Allah صلى الله عليه وسلم said:
«إِنَّ اللَّهَ قَالَ... وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لَأُعِيذَنَّهُ...
"Allah said...My servant seeks my nearness with nothing dearer to me than what I have obliged on him, my servant does not stop seeking closeness to me through the voluntary acts until I love him, for if I love him: I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks, and when he seeks refuge with me, I will provide refuge to him..."
Now I ask you: Have you had a look at the Hizb's publications, press releases and letters, through which it encourages the Shabab to perform good deeds through all possible doors
Have you had a look at the book Nafsiyyah [Islamic Disposition], which was published by the Hizb and made a condition for becoming a member of the Hizb for any Shab?
Then have seen the great luminous models from the Hizb's Shabab in their strife and their struggle?
Have you seen their suffering in the prisons of the oppressors and their torture until martyrdom?
Did you know that there are some of them are fought in every possible manner, and some of them do not see their families or their children except with greatest difficulty?
For almost 60 years now we have gone through hardship and various misfortunes. The Messenger of Allah صلى الله عليه وسلم spoke the truth when he addressed his Companions (ra):
«فَإِنَّ مِنْ وَرَائِكُمْ أَيَّامًا الصَّبْرُ فِيهِنَّ مِثْلُ القَبْضِ عَلَى الجَمْرِ، لِلْعَامِلِ فِيهِنَّ مِثْلُ أَجْرِ خَمْسِينَ رَجُلًا يَعْمَلُونَ مِثْلَ عَمَلِكُمْ» قَالَ عَبْدُ اللَّهِ بْنُ المُبَارَكِ: وَزَادَنِي غَيْرُ عُتْبَةَ قِيلَ: يَا رَسُولَ اللَّهِ أَجْرُ خَمْسِينَ رَجُلًا مِنَّا أَوْ مِنْهُمْ. قَالَ: «بَلْ أَجْرُ خَمْسِينَ رَجُلًا مِنْكُمْ»
"Ahead of you lie the days of steadfastness, as if one were to grip the burning coal, the one that lives through them will attain the recompense of fifty men who undertake the likes of your actions." Abdullah Bin al-Mubarak said: "The threshold was even raised when it was said: Oh Messenger of Allah, the recompense of fifty men like us or like them?" He صلى الله عليه وسلم said: "The recompense of fifty men of your likes." [Reported by at-Tirmidhi from Abu Tha'laba al-Khashniy]
Do you think any of us could remain steadfast unless his personality was pure and wholesome?
Could anyone continue with this great Da'wah except the one who owns a great personality, through the permission of Allah?
Oh Munir, may Allah enlighten your path, you are not doing the Hizb nor its Shabab not even yourself justice. You have left a great obligation, staying passive, because you have confused the meaning of those words. You laid back and now sit passively with those sitting!
In conclusion, the truth is more deserving of being followed. Study the Seerah of the Prophet صلى الله عليه وسلم, and study the journey of the party well, and re-read what you have cited from the Islamic Personality: Vol. I, with deep reflection and insight. Review the publications of the Hizb, its press releases and its address to the Shabab in its letters, and then reflect on the book Nafsiyyah [Islamic Disposition]. Perhaps you will find your mistake, and Allah guides to the straight path.
Your Brother,
Ata Bin Khalil Abu Al-Rashtah
7 Rajab 1434 AH
17 May 2013 CE
Link to the answer from the Ameer's Facebook page:
https://www.facebook.com/photo.php?fbid=228854480615970
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