Proceeding upon the path of revival:
We have stated: It is not possible to bring the revival except after the human has understood the meaning or purpose of his existence within the life so that he is able to form the correct concepts about it. In other words: Until he is able to organise his relationships, define his conduct and satisfy his hungers and urges (organic needs and instincts). This must inevitably take place with other than him from amongst the people, other living creatures and the material things that he requires in life. This is because he is a human who lives amongst other people and other nations from amongst the different creations upon this earth within this vast universe. So how can he interact with the people or with other living creatures or material things to fulfil his needs and satisfy his wants if he does not possess a viewpoint for this life that he is living and if he doesn’t understand this life and his position within it?
For this reason it is necessary for his answer to the meaning of his existence in the life to be preceded by a true knowledge and understanding of all of these things together. So he must have a fundamental thought about the human, the living creatures and the universe which means that he must have a fundamental and comprehensive thought for all of these things together. This fundamental thought will be the principle (or basis) of his thought and the place from which every concept about this life springs from, and it will be the regulator and organiser of every conduct and relationship. If he truly wants to revive and elevate to the status and level that Allah (swt) has honoured him with, to the level of the human being, he must possess this. This is where he elevates with that which Allah (swt) has bestowed upon him in terms of his mind, that is unique to him and differs from the other life components of his body that he shares in common with other existing things in regards to their material and elemental composition. However if he wishes to remain forever attached to the earth, stick firmly to it and live in the same way as other living creatures like cattle for example, then he would be making his ears deaf to what he hears and his eyes closed to what he sees and he would have abandoned the blessing and favour that Allah (swt) had specified for him.
This type of person has been described by Allah (swt):
لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آَذَانٌ لَا يَسْمَعُونَ بِهَا أُولَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ أُولَئِكَ هُمُ الْغَافِلُونَ
They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).
Or His statement (swt):
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آَتَيْنَاهُ آَيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ (175) وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآَيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ
And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.
And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought (AL-A’araaf 175-176).
For this reason the one who desires revival must possess a comprehensive idea about the universe, the human and the life, and about what is before the life of this world and about their relationship altogether with what is after the life of the Dunyaa (world). Therefore they must possess an intellectual (rational) Aqeedah that forms the basis of their thinking and from which all of their systems and laws emanate. It will also define their viewpoint in life which means that it specifies for them the basis upon which they must interact and behave with the people and things that they come across within life. This is from one angle and from another angle this comprehensive thought must include bases that explain the manner of implementing these systems and laws, just as this comprehensive thought must include the method that explains the manner of bringing it into existence within life’s reality and make it reach all people. In summary they must have an ideology (Mabda’) that they are led by, lead with and lead others from mankind with. This therefore dictates that they should be in their collective, as if they are the live ideology that runs through the people. This is because they, their culture and conduct and behaviour represent the mirror of the image of the ideology that they carry and so that the thought that they are calling for is imprinted upon them. Similarly it is a duty upon them, whilst their work is aimed at reviving the Ummah and moving the society towards a better state and condition, to be knowledgeable of the reality that they are working in. They need the knowledge that will enable them to present a fitting treatment or a suitable prescription for every issue, incident or reality from the fundamental diseases or the side diseases which eat away at the Ummah’s body, tear apart the society and poison the atmospheres. Therefore it is not sufficient for the knowledge or what is being called for to be restricted to the Aqeedah and the understanding of its thoughts and rulings.
In regards to providing details of this we will say that the following is required from them:
It is well known that carrying the Islamic Da’wah is Fard (an obligation) upon every Muslim as it is a message that has been entrusted to be conveyed and spread amongst the people: <> (As-Suyooti Al-Jaami’ As-Sighaar Hadeth Hasan) and in another narration: <> as reported by At-Tabaraani from Ibn Raafi’.
And Allah (swt) said:
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided (An-Nahl 125).
However the issue is not one of just carrying a Da’wah alone but rather it is the issue of carrying a Da’wah for the sake of a specific objective which is to build an Ummah and revive her upon a specific basis and to establish a State that will make Islaam present in the reality of life. With another expression it means the issue of making the Muslims aware so that they can implement a Shar’iy ruling which has been suspended, which is the giving of the pledge of allegiance to the Khaleefah.
The Messenger (saw) said:
وَمَنْ ماتَ وَلَيْسَ في عُنُقِهِ بَيْعَةٌ ماتَ ميتَةً جاهِلِيَّة
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Therefore the Da’wah must be carried for a specific aim and the achievement of this aim is not possible by the individual work and by preaching and exhortation. As such it is essential for this work to be performed within a party bloc or structure (Kutlah) and the individual work must be distanced from the minds of the people. This therefore becomes the meaning of his existence in this life where he lives for the sake of this and for the sake of delivering the message and conveying it to the people and bringing it to the reality of life.
The one who wants to revive the Ummah must have an understanding of the ideology with its thought (Fikrah) and method (Tareeqah), where the Aqeedah (belief) is taken based on rational certainty (Yaqeen) and built upon the mind. He must understand that which emanates from the Aqeedah in terms of Ahkaam and solutions and have an understanding of the means and styles that lead to spreading it and conveying it to the people. This also includes understanding what this Aqeedah has come with and what emanates from it in terms of the rulings that explain the manner of safeguarding or protecting the ideology itself. He must also understand the rules that explain the manner of implementing what the ideology has come with, in addition to understanding the specific manner of spreading the ideology itself, so that it spreads to all people and becomes dominant through the expansion of the Islamic authority (the ideology) upon the people and thus enabling them to believe in it.
The manner or Tareeqah (method) which enables the establishment of the ideology within the life must be known. This knowledge starts from the point (in time) when the thought first begins to exist within a person or a number of people which is followed by the establishment of a party bloc (Takattul) that is established upon this thought. This Takattul is therefore built intellectually or by the thought. The carriers of this ideology and the members of this party bloc (Takattul) are cultured with a specific unified culture so that each individual becomes a representation of the ideology. This is coupled with making contact with the people and calling them to the ideology, so that their trust and confidence is taken by way of the ideology. The ideology is then carried through interaction in order to reach the possibility of placing the rulings and solutions in the position of being implemented i.e. the reaching of the rule and authority. In this way the ideology is established in the reality of the life just as the Messenger of Allah (saw) did it. It is therefore necessary to differentiate between the manner of delivering the ideology to life i.e. to the rule, and between the manner of implementing the ideology and spreading it i.e. undertaking the actions of ruling with all of its Ahkaam in terms of safeguarding the ideology, implementing the solutions, fostering and caretaking the affairs of the people and carrying the ideology to the world by way of Al-Jihaad.
The Messenger of Allah (saw) proceeded in accordance to the first manner (or method) beginning from the time of the descent of the Wahi (revelation) until the performance of the Hijrah and the establishment of the State which brought the ideology into the reality of life. He then moved on to the second part represented in the practical aspect of the method (Tareeqah). So he undertook the implementation of the Ahkaam (rulings) of this ideology and as a result he built the most elevated society that history has known and established a revival that the world has never witnessed an equal to. Therefore it is obligatory to make the Tareeqah (method) of the Messenger of Allah (saw) with both of its parts the same method by which the Da’wah is carried today, whilst maintaining clarity in regards to the difference between them, so that each part is placed in its right place and context.
By examining the Tareeqah (method) of the Messenger of Allah (saw) we find that he established a political bloc (Takattul) that was established upon the ideology i.e. upon a single Aqeedah and thought. This can clearly be seen in the words of ‘Umar Ibn ul-Khattaab (ra) when he said: . This negates the individual work which is contradictory to Islaam in regards to realising a specific aim. So how can it be individual work, when the aim has been defined by the ideology and when the nature of the work dictates the existence of a Jamaa’ah (collective group) with a leadership? This does not however mean any group with any kind of leadership but rather it means a political group, in addition to a political leadership.
As for the requirement of the group (Jamaa’ah) to be political, then it is for the following reasons:
a) The aim which the party block came into existence for its sake and the Fard (obligation) that made its existence obligatory is the changing of the society and to move it to a better situation i.e. to revive the society. The society is comprised of a collective grouping of people who are joined together by general or public customs and a system that regulates there affairs however these customs and system in our current reality are far below the appropriate level and as such the objective is to raise the level of these people. Therefore in this situation it is necessary to raise the level of their customs, their thoughts and sentiments and to change the corrupt system that they are regulated by. And it is necessary to replace this with a system that will rectify their affair which agrees with the Aqeedah and thoughts that they carry. It means changing the corrupt political entity, in addition to the thoughts and sentiments that the system is built upon and to then to put down a political entity that is fitting to take its place. Due to this it is necessary for this party bloc (Kutlah) that is working for revival, to be an intellectual and political entity, so that it is capable of achieving its aim and arrive at its goal. And this is due to the principle: ‘The one who does not possess something cannot give it to others’ (Faaqid Ash-Shay’ Laa Yu’teeh).
b) As for the actions that this party bloc (Kutlah) has to undertake in the process of bringing change and revival, then all of them are political actions. The process of changing the customs, traditions and thoughts that are dominant in the relationships between the people demands culturing the people with a political culture that encompasses all of the thoughts and Ahkaam (rulings) upon the basis of which the society is desired to be built. This means that the work targets the permanent relationships that have made the collective grouping of people a distinguished society whether these relate to the thoughts of ruling, economics, the social system, security, education or other than these and this is done via its intellectual leadership i.e. the Aqeedah. This means making the Aqeedah that the Ummah has believed in, a political Aqeedah, that deals with all of life’s affairs and its internal and external relationships.
c) The Kutlah (party bloc) whilst it works to revive the Ummah is in opposition to the corruption of the relationships and the systems and laws that regulate these relationships. This means opposing the executive body that is responsible for the implementation of these systems and laws. As a result it is inevitable that the State will stand in the face of this party bloc to counter it and as such this represents the political struggle (Al-Kifaah As-Siyaasiy).
d) The Kutlah whilst it is working to revive the Ummah opposes the thoughts in the society that are in opposition to what it holds. It stands against the norms, traditions, concepts and other party blocs and parties that are in opposition to what the Kutlah holds of thoughts and concepts. This represents the intellectual struggle (As-Siraa’ Al-Fikriy) between the Kutlah and others from amongst the people who carry the erroneous thoughts and corrupt opinions. This therefore is also political work.
e) His statement (saw):
مَنْ أصْبَح وَلَمْ يَهْتَمّ بِأَمْرِ المُسْلِمِينَ لَيْسَ مِنْهُمْ
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(Al-Haakim from Ibn Mas’ood (ra), Al-Bayhaqi, At-Tabaraani and Abu Na’eem).
Or his statement (saw):
مَنْ رَأَى سُلْطانَ جَائِراً مُسْتَحِلّا لِحُرُماتِ اللهِ نَاكِثاً لِعُهُودِ اللهِ حِاكِماً فِي عِبادِ اللهِ بِغَيْرِ ما أَنْزَلَ اللهُ وَلا يُغَيِّر عَليْهِ بِقَوْلٍ أَوْ فِعْلٍ كَانَ عَلَى اللهِ أَنْ يُدْخِلَهُ مَدْخَلَه
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(At-Tabaraani in ‘At-Tareekh’, Ibn ul-Atheer in ‘Al-Kaamil’ and others from Al-Imaam Al-Hussein Bin ‘Ali (rah)).
This is in addition to tens of Ahaadeeth that have made it obligatory upon the Muslim to engage in the ordering of the Ma’roof (the clear commands that have come in the Shar’a) and to forbid the Munkar (The clear prohibitions that have come in the Shar’a). These actions of ordering the Ma’roof and forbidding the Munkar are also political actions.
Also Allah (swt) said:
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ
And let there arise from amongst you an Ummah that calls to the Khair (good i.e. Islaam) and orders the Ma’roof and forbids the Munkar and those are they who are successful (Aali ‘Imraan 104).
The first and foremost of those who need to be ordered with the Ma’roof and forbidden from the Munkar are those entrusted with the affairs i.e. the rulers. This also reflects the peak of the political work.
These are some of the obligating factors that require the Kutlah (party bloc), that is working to revive the society and Ummah, to be a political party bloc and for all of its actions and thoughts to be political actions and thoughts.
The Kutlah has to define its thought and objectives in a manner that gets rid of every obscurity and removes any vagueness. Additionally is must take extreme care to maintain the clarity of its thought and its purity and this is done by binding every thought, ruling or opinion to a Daleel (evidence) from the Kitaab, the Sunnah or what they both guide to in terms of evidence. This makes it apparent to those observing, that these thoughts, rulings and opinions are deduced from that which the Wahi (divine revelation) has come with. Similarly is pays extreme attention upon maintaining its purity by distancing any thought, ruling or opinion that does not emanate from the Kitaab and the Sunnah. So it removes that which has been attached to them in the period of decline or at any other time, in terms of rulings, opinions, thoughts, principles and beliefs that have no linkage to the Kitaab and the Sunnah or have an imaginary and falsely attributed linkage to them.
All of this applies to the clarity and purity, and in regards to specifying and defining the goals, and objectives of the Kutlah in addition to its thoughts, rulings and opinions, it is necessary to define the manner in which its actions must proceed in accordance to what is required. This means that it must adopt a practical principle for it, like: ‘That every action should be preceded by thought and that it should be for a specific objective and in an atmosphere of Imaan’. This means that the thought is first and is followed by the action that is done for an objective within an atmosphere of Imaan which refers to the thoughts that the Kutlah has adopted. These thoughts are practical and far away from being imaginary, fictitious or theoretical. This is because the thought that is detached from the action is imaginary, theoretical and philosophical and holds no real value or worth. Indeed the Muslim libraries have been filled with the like of these books as the Islamic library is the richest library on the face of the earth. For this reason the Kutlah’s thoughts must be practical thoughts and these thoughts are taken to be worked with and acted upon. In addition, linking the thought to the action, without specifying an aim or objective for the action, means going around in an empty circle and the Ummah has already been exposed to this reality. There are a large number of preachers and guides who shout out loudly to the Ummah that they must fear Allah and return to their Rabb and despite this they have changed nothing from the Ummah’s reality because they are calling without an objective. For this reason it is essential to define an aim for the thought and action and the basis of the objective or aim has to be defined and specified by the Aqeedah itself. All of this, the thought, action and the aim that is sought all need to be within the Jaw Imaani (atmosphere of Imaan). This is because the difficulty and ruggedness of the path and the force of the opposition could weaken the drive of the Kutlah and as such it is essential to return and seek refuge in An-Naasir Al-Mo’een (The supporter and helper) who is Allah (swt). This is so that the Kutlah’s hand can be guided and its foothold made firm and this will not happen unless every thought that an action is based upon is tied to the command of Allah, where every Hukm (ruling) is connected to its Daleel (evidence) and to the Aqeedah. This is in line with the methodology of the Qur’aan in respect to the Aayaat containing Ahkaam and the Aayah ends by connecting the command to Allah (swt) and with a description that the ruling dictates.
So for example Allah (swt) stated:
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنَ اللَّهِ وَاللَّهُ عَزِيزٌ حَكِيمٌ
And the male thief and female thief, cut off their hands as a recompense for what they have earned, a punishment from Allah and Allah is ‘Azeezun Hakeem (Al-Maa’idah 38).
This means that the thought, the action, the objective, the manner of reaching it and the principle from which they spring from are all put down similar to an engineering plan or blueprint. Its principle is the Aqeedah and it specifies the shape of the building and the manner of how it is established just like the work of the architect. This is because when he decides to build a building (i.e. when he specifies his objective), he lays down an engineering plan which is like a map that makes clear to him the nature of the land that he wants to build upon. It then makes clear the shape of the building internally and externally, the floors and wings that it will contain in addition to what he needs in terms of materials and how much it will all cost.
So when the Aqeedah has specified that it is obligatory for it (the Aqeedah) to be established within the reality of life and the Kutlah then commits to this objective, it becomes necessary for the Kutlah to possess a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah and so that the Ummah can be elevated as a whole, work towards realising this objective and sense the progress of this work along the path. It is not permitted for the Kutlah to overlook its clarity or to confine it within the breasts of its leadership but rather it is essential to present that objective in its generalities and partialities in front of the eyes of the Ummah so it is made feasible to all of those who are working for it, supporting it and the people as a whole. These are those who we want to move towards this objective, so that they can be acquainted with it and understand it whilst it is not allowed for them to be kept in the dark or for it to be over general. So for example, in the case where it is stated that the objective is to build the Ummah and resume the Islamic way of life and that this will absolutely not come except by the establishment of the Islamic State. This statement is general and is not sufficient as it is necessary for the Kutlah and the Ummah along with her to have awareness in regards to the meaning of building the Ummah and reviving her. This occurs by clarifying this meaning and explaining it to the people and this meaning is summed up as the Ummah’s possession of an intellectual principle (or basis) and a productive method of thinking. And when we say: ‘The resumption of the Islamic way of life’ it is necessary to explain this statement clearly and what we mean by it i.e. that we as an Ummah return once again to the ruling by Islaam over the people’s internal and external relationships. It means returning to the implementation and application of Islaam as it was implemented from the time of the Messenger (saw) until the last part of the Khilafah. Its process is one of resuming a life that had halted and it is not a new issue that is sought to be brought but rather the issue is one of resuming a life that has already passed by and been lived. And when this is said to them and it is explained that this will not occur unless the Islamic State is established and by giving the Bay’ah (pledge) to the Khaleefah, then it is necessary to make this objective clear and to make clear the consequences and results of its existence in regards to the existence of Islaam within the reality of life and in relation to the revival of the Ummah. Therefore it is essential for it to be clearly envisioned in the mind of the Kutlah just as it is necessary for it to be clearly perceived in the minds of the Ummah. It would then become necessary to define the meaning of the Islamic State, the principles upon which it is established, its pillars, its institutions and the systems that regulate it. In other words a complete engineers plan and blueprint needs to be drawn out to the point that all that remains is to put the people in their places or positions. This means that the State’s constitution in its generalities and partialities need to be clear and as clear as the sun when it is at its most visual setting.
As for calling the Ummah to a matter that she does not know or recognise, or to seek to move her towards a reality that she is ignorant of whilst seeking confidence, trust and support from her, then this is just pure fantasy and represents additional ignorance. It is also in opposition to the statement of Allah (swt):
قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).
And it is an obviously accepted and known matter that the one who does not possess a matter or thing cannot give it or pass it on to others. From another angle it is also known, that in one single issue, there can on many occasions exist more than one opinion and that it is possible for these differing opinions to reach the point of being contradictory to one another. This can occur in the Usool (fundamentals) and Qawaa’id (principles) just as it can occur in the branches and partialities. For this reason the Kutlah must choose what it needs in terms of Ahkaam, opinions and thoughts which are adopted, proceeded with and worked with to see them implemented and this is so that two opposites or contradictory matters are not brought together. It is certain that the lack of defining the thought will lead to differences and contradictions between the members of the Kutlah and as such this could lead to the scattering of the Kutlah into multiple party blocs or wings and then nothing would bring them together apart from the bloc’s name. This is because it is possible for any opinion to be gathered around and for people to call for it and as such this would lead to the fragmentation of the unity of collective grouping. This therefore is enough reason for the adoption and defining of the thought, goal and path to be an obligatory matter.
For example, in Islaam there are a number of Fiqhi (jurisprudential) opinions related to the person of the Khaleefah which is the first pillar which the application of Islaam is established upon and for it to exist within life’s reality. So there is an opinion that states: That any Muslim who fulfils the following Shuroot (conditions) can become a Khaleefah and that it is permissible for the Muslims to entrust him with their affair. These conditions are that he is Muslim, male, of sound mind, mature (in age), free and just and that each of these conditions has an evidence from the Kitaab and the Sunnah, and his lineage, nationality and the extent of his knowledge are not from these. There is another opinion within this issue that states: That it is obligatory for the Khalifah to fulfil these six conditions in addition to the condition that he is from Quraish with the evidence: <>. There is another third opinion that stipulates in addition to the six conditions that the Khaleefah must be from Aali Bayt (Ahl ul-Bayt/Those of the Nabi’s household (saw)) based on the speech of Allah (swt):
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification (Al Ahzaab 33).
There is also a fourth opinion that states that it is obligatory for the Khaleefah to be a Mujtahid so that he is not subservient to the opinion of another Mujtahid so that the full authority does not rest in him. In light of this, if we were to suppose that the Kutlah had not specified her opinion in this issue and as a result all four opinions existed amongst the members of the party bloc, those attached to it and its supporters, and that a large number of the thinkers in it and its leaders gathered around these four opinions and each of them saw that his opinion was the correct one and that it is not permissible to give it up to follow another’s opinion. Then if this party bloc was to reach the position of ruling and was in a position to implement the Ahkaam, thoughts and opinions that they held, which opinion would they then adopt? It is certain that each possessor of an opinion will attempt to oblige his opinion and resist the opinion of the other. And what will the result of this then be? It would lead to the splitting of this Kutlah and disagreement or even fighting between them (and their supporters).
For this reason and due to the Hukm Shar’iy that states: ‘The Hukm of Allah is one for each (one) person) and it is not many’ the following applies. The Kutlah (party bloc) is analogous and similar to a person and it takes the same ruling as the single person in terms of legal obligation. Therefore it is absolutely not permitted for it to have multiple rulings, opinions, thoughts and beliefs. The necessary adoption of required thoughts, rulings and beliefs represents its true image, it serves as its spirit, its vital existence rests upon it and the confidence and trust of the people is taken upon it by way of clear understanding and the thoughts and opinions of the people are changed in accordance to it. In this way it is capable of generating these thoughts, rulings and beliefs as a public opinion so that they become the adopted customs and norms of the people which represent the fundamental pillars defining the society’s composition.
The Kutlah must also engage with the corrupt thoughts and bad practises that are present within the society in order to remove them and to present an alternative to them. This requires knowledge of the corrupted thoughts, incorrect concepts and false beliefs that exist in the society so that they can be refuted, their corruption revealed and their falsity and weakness exposed. It is not valid to over generalise in this and merely state: ‘Kufr (disbelief) is one Millah (religion)’ despite this being correct, but rather it is essential to discuss every thought, opinion or belief in an intellectual manner making clear its error and to reveal its flaws. Yes indeed Kufr is one Millah, this is a firmly established truth and reality as the Deen cannot be partitioned, it is either Islaam or it is Kufr and there is nothing in between. However the issue here is not only about affirming a truth but it is rather about removing a corruption, erroneous matter and falsehood by making them clear, establishing argument against them by way of evidence and proof. Allah (swt) says in Al-Qur’aan Al-Kareem:
لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy (Al-Fussilaat 42).
By closely examining the Aayaat of the Qur’aan Al-Kareem we find that it dealt with every existing category of Kufr (disbelief) in a holistic general manner and also in detail, in addition to addressing what every group said or claimed and what they believed in. The Noble Aayaat descended to prove the falsehood of these statements and beliefs. The argument was established with definite evidence, upon the reality that was intended to be demonstrated, so that the belief (Imaan) of those who believed would be established by way of the mind and clear proof. The Noble Qur’aan did not find it sufficient alone to demonstrate the Aqeedah of Islaam and explain what it comprised of in terms of truths and glaring proofs merely for the people to be then left to think about that. Rather it struck at the raw nerves of the people and attacked their beliefs, it dispelled their imaginary claims and made clear their foolishness and stubborn rigidity. The Aayaat addressed each grouping according to their reality in terms of the thoughts and beliefs that they held. Therefore it addressed the Arab Mushrikeen (polytheists) according to their different schools of thought and directions in addition to those who followed in them in respect to worshipping idols. It attacked the worship of idols and paganism relentlessly and reproached those who believed in it whilst making clear the feebleness in regards to this and the lack of using their minds, so that they could perceive that these idols and what they worshipped could not bring any harm or benefit. For this reason they were described as being like cattle and indeed even further astray than cattle. They were therefore addressing in a provocative manner and a way that struck at their raw nerves?
لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آَذَانٌ لَا يَسْمَعُونَ بِهَا أُولَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ أُولَئِكَ هُمُ الْغَافِلُونَ
They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).
Similarly the Qur’aan discussed every one of their thoughts whether it addressed those who denied the existence of Allah, or those who took their desires as their deity, or those who worshiped idols for the purpose of gaining closeness to Allah. It explained to them that idols had been worshipped in times that had passed by and mentioned the idols worshipped by the people of Ibraheem (as), how he destroyed them and how they did not possess the power to defend themselves, just as it mentioned the idols worshipped by the people of Nuh (as) by name:
وَقَالُوا لَا تَذَرُنَّ آَلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا
And they said: 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr’ (An-Nuh 23).
Just as some of the idols of Quraish were mentioned by name:
أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (19) وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى
So have you then considered al-Lat and al-'Uzza? And Manat, the third - the other one? (An-Najm 19-20).
In addition it discussed those who believed that they were divine or Godly as demonstrated in the example of the dialogue that took place between Ibraheem (as) and Nimrood or the discussion of Musaa (as) with Fir’awn:
Allah (swt) says:
أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آَتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people (Al-Baqarah 258).
Therefore it can be noticed that the Qur’aan Al-Kareem did not restrict its address to one group whilst ignoring others and it did not group them altogether just as it did not find it enough to merely explain its thought, Aqeedah and what it wants from the people. Similarly the Qur’aan did not restrict itself to attacking religions and beliefs but went beyond this to address what they were saying, what they were doing and the relationships that regulated their lives. So in the time in which the religions were being attacked it also attacked their actions and characteristics which can be demonstrated in just one short Surah that encompasses all of this:
This is like when Allah (swt) stated:
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (1) فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2) وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (3) فَوَيْلٌ لِلْمُصَلِّينَ (4) الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (5) الَّذِينَ هُمْ يُرَاءُونَ (6) وَيَمْنَعُونَ الْمَاعُونَ (7)
In the Name of Allah Ar-Rahmaan Ar-Raheem
Have you seen the one who denies the Recompense?
For that is the one who drives away the orphan.
And does not urge the feeding of the poor.
So woe to those who pray.
Those who are heedless in their prayer.
Those who make a show of their deeds.
And withhold any small assistance (Surah Al-Ma’oon).
And when He (swt) says:
وَيْلٌ لِلْمُطَفِّفِينَ (1) الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ (2) وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ (3) أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (4) لِيَوْمٍ عَظِيمٍ
Woe to those who give less [than due].
Who when they take a measure from the people they take their full measure.
But if they give by measure or weigh out to them, they give less (than due).
Do they not think that they will be resurrected?
To a mighty day (Al-Mutaffifeen).
And we should all read from the Noble Qur’aan so that we can ponder over the Aayaat and Suwar that were revealed in Makkah and how they addressed the society and what it contained of beliefs, norms and actions that existed amongst the Arab Mushrikeen. This is in addition to the manner it grabs the attention and the focus towards the Aqeedah of Islaam based upon clear argument and proof. It came proving that Allah (swt) is the Khaaliq (creator) of everything, that He (swt) caused the Qur’aan to descend, that He whom there is no Ilaaha other than Him sent His Messenger (saw) with the guidance and the Deen of truth, so that it prevails over every other Deen in spite of the wishes of the disbeliefs, and it came with proof leaving no question or doubt, in regards to the Day of Judgement.
Let us now also reflect upon how the Aayaat and the Suwar dealt with another category from amongst the disbelievers in respect to the Ahl ul-Kitaab (people of the book). When it was required it would address them together along with the Arab Mushrikeen.
Allah (swt) says:
لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ
رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً
Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from disbelief] until there came to them clear evidence.
A messenger from Allah reciting purified scriptures (Al-Bayyinah 1-2).
And His speech (swt):
وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آَمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ
And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity (Al-Mudaththir 31).
The Qur’aan also addresses the Ahl-ul-Kitaab collectively:
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
Say: O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah. But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]. (Aali ‘Imraan).
And it also addresses each one with a specific discussion and established evidence upon the falsehood of what one or the other of these groups said or claimed. It discusses Banu Isra’eel and addresses them with this title ‘Yaa Bani Isra’eel’ when the matter is connected to the claims and issues related to the Jews. It addresses their beliefs, actions, statements, what they invented to their Deen, what they changed in their books, the Anbiyaa’ of Allah that they killed in transgression and hostility against them, in addition to what they would demand from them and how they were tested. They were mentioned to the point that twenty-seven Suwar (Surahs) made mention to them in a host of different contexts and realities.
And when the Qur’aan Al-Kareem addressed the Christians specifically, then it also mentioned what they invented and fabricated in their Deen and the changes that they made to their beliefs. It addressed their different statements in regards to their beliefs about Allah (swt) and ‘Isa (as):
إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ
Verily Allah is the third of three (Al-Ma’idah 73).
إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ
Verily Allah is the Messiah son of Maryam (Al-Maa’idah 17).
Or those who stated that Al-Maseeh (‘Isa (as)) was the son of Allah. The Aayaat therefore reminded them of what he (as) came to them with, so that the proof and argument was established against them. It narrated to them the story of the birth of ‘Isa (as) in Surah Maryam and Surah Aali ‘Imraan along with the stories of Zakariyaa, Yahyah and Maryam in absolute detail that none could know them except the one who witnessed these events, whilst most if not all of the Arabs were completely ignorant of them.
Allah (swt) said:
تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ
These are the news of the unseen we have divinely revealed to you. You did not know of them, neither you nor your people (Hud 49).
It mentioned the statements of the Jews in respect to ‘Isa (as) the son of Maryam (as) and mentioned what the Jews said about the Christians and what the Christians said about the Jews:
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ
And the Jews said: ‘The Christians are not upon anything’ and the Christians said: ‘The Jews are not upon anything’ (Al-Baqarah 113).
So it did not leave a matter except that it made it evident to them, refuted their arguments, dispelled their imaginary claims and then addressed each of them in turn making them aware that Muhammad (saw) had mentioned each of them in the Kitaab:
مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآَزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا
Muhammad is the Messenger of Allah and those who are with him are severe against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the planters - so that Allah may enrage by them the disbelievers (Al-Fath 29).
The Qur’aan did not stop at what was present amongst them but rather went beyond that to address what took place between them in terms of the discussions they had, the statements they were making, the actions they were undertaking and the conspiracies that they were hatching.
When the Jews made the false claim that Ibraheem was Jewish and the Christians claimed that he (as) was a Christian, the falsity of what they were claiming was exposed in a short sentence:
مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Ibraheem was not a Jew and he was not a Christian but rather he was a Muslim Haneef and he was not of the polytheists (Aali ‘Imraan 67).
And Allah (swt) also said:
يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ أَفَلَا تَعْقِلُونَ
O people of the Book why do you argue in regards to Ibraheem whilst the Taurah and the Injeel were not revealed except after him. Will you not then reason?
This means that the religion of the Jews and the Christians came after Ibraheem (as) and how can it be possible for the one who came before to follow those who came after him. Therefore the Aayah repudiated their argument which represented the heights of foolishness.
The Aayaat also mentioned what they had done in terms of killing the Anbiyaa’ (Prophets), eating Ribaa (Usury) and Suht (Haraam sources), which they had been forbidden from. It also exposed their conspiracies against the Muslims. This is like the time when they said to a group from amongst them that they should become believers in Islaam at the beginning of the day and then become disbelievers at the end of the day, in an attempt to create doubt amongst the Muslims in relation to the truthfulness of the Prophethood of Muhammad (saw), in addition to exposing other conspiracies that they hatched.
And when a new group or category came into being, which had previously not been present within the society, it addressed them by way of revealing and explaining what lay inside of their hearts. So they were singled out in the Surah named after them: ‘Al-Munaafiqoon’. They were mentioned, their characteristics were described and what they concealed within themselves was disclosed in a number of different places and Suwar of the Qur’aan Al-Kareem. So in the beginning of Surah Al-Baqarah for example the believers were mentioned in four Aayaat, the disbelievers were mentioned in two whilst the Munaafiqoon (hypocrites) were mentioned in thirteen Aayaat. It also mentioned their building of Masjid Ad-Daraar (Harm) and what they had conspired to do with it which led to the Messenger (saw) burning it down. Even if one of them was to utter some words Allah (swt) would expose that like the statement of Allah (swt):
وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ
And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. (At-Taubah 49).
Or His statement (swt):
أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَى ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَةِ الرَّسُولِ وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ
Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination.(Al-Mujaadalah 8).
This is amongst many other matters addressed by the Qur’aan Al-Kareem, like those which gave encouragement and strength to the Messenger of Allah (saw) and the believers when they mentioned the journeys of the previous Prophets and what they encountered on their Da’wah paths.
Based on this short summary above, it follows that it is obligatory upon any group that claims to be working to revive the Ummah and elevate its status, to proceed along the same path that the Messenger (saw) trod and to launch into an intellectual struggle with all the conflicting thoughts existing in the society. This would not be possible at all unless they possessed complete knowledge and understanding of these thoughts and beliefs, so that they are capable of proving their falsehood and corruption of the opinions. And it is not enough to merely present what they hold and carry because this is contradictory to the method of the Messenger of Allah (saw) and the methodology of the Qur’aan of engaging in the intellectual struggle and by countering arguments with proof and evidence.
The Qur’aan was revealed and descended upon our Messenger (saw) in parts over a period that lasted twenty-three years. It was not revealed in one go but rather in accordance to circumstances, realities and conditions. Based on this it is obligatory upon any group that works to revive the Ummah to live with the events, realities and conditions so that it is capable of providing the Islamic opinion for every issue, incident or condition. Following and pursuing the realities and events necessitates knowledge and understanding of the reality or incident in a manner that enables the person to encompass what it includes of circumstances, conditions and what is related to it terms of reasons and causes in order for his opinion or judgement to be correct or close to correct. This demands a knowledge of our society firstly and then knowledge about the forces that are involved in the struggle within it, including the states that are competing for its resources and to spread their control and influence over it. We have strong evidence in the story of Abu Bakr (ra) when he wagered the disbelievers of Quraish in regards to the results of the war that was waging between the Romans and Persians in addition to what the Qur’aan mentioned in relation to that, in regards to the obligation of pursuing the realities and events. It is evident that the Messenger of Allah (saw) and those with him represented a political Kutlah (bloc) which was aware of its reality and knowledgeable of its society, just as it was aware of all that surrounded it. So here we have Abu Bakr (ra) wagering upon a military and political matter and in relation to the two most powerful States in the world at that time, the Persians and Romans, a dialogue that was supported by the statement of Allah (swt):
الم (1) غُلِبَتِ الرُّومُ (2) فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ (3) فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ (4) بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ
Alif, Lam, Meem.
The Romans have been defeated.
In the nearest land. But they, after their defeat, will overcome (be victorious).
Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.
With the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.
(Ar-Rum 1-5).
As for the internal situation, then how greatly was the reality exposed when the disbelievers of Makkah gathered to discuss and scheme amongst themselves and to draw out practical plans, whilst Allah (swt) was monitoring every move and statement they made. This was highlighted when the chiefs of Makkah gathered in Dar un-Nadwah and consulted one another in regards to the Messenger of Allah (saw) and his Da’wah. They discussed the issue of what they should say about him to the people and how they should respond and provide answers to the Arab delegations and visitors in the marketplace, the market of ‘Ukaazh. The meeting was led by Al-Waleed Bin Al-Mugheerah the Sayyid (Master) of Bani Makhzoum who was also known as the Sayyid of Makkah. So they said: ‘O Abu-l-Waleed what should we say to the people?’ He replied: ‘Make your suggestions so that I can hear them’. So they began to suggest their opinions and Al-Waleed would reject them because they did not fit the reality. When they had run out of suggestions they then said: ‘You tell us then’. So he brought his eyebrows together and he began to scratch his head and pick his brain whilst walking back and forth across the space of the gathering place until he arrived at his words of deception. So he said that we will say that he is Saahir Bayyaan (A sorcerer or magician of words) and that by his speech a person is separated from his people and family.
As soon as this had taken place behind doors the revelation descended informing the Messenger of Allah (saw) of their scheming. So the Aayaat of the Qur’aan were revealed exposing their conspiracy and what had taken place amongst them in amazing detail.
Allah (swt) said:
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا (11) وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا (12) وَبَنِينَ شُهُودًا (13) وَمَهَّدْتُ لَهُ تَمْهِيدًا (14) ثُمَّ يَطْمَعُ أَنْ أَزِيدَ (15) كَلَّا إِنَّهُ كَانَ لِآَيَاتِنَا عَنِيدًا (16) سَأُرْهِقُهُ صَعُودًا (17) إِنَّهُ فَكَّرَ وَقَدَّرَ (18) فَقُتِلَ كَيْفَ قَدَّرَ (19) ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (20) ثُمَّ نَظَرَ (21) ثُمَّ عَبَسَ وَبَسَرَ (22) ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ (23) فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ (24) إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ (25) سَأُصْلِيهِ سَقَرَ
Leave Me with the one I created alone.
And to whom I granted extensive wealth.
And children present [with him].
And spread out [everything] before him, easing [his life].
Then he desires that I should add more.
No! Indeed, he has been toward Our verses obstinate.
I will cover him with arduous torment.
Indeed, he thought and deliberated.
So may he be destroyed [for] how he deliberated.
Then (again) may he be destroyed [for] how he deliberated.
Then he considered [again].
Then he frowned and scowled.
Then he turned back and was arrogant.
And said: "This is not but magic imitated [from others].
This is not but the word of a human being.
I will cast him into Saqar (hellfire).
(Al-Mudaththir 11-26).
This is the level of Wa’iy (awareness) that is required in relation to the events and realities so that we are able to provide the ruling of Allah upon it or so that we are able to make clear to the Ummah the incidents that are occurring amongst them, or the conspiracies that are being hatched against them, or the obstacles that are being placed in front of the Da’wah, whether these are coming from the sons of the Ummah themselves, or from the enemies of the Ummah through the hands of the sons of the Ummah or directly from her enemies.
We have stated that the society is composed of its public general custom (’Urf ‘Aamm) and the system. Just as it is an obligation for the Kutlah (party bloc) to engage and deal with the corrupt thoughts and the prevailing events in order to explain their corruption and reveal their falsehood, and to distance them from the life of the people and their thinking, it must also work to generate its thought within the society to shape a public opinion upon it and to form the public and general custom (‘Urf ‘Aamm) in accordance to what the thought dictates. This is what is has to engage with just as it has to engage with the second pillar from amongst the components of the society, meaning the standing current system or regime that controls and regulates the relationships amongst the people and is responsible for taking care of their affairs. It is obligatory to reveal and expose its corruption and the falsity of its solutions and treatments, its bad caretaking of the people’s affairs and its contravention and opposition to their Aqeedah and the rulings that accompany it. The bases that the regime and system are established upon need to be demolished whilst presenting the alternative and establishing the evidence for its truthfulness and correctness. The work presents the straight line against the crooked until the people lose their confidence in the regime and their support for those who implement it is taken away.
This is one angle and from another angle the Kutlah has to assume the responsibility of exposing the reality of those agents that the Kaafir has established over the necks of the people to protect his interests, implement his system and to spread his culture. This is so that their treachery to their Ummah can be proven and their agency and servitude to their enemy can be established. This would lead to the Ummah separating from them and indeed it would lead to them helping the Kutlah to get rid of them and take them away from the position of ruling. This is what we mean by Al-Kifaah As-Siyaasiy (Political struggle) and this in compliance to the Messenger of Allah (saw) and the application of his method which the Qur’aan utilised in this field and area. At the same time as it was making clear and evident the corruption of the Nizhaam (system) it was also making clear and evident the corruption of the rulers and their tyranny. Some of them were attacked by name, some were attacked by mentioning their characteristics and some were attacked due to a statement they made or an action they undertook.
So Allah (swt) mentioned by name:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (1) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (2) سَيَصْلَى نَارًا ذَاتَ لَهَبٍ (3) وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (4) فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (5)
Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he!
His wealth will not benefit him or that which he gained.
He will [enter to] burn in a Fire of [blazing] flame.
And his wife [as well] - the carrier of firewood.
Around her neck is a rope of [twisted] fiber.
(Al-Masad).
This was declared in spite of his status and the position of honour he held amongst Bani Haashim and the Quraish and no less was said in regards to the Sayyid of Bani Makhzoum (Al-Waleed Bin AL-Mugheerah) as quoted above, beginning from Aayah 11 in Surah Al-Mudaththir :
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا (11) وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا
Leave Me with the one I created alone.
And to whom I granted extensive wealth.
Until Aayah 26:
سَأُصْلِيهِ سَقَرَ
I will cast him into Saqar (hellfire).
And he is also mentioned in Surah Nun (Wal Qalami Wa Maa Yasturoon):
عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (13) أَنْ كَانَ ذَا مَالٍ وَبَنِينَ (14) إِذَا تُتْلَى عَلَيْهِ آَيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ (15) سَنَسِمُهُ عَلَى الْخُرْطُومِ
Cruel, moreover an illegitimate pretender.
Because he is a possessor of wealth and children.
When Our verses are recited to him, he says: "Legends of the former peoples."
We will brand him upon the snout (nose).
(Al-Qalam 13-16).
It also referred to Al-Akhnas Bin Shuraiq in Surah Al-‘Alaq:
كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعَنْ بِالنَّاصِيَةِ (15) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ
No! If he does not desist, We will surely drag him by the forelock.
A deceitful sinful forelock (Al-‘Alaq 15-16).
Just as it referred to others like in Surah Al-Qiyaamah:
أَوْلَى لَكَ فَأَوْلَى (34) ثُمَّ أَوْلَى لَكَ فَأَوْلَى
Woe to you and woe.
Then again woe to you and woe! (34-35 Al-Qiyaamah).
This then is the Kifaah As-Siyaasiy (political struggle) represented in attacking the system and regime and making clear its corruption, attacking the rulers and exposing their treachery and revealing the plans and schemes of their masters. This political struggle is one of the most important actions that the Kutlah has to engage in because it is the way that the Messenger of Allah (saw) proceeded with and the path that his Rabb (Lord) Jalla Wa ‘Alaa guided him to and commanded us to follow when He (swt) said:
قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).
Therefore the path that leads to the achievement of the desired objectives is inviting to Allah upon clear sight (awareness) with the thought that makes its beliefs, thoughts, rulings, systems and laws evident and clear. It must possess a clear sight (Baseerah) upon its path where every one of its steps is known and the manner of implementing the thought and its Ahkaam is known. There must also be Baseerah (clear sight and awareness) in regards to the reality that the group is working to change where their knowledge encompasses all that is within this reality in terms of beliefs, thoughts and systems in addition to what it contains of customs and traditions. This is so that they can understand and know how to remove them from the people and so that they can firmly ingrain and implant the alternative beliefs, thoughts and rulings.
