Causes of Failure Tawfeeq M.pdf


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This therefore represents an important matter which the Hizb did not practically undertake
whilst it found it sufficient to just encourage and urge alone. It had been obligatory upon the
Hizb to specify some Halaqaat for the study of the Qur’aan and its sciences, the Islamic culture
in general, and models or blueprints from the lives of the Sahaabah, may Allah’s pleasure be
upon them. It should have practically paid great attention to generate the atmosphere of Imaan
amongst or within the Shabaab. That would be by the Mas’ool (person responsible) meeting with
his Shabaab, for example, for congregational prayer, to stand together in night prayer (i.e.
Qiyaam ul-Layl/Tahajjud), to recite the Qur’aan Al-Kareem, the Seerah of the Honourable
Messenger ‫ ﷺ‬and the Seerah of his Sahaabah, may Allah be pleased with them. That could be in
the local Masjid or the house of one of the Shabaab, until the Shabaab become bound to the
Qur’aan Al-Kareem in respect to its recitation, memorisation and in terms of action. That is
because it represents their spiritual (Roohiy) food or nutrition and this is sufficient to refine or
polish their Aqliyahs and their Nafsiyahs, so that such a Shaab would become characterised by
the Ahklaaq of the Qur’aan and would then be gentle and kind with his brother Muslims and
would be viewed with kindness and affection by them.
The error which the the Hizb and the Shabaab fall into comes from an incorrect understanding
of the Hizb not being a Madrasah (school). That is because the Hizb is not a Madrasah (school)
and it is not permitted for it to become like that. Rather, it is only a political party and a greater
school for the Islamic Ummah as a whole, culturing her with the Islamic culture and working to
smelt her in the melting pot of Islaam, albeit with a practical style which differs from the
monotonous style of the school. However, (despite that), it is possible for the Hizb to encourage
the Ummah or better and more appropriate, those who are capable from the sons of the
Ummah, whether from its capable Shabaab or from the general people, to set up Islamic schools,
institutions and universities, and to then assist them in the planning and setting of programmes
(or curriculums etc).
Also, from the host of matters which the Hizb failed in, in respect to the building of the
Shabaab, was its lack of concern (or attention) to the styles utilised by the Shabaab in respect to
the carrying of the Da’wah. In origin, the Da’wah carrier should visit the people in their sittings
(or places of gathering) and to live with them and amongst them in a natural manner. He must
therefore understand the style, or better said, he must understand the correct styles which draws
him near or close to them and which keep him distanced from that which causes their aversion
to him. That is so that he can carry the thoughts and opinions to them in a manner that makes
them not only convinced of them, but rather it would make them adopt them and make them
their own thoughts and opinions i.e. in a manner that leads to the success in the smelting
process. Or said better, that he perfects the process of presentation, which requires a number of
matters, including:
First: For him (i.e. the Shaab) to not only be completely familiar or acquainted with the thoughts
of the Hizb alone but rather also to possess a good level of reading up on the Islamic culture and
what revolves around it in terms of cultures. As such it was necessary to pay great care and
attention to providing the Shabaab with a broad Islamic culture, in addition to its Hizbiy culture,
so that they would be capable of making the Muslims understand Islaam and to enable them to
make contact with the Islamic groups which call to Islaam according to an understanding
contrary to the understanding of the Hizb. This would not happen unless a reading of the
Islamic culture and other cultures took place.