11. The Hizb is a structure based on an
idea and a method, which
together
constitute an ideology
that its members believe in. The Hizb
oversees
the thoughts and feelings of the society to uplift them, and to
protect
the society from the degeneration in thoughts and feelings. The Hizb
is the school for the Ummah, which cultures,
prepares, and drives
the Ummah
to get involved in the global arena. The Hizb is the true school that can
accomplish
this, while all other schools
cannot, no matter how diverse,
numerous
or comprehensive they are. However, there are differences
between
the Hizb and a school which must be understood:
11)
The Hizb is
a Takattul (party
structure that has gathered together) established upon a Fikrah (thought) and a Tareeqah (method) i.e. and ideology that its
individuals believe in. Here we will mention that the Fikrah is the intellectual Aqeedah from which a system emanates, a system that contains solutions for the human’s
problems in life, and includes
the carrying of the Da’wah
to the people. As for the Tareeqah
then it is the manner
(kayfiyyah) of safeguarding
this Aqeedah, the
manner to implement
the solutions and
the method for carrying the Da’wah to the world. Also
included is the
manner of how to make the ideology (Mabda’) with its Fikrah and Tareeqah be
brought into (the reality of) life i.e. the Tareeqah that this Takattul proceeds along in the work to reach its objective whilst
following the methodology
of the Messenger
(saw) in the Makki
stage.
In
this stage it is essential
to supervise the thought of the society and its sensation so that they
can be made to move
in a manner of escalation. This supervision does not mean monitoring the thoughts that are present in the society
alone but rather it
means descending its thoughts upon the current realities and
bringing about awareness in regards to them, and then monitoring the acceptance of the people to these thoughts
and the effect that they have upon them. This procedure of supervising the society
only means preventing the degeneration or
regression of the thought
and sensation. This is like
what happened in 1967
when the people
were driven with their thoughts and sentiments behind
the Palestinian
organisations and military actions. At that time the Hizb was unable to act as a barrier between the people and that regression. For this reason it is
necessary for it to undertake
this supervision
because she represents
the school of the Ummah that cultures her, graduates her and pushes her into the global battlefield of
life. It represents the true
school and no
number of schools, however many they may number and however
comprehensive they are, can
compensate for it. However there is a difference between the Hizb and the school which must be realised and comprehended and
this difference can be illustrated clearly in a number of points:
A. The school, regardless of how
good its program is, cannot
guarantee
the revival of the Ummah. Revival is possible only if there is a Hizb
established
in the society to act as the school for the society. This is because,
any other
school, by its very nature, is monotonous. Regardless of how
unconventional
it is, the school assumes a specific
pattern and character.
Thus, it
loses the ability to adjust
itself to respond
to the changing events.
Restructuring a school is a complicated
process and requires
a certain period
of time
before the desired change can actually take place. Furthermore, the school
prepares people based on a very rigid model that is resistant to change.
a) It is well known that the School has a specific programme and it
proceeds in
accordance to this programme in a monotonous manner and does not go outside of it. If you wanted
to exit from this programme it would require a specific period of time. For
that reason it does not
proceed in line with the occurring realities of life which continually change and are exchanged. The culture that the
school provides and the subjects that are taught are not connected to the
currently occurring realities and events or incidents. Even if you were to pay
careful attention to that, its connection would only be made for a particular or specific period of time. As such the knowledge and
information that is
provided by the school is stripped from its reality and it would as a
result not have a collective effect. This
is because the information does not touch upon the sensations of the people and their
sentiments or feelings. For this reason the School
is not prepared to revive the Ummah and it
has only been put
into place as a means to educate
the people and develop
the knowledge bases.
This is whilst the Hizb
has been fundamentally established to bring about the revival of the Ummah.
Whenever it presents its thoughts and opinions, or its cultures its Shabaab
with concentrated culturing, or cultures the Ummah by way of collective
culturing, it only cultures
with thoughts that descend upon the occurring realities and events. It addresses the feelings of the Ummah and
their sensations which are affected by what is happening in the society or by
the difficulties that the Ummah faces and suffers from. Therefore making the
thoughts descend upon their realities is that which brings about the effect and
pushes the Ummah to think in accordance to a specific manner which will bring
about the revival within her. The school is not
capable of that, whatever its kind, specialities, areas of expertise and
capabilities.
B. If the Hizb is based on a correct program, it will have the
following characteristics:
1 Vitality, hence it grows.
2 Progress, allowing it to advance from one stage to another.
3 Dynamism, enabling it to deal with every aspect of
society, and to
move to
any place in the country.
4 Sensitivity, enabling it
to sense and feel all that happens in society
and to influence society.
The culturing process in the Hizb prepares individuals to enable
them to
respond to the continous changes in life
and emotions. The Hizb does not
proceed in
a monotonous manner, rather it is evolving continuously and
always
keeps itself current
and dynamic. It proceeds in life in order to shape
it with
the Hizb’s atmosphere of iman and therefore the Hizb changes the
status
quo to make it comply with the ideology.
b) The programme of the sound Hizb is established upon
the following:
1)
Al-Hayyawiyah
(vitality): It grows
and there is no restriction (or limit) to its growth and it doesn’t stop.
2) At-Tatawwur (progressive development): It moves from one condition
to another, where it moves from
culturing and preparing the Shabaab to a struggle and confrontation against other thoughts, political
struggle and confronting the rulers, and then to implementing what they believe in at the time when they have
been made able to do this.
3) Al-Harakah (movement): This in terms of it penetrating or roaming all aspects of the society; the
‘Aqaa’id, the Afkaar (thoughts), Araa’ (opinions), politics, ruling, economics,
society, judiciary, punishments and every system from amongst the systems of life.
This also relates
to its movement in every part from the parts
of the land; the
city, village and outskirts, and in the school, the factory and places of work
amongst others.
4) Al-Hiss
(sensation): The Hizb
represented in the collective sum of its Shabaab is like a living entity which senses
everything that is going on in the society and feels everything that
happens whilst attempting
to affect it with what it possesses of thoughts and solutions.
This is because it has been prepared for this
objective and in this manner i.e. it has been formed in accordance
to the life and the feelings
(Mashaa’ir). It is in a continual state of progressive development, ready for
every condition or situation to guide it and is in a state of continual change. So in the time when an issue of ruling
is discussed, it discusses
an economic, social or political issue according to what the situation
dictates. It does not
proceed in a monotonous manner; its original position is one of being creative in styles and
development in its means. This is because the means (Waseelah) is
determined by the age whereas the Usloob (style) is determined by the reality
of the action. So it proceeds along with the life and its forms however it is always attempting to form
the atmosphere of Imaan i.e. to form a principle/basis for the thinking
of the Ummah so as to be launched from (her Aqeedah), just as it
attempts to change the reality and condition it according to the Mabda’
(ideology).
C. Schools
are set up to teach, refine and educate an individual in his
capacity
as a particular individual. Although the school itself can be
considered
a small group, its approach
remains individualistic
from a
teaching
perspective. The results
therefore are also individualistic
and not
collective. For example, if there were a
town which had ten thousand
inhabitants,
and it had enough schools to accommodate one thousand
students,
these schools would still not
be able to achieve any collective
revival
in that
town.
c) In respect to the school, even if it was a Deeniy school,
would be established upon refining
the individual and
educating him in his capacity as a particular individual. Despite it being a
small group or collective it is however individualistic from the educational
aspect, and so the important point is what it undertakes and not what it is.
Its task and what it has been established to do is refining the individual and
educating him and therefore its results will inevitably or ultimately be individualistic. Here I would like to
mention the components
of the individual
which are: The Aqeedah,
Ibaadah, Akhlaaq and Mu’aamalah. Even if the school built these and ardently focused upon the clarity
of the Aqeedah and
built it upon the mind (intellect), making it Yaqeeniyah (certain) within the
individual, and explained to him the Ahkaam of the ‘Ibaadah alongside its evidences and made him adhere to them,
whilst encouraging him to perform the Mandoobaat in addition to the Furood, and
attempted to make him be characterised with the good characteristics and every
praiseworthy moral,
and made him continuously ask about the Halaal and the Haraam in respect to his Mu’aamalaat (societal
transactions), so that he would accept the Halaal whilst abstain from the
Haraam, then it along with its curriculum, the main concern of the student would be to attain success. As such he could
memorise all of the texts
that are provided to him but he would then forget them by merely crossing the threshold (door) of
the School (i.e. when he graduates).
This is from one angle, from another, in the stage when he is committed and adheres to what he studies, this would not
extend beyond him as an individual, and he would have no relationship with the thought of the collective and their
feelings/sentiments. He does not
know anything about the systems of the society or the general public relationships that exist in it and
it is not the focus of his concern to know about that. If we were to suppose that the majority of the society
had reached this level of commitment and
adherence, the society
would remain upon
its corruption as
long as its systems and
relationships are established upon other
than the basis
which he knows, and it is the same for him whether his ruler is sincere or a traitor, a believer or a disbeliever.
Even if he was
given the opportunity to
rule he would not
know anything in relation to that because it is not part of his specialisation as an individual. The public
relationships, implementing the Ahkaam, establishing the Hudood, taking care of
the people’s affairs, extracting the natural resources for the people,
protecting the borders and protecting the army to carry the Da’wah, all of this
is not part of his
specialisation. For this reason the results remain individualistic irrespective of the
number who have been refined and educated in accordance to the school
methodology (or curriculum).
D. As
opposed to the school, the Hizb is established to educate
and
culture the community in its capacity as one single community, regardless of
individuals in the
community. The Hizb considers
the individuals as members
of the
community and not as specific independent individuals. Hence the
Hizb cultures them collectively so
that they live as part of the community and
not just
as individuals with their individualism. Therefore the Hizb’s impact
is collective and not
individualistic. For example,
if a country of one million
people had
a Hizb with a hundred members, this Hizb would create a revival
that a school could not, regardless of how
much effort and time the school
may spend
and how many people it may educate.
d) Undertaking the education of the Jamaa’ah (collective) differs completely from educating the individual. When
undertaking the Tarbiyah
(education) of the Jamaa’ah
and culturing them, then they are only regarded in their capacity and description as
being one single
collective without
paying attention to its individuals.
When we say their capacity or description as a collective then we mean to
regard and look at the
matter that has made
them a single collective
and grouping i.e. to pay attention to the permanent relationships that the collective is
established upon. And these relationships are only established upon the general thoughts which
are regulated by a
particular or specific system.
As such
it cultures the Jamaa’ah it order to
change the manner by which it regulates its internal
(domestic) and external
(foreign) relationships,
and to change the system that regulates and organises
its relationships built upon a specific basis (or principle). This will bring about within the Ummah (the Jamaa’ah) a basis to launch from in
its thinking, to change its thoughts and systems, and
to form a general (public) ‘Urf
(custom) upon that, which will be effective in regards to organising and regulating its relationships. In this
way the results
that will be attained will be collective in nature. And when the individual or individuals are cultured they are only
cultured to become suitable
to be a part of the
collective and not in their individual capacities like
what happens when the individual is cultured as an individual (i.e. cut off from what is around him).
This is what can never
be accomplished and realised
in the School and
irrespective of the efforts that are expended, or how much time is spent, or
how many students graduate.
Our current reality, in any part of the parts of the Islamic world, proves and confirms the
truth of this. This
is where those holding high
certifications in all
fields have reached thousands
and indeed millions
and their percentage has exceeded all other lands. Despite that this has not had an effect upon the revival of the Ummah and
it has not even been able to halt its further decline. This even includes the schools, institutions and
universities that have been established
upon an Islamic
basis in which Islaam is studied and ‘Ulamaa and Fuqahaa graduate in their
thousands, like Azhar, the Kulliyaat Ash-Shar’iah (institution) and Najaf with
all of their universities and branches. They have not led to revival or to the
path towards revival and they have not stopped the decline of the society.
E. Schools are set up to prepare an individual so that he influences the
community in which he
lives. However, his influence
will be partial,
because
his own feelings as an
individual, compared
to the overall feelings of society,
are too weak and inadequate
to influence the
collective feelings of society
and to stimulate the thoughts of society as a whole.
e) The school works to prepare the individual
to have effect the collective that he lives
in (according to their estimation) and supposing the validity of that
the individual
would not be able to have
except a partial effect
because he has a sentimental
part that is weak in effect in regards
to awakening the thought. As long as the
individual is in receipt of that which rectifies his condition as an individual
where his thinking, culturing and education are restricted to the components or
make up of the individual, then the feelings (sentiments) that he will gain possession of and what he senses in a general
manner, is representative
of this aspect of the collective
life. It is the sentimental aspect alone which emanates from his sensation that
he is an individual within this collective and not a caretaker (shepherd) and leader that wishes
goodness and happiness for it. As for what awakens the thought then it is the correct sensation of what the collective is suffering from and the bad that it is exposed to
due to the application of the corrupt systems upon it.
These are what corrupt the permanent relationships between its parts and
corrupts its relationships with other collectives, whilst virtually corrupting
its individuals. The focus of individuality within the individual and his envisioning of the society
being made up of individuals makes his sensation incline towards this aspect. As such he will feel pained when the
number of those praying
declines, or due to what he sees of moral corruption or due to the spread of offences, crimes and
Haraam acts. The likes of this sensation
does not go outside of the sphere of feelings and sentiments
whilst it does not represent except a very small part of the life of the collective.
F. In
contrast to the school, the Hizb is established to prepare
the
community so that it influences the individual. The community can produce
a comprehensive effect
because its feeling
is strong and
capable of
stimulating the thought. Its effect
upon individuals is
strong, and induces
revival in them in a
very short time
with the least amount of effort. It is
feeling that stimulates thought, and the interaction between emotion and
thought will initiate
the move towards revival.
f)The original position is to prepare the collective in order to affect the individual and there is no question that it is
capable of being effective
(and having influence). All of us can notice the dominance of the public custom (‘Urf ‘Aamm) or even the influence of the norms (‘Aadaat) and Taqaaleed (traditions)
reflected in the conduct of the Jamaa’ah (collective)
which makes the individual who is living within that collective find himself
compelled to proceed and conduct himself in accordance to these customs, norms
and traditions. As such the pressure
of the ‘Urf ‘Aamm
(public custom) is greater
in strength than
that of the law. So you will see the Fasaqah (disobedient and
rebellious) who live
in a village of a
province or a district within it, keeping their distance
from the atmospheres
of the collective
and its customs. As such they go to other areas
where the like of these actions are more acceptable and this is due to their fear of the customs. This is irrespective of the fact
that the law and
the system that is applied would protect them
from the people.
When we comprehend and realise that the public custom is a representation of feelings that have been generated as a result of thoughts which have been adopted in a deep-rooted manner and focused within the people,
when we realise that, we would say that these powerful feelings or sentiments
are capable of
having a comprehensive and complete
effect upon all
of the individuals,
each and every one of them. In addition we would comprehend that it is capable of awakening the thought where the people are pushed to examine issues in an intellectual (thought based) manner, and then as a result of
these examinations they would arrive at logical
results which would represent
the beginning of a
speedy intellectual revival
and with the least
possible effort
expended. This is because
the strong feelings/sentiments are
what awaken the thought.
The popular
revolutions, uprisings
and even protests represent
no more than a public
sentimental push
and drive. They are motivated and activated by a group who know how to stir the public
feelings and
sentiments amongst the collective and as a result the people are driven out led by these emotions and sentiments. In addition the one who
has not felt or sensed that which has stirred and agitated the collective in
terms of sentiments and feelings. This is like what happened in what was named the Intifada (uprising) that
occurred in the West Bank. This was when a group or groups of motivators knew how to stir the general sentiments
and emotions and as a result this sensation was awoken
in spite of their living under the Yahood and their oppression not being a new matter for them.
These sentiments and feelings
occupied all of the individuals
and so they were led behind them. The likes of these feelings awaken the
thought and lead to thought in respect to causes and effects, results and
objectives, which bring
about thinking processes which lead to proceeding towards the path of
revival. That is if
they were free from
the harm of being mislead
and were not contained.
The main differences between
the Hizb and the school can be summarized
in the
following three points:
1. The school is monotonous and static,
and is unable to adjust itself,
while the Hizb is costantly progressing, dynamic, and capable of responding
to changes in life. Hence it shapes life according to
its atmosphere of Iman.
2. The school cultures the individual to influence the community and
its results are individualistic; whereas
the Hizb cultures the community
to
influence the individual, and its results are collective.
3. The school prepares the feelings of the individual
in order to
influence the feelings of the community.
However, the individual
is not
capable of either influencing the community or stimulating
its thought.
Whereas
the Hizb prepares the feelings of
the community as a whole in order
to influence the feelings of the individuals.
Consequently, the common
emotions
of the community will be capable of influencing the individuals
and stimulating their thoughts effectively.
g) The difference between the Hizb and the Madrasah (school) can be summarised in three points:
1) The School is monotonous
and not capable of taking on the shape or form in accordance to what the
circumstance (or conditions) requires. This is whilst the Hizb is not monotonous and
capable of taking on the shape and form in accordance to the requirements of
life, in all directions, all regions and between all the sectors (sections of
society).
2) The school cultures
the individual to
have an effect upon
the collective
(Jamaa’ah) and as such its results
are individualistic.
This is whilst the Hizb
undertakes the culturing
of the Jamaa’ah in order to affect the individual and as such
its result would be
collective (in
nature).
3) The school prepares a partial feeling within the individual to have an effect upon the feelings or sentiments of
the collective but it is unable to achieve that.
The Hizb on the
other hand prepares
the complete (comprehensive)
feeling within the Jamaa’ah
by striking at the public relationships
within the Jamaa’ah which leads
to affecting and influencing
the individual and
it is capable of awakening
the thought.
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