Persevere in patience

Al-Mu’aanah (suffering): 

In the Name of Allah Ar-Rahmaan Ar-Raheem By time. Verily man(kind) is in loss. Except for the one who believes and acts righteous deeds and enjoins to the truth and enjoins to patience (Al- ‘Asr). 
When the revelation descended upon the Messenger of Allah (saw) for the first time, his wife Khadijah (ra) took him to see her uncle Waraqah Bin Nawfil to ask him about what the Messenger (saw) saw and heard. Waraqah said: ‘Indeed this is the Naamoos (same Angel) that came down upon Musaa Bin ‘Imraan. If I should remain alive till the day when you will be turned out then I would support you strongly’. The Messenger (saw) asked: ‘O Uncle, will they drive me out?’ He replied: ‘Yes. Never did a man come with something similar to what you have brought but was met with hostility’.

The Messenger of Allah (saw) said: (The grinding wheel of Islaam is turning, so turn wherever it turns. Indeed the authority and Qur’aan will separate, so stick to the Kitaab (Al-Qur’aan). Indeed misguided and misguiding leaders will take over your affairs. If you follow them then they will lead you astray and if you opposed them they will kill you. The Sahaabah asked: What should we do O Messenger of Allah? He (saw) said: Do just as the companions of ‘Isaa (as) did. They were nailed to wood and they were split by saws. By the one in whose hand is Muhammad’s soul, death in the path of Allah is better than living in disobedience to him) (Related by Abu Nu’aim in ‘Dalaa’il An-Nabuwwa’).

Additionally Allah (swt) narrated the stories of the Prophets to the Messenger of Allah (saw) to make evident to him that which his brothers from amongst the prophets were exposed to in terms of repulsion, disbelief, denial and harm and how those men of great determination stood up to this. This was in order to strengthen the heart of the Messenger (saw) and make it firm. 

Allah (swt) said to him (saw): 
So persevere with patience like those Messengers who possessed firm determination (Al-Ahqaaf 35).

This is because people are people and the work for change means that they will face and be exposed to the same as those who engaged in this work before them in the past. This will include being cast aside, being rejected, denied, repulsed and fought. In regards to this; the words that were spoken to Nuh (as) stand out:

We do not see you but as a man like ourselves, and we do not see you followed  except by those who are the lowest of us [and who accept] at the first suggestion (without thinking). And we do not see you possessing any merit over us. (Hud 27).

This is the very same speech that the Da’wah carriers of hear today.

Therefore those who are working to revive their Society (Ummah), elevate their status and affair and change what is within it until Allah (swt) changes its reality: 

Verily Allah does not change what exists within a people until they change what exists within themselves (Ar-Ra’d 11).

It is obligatory upon those working, to fuel their determination and sharpen their wits so that they can counter their foe and defeat their enemies, whilst following the Messenger of Allah (saw) and relying upon Allah (swt). Allah (swt) has said in His Kitaab Al-‘Azeez to remind the believers of what they will come across in terms of suffering and what they will face in terms of dangers:

And remember when you were few and were reckoned weak in the land, and were  afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful (Al-Anfaal 26).

Indeed it is incumbent upon anyone desiring to revive the Society (Ummah) to take into account that which befell the Messenger of Allah (saw) and his noble companions (rah) , the extent to which Allah (swt) put them on trial and tested them and how they stood up to this. How they struggled with their Nafs and built it upon that which Allah (swt) had made obligatory in terms of knowledge (‘Ilm) and action (‘Amal). 

Knowledge of what is needed and what is being calling to, and action to bring that into the reality of life. This is performed with all that is demanded in terms of tenacity, perseverance and effort whilst taking all that comes in terms of trials and afflictions. This is because the preparation of the Nafs (elf) and placing it in the central position of responsibility and leadership for this Society (Ummah) makes knowledge of what this responsibility demands an inevitable and indispensable.

From amongst the greatest obligations that responsibility and leadership demands is the responsibility of attending to over one thousand million Muslims and the future responsibility of attending to the affairs of the entire world, so that the words of Allah (swt) can be realised:

And as such we have made you the best (just) nation in order for you to be witnesses over mankind and the Messenger a witness over you (Al -Baqarah 143).

From amongst the greatest obligations that responsibility demands is the acquisition of knowledge for what is required and needed. Otherwise how can the responsible person be responsible over a people if he does not know what this responsibility is and what it entails? And how is it possible for the people to be led by this responsible person whilst he is unaware of what direction he should be leading them? The one who said: ‘The Society (Ummah) does not give its leadership to the ignorant or the coward’ spoke the truth. This does not mean however that the person should remain silent until he has knowledge about everything matter.
Rather the issue from the perspective of the person revolves around making the firm resolution to know what is necessary to know and what he requires in order to fulfil his responsibility and to undertake the work in accordance to the knowledge that has reached him and he has understood. The Messenger of Allah (saw) used to convey what he heard from the Wahi (revelation) and what was revealed to him from His Rabb whilst not waiting for the completion of the knowledge and he continued in the Da’wah, conveyance and implementation for twenty-three years. He would convey the Aayah, Surah or Hadeeth as soon as the Wahi had descended and he (saw) said: 

(Convey from me and even if it is one Aayah) (Al-Bukhaari, Ahmad, At-Tirmidhi from Ibn ‘Umar (ra)).
And he (saw) also said: (May Allah illuminate the person who hears a Hadeeth from me and memorizes it so that he can convey it. It may be that a person who carries Fiqh knowledge/understanding) conveys it to someone with more Fiqh than that person and it may be that the carrier of this Fiqh is not a Faqeeh (A knowledgeable person)) (Imaam Ahmad in his Musnad and At-Tirmidhi from Ibn Mas’ood (ra).

This relates to an individual, as for the Kutlah, then it is also of its greatest obligations to understand and be aware of what it requires and needs and to fully comprehend its responsibility, understand its position and the possibility of it taking the leadership over its youth, Society (Ummah) and even the world when it comes within the realm of its actual responsibility. This makes it essential and indispensable to put down a blueprint and complete detailed planning in regards to what it wants to culture and raise its youth with and so that it can earn the trust and confidence of the Society (Ummah) and lead her in accordance to the planning, whilst fully comprehending what is happening in the world around her in terms of realities and events. This is so that the Kutlah is capable of presenting suitable solutions and treatments that are sound and correct whilst realising that the realities and events are always changing and never stop changing. Adopting a position towards these realities and events whilst presenting solutions and treatments is a necessary matter in respect to following the example of what came in the Qur’aan. This is because it was revealed upon the realities and incidents, it exposed the schemes and conspiracies that were being hatched and it addressed what happened intellectually, to the extent that it even addressed the one who forbade another to perform the Salaah:
Have you seen the one who forbids, a slave when he prays (Al- ‘Alaq 9- 10).

Therefore the Kutlah must openly express its view in relation to the events and realities and adopt the positions and stances that it is obligatory for it to take whilst not fearing the consequences or anything other than Allah (swt). As such the Kutlah does not sympathise with the ruler or adulate and fawn the leader and it does not remain silent over a Munkar (clear wrong): 
Allah (swt) says:

They wish that you would soften/compromise [in your position], so they would soften [toward you] (Al-Qalam 9).

This is the meaning of the Nafs that strives with knowledge and patience in the face of all hardships. This is demonstrated in the examples of Bilaal Al-Habashiy and Khabbab Bin Al-‘Aratt (rah), who both endured severe beating and much suffering to the extent that one of them raised the issue of their suffering to the Messenger of Allah (saw) and he responded by saying: (I have hope in Allah that a girl will be able to travel between Yemen and Al-Furaat (Iraq) without having to fear anything but Allah and he sheep). These were lessons that the Messenger of Allah (saw) inculcated into his Sahaabah (rah) so that they could be raised to the level of responsibility and leadership. As for his (saw)’s statement to the family of Yaasir:

(Persevere in patience O family of Yaasir for verily your appointed destination is Paradise) (Ibn Hisham).
Which was followed by the reply of Sumayyah in which she said:

(It is as if I can see it in front of me O Messenger of Allah).

So this represents another lesson, of a different kind, which relates to enduring the harm and persevering patiently in the face of hardships.
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The Type of This Society of Ours

What type of Ummah is this Ummah of ours? 
It is the Islamic Society (Ummah) and the evidence for this is what ‘Ali Ibn Abi Taalib (ra) wrote and was dictated to him by Muhammad the Messenger of Allah (saw) in the very first written constitution which the people signed upon when the Messenger of Allah (saw) made Hijrah from Makkah to Al-Madinah. The first article in the constitution provided the definition of this Society (Ummah) when it stated: 

Muhammad the Messenger of Allah and those believing Muslims with him are one Society (Ummah) to the exclusion of all others

This is the Society (Ummah) that Allah (swt) has made the Ummatan Wasatan (The best/just Society (Ummah)) meaning the best Society (Ummah) raised up for mankind. It occupies the centre stage in the world so that it can fulfil the mission that it has be entrusted with to bear witness over mankind which is exactly the same mission that the Messenger of Allah (saw) undertook. He was at the centre stage of this Society (Ummah), he conveyed the message, fulfilled the trust, was sincere to the Society (Ummah) and performed Al-Jihaad in the way of Allah and gave it his all (saw). 
 
He (saw) left in this Society (Ummah) a security to protect it from loss and misguidance as he (saw) said: 
I have left amongst you that which if you hold on to it firmly, you will never ever go astray: The Book of Allah and my Sunnah (Saheeh related by Al-Haakim from Abu Hurairah (ra)). 
 
This is the witness (Shahaadah) of the Messenger of Allah (saw) upon his Society (Ummah) and his argument against them, so where is the witness of his Society (Ummah) over the rest of the people? Indeed the Messenger of Allah (saw) cried when he heard the statement of Allah (swt): 
So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness (An-Nisaa 41). 

And then he said to the one who was reciting: ‘That is sufficient’. 

The Messenger (saw) assumed and took charge of this matter throughout his life until he was raised to the best company and this matter was then entrusted and left to his Society (Ummah). So they rose up to this responsibility and Abu Bakr As-Siddeeq (ra) was the first to assume the leadership in this (after the Nabi (saw)). So he established the witness over the Persians and Romans and then he was followed in this by ‘Umar Ibn Al-Khattaab (ra) who in turn was followed by Khulafaa’ and leaders who firmly established the witness over the people of that time. They were the Society (Ummah) Wasat, the number one State and occupied the central stage in the world; they established the proof upon mankind and continued to convey that which the Messenger (saw) had started.

And we have not sent you except to the entirety of mankind as a bringer of glad tidings and a warner however most of the people do not know (Saba’ 28). 

So the Society (Ummah) carried the Da’wah of Islaam and conveyed it to all of the nations of the world from the borders of China in the East to the Atlantic Ocean in the west, from Turkistan, Samarqand and Azerbaijan through central Asia until it reached the gates of Vienna in the middle of Europe and from Gibraltar to Poitiers in France not far from Paris. This reality continued for as long as they were characterised with what Allah (swt) had commanded them with; ordering the Ma’rouf (good) and forbidding the Munkar (wrong). 

However after that they turned away from this, weakness crept in and they became distanced from that which they had been ordering and became closer to that which they had been forbidding. The flame of Imaan weakened within their breasts, they began to misunderstand their purpose in life and the meaning of being Muslims, their understanding of Islaam weakened and their thinking declined and indeed they declined in many areas. Therefore the diseases of division, backwardness and decline spread amongst them like those of nationalism, tribalism, patriotism, regionalism and clannism and so their State passed by them, their might was broken and their State was dismantled. Indeed they brought down their State and tore up the banner of their glory and presented themselves at the tables of the other nations taking from them anything they thought would mend their affairs. 

And today we have inherited the results of this whilst what is required is for us to be Shuhadaa’ ‘Ala-n-Naas (To be witnesses over mankind). So is it possible for us to witness over mankind without first establishing Islaam in the reality of life? Is it possible to be witnesses over mankind without us first resuming the Islamic way of life or without a State that implements the Hudood, protects the boundaries, looks after the people’s affairs, implements Islaam internally and carries Islaam to the nations of the earth so as to establish the proof and evidence over and upon them and as such becoming witnesses over them? This is the situation where the Da’wah of Islaam has reached all nations, the authority of Islam has spread over the earth, its rules have manifested and its beliefs and thoughts have been presented clearly, so that no one will have any argument in front of Allah and this is the meaning of bearing witness. 

We have inherited this predicament and we are more than a billion Muslims in more than fifty states and Islaam has no authority in any of them. Indeed it does not even have a presence in the general life of the people as the believers from amongst the individuals have restricted Islaam to the ‘Ibaadaat and Akhlaaq (except for the one whom Allah has been merciful upon) and the societies are dominated by capitalist and socialist thoughts and defeated, hypocritical and apathetic opinions. They are plagued by and under the grip of patriotic, nationalistic and spiritualistic feelings and sentiments whilst the States are governed by capitalist and patchwork capitalist systems. 

An even greater calamity than this though is that all of these states without exception proceed in line with the commands of the disbeliever and his agents. 

In addition, the politicians and political party blocs with their different directions compete and battle to attain cheap political gains and to realise temporary and selfish goals without fundamentally knowing anything about the revival and without seeking to clarify a path towards achieving it. They did not possess more than slogans for general unspecific thoughts and they did not present or put forward a method that would in the very least explain what they wanted the society to move towards and to revive upon its basis. Just as they did not clarify a methodology for this work and merely proceeded upon protests, the raising of slogans and inclining towards the rulers and fawning them or opposing them and being hostile to them whenever the situation dictated that, whether this was to secure an interest or to please, appease and satisfy the opinion of street at a given time. In doing so they taught the people that politics meant deception, misleading, hypocrisy and fawning in order to arrive at the goals and realise there hopes and aspirations. And even worse than this, was their view that it was obligatory to seek the help and assistance of the disbeliever to realise their ends and aims and arrive at the purposes or in the very least they did not see anything wrong in doing that and without knowing that this meant political suicide.
 
This therefore is what we have inherited and this is the reality of the Society (Ummah) that we desire to work with in order to revive her.
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THE CORRECT PATH TO SOCIETY REVIVAL

Hizb ut Tahrir Denmark

The correct path:

We have explained that revival means the intellectual elevation and the enlightened thought is the thought that is characterised by comprehensiveness and depth. It encompasses all that is in existence (the universe, life and man) and this is in regards to the comprehensiveness of the thought. As for the depth, then this relates to the affirmation of the reality of this existence in terms of it being eternal or the creation of a creator). Based upon that, the revival cannot possibly be realised and achieved without a Mabda’ (ideology) that is established upon an intellectual (rational) Aqeedah from which its system emanates, that manifests the intellectual basis in the life of the people in life, whilst defining the meaning and purpose of the human’s existence within life.

 Indeed, I have turned my face toward He who created the heavens and the earth,  inclining toward truth (As a monotheist), and I am not of those who associate others with Allah (Al-An’aam 79).

 Say: Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.  (Al-An’aam 162 - 163)

This is the answer to the purpose and meaning of our existence in this life:
 Verily we belong to Allah and verily to Him we shall return (Al-Baqarah 156).

So it is the Aqeedah (belief) that is the basis of the ideology, the basis of the individual’s life, the basis of the society’s life and the basis of the life of the State. This Aqeedah is Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

From this Aqeedah all of the solutions for all human problems emanate and are found. It explains for him the three relationships; the relationship with his Rabb (Lord) through ‘Ibaadaat (acts of worship), his relationship with himself in terms of morals and manners and his relationship with others in respect to the Mu’aamalaat (societal transactions). Therefore our Sharee’ah (Divine law) has not left a single matter except that it has explained it and it has not left a single action except that it has made clear its legal ruling. This is because it is a complete code for life in which the person is held to account in relation to his adherence to this code and methodology in regards to all that he has done and accrued in this life:

Allah (swt) says:

 So whoever does an atoms weight of good shall see it. And whoever does an atoms  weight of evil will see it (Az-Zalzalah 7-8).

And:

To Allah belongs all that is in the heavens and earth and if you reveal what is within your selves or conceal it Allah will bring you to account for it (Al-Baqarah 284).

Similarly this intellectual Aqueedah has made clear that the main work of the human is to carry this message, to fulfil this Amaanah (trust) and to spread this Deen:

He (swt) said:

And who is better in speech than the one who calls to Allah and works righteous  deeds and he says verily I am of the Muslims (Fussilat 33).

And He (swt) says:

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).

And He (swt) said:

 Say: "If your fathers, your sons, your brothers, your wives, your relatives, wealth  which you have obtained, commerce wherein you fear decline, and dwellings with  which you are pleased are more beloved to you than Allah and His Messenger  and jihad in His cause, then wait until Allah executes His command. And  Allah does not guide the defiantly disobedient people." (At -Taubah 24).

And He (swt) says:

 You will not find a people who believe in Allah and the Last Day having  affection for those who oppose Allah and His Messenger, even if they were their  fathers or their sons or their brothers or their kindred (Al -Mujaadalah 22).

The Aqeedah of the ideology is not restricted to providing solutions and carrying the Da’wah but rather it has also explained the following and made it clear:

a) It explains the manner and way of bringing the ideology into the reality of life, the way of reviving the Ummah upon its basis and how to build a State that will bring it into the battlefield of life and carry it to the world. This is done by tracing the path of the Messenger of Allah (saw), his Seerah and the stages that he passed through.

 Indeed in the Messenger of Allah (Muhammad SAW) you have an excellent  model to follow for the one who hopes in (the Meeting with) Allah and the Last  Day and remembers Allah much (Al-Ahzaab 21).

b) It also explained the method of preserving and protecting the ideology, safeguarding the Aqeedah and protecting the society and the State with Ahkaam (rulings) that reach the extent of killing the one who attempts to bring down this Aqeedah, society or State. The ideology has delegated the one who has been deputised by the Muslims to assume the role of implementing these rulings.

c) The ideology explained the implementation of the treatments and solutions and it did not leave them as advice, guidance and exhortations alone. Rather it commanded the head of state to implement these rulings whether these rulings relate to the ‘Ibaadaat, Akhlaaq or Mu’aamalaat. So it commanded the implementation of the punishment upon anyone who falls short in the obligatory acts of worship like the Salaah, Sawm and Zakaah. In the same way it commanded the implementation of punishment upon anyone who acts in a way that is contrary to the characteristics of Muslims and their moral behaviour, or the one who eats Haraam and drinks Haraam and it did not leave the person free in respect to the consumption of his food and drink.

Similarly it has imposed punishments that act as a deterrent for any contravention to the Shar’iyah related to safeguarding the lives of the people, their dignity, lineage and wealth or property. This is like the killing of the killer, the whipping of the slanderer of women (Al- Qaadhif), the killing of the married Zaani (Adulterer) and the cutting of the hand of the thief. It has also safeguarded the security and safety of the collective and provided them with peace of mind in their lives by imposing preventative punishments upon those who want to cause corruption and disruption in the earth. This includes the punishments of death, crucifixion, cutting of limbs and banishment from the land.

d) As for the carrying of the Da’wah, the Aqeedah has made it obligatory upon all of the Muslims and it has made it obligatory upon the one who has been deputised on behalf of the Muslims. It has obliged him to make ready the preparations of the army in order to fight the disbelievers so that the rule of Islaam is applied upon them or so that the relations of the Muslims with them are maintained in accordance to treaties or so that the Jizyah is taken from them, amongst other relations and arrangements that can take place. This has been explained and made clear in tens of Aayaat of the Noble Qur’aan and Ahaadeeth.

And in order for the elevated thought to be reached and revival attained, Islaam has specified the culture (Thaqaafah) that the Muslim has to be cultured with, in addition to the manner and way by which he must take and receive this culture.

As for the Islamic culture then this includes:

Firstly: That which the Islamic Aqeedah has brought like the Kitaab and the Sunnah.
Secondly: That which the Islamic Aqeedah was the reason for its study like the Arabic language.

In relation to that which has come from the Islamic Aqeedah then this is represented in the collection of texts that include the Book of Allah, its explanation and Tafseer, the explanation of its thoughts and rulings and the clarification of its proofs and evidences which leave no room for doubt. This is in respect to establishing that the Kitaab and the Sunnah are Wahi (divine revelation) from Allah and that which the Messenger of Allah, Muhammad (saw) came with, is also Wahi (divine revelation) from Allah (swt). This is in addition to other matters that the Aayaat and Ahaadeeth include and relate to.

As for that which the Islamic Aqeedah was the reason for its study, then it is known that the Kitaab was revealed in the Arabic language, that the Ahaadeeth of the Muhammad (saw) were spoken in the Arabic language and that it is not possible to understand them except with the Arabic language. For this reason the study of the Arabic language with all of its branches represents a matter that the Islamic Aqeedah was the reason for its study to take place.

In addition pursuing the events, understanding the reality and understanding all new matters so as to apply the Ahkam Ash- Shar’iyah upon them or to explain the ruling of Allah in respect to them or to expose their opposition and contradiction to the thoughts of Islaam and its rulings, then all of this is from the matters that the Islamic Aqeedah is the reason and cause for its study.

Also historical knowledge with its associated realities and events used to understand the reality of the Islamic Ummah throughout the times. This is to know and understand how the Khulafaa’ implemented Islaam and to have knowledge of the lands upon which the banner (Raayah) of Islaam was raised and what resulted from that in terms of Islamic rulings. This is another area in which the Islamic Aqeedah is the cause and reason for its study.

Lastly, gaining knowledge and understanding the international reality, international relations and the events or incidents that surround the Muslim lands, is also considered to be from the matters that the Islamic Aqeedah demands to be studied. This is in order for the Muslims to be able to fulfil their role in life and for the Ummah to be a witness over mankind.

As for the method of acquiring all of this different knowledge, then it is necessary that they be acquired intellectually where they are crystallised into concepts that have an effect upon the conduct and behaviour of the people and makes them proceed along the correct path.

This is done as follows:

Firstly: The reality that is intended to be solved or treated is fully comprehended and perceived in a manner that removes any obscurity, vagueness, removes all ambiguity and is distanced from generalising and dubiousness.

Secondly: The reality of the texts or the thoughts and what they contain of meanings is fully comprehended in accordance to their literal, terminological (Istilaahi) or Shar’iyah meanings, and that the subject that they have come for is comprehended in a manner that explains all that they contain in terms of ‘Ilal (legal reasonings), Shuroot (conditions), Mawaani’ (preventions) or Asbaab (causes).

Thirdly: For Tasdeeq (Affirmation) to take place in regards to them and that is done by measuring them in according to the Qaa’idah Al- Fikriyah (Intellectual basis), in other words the Islamic Aqeedah and what it has brought in terms of evidences and criteria (measures). This affirmation (Tasdeeq) takes place in a manner that transforms them within the human self from being thoughts (Afkaar) that have a reality, to being concepts (Mafaaheem). This means they are thoughts whose reality has been fully comprehended and affirmation has taken place in regards to them and as such they have an effect upon the individual’s behaviour.

Fourthly: That these different types of knowledge are taken so that they are worked with and acted upon, and for them to be carried to the entire world.

Fifthly: All of this needs to be done with a stimulating, influencing and effective method. As for it being stimulating then demonstrating the reality in a way in which it becomes touchable to the person, stimulates and instigates the feelings, sentiments and sensations, and it strengthens the focus and attention to it. As for it being effective then this is because they are applied upon the reality in a precise manner and they are tied to the evidence from which they have been deduced from. So connecting them to the Aqeedah (the intellectual basis) that the person believes in, is what makes these concepts effective and what drives him towards action.

The natural result of following this method is that the productive method of thinking is generated within the Ummah which is built upon the correct intellectual basis and which leads to the revival and the intellectual elevation. In this case the thought cannot remain imprisoned within the person and it is inevitable for its effect to manifest in life. This is because it has been acquired by a sound method as it has been taken by way of a full comprehension of its reality, the reality upon which it applies, and Tasdeeq has taken place in regards to it, in addition to it being acquired and taken for the purpose of acting upon it and not merely for the sake of intellectual postulation or for showing off. For this reason it naturally becomes a leader for the one who believes in it and the regulator of his behaviour and conduct. In other words it will be an intellectual leadership which the people are lead by and by which they lead others.

In this way their Aqeedah would be an intellectual basis (Qaa’idah Fikriyah) for them upon which their ideas about existence and life are built and it will also be an intellectual leadership (Qiyaadah Fikriyah) from which their systems and rulings emanate so that the people are taken out of the darkness and into the light by the permission of their Lord. They will proceed in the path of completion and towards perfection, the path of revival and elevation where the people understand the meaning of their existence and purpose in life.

This is revival and this is the way of reaching it and all praise belongs to Allah the Lord of the worlds.

O Allah, make us from amongst those who hear the speech and then follow the very best of it.
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