An- Nahdah ( Revival) by Al-Ustaadh Haafizh Saalih (Fareed Muhammad Saalih Al-Ghaanim)

It is known that the human being is not an angel or a robot but rather he is a social being who is tested by good and bad. He has the potential to be seduced, for his feet to buckle, for Shaytaan to overcome him so that he commits a violation, a sin or falls short in his fulfilment of an obligation, or aggresses against another. So who then will discipline him or prevent him and make him refrain? So for instance, is it the right of the father to implement the Hudood upon his fornicating or thieving son? None of the Muslims have ever said that this is permitted. This is because it is known from the Deen Bid-Daroorah (By necessity) that the safeguarding of the collective group, dispersing of the disputes, the safeguarding of rights and binding the individuals to abide by the laws, do not fall under the responsibility of the individual but rather they are the task of the person whom has been delegated on behalf of the Muslims to assume the undertaking of these affairs i.e. it is the responsibility of the Nizhaam (regime) and those responsible for implementing the Nizhaam (system). This is because these matters are obligatory upon the Ummah as a whole and as such the Muslims appoint a Khalifah on their behalf, to assume on their behalf the implementation of that which has been obliged upon them, in their description as a collective group. So he (the Khalifah/deputy) is responsible over the implementation of the speech of Allah (swt):

The female fornicator and the male fornicator lash each one of them with one hundred lashes (An-Noor 2).

"This is despite those being addressed are the collective of the Muslims, similar to His speech (swt): 'And the male thief and female thief cut off their hands' (Al-Maa’idah 38). And no individual has the right to enforce the punishment or to apply the Hadd punishment upon any violator unless he has been deputized on behalf of the Muslims as a whole or by a person the Khalifah in his role as the deputy of the Muslims has entrusted to undertake it. Therefore, it is the responsibility of the Khalifah to safeguard this section of the general public relationships and what this collective does as Allah (swt) has stated: 'And you have in Al-Qisaas life, O those of understanding, so that you may attain Taqwa' (Al-Baqarah 179)."

It is well known that the collective group (i.e. the society) requires affairs and facilities or utilities that must be established amongst them and taken care of. These have been made obligatory by Allah (swt) upon the Muslims in their description as a collective grouping and He (swt) has made it the responsibility of the caretaker of the collective and not from the responsibilities of the individual or the responsibility of a group of individuals. This is like bringing the public utilities like roads, town squares, schools and hospitals in addition to taking care of the interests like securing the means of communication like telegraphs and mail and the development of the natural resources and distributing them, which includes extracting the natural resources, minerals and oil amongst other materials. This also includes taking care of the wealth and public properties amongst other matters that relate to the facilities, utilities and interests of the people. So is it permissible for the individual or obligatory upon him to engage in the undertaking of these matters without holding any central responsibility over them. Have they been delegated on behalf of the Muslims or been delegated by the deputy of the Muslims (i.e. Khalifah) to undertake the caretaking of these matters? And when we present the components of the individual, then does knowledge over these matters and their undertaking fall within these components and do they represent a part of them? Does the correctness of the individual and his uprightness lead to the regulation of these relationships and does it lead to the securing of these utilities and interests? Or is it essential for there to exist a body or organ that has been delegated and entrusted by the one whom the Muslims have delegated and deputised in order to assume the responsibility of taking care of these affairs and to secure the Muslim utilities.

Is it the responsibility of the individual to undertake the safeguarding of the internal security? So that they assume the role of the police and the judiciary and chase after the criminals and those who go outside of the law? Or is there a specific organ or institution that assumes this role? This is because it is known that within any society whatever its level of elevation and the heights it reaches, that there will be those who violate what the people have agreed upon in terms of customs that have formulated laws that regulate their lives. And in the high probability of the existence of this reality, then it is necessary for there to be a specific body or institution present that spreads security and tranquillity within the hearts of the people by securing the safety and protection of them, their properties, possessions, dignities and rights. This in regards to the internal security and as for the external security, it is known as ‘Himaayat Ath-Thugoor’ )Protecting the areas where the enemy can attack from). This is because any political entity that occupies an area of land, with known borders, is surrounded by other entities and a natural result of that within the life of people and societies is for disputes and rivalries to occur, which could lead to the occurrence of wars and strife. It is like someone stated: ‘If you are not a wolf then you will be eaten by wolves’ so any society that is not capable of protecting its borders and vantage points by one means or another will be invaded by another state, divided amongst its neighbours or made to submit to the authority of one of them and there is no escaping from this. This is a sensed witnessed reality today as it has been throughout history, as this is the nature of people and societies. As such, is it from the individual’s components and makeup to be an army and to represent a force that is capable of protecting the borders of the political entity that he is a part of? If it is so, then this was not found in the study of the components of the individual and the factors that achieve his uprightness and soundness. Therefore the one responsible for safeguarding the internal security and protecting the borders externally is the one whom the Muslims have delegated and deputised on their behalf to undertake that which they have entrusted him with, in their description as being a collective grouping. As such he has the responsibility of preparing and readying the police and security institution or organ that safeguards the internal security and he is also responsible for the preparation and readying of the army and to deal with the enemy. This is whilst it is the collective grouping of the Muslims who have been addressed with this in their description as a collective grouping when Allah (swt) addressed them with:

And prepare against them all that you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy (Al-Anfaal 60).

In regards to every ideological society and indeed every individual who carries an idea or an ideology that he believes in, this idea will not be able to remain imprisoned within the one who holds it. This is because the ideology carries within its folds and indeed its bases the obligation to spread it and the explanation of the manner of carrying it to the people, in addition to the manner of establishing it in the reality of their lives. This is because these are the components of any ideology as we have previously mentioned and explained where we stated that the ideology is an intellectual Aqeedah from which a system emanates. And we have also stated that it is a Fikrah (thought) about living and a Tareeqah (method) of implementation.

The Fikrah(thought) comprises of:

a) The Aqeedah (belief) of the ideology (Mabda’).

b) The treatments or solutions that emanate from the ideology’s Aqeedah that treat the problems of life.

c) The carrying of the Da’wah to embrace the ideology and believe in it.

As for the Tareeqah (method) for its implementation and its preservation then we have stated that this comprises of:

a) The preservation or safeguarding of the Aqeedah of the ideology.

b) The manner of implementing every treatment or solution from amongst the solutions that it has come with.

c) The manner of carrying the invitation to it to the people (or mankind).

The role of implementing the Ahkaam (rulings) of the Tareeqah, the implementation of its treatments and solutions, the undertaking of the burdens of the Da’wah, spreading it to the people and carrying it to the entire world is entrusted to the Khalifah and the institutions or apparatus that he appoints to deal with these matters, in his description and capacity as the deputy of the Muslims.

As such it is the ideology (Mabda’)that has obliged the carrying (of the Da’wah) upon us and has defined and specified a manner for undertaking it and it has obliged those carrying it to make the people submit to its rulings and its treatments and that is only accomplished by way of Al-Jihaad. The ideology did not leave the style or way of spreading it to the individuals and their activities. This is the nature of the ideology and a basis from its fundamental bases is the obligation to spread it in accordance to a defined manner that it has specified. The carrying of the Da’wah to the people represents the basis of the relationship of the Muslims as a collective grouping with others from amongst the entities of disbelief that surround and neighbour the Muslims. So the foreign policy or the taking care of and fostering of the affairs of Islaam and the Muslims externally, which represents the relationship that exists between the Muslims and the entities of disbelief, is also taken charge of and entrusted to the deputy of the Muslims who acts on their behalf i.e. the Khalifah.

It is the ideology itself that has divided the world in to two households and lands, Daar-ul-Islaam (The household and land of Islaam) which is represented by the Khalifah and the Daar-ul-Harb or Kufr (Land of war or disbelief) which is represented in all of the entities of disbelief. And it has divided these entities of disbelief further into the States that have a covenant (Mu’aahadah), those that are at war in actuality (Harb Fi’lan) and those who are at war by rule (Harb Hukman) and the relations of the Muslims with them are defined in accordance to what these categorisations dictate and oblige.

This is in line with what the Messenger of Allah (saw) proceeded upon throughout his life in regards to regulating the foreign relations, from the time that he laid down the very first constitution in Al-Madinah, until the time that he was raised up to Ar-Rafeeq Al-‘Aalaa. So he made treaties on behalf of the Muslims, he took care of the non-Muslims under his authority and took the Jizyah from them and he made war with the neighbouring political entities and States in order to break the material obstacles that stood in the way of the spread of the authority of Islaam upon the people. His noble Sahaabah (rah) followed the same manner of politics and this continued until the last days of the Islamic State. So, is this the task of the individual and does it fall under the components that he is composed of or under the bases upon which his uprightness is established?

The above is a quick glance comparing the components that makeup the individual, to those that the society comprises of. However those who are not clear about this and are following the wrong path, may require many more details and clarifications until they can comprehend that the method of reforming the individual in order to reform the society is an approach that will never lead to the accomplishment of what they are working for. It will never lead to the correction and reformation of the society, the resumption of the Islamic way of life and the revival of the Ummah to the level that is befitting for her. This is because their method begins with the individual and ends with the individual and does not go beyond that at all.

The single reason that has led to this great error is no more than an adoption of a bad understanding and the lack of a full comprehension of the reality that they wish to reform and correct i.e. they did not comprehend the components of the individual and the components of the society (and their differences). For this reason we hope that they revise their view in relation to understanding this reality and indeed it is easy to be able to distinguish between the reality of a society in a village with one thousands inhabitants and the reality of a ship with thousands of passengers. This is because the village is a complete society whilst the passengers upon a boat are a collection of individuals who do not represent a society.

And had the reality been as they have assumed and the society been merely a collection of individuals, then many societies would exist within a single society and the unity would be split up due to all of the political entities that would arise built upon this understanding.

And it is necessary to be aware of the fundamental principle that is required when issuing a judgement upon any matter and this is that it is essential to understand the reality and to gain a deep understanding of it before issuing the judgement and providing treatments and solutions for it.

And this issue was not restricted to one group alone from amongst those movements working to revive the Ummah but rather it affected numerous groups with different names and different methods. All of them proceeded along a single path that drew them to the incorrect understanding of the reality of the society and despite carrying different names and numerous methodologies none of them escaped from the line that we have finished discussing above. This is because there are not many differences between them and all of them revolve around the components that the individual is composed of and the paths leading to his uprightness. This is whether they are from those who have focused on the acts of ‘Ibaadah alone and prohibited the political work by calling to turning to Allah only through ‘Ibaadah, or they are from those who look at all aspects of the individual or those who view that the method of reforming the individual inevitably leads to the correcting of the society and the establishment of the entity and State that will take hold of the responsibilities of the collective and restore their honour and glory.

It is strange in regards to them that they talk about reforming the society and establishing the State without possessing any clear vision about the well being or uprightness of the society because they did not fully comprehend its composition and they did not possess even the least of an image of the State that they wished to establish. All of this is despite the rational principle and indeed the obvious rationally accepted fact that states: ‘The one who does not possess a matter or a thing cannot give it (to others)’.

As for the doubt in regards to the attention paid to the affair of the Daa’iyah (advocate) and the one who carries the thought of reform and works for it, then it can be added to say that the Daa’iyah or the one carrying the thought would represent a copy that is in line and harmony with the origin of what he carries from the Aqeedah and the thoughts that he is calling to. Otherwise he would represent only a portion of what he carries and he would cause offense to that which he is calling to. Therefore the issue revolves around the upright and believing structures and there is no room to target or exposes individual people or the behaviour of individuals. Therefore it revolves around which path they are following, the path of reforming the society or the path of reforming the individual? As for the obligation of the Daa’iyah being an upright believer then this is a matter that is given and accepted and I do not believe that there is a Kutlah, Jamaa’ah or Hizb that does not take care and pay attention to the culturing of their members so that they are committed in deed to what they are calling (others) to and accept into their ranks those who are not in harmony with their thought and their Da’wah. Similarly it is necessary to regulate the conduct of the individuals by way of a culture that the Hizb, Jamaa’ah or Takattul has adopted and due to this it is not valid or correct for this doubt to be used by some to hide behind. This is like when it is said: ‘The Sahaabah (rah) used to say: We used to learn ten Aayaat and that by Allah we would not go past them and move on until we had acted by them’. And here I would like to ask: When were the Shari’ah Takaaleef (legal responsibilities) revealed and where are the actions and Takaaleef that have appeared in the Makkan Surahs? But rather the intended meaning of this statement from the Sahaabah (rah) is that they did not move on past these Aayaat until they had understood their meanings, memorised them and applied them to the reality in front of them that they had been revealed to treat whether they dealt with attacking the thoughts of disbelief, the leaders of disbelief or the corruption of the relationships existing between the disbelievers, as these were the subject areas that the Surahs and Aayaats were dealing with.

Therefore the issue at hand is related to which path these believing and committed structures and parties proceeded along and did they proceed along the course of reforming the individual or the course of reforming the society? This therefore is the issue. As for those who call to the reformation of the individual in terms of his Aqeedah and ‘Ibaadah in order to arrive to the correction of the society and the building of the Ummah, the establishment of the State, whilst at the same time forbidding themselves from undertaking the political work and accounting the rulers, then their calamity was greater:

Allah (swt) says:

Will they not reflect (and contemplate) upon the Qur’aan or are their locks upon the hearts (Muhammad 24).

We invite them to reflect upon the Makki Surahs that are at the crux of the issue and even the Madaniy Surahs if they wish. This is because the Makki Surahs are those which dealt with a similar the stage that we are currently suffering through, the stage of the absence of Islaam and the domination of the rulings of disbelief whilst the rulers are placed over the necks of the people. This is so that they can reflect upon the Surahs and the Aayaat and what they addressed in terms of subjects and solutions, so that they can see with their eyes and hear with their ears, in order for their hearts to become aware of the subject areas and thoughts that these Surahs and Aayaat addressed.

And by taking a simple look at these Surahs with aware hearts we find:

That they discussed and dealt with what the society possessed in terms of corrupted beliefs and false thoughts in their many different forms. They explained them and explained their falsehood whilst bringing proofs and clear evidence against them whilst presenting in their place the correct Aqeedah (belief) and the sound thinking. So it countered and opposed the false claims of the Arabs, what they believed in, what they practised in terms of worships and rituals and what their society included in terms of thoughts and concepts.

Sometimes it did this in a general manner and at other times it was detailed so for instance the Qur’aan addressed:

Their statement:

And they say: What is there but our life in this world? We shall die and we live, and nothing but time can destroy us (Al-Jaathiyah 24).

Or their statement: And if you asked them: Who created the heavens and the earth? They would for sure say Allah (Luqmaan 25).

Or:

We do not worship them except so that they bring us nearer to Allah in proximity (Az-Zumar 3).

Or in relation to their naming of the angels as being female:

They name the angels with female names (An-Najm 27).

Or in regards to their denial of creation:

Or were they created from nothing or are they the creators (themselves) (At-Tur 35).

And the Aayaat that make evident the correct belief and the sound thinking are repeated in tens of Surahs and hundreds of Aayaat. They bring the attention to the workings of the heavens and the earth so that it is comprehended by way of transmission and clear evidence that this existence has a creator that created it all and that He is Allah (swt) with all of his attributes and names that he has described Himself with. As such the Aayaat addressed what the society held of false and invalid beliefs and thoughts by using the style of presenting the straight line in the face of the crooked one and by making judgement with the rationally accepted truths by challenging the disparities and contradictions in the society in terms of the corrupt beliefs and false thoughts. In our current time and age these corrupt beliefs and thoughts would be represented by those offered by communism and socialism, capitalism and partial capitalism, democracy, nationalism, regionalism and patriotism. So they clarified these beliefs and thoughts to the people and confirmed their falsehood whilst shaking the hearts of those who carried and believed in them. This was in order to replace them with the pure and clear Aqeedah of Islaam as was revealed by Allah (swt).

The Qur’aan addressed the corrupt relationships in the society, the false transactions and dealings, the incorrect behaviours and conducts and its bad norms and accepted practises. All of this appears clearly with complete clarity within a single Surah that does not require deep thought, reflection or sharp intelligence to see.

Surah Ma’oon:

1) Have you seen the one who denies the Recompense? – Aqeedah (belief).

2) For that is the one who drives away the orphan – Mu’aamalah (dealing) and relationship between the people.

3) And does not encourage the feeding of the poor - Mu’aamalah (dealing) and relationship between the people.

4) So woe to those who pray 5) [But] who are heedless of their prayer – ‘Ibaadah and the relationship with the creator.

6) Those who make show [of their deeds] – Moral characteristic and relations with the people.

7) And withhold [simple] assistance - Mu’aamalah (dealing) and relationship between the people.

Similar to this is repeated in tens of Surahs and it is difficult to find a Surah that does not contain it.

Like when Allah (swt) says:

Woe to those who give less than due. Those who when they take their measure from the people take their full amount and when they measure out or weigh for them they give less (than the full amount). Do they not believe that they will be resurrected? On a tremendous Day. (Al-Mutaffifoon 1-5).

These verses address the general and public relationships that are tied to the Aqeedah i.e. the Day of Judgement.

And Allah (swt) stated:

And when the newborn buried girl is asked. For what crime was she killed (At-Takweer 8-9).

This is amongst many other Aayaat that do not require a great depth in thought and reflection but rather require aware hearts and thinking minds alone.

The Aayaat exposed those who were responsible for the people’s affairs meaning their leaders and rulers, the leaders of Kufr and the Awliyaa’ of Shaytaan who stood in the face of the Da’wah in opposition to it and represented the heads of Kufr. So some were mentioned clearly by name, some were described by their description or characteristics and some were mentioned in the context of exposing their actions or statements. And indeed most of what they would falsely claim was responded to.

So Abu Lahab was mentioned by name:

May the hands of Abu Lahab be ruined, and ruined is he.

Al-Waleed Bin Al-Mugheerah was addressed by his description:

Cruel, moreover an illegitimate pretender (Al-Qalam 13).

And:

Leave Me with the one I created alone. And to whom I granted extensive wealth. And children present [with him]. And spread [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 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 drive him into Saqar (Blazing fire) (Al-Mudaththir 11-26).

And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?

Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing." [It is] He who made for you from the green tree, fire, and then from it you ignite (make fire) (Ya Seen 78-80).

Even those who would say falsehood against Allah in private and away from the ears of the Messenger (saw) and others were addressed and the Aayaat came to expose what they were talking about whilst establishing the truthfulness of the Prophethood of the Muhammad (saw):

An example of this from Surah Al-Mujaadalah:

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).

The Aayaat also focused the attentions to the signs of Allah (swt) and directly addressed the intellects of people so that Imaan in the Qur’aan and the Prophethood would enter them, in addition to the absolute submission to what came in the Qur’aan, so that Imaan would be established upon the intellect and clear evidence.

The Aayaat addressed the true reality of the creation and the human being:

Verily the human is ungrateful to his Lord.

And verily he is a witness upon that.

And verily his love for wealth is intense (Al-Aadiyaat 6-8).

Indeed the human was created anxious.

If he is touched by evil he is irritable.

And when he is touched by good he is grudging (Al-Ma’aarj 19-21).

These are amongst tens of Aayaat that explain the true reality of the human being and what he possesses in terms of drives, hungers (instincts and organic needs) and needs.

The Qur’aan also came with stories of the previous prophets to sufficiently fortify the will power and determination of the believers and sharpen them. And they explained to the Messenger (saw) that what he endured and was afflicted with, was part of the Sunnah (fixed way) of Allah in regards to His creation and what he was afflicted with was the same as what his brothers from amongst the Anbiyaa (Prophets) and Rusul (Messengers) were afflicted with before him.

Nothing is said to you except that it was said to the Messengers that came before you. Verily your Lord is the possessor of forgiveness and the possessor of a severe punishment (Fussilaat 43).

[This is] the established way of Allah with those who passed on before; and you will not find in the way of Allah any change (Al-Ahzaab 62).

And we conclude this section with His (swt) statement:

Verily this Qur’aan guides to the most suitable way (Al-Israa 9).

And His (swt) statement:

Do they not reflect upon the Qur’aan or are the locks upon their hearts (Muhammad 24).

There are those who have ignored this reality or not taken care to understand it but nevertheless fully comprehend that this society is a sick society and as such they go off on a search across the world for many different types of medicine. He is smitten and won over by what he hears and sees in regards to the progression, revival and flourishing that exists in the advanced world and so he rushes to take from that which has dazzled him. His sight has been blinded by its lights and the noise of the machinery and factories deafened his ears. So he rushed to imitate these people in their call and their systems of life and he considered this to be the treatment and cure for his society as it had been the reason and cause of the revival of these societies and nations. So the banners and chants were raised high presenting that which had been brought from outside so that it could be implemented and so that we can catch up with civilisation. So they declared a fierce war against the thoughts and concepts that existed in the society and their Ummah or against the norms and traditions. So they became enemies of the past of this Ummah including everything that was in it whether it was good or bad and this is because they viewed all of it as being bad. So they began to call for freedom and they saw that repression, deprivation and abiding by the norms and traditions and the values that existed in the society as the cause of the decline of the society and its misfortune. And the call for democracy began and they did not know anything about it except that it was a foreign word that led to the revival of the West and the East and some began to reconcile between it and Islaam saying: ‘That democracy is the method to bring Islaam into the life’. Others called for socialism or communism and they did not forget to try and reconcile between Islaam and socialism and would claim that Islaam is the source of socialism and that Abu Dharr (ra) was the first socialist after the Messenger (saw)! The communist parties would even open and begin their gatherings and meetings with the recitation of the Qur’aan Al-Kareem.

This was amongst a number of flowery slogans and expressions although we will not spend time refuting them all now. However it is enough to say to these that: Whoever invites to freedom then it is obligatory for him to know what this invitation means, what its features are and to ask whether it is applicable to the reality that we live in and is it suitable to treat it? And he must know if it is a system of life or a style from amongst the styles of regulating life? And is there a real meaning to this word or is it a huge lie that has no real existence in the entire world? And is it possible to apply this meaning upon the society despite all of the alterations that have been added to it that goes beyond its initial meaning? Is it not enough for one of them to look at any human or any society in the world, in the East or the West, to nullify from his mind that this meaning has any real existence in the world? This is because we find that every human lives in any given society according to a certain rule of life. He submits to the systems and laws and he is unable to behave with any behaviour apart from that which the law of that land permits. So every human is compelled to proceed and live within what the laws and systems of the land permit for him. He lives within them, whether it agrees with his desires or contradicts with them and so his living is controlled by the law and if he does not restrict himself to it then he will be subject to receiving a punishment or penalty. Therefore the meaning of this word (Freedom) has no real existence at all anywhere.

And the one who calls to democracy must know that this word is hollow and empty and that its meaning has no real existence amongst any people or society. It only exists deep inside books, the lips of deceivers and those who have been deceived or amongst those who carry a meaning that is imagined in their minds which is not actually its true and real meaning. Can it be said that there exist a people, society or nation that lays down its own constitution and enact their own laws?! Rather they are not the source for a single article from the constitution or a single law from the laws. Rather a very small group or elite from amongst the people that does not number more than the fingers on the two hands puts down the constitution and similarly a small group enacts the laws whilst a minority elect the ruler. So there is no nation that puts down its constitution and there is no society that enacts its laws and there are no people who actually choose their ruler. So where is the application of the meaning that they have provided for this word: ‘The rule of the people, by the people and for the people’? It is therefore another great lie and deception that must be comprehended.

And even worse than this are those who call for socialism and they do not distinguish between the abrogating of personal ownership and between what represents a specification of it in terms of quantity and manner whilst they are not aware whether preventing ownership of some materials and interests like the tools of production and there like, are restricted to the economic system or represent an entire system of life? If it does represent a complete system of life then what is its Aqeedah (belief)? And if it is merely an economic system then what is the Aqeedah that this system has emanated from?

So in regards to all of the above we say: Before calling for a certain solution or treatment you must be aware of what you are actually calling yourselves and your people to. Then if you find goodness in it for yourselves and your people then try and diagnose the sickness that is present in the society that you are living in or calling to correct and reform. Does the society fit with the treatment that you are carrying and have treated yourselves with, so that you can see whether you were cured by it or caused to suffer more by it?