Faisal Abbas 
While browsing one of us social media platforms, he coincides with testimonies for those who were active in one of the Islamic movements in which he records his experience and what he passed with, and there is a thin thread common with most of the testimonies that I have seen or in which some friends spoke to me, to the objective absence About the absence of the voice of criticism, and the disappearance of the word “no” from the dictionary of many Islamic groups.
This situation continues despite the existence of a great Islamic legacy that urges advice and guidance, for the ruler and for each official, in the context of building a Muslim society that can evaluate the warp, block the defect, and fix the matter of the world of people and their religion, and these texts and stories are presented from the time of prophecy and the adult caliphate, and even the following stations is a more comprehensive image of a high ceiling for freedom in the Islamic community at that time This freedoms started with atrophy little by little, and the doors of rulers and sultans are no longer open as they were in the forefront of Islam.
Away from the historical induction of the confiscation of part of the freedoms of people in the face of officials, this situation of “freedom” in our modern concept requires that it be present in the Islamic movements in terms of consistency with the literature they carry, and promote them, as these groups and currents offer themselves as “Amina” on the “Islamic project” and carrying the banner of achieving its civilized return.
Despite these bright slogans, within its direct body fails to transform the general advice at the very least of a living state, and a natural part of the internal movement of evaluation and evaluation, saying “no” in the Islamic movement is not a departure from the constants, or neglecting the decisions, or an incision of obedience, whatever it is, but a human necessity, a required right, and a duty in many cases.
What I would like to clarify here is that a large part of the Islamic movements built its internal dealings with the frameworks attached to it on the “principle of obedience”, and if the successive years witnessed attempts to improve the impact of this phrase on the members of these groups, and on the general public, it has turned into the phrase “obedience” or “obedience to insight”, and the related meanings, but the founding books of many Islamic movements were celebrated on the concentration “Obedience”, the affiliate of these “kinetic” groups does not rise, except when they achieve “the perfection of obedience”, in reference to his full surrender to the internal systems and the group’s decisions, their vision and directions, and of course the will of officials and leaders.
It has been with me that one of the movements was used to present “obedience” before any other questions, and made it the main pillar in its system, and to maintain the unity of the class in it before any other question, even if it was a simple question similar to the word “why”. Here, a story brings me to me who was the one who took advantage of advanced sites in one of the Levantine groups, as he told me that one of his group leaders observed a period of time, after a review that took place due to the decisions he made, and led to many negative results, so how can they discuss it in it, so the impact of his reign with the “yes” and obedience with its blind and visionary sides, without any questions and reviews, without any questions “No” has become a class for ingratitude, and a pioneer to deviate from a consensus that was built only in light of this strange duplication, and in these cases these people resort to the texts again, to confirm the commitment, and they deviate from other texts that confirm the importance of advice, clarifying the slaves, and treat those who receive the capacity of the chest, acceptance, and reduce the pavilion, and in our inheritance many stories in this section.
The saying of “no” in the Islamic movement is not a departure from the constants, a neglect of decisions, or an incision of obedience, whatever it is, but a human necessity, a required right, and a duty in many cases
The major problem is that many Islamic and advocacy currents do not build within its organizational body a clear intention to communicate critical and advisable voices, and criticism here only carries its positive meanings, so that many of these currents do not adopt a Shura means in choosing leaders and officials until after many years, from working on the ground, or that their internal systems include provisions that give the official or the president what is considered a “absolute authority”, not organized An environment for accounting and evaluation, which are powers that open the way for more power that reaches between “paternity” and religious authority, and the absolute obedience and repeated obedience we have provided.
Even those movements that survived absolute uniqueness, and were able to build their decisions on a state of Shura interaction, in which dealing with “Shura” in Islamic expression is divided into two parts; The first that he sees is a teacher and is not binding, which means that the leader is able to adopt what he deems appropriate of the directions and opinions, and if you violate the absolute opinion of his group, and his meeting with the leadership frameworks that follow, in order to listen to more opinions only. As for the second section, it is the one that is considered a binding shura, and the numerical vote depends, with details that belong to the internal systems in the mechanisms of this vote and its method, which is a general method that makes the cuff sometimes overcome small differences.
The founding books of many Islamic movements focused on the concept of “obedience” frequently
And in a return to the core of the subject, which is the constructive saying “no”, and trying to reject procedures and decisions in which part of the members of the Islamic Group see that it is wrong, hasty or not suitable for the stage, but another problem appears at the time, based on the organizational structure of many Islamic movements, the clear mechanism of the advice and criticism is absent, the communication of the different voice, and these voices are converted by the fait accompli, and the practical practice into a cry in a scream Confined to the small circles, and with the continued behavior of marginalization of these voices, and the curbing of their effectiveness because they are “riotous” voices, it will push this bloc that raises the banner of advice to several directions, I will focus on two directions, namely:
The first, what appears in the major and extended Islamic movements, as currents appear within the one movement, on the impact of options related to politics and entering into the rulers of government, as it appears with more dispersal on social media, for example, and individuals, similar to the common example, become “all sings on his nights”, and they divide between rejecting, justified and blessed in support, in a scene that reflects the health that the movement enjoys, And that those who joined it were not completely absent from the effects of the “decision -making”, but it is also a revelation of rejection or at least in the absence of participation in its industry, and the inability of individuals to object and express an opinion, especially at the articulated stations.
As for the second trend, it is the exit from the mother movement, in the form of an individual exit, or through large consecutive groups, either because the adviser is initiated by the narrowness of the area granted to it in the ranks of this or that current, which is a rare area of course, or that their attempts to reform and change, which unfortunately falls in the category of expressing opinion only, will end up with a clear expectation, and the situation becomes “let’s let what is To Caesar, “the opinion -holder and those who carry anxiety in reform turn into a cold element that wants himself to stay on the margin, in order to avoid conflicts that he sang.
Criticism and the truth in the truth, and the delivery of the objection, are obligatory matters, which the true Sharia may have been obligated to us before the movement and the group
In conclusion, criticism and rift with the truth, and the delivery of the objection, they are obligatory matters, which the true Sharia may have been required before the movement and the group, and to do it does not require permission from anyone, but the lesson of practice and opening channels, and not only with abstract words, but I see that it is a very important corner that must be established and its systems are established, especially with the major transformations that the region is witnessing, and the wave of continuous changes The opinion is a monopoly on an environment, and the groups are no longer able to keep pace with all these developments, as the horizon opened to a new Islamic situation, the groups are no longer their pillar, but rather penetrates the entities to pour into the category of ideas, and the tools of influence and construction are varied, which will witness its increasing in the coming years.
Will Islamic movements restore their effectiveness and restore the great sagging that has afflicted them in the past two decades, or will they end in exchange for the rise of other Islamic powers?
