Introduction

Each age group in society has its own role and this is important in many different ways. Youth as a description of a sector of society has many definitions depending on the perspective being used. For the purposes of this discussion youth will be considered to be the stage of life involving transition into adulthood: approximately age 15 to 25.

Young people are often considered to represent the future as they bring new ideas and energy to add to the pool of knowledge that currently exists. They can bring enthusiasm and vitality which can lead to new discoveries and developments that can benefit society or even the world at large. Although not the only drivers of social change, young people are seen to be one the key drivers engendering change. Whether this is inherent in the beliefs of young people or the hope for the future is placed upon them by older generations is not clear. However, India is changing and developing, and this affects the lives of the people living there in varying degrees depending on their individual circumstances. Therefore, there are many new opportunities becoming available that can provide very different futures for today’s youth that were not available to previous generations. This essay will consider the role of youth in a changing Indian society.

In order to consider the role of youths in India it is helpful to first consider the overall situation in India as this provides the context in which young people are growing up. There are two areas in particular to consider: the transition towards being a developed country and the changes in population. India has made great strides in technology and other areas, including the space programme. However, much of the country remains unaffected by such developments and there is still much to be done to create an inclusive society where the living conditions for the whole population are brought up to an acceptable level and absolute poverty is eradicated. The differences between castes and religions also still remain a factor in the cohesiveness of the population as a whole.

The population of India is also still increasing substantially and is expected to exceed that of China by the middle of this century. The population in 2012 was estimated to be 1.22 billion. In line with world trends life expectancy has also increased in India from 62.3 years for males and 63.9 years for females in 2001-2005 to 67.3 years and 69.6 years respectively in 2011-2015. Birth rates, however, have fallen slightly from crude figures of 22 per 1000 population to 21 per 1000 population between 2011 and 2012 (The World Bank, 2014). However, given the size of the population this still represents a large number of births. One health issue that is also particularly important is HIV/AIDS as there are estimated to be 2.4 million people in India living with the condition (MedIndia, 2014).

These are some of the key elements that affect India at present and which overarch the role of young people in society.

The youth of India make up approximately a quarter of the population and thus represent a substantial sector of society (Adlakha, 2014). The environment in which they are living is very different to that which was experienced by their parents. As a result many of the traditional values and cultural behaviours are being challenged by the influence of other cultures, particularly those in the West. Therefore, it can be seen that there are competing ways of life that exist which may be considered either a choice or a cause of confusion for young people. However, there are also good role models such as the first Indian-born woman to go into space, Kalpana Chawla, that show what can be achieved by Indian people male or female.

Young people in India are considered to be vitally important as they will bring new ideas and developments to improve their country where older people are viewed as unable to be innovative or deal with new ideas. This perception differs from the views of young people and indeed the structure of society in general that exists in the West. Western perceptions do place young people in a strong position but, possibly due to a substantially longer life expectancy, there is a less dismissive view of older people, certainly in respect of those of working age. The roles of people in a other age ranges in addition to young people are considered to be valuable as each contribute differently to society as a whole. This does not extend in many cases to the elderly, however, but the longer life span in the West presents a different set of issues (Kruger & Poster, 1990, p. 72). India is keen for their young people to become involved in civil society and develop political interest as this seen to be a vital part of the development of the country. In many ways there would appear to be a great deal of pressure being placed on the younger generation to move India into more developed and progressive country.

The ability of the young people to fully participate in this way, however, is inhibited by two main factors. The first is the level of education, which also will be indicative of their wealth status, and the second is their caste and/or religious position. The better educated the young person is the more likely they are to participate more fully in civil society according to available research. Therefore, increasing the level of education across the country is important to develop the skills in the young people to enable to undertake the type of jobs that will help India develop. There is a substantial problem with illiteracy across the population, and even children attending school are leaving education still illiterate. This is particularly the case for the children from the poorest sectors of society. Unesco's 11th Education For All (EFA) Global Monitoring Report suggests, amongst other factors, that at the present rate of progress the poorest women in India will not be universally literate until 2080 (UNESCO, 2013/14). Therefore, unless this is addressed the pressure on young people to improve India will not produce the required results as there will be insufficient desire and capability to make the improvements a reality. There may also need to be a change of thinking generally in society to develop a desire for education and a belief that education is important to improve the standards of living for everyone. For the poorest people earning a living may be more important than education and even young children are needed to contribute. Child labour is still a major issue in India and will impact on the children’s ability to ever improve their lives (US Department of Labour, 2013, p. np). There is legislation in place in the form of The Child Labour (Prohibition and Regulation) Act, 1986 (Indian Child Line, nd), which, if observed and enforced, should prevent this.

The caste system and/or religious beliefs also present barriers to a cohesive progress despite the changes made to eliminate these problems (Zezulka-Mailloux & Gifford, 2003, p. 156). This is a complex system with many ramifications which will not be discussed at length here but which does have a substantial influence on how people live in India. The way that different groups within the population view each other can be divisive, with even those people considered to have more secular views not wishing to eat with others from a different group, in some cases not even wanting to speak with them, or other similar types of segregation. This creates an atmosphere in which some people are more likely to be able to progress whilst others will be open to oppression. Thus the overall situation has many factors working at the same time, some which are conducive to progress and others that are barriers.

The specific ways in which India is planning progress into the future are contained within the India 2020 Report which considers the vision for the future of India, the opportunities and the challenges in respect of human development, infrastructure, energy and many other areas (Kalam & Rajan, 2002). The Report indicates that the changes already taking place in the country are bringing about shifts in many areas such as in the population with lower birth rates and anticipated increased life expectancy. The effect of these changes is likely to be felt in different ways depending upon how affluent the person is. For poorer people their situation is still very difficult and much more will need to change to enable and empower this group of people to improve their lives. The India 2020 Report also identified Nodal Points for Indian prosperity. In order for these Points to be effective the population will need to know what is required and pull together to achieve these goals. Within this plan there is clear evidence of the reliance that is being placed on young people to carry out these plans and be the key changing force in the country. However, whilst acknowledging the levels of poverty and all the other barriers that currently exist to gaining good levels of education and an improved standard of living across the country, the impact of poverty does not always seem to be seen as a major factor in the ability of the young people to fill this role.

India 2020 proposes a range of factors that will improve the country for the whole population. This includes aiming for full employment, improvements to the judicial system and legislature to create systems that are seen to be operating with integrity, fairness and transparency, cleaning the environment, achieving literacy and numeracy for all and making India a major nation in the world. This must, however, be achieved by creating a fair society for every part of the population. One element that is of concern is the ‘brain drain’ of skilled people leaving the country. India needs to finds ways of retaining well trained young people to carry out the vision for the future. At present many young people perceive that there are more opportunities for them elsewhere rather than wanting to stay in their home country and improve conditions there (Glennie & Chappell, 2010). If the country wishes young people to take a major leading role in progress it will be necessary to provide the appropriate motivation for them to want to do this. Furthermore, in order to improve the conditions in the country as a whole more trained people are needed to create and fill the jobs that will increase prosperity. There must, of course, then be relevant jobs for the young people to take. Creating an environment that places value on education, work, and creating a good work ethic is very important to making effective progress towards a more economically successful country. This process will also begin to reduce the disparity between the rich and poor, with the ultimate goal of absolute poverty being eradicated (although eradicating relative poverty may prove more difficult) and improving the lives of the poorest in society.

The spiritual aspect of life is important in India and many people are guided in their lives by their beliefs. There are even newer beliefs such as Bahá'í, which places emphasis on a number of areas that are important in the changes indicated by India 2020. Bahá'í places importance on training for a trade or profession, and particularly on the often neglected area of education for women. In addition there is also a focus on ensuring young people have every opportunity to enter work which is of service to others by virtue of one’s skills and abilities (Bahá'í, 2014). This type of approach could be very helpful to young people to help to develop a good work ethic and the sense of community by helping others. It also emphasises the need for good moral and spiritual standards to support the young person’s working life. This is only one of the religions/beliefs in India, but it does indicate the way in which secular and religious aspects of life are more integrated than is common in western countries.

The desire to adhere to religious beliefs can be both a positive and negative factor for young people depending on their particular religion and the way in which is directs them to behave as people. One area of concern in this respect currently is that of the recruitment of young people by terrorist organisations. This is clearly an issue from the point of view of the activities of such organisations, but it also takes valuable young people out of society.

The International Year of Youth (first held in 1985),was supported by Bahá'í, who continue to support the ongoing activities of that organisation (United Nations, 2014). This has widened in scope in the form of The World Programme for Action of Youth (United Nations, 2014). In order to promote youth involvement it is recommended by Bahá'í that young men and women should be encouraged to take part in projects that aim to improve living conditions, increase the quality of human life, and develop the self-reliance of their communities. Projects that are improving the situation for rural communities are particularly highlighted as ones which are important for young people to engage with. Young people can also play an important role in the quest for world peace.

Young people have been a main focus for some time in India, and specific initiatives have been sought to involve young people in a range of topics. The Youth Day 2008 focussed on "Youth and Climate change: Time for action." During this event Ban Ki-moon, Secretary-General of the United Nations, addressed the meeting (Pandve, et al., 2009, p. 105). In this address he indicated that young people are adaptable and can easily incorporate carbon saving methods into their everyday life. Therefore, it was important that young people were actively included in local, national and global level decisions on climate. In this way they will improve the world for their own futures and that of their children. Involving young people in making changes to their everyday life is one main aspect of the role they are required to play in society.

Further initiatives will be needed to address many of the difficulties to support young people. Looking at those offered in other countries could provide useful information, such that of “The Promoting Tolerance and Dialogue through Interactive Theater” in Eastern Indonesia. This is a one-year program funded by Great Britain's Strategic Program Fund and implemented by IREX Europe, IREX and the Center for Civic Education Indonesia (CCEI). This is a programme that uses theatre to provide the dialogue to work on prevention of conflict, extremism and intolerance (IREX, nd). This particular programme has now ended but could be used as a model for future activities. With the difficulties that are currently being seen as a result of terrorism this is an area of extreme importance and different methods of approaching the topic can be used to spread the message to young people.

The call for young people to be involved in India politics began with Gandhi, who asked the youth of the day to come forward to become actively involved in the freedom movemen (Atkin, 2012, p. np). However, there are still few young people involved in the political arena. Most elected politicians are aged 50 or over whilst most of the voting public are under 40 (Ruland, et al., 2005, p. 181). This suggests either that younger people are happy with this situation or perhaps that they have little interest or enthusiasm for politics. There can be confusion here when there is a suggestion that the older leaders should make way for ‘youth’, because in this context the word ‘youth’ is used just to mean people younger than others, i.e. perhaps people in their 30s or 40s rather than very young people with no experience. This is something that is discussed widely in the media (Jain, 2009). This use of ‘youth’ to mean different age groups, between 15 and 40 plus, can present a confusing message to readers.

Poverty reduction is a major issue in India and there has been work across the world that suggests that involving young people in creating change to reduce poverty, and other important such issues, is vital and more effective than allowing them to simply be the target for development. This may be promoted from within India or it may be helpful for outside agencies already working in this area with young people to help set up relevant initiatives (The National Council of Swedish Youth Organisations, 2009, p. 8).

It is interesting to consider the more popular representations of the role that young people should play in society. There is a marked view that older people should step down in preference to younger people because only younger people have the ability to create change. The knowledge and experience of older people is acknowledged but it can frequently be seen that there is pressure for them to take a ‘back seat’, and only advise and guide, but not to actively participate (Kumar, 1998, p. 234). There does not as yet appear to be any research to demonstrate how this will affect society and the way that younger people feature, particularly in political and other such positions. However, it does appear to reduce the respect and reverence in which older people have customarily been held, which could be seen to be more in line with a more western approach where youth culture has become prominent.

India is a vast country with an enormous population that is increasing quite rapidly. There is a definite move towards becoming a developed country but there are still many problems to be solved. Comparing the situation in India with western countries presents challenges, as the cultural and social situation is very different and there are very different belief structures. One key factor is that young people are considered to be almost the ‘saving grace’ for the country. Great reliance is placed on young people becoming educated and increasing the status and economic profitability of the country. This is set, however, against poverty and poor educational offerings and achievement for 

large sections of the population. Providing more equal opportunities for men and women and eradicating child labour are two areas that will take great effort to resolve given and enormous number of people involved.

There have been great improvements in areas such as IT and space development which has meant that some sectors of the youth have been able to move into those areas. However, in order to make the progress that is sought for India to become a developed country, young people need to be motivated in directions that will achieve that goal. There is a substantial concern regarding young people being drawn into terrorism, and major changes in law and order remain to be achieved. So it can be seen that there is much to be done and directives in place to work towards those aims. However, this does appear to place a great deal of responsibility and reliance on younger people to make this happen.

Islamic economic thought is not new one it is as old as Islam itself. Throughout the fourteen centuries of Islamic history, we find a continuity of works in which economic issues are discussed in the light of the Shari'ah. However, in the vast literature on the exegesis of the Qur'an (that is, Tafsir), commentaries on Hadith, principles of jurisprudence (usul al-fiqh), and law (fiqh). No effort has been made to dig out this material and present it systematically. There is another genre of works devoted exclusively to statecraft and social organization. These and the works on moral philosophy and historiography received some attention when the new born social sciences entered the curricula of universities in the Muslim world and scholars started looking for the Islamic heritage in these fields. Some orientalists have also paid special attention to the political and economic thought of early Muslim thinkers. But we do not have, till date, a single comprehensive book on the history of economic thought in Islam. We do have, however, a number of papers, mostly written after the middle of this century, on the economic thinking of some eminent Islamic scholars in the past. We propose to report these in this brief study.

It will require a team of scholars to attempt a comprehensive work on the history of economic thought in Islam after surveying the vast material mentioned above, which is mostly in Arabic, though the other principal languages of Islam, The present writer can only emphasize the importance of this task which will throw much needed light on how the Islamic mind responded to changing economic conditions in various regions of the wide world of Islam. We urgently need this light to chart our own course through history. To be under the illusion that we can do without it will increase the hazards of an already difficult journey.

The progress of Islamic economic thought, in its long history, has not followed a smooth path. Ignorance of this fact led many writers to wrong conclusion it is Hoped that knowledge of various phases in development of economic thought in Islam Will be helpful in the study of the subject. Thus, one has to be aware of the various Phases it has passed.

First phase: the formation period. This covered the period just after cessation of the Revelation to the end of the Companions' era (11-100/632-718) when economic Ideas were fully based on Islam's internal sources.

Second phase: the translation period when foreign ideas were translated into Arabic language and Muslim scholars got an opportunity to benefit from the intellectual and practical works of other nations (2nd-5th/8th-11th centuries).

Development of literature from 1950 to 1975. In the second half of the twentieth century also Ibn Khaldun topped the list and maximum researches appeared on his economic ideas. Sharif (1955) and Irving (1955) were the first to write on economic thought of Ibn Khaldun. The others who wrote on his economic ideas include Alam (1960), Ali (1970), Andic (1965), Boulakia (1971), Sattar (1973), Sherwani (1970). Perhaps this was facilitated by the translation of muqaddimah in English language by Rosenthal in 1958 and a translation of selected passages from muqaddimah related to economic issues by Issawi (1950) at an earlier date. El-Alfi completed his Ph. D. in 1968 on Production, Exchange and Distribution in Ibn Khaldun's writing, from the University of Minnesota. This was the first doctoral dissertation on economic ideas of a Muslim thinker accomplished in the West. An excellent introduction to Ibn Khaldun's ideas was presented by Spengler (1964)6. Mirakhor (1987) remarked about Spengler's paper: "Although the paper is riddled with an 'oriental attitude', it is a valiant effort by a distinguished historian of economic thought to deal, partially, with the economic thought of Islam. This indeed was the first attempt of its kind in the field.

Ibn Taymiyah was next to Ibn Khaldun whose economic ideas were subject of research in this period. Works by Sherwani (1956) and Ilyas Ahmad (1961) formed the earliest writings on his economic ideas. These writers seem to be influenced by the Work of French scholar Laoust (1939). Especially the former's paper seems to be an English version of Laoust's reflections on economic ideas of Ibn Taymiyah. In 1973 Monzer Kahf prepared his monograph on economic views of Ibn Taymiyah. A year later a Ph. D. program was registered at the Aligarh Muslim University, India, on "Economic Views of Ibn Taymiyah"

A significant aspect of research in this period is investigation about economic ideas of early administrators and scholars of Islam, such as, the second caliph Umar (Rana 1970), Abu Dharr al-Ghifari (Yusuf 1970), Ibn Marwan (Grierson 1960), Umar b. Abdal-Aziz (Gibb 1955). During 1960s Ben Shemesh published English translations of the works of Abu Yusuf, Yahya b. Adam and Qudamah b. Ja`far on kharaj entitled (6) Although Spengler's focus was Ibn Khaldun's economics, he mentioned names of a large number of Muslim scholars who had something to say on economic issues.

Later it was published in al-Ittihad (Indiana/Plainfield), the thesis was completed in 1980 and degree was awarded in 1981. Later its revised version was published by the Islamic Foundation, U.K. (Islahi, 1988).

Taxation in Islam. Thus he provided a source for non-Arab scholars to investigate the economic substances in these works. But no research appeared until 1990

despite the extraordinary achievements that Islamic economic as made over the last three decades, the development process of Islamic economics as a scientific discipline has a long way to go in order to offer a complete and comprehensive economic system.

This can be illustrated by the fact that still most of the attempts on

the question of nature and definition are abstract. The problem as we can see is that they fail.

Author-wise: Mohammed najatulah siddiq in his two survey articles on the history of Islamic economic thought (1982, 1992) introduced briefly the economic ideas of more than two dozen schol in his two survey articles on the history of Islamic economic thought and drew the attention of researchers towards their deep and detail study.

The list included: Zayd b. Ali (d. 120/738), Abu Hanifah (d. 150/767), al-Awza'i, (d.157/774), Malik b. Anas (d. 179/796), Abu Yusuf (d. 182/798), Muhammad al-Shaybani (d. 189/804), al-Shafi'i, (d. 204/820), Abu Ubayd al-Qasim b. Sallam (d.224/838), Ahmad b. Hanbal.

But after passing more than two decades researches could not be initiated on

majority of them. Only Aidit Ghazali (1992) wrote on al-Muhasibi, Ibn Hazm, IbnTufayl and Nizam al-Mulk al-Tusi. The other few who could receive the attention of researchers include: Al-Ghazali (Orman 1985, 2001, Ghazanfar and Islahi 1992, 1998, Islahi 2001, Sadeq 1992), Ibn al-Qayyim (Islahi 1984, Ghazanfar and Islahi 1996), , Ibn Abi al-Rabi' (Hasanuzzaman 1992) and al-Shatibi (Khan and Ghifari 1992). Even in this period maximum number of researches came out on Ibn Khaldun (Andic 1985, Alattas 1990, 2001, Charnay 1979, Gausau 1991, Rozina 1994, Salama 1979-80, and Oweiss 2003). In November 2006, the IRTI/IDB organized, in collaboration with UNED (Universidad Nacional de Educacion a Distance) of Spain, and Islamic Cultural Centre of Madrid, an international conference on Economics of Ibn Khaldun at Madrid in Spain in which a quite large number of papers were presented on various aspects of Ibn Khaldun's economic thought which showed the relevance and vitality of his ideas Researches leading to award of Ph D. increased during the last 30 years. Islahi concluded his dissertation on Economic Views of Ibn Taimiyah in 1980.Ibn Battah completed his Ph. D. dissertation on Ibn Khaldun's Principles of Political Economy: Rudiments of a New Science, in 1988.

For that cause we must to now there is more scholars that write to Islamic economic thoughts, but there is something to motion here that most of author are written in Arabic knowledge so its difficult to get or see English translation books so money of books you get in Arabic or in Turkish and some of scholars they told or motion the first time that translate books .

Idea-wise. Since early days of Islam, public finance attracted the attention of scholars. Azmi in his Ph. D. dissertation in 1999 on Public Finance in Early Islamic Thought16 analyzed 'early Islamic fiscal institutions and practices and the underlying theories and principles evolved by some early writers within the broader Theoretical framework.

Collected papers and General Themes. With the introduction of Islamic economic thought as a paper of study in this period at various levels in different universities, the demand for reading materials in the subject increased.

This was met to some extent through preparation of collective papers. Sadeq and Ghazali (1992) presented Readings in Islamic Economic Thought. Addressing the Western scholars Ghazanfar (2003) edited his own and some others articles that fall in the period of so-called "Great Gap" under the title Medieval Islamic Economic Thought: Filling the "Great Gap" in European Economics.

He highlights 'inexorable historic connections between the two worlds whose origins lie in the same crucible. His thrust is that the history of Economic thought provides a common ground for civilization dialogue because of its 'multi-dimensional linkages and influences, extending over several medieval centuries, between the then vibrant Islamic civilization and the evolving Latin-European culture.

Ahghari's Ph. D. (1991) on The Origin and Evolution of Islamic Economic

Thought, from the Florida State University, must be mentioned here, as she discusses a number of Persian scholars' economic thought, perhaps first time, in some details.

Hosseini (2003) has also taken the note of Persian Muslim contribution to economic thought to disprove Schumpeterian "great gap" thesis. It would have been a useful article for researchers had he provided the bibliographical details at the end of the paper for references noted in the middle of the text.

Another work that addressed Western audience and published in the West was authored by Essid (1995) entitled "A Critique of the Origins of Islamic Economic Thought". He maintains that Arab-Muslims have made a significant contribution, one which is not yet well recognized in the West. He rightly admits that Arab-Muslim thinkers were indebted to Greek scholars.

The German scholar, Helmut Ritter, in 1917 somewhere observed that 'the whole

Economic literature of Islam can be traced to economics of Neo-Pythagorean Bryson. The'unidentified Greek Bryson or Brason or Brasson (Brusson), whose work was unknown to the West.

As we all aware in February 1976 king abdulaziz university organized the first international conference on Islamic economics in the holy of city of makkah al mukarammah.

The conference became a turning point or motion as it turning point and provided a golden chance for scholars working scattered on Islamic economics to be now of existing state of affairs in the field of Islamic economics, to discuss with each other, and to know more information about the subject to realize the challenges ahead.

Islamic economics got a progress or development after this conference never seen before.

So it led to many scholar to dare to write about Islamic economics and after that development of cuuricula on Islamic economics, foundation of research center and study departments, establishment of a chair of Islamic banks and financial institutions which were already founded in few places and issue of specialized journals on Islamic economics.

The need to benefit from the Islamic intellectual heritage in the area led to increasing effort to explore economic thought of past Muslim thinkers. The works completed in this particular aspect of the discipline is many times more than what was done in the past three quarters of the twentieth century, both in terms of quality and quantity11. However, as compared to 1400 years of Islamic tradition of knowledge and culture and leading role of Muslim scholars in most of fourteen centuries, the researches carried on hitherto are still far less than they deserved. In this period role of professional economists enhanced, while that of others contracted.

All Muslims believe that the Islamic laws are very flawless because it was revealed from god, the economic in Islamic law is not like nowadays economics in the sense of a systematic analysis of production and demand, consumption, distribution, but it was all in a form of traditions sometimes orders, and sometimes attracting and encouraging to get a reward in the afterlife.

Is a kind of tax in Islam, and it is a giving of percentage of the Muslim's possession (wealth) to the needy and the poor Muslims, and all the individuals must give this amount of money to charity, and there is no disagreement among Muslims about the obligatory purpose of this alms giving, and if someone denies it means that he is denying Islam, because it is one of the five most important pillars in Islam.

It is a duty of a Muslim community (like Mosque) to collect this almsgiving and to distribute it among the needy as well, and the distribution must be fair.

The is so many assets that are subject to be given as (zakat) and the most common assets are gold, silver, crops and fruits, earning of all trades and business and all what is taken from the earth, plus some other things(natural resources).

Alms giving should not be given to anybody, but there is some kind of people, who are in the Quran, needy individuals, extremely poor people, those who are collecting zakat, to free the captives, those in debts, the way farers.

The socio-economic purpose of zakat was not referred to in Quran, but the scholars tried to understand the economic benefit behind the obligation of this alms giving:

It promotes an economic growth by providing a great circulation of wealth with enabling the poor and needy to have a sum of money so they become active the economic

It helps the state to channel the wealth in some profit occurring projects, hence, creating job opportunities to reduce the amount of jobless people.

To ameliorate the consumption demand of the poor and needy, and improving their purchasing power for goods and services.

Produce more goods and services by activating the idle money.

To help financing the welfare projects such as building schools and healthcare centers.

It provides and equitable and faire distribution of wealth among the society, and hence, avoiding the great social and financial gap between the rich and the extremely poor which creates the social conflicts in the society thus keep it away from the severest disease that affects the capitalist societies.

قد أخذنا على أنفسنا العهد فى بداية العمل بموقع ” حقيقة الإخوان المسلمين” بألا نتكلم إلا بدليل وألا نصف الإخوان بشيء لم يتصفوا به ولم ينسبوه لأنفسهم , بل نتحرى دائماً أن نوضح حقيقتهم من خلال أقوالهم وأفعالهم الثابتة عليهم إما فى كتابٍ كتبوه هم أو مقالة أو مثبت عليهم صوتياً أو مرئياً  , وإن كانت بيننا وبينهم خلافات عقدية ومنهجية إلا أننا تعلمنا من رسول الله صلى الله عليه وسلم أن نتق الله فى الكفار المشركين فكيف بالمسلمين وإن كانوا  مخالفين ؟

طبيعي من يعتقد في حزبه أنه خير من الصحابة أن يحصر الخير في نفسه، فهذا الارتفاع والتعالي الحركي هو الذي أوردهم الموارد، وحملهم على سوء الظن بعمومالمسلمين والحكم على مجتمعاتهم بالجاهلية، ناهيك عن حكمهم على الولاة بالتكفير، قال الشيخ حسن البنا رحمه الله(1): «فدعوتكم – الاخوان المسلمون – أحق ان يأتيها الناس ولا تأتي أحداً، اذ هي جماع كل خير، وغيرها لا
يسلم من النقص»، أعوذ بالله من هذا الغرور، والله المستعان على هذا التعالي ممن فارق الجماعة وشد الرحال للقبور وفوّض معاني الأسماء والصفات. إقصائيون حتى النخاع!!!.

عسكرة المجتمع المدني

الاخوان المسلمون أحكموا التنظير على وجه لو التزمه المسلمون ما صار مسلم الا في فئتهم، فانهم اذا قالوا لا توجد جماعة للمسلمين اليوم، ويجب على المسلم الانضمام لحزبهم والا أثم فقد حصل مرادهم، وخرج الناس من سعة الجماعة الى ضيق حزبالاخوان المسلمين.
يقول د.صلاح الصاوي وهو يتحدث عن الانتماء للأحزاب(2): «ومن تخلف عن الانضمام لمثل هذه الجماعة فانه يأثم كإثمه عن ترك أي فرض أو تكليف شرعي».

فهذا الكلام يؤخذ مضموماً الى قولهم: «جماعة المسلمين غير موجودة»(3)، والى قول الشيخ حسن البنا(4): «وكلمة لابد ان نقولها في هذا الموقف هي ان الاخوانالمسلمين لم يروا في حكومة من الحكومات من ينهض بهذا العبء، وكلمة ثانية أنه ليس أعم في الخطأ ظن بعض الناس ان الاخوان المسلمين كانوا في أي عهد من عهود دعوتهم مطية لحكومة من الحكومات أو منفذين لغاية غير غايتهم، أو عاملين على منهاج غير منهاجهم».
وهذا تنظير باطل، فالاخوان المسلمون ليسوا جماعة المسلمين لا شرعاً ولا قدراً، فأما قدراً فواضح فليست لهم ولاية في أرض الواقع.
قال شيخ الاسلام ابن تيمية رحمه الله(5): «ولا يصير الرجل اماماً حتى يوافقه أهل الشوكة عليها الذين يحصل بطاعتهم له مقصود الامامة، فان المقصود من الامامة انما يحصل بالقدرة والسلطان، فاذا بويع بيعة حصلت بها القدرة والسلطان صار اماماً».

ولهذا قال أئمة السلف: «من صار له قدرة وسلطان يفعل بهما مقصود الولاية، فهو من أولي الأمر الذين أمر الله بطاعتهم ما لم يأمروا بمعصية الله، فالامامة ملك وسلطان».

فالاخوان المسلمون ليس لهم ملك ولا سلطان فليسوا ولاة أمر المسلمين وليسوا الجماعة، والنبي صلى الله عليه وسلم قال: «اسمعوا وأطيعوا وان تأمَّر عليكم عبد حبشي»، فمن ليس له امرة واضح أنه ليس من ولاة أمور المسلمين.

قال الحافظ البيهقي رحمه الله (ت: 458هـ) في حديث ولاة المسلمين(6): «أراد صلى الله عليه وسلم خلفاء أو أمراء تكون لهم ولاية وعُدَّة وقوة وسلطة، والناس يطيعونهم ويجري حكمهم عليهم.فأما أناس لم تقم لهم راية ولم تجر لهم على الناس ولاية وان كانوا يستحقون الامارة بما كان لهم من حق القرابة والكفاية، فلا يتناولهم الخبر، اذ لا يجوز ان يكون المُخبَر بخلاف الخبر».
فالأحزاب الدعوية مجرد دعاة الى الله لا أمراء ولا ولاة، فلا يجوز لهم طلب بيعة ولا عهد ولا سمع ولا طاعة من أحد.
فالاخوان المسلمون متربصون بالحكم، مفارقون للجماعة، نسيج وحده، يتصرفون على اعتقادهم أنهم حكومة، وكان واجبهم الدخول في الجماعة ظاهراً وباطناً، حقاً وصدقاً، لا كما يقول د.جاسم المهلهل الياسين(7): «امارة القافلة»، ولا كما يقول محمد أحمد الراشد عن حزبه الاخوان المسلمين: «موطن اتخاذ القرار، واختيار الخطة والأسرار».

ولا كما يقول أحد شيوخ الاخوان المسلمين عبدالله ناصح علوان رحمه الله(8): «نتغلغل حتى تأتي مرحلة التنفيذ ولحظة الحسم»، فهذا الحد الفاصل بين أهل السنة الملازمين للجماعة، وبين المبتدعة الحركيين المفارقين للجماعة.
فالدعوة الى الله من اقامة الدروس والمحاضرات وتوزيع الصدقات والزكوات هذا طاعة اذا قصد به وجه الله وسلم من البدع، أما مفارقة الجماعة بحزب ونسيج خاص وطلب الامارة والبيعة لأنفسهم، واعتقاد ألا جماعة للمسلمين، فهذا هو مقدمة الخروج، فالواجب على الدعاة جميعاً الاصلاح ضمن الجماعة، والنقص لا يسلم منه أحد.
مفهوم الجماعة واضح كما سبق في كلام شيخ الاسلام، وقال الطبري رحمه الله مبيناً معنى الجماعة(9): «الذين في طاعة من اجتمعوا على تأميره»، وقال الحافظ ابن عبد البر رحمه الله(10): «المقصود الجماعة على امام يُسمع له ويُطاع».
فلا تخرج يا عبدالله من رحمة الجماعة الى ضيق الأحزاب، فالنبي صلى الله عليه وسلم قال(11): «من أراد بحبوحة الجنة، فليلزم الجماعة».
وقال العلامة بكر بن عبدالله أبو زيد رحمه الله(12): «فكن طالب علم على الجادة تقص الأثر، وتتبع السنن، تدعو الى الله على بصيرة، عارفاً لأهل الفضل فضلهم وسابقتهم.
وان الحزبية ذات المسارات والقوالب المستحدثة التي لم يعهدها السلف من أعظم العوائق عن العلم، والتفريق عن الجماعة، فكم أوهنت حبل الاتحاد الاسلامي، وغشيت المسلمين بسببها الغواشي.
فاحذر رحمك الله أحزاباً وطوائف طاف طائفها، ونجم بالشر ناجمها، فما هي الا كالميازيب، تجمع الماء كدراً، وتفرقه هدراً، الا من رحم ربك، فصار على مثل ما كان عليه النبي صلى الله عليه وسلم وأصحابه رضي الله عنهم».

الطاعة الحركية وكتائب الذبيح

بعد ان ظهر جلياً من خلال ما ذكرناه من أدلة الشرع وأقوال العلماء ان حزب الاخوانالمسلمين ليس له أي ولاية شرعية ولا قدرية، بقي ان ننبه أنهم والحال هذه يطلبون من أتباعهم السمع والطاعة فوق ما هو من حق ولاة الأمر، وهذا يدلك على أنه التزام حزبي لا انقياد شرعي.
يقول د.يوسف القرضاوي وهو يتحدث عن جماعة الاخوان المسلمين منتقداً ضعف عنايتهم بالعلم الشرعي(13): «وربما رد بعض الناس ذلك الى عيب في الجماعة، هو: ضعف الاهتمام بالجانب الثقافي أو العلمي أو الفكري فيها، حتى شيخنا البهي الخولي عندما وجهنا في «كتيبة الذبيح» كان أكبر همّه التوجيه الروحي والسلوكي، وهو مهم ولا شك، ولم يكن همّه التكوين العلمي أو الثقافي، ولذا لم يوجهنا الى أي كتاب نقرؤه، أو يكلفنا بأي شيء علمي نقوم به، كانت الفكرة المسيطرة: ان يدربنا على «السمع والطاعة»، فعلينا ان نقول لقادتنا ما قال اسماعيل لأبيه: {يا أبت افعل ما تؤمر} فهو يريد جنوداً مطيعين، أكثر مما يريد دعاة مثقفين».

طبعاً يشير الشيخ الدكتور القرضاوي الى قوله تعالى عن ابراهيم عليه السلام: {يا بني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال يا أبت افعل ما تؤمر ستجدني إن شاء الله من الصابرين} [الصافات: 102]».
فاذا كان الأمر عند الحركة «لا ولاء لأي حكومة»، كما قال البنا، والولاء لهم، والطاعة لهم وفق قول اسماعيل عليه السلام: {يا أبت افعل ما تؤمر}، فقد تقوّض النظام، ولم يبق الا الحركة، والله المستعان.
ميكافيلية الحركة

مصانعة الحركة لدول الكفر والتودد اليهم وتقديم أنفسهم على أنهم خيار حاضر للحكم متى ما أراد الغرب ايصالهم لسدة الحكم باتت بوادره واضحة.

ودلالات هذا اللحن الحركي معلومة، فلهم اجتماعات خاصة مع رؤساء الغرب، وقبولهم لوزارتين في أول حكومة صنعها الأمريكان في العراق بعد الاطاحة بصدام حسين معلوم.
والعلماء الصادقون العارفون بحقيقة حركة الاخوان المسلمون يذكرون من  لحن الحركة تعاملهم المشبوه مع اليهود، وتلقيهم المساعدات المالية للقيام بعمليات اجرامية.

قال علامة مصر أحمد محمد شاكر رحمه الله(14): «حركة الشيخ - واخوانه المسلمين الذين قلبوا الدعوة الاسلامية الى دعوة اجرامية هدامة، ينفق عليها الشيوعيون واليهود كما نعلم ذلك علم اليقين».

وهل يحتاج أحد الى برهان تعاونهم مع ايران؟!! فهل المقصود التزام الاسلام أو القيادة والحكم؟!! دولة قوام عقيدتها سب الصحابة وتكفيرهم واعتقاد نقص وتحريف القرآن ما لنا ولها؟!!!.
وهؤلاء استغلوا مسارعة الاخوان المسلميناليهم في اختراق مجتمعاتنا وتصدير عقيدتهم والتوطئة للهيمنة المستقبلية.
وهل نحتاج الى برهان أعظم مما نشاهده من خروج الحوثيين على الجماعة في اليمن؟!.
والصنيعة الايرانية في لبنان «حزب الله» مثال صارخ لحكومة الظل والاختراق على الأساس الطائفي، فهي نسيج وحده لطائفة واحدة.

ايران لا تدعم فلسطين الا لتهيمن عليها مستقبلاً وتصدّر عقيدتها، وأحداث غزة خير برهان على ما نقول.
فايران اختارت التفرج على غزة طوال عدوان اليهود عليها مع امتلاكها ترسانة مهولة من الصواريخ الباليستية بعيدة المدى، والغواصات النووية، والطائرات المقاتلة، وأصناف الأسلحة الأخرى المتنوعة التي مقصود ايران من ورائها الهيمنة على الخليج لذلك يطالبون بالبحرين. فايران طوال تاريخها لم تدعم فلسطين، الآن لما سارعت اليها حماس دعمتهم لتصدّر ثورتها الى فلسطين، وليكون لها موطئ قدم لنشر عقيدتها.
هذا الدعم الايراني في الحقيقة عود على الفتح العمري بالنقض. فكيف ننسى ان فلسطين أدخلها في الاسلام الخليفة الراشد عمر بن الخطاب رضي الله عنه، وحكومة ايران تكفره؟!!.
فهل نستيقظ من هذه الغفلة؟!!.

كفى معاندة للحق أبرؤوا الذمة

الاخوان المسلمون كَفَّروا الولاة والشعب والوالدين وأراقوا الدماء باغتيالاتهم الفاجرة، كان واجبهم تصحيح الأخطاء، والتوبة من التكفير الذي حكينا شهادة الاخوان أنفسهم عليه، لتبرأ ذمتهم أمام الله، لكن مع الأسف تنظيم الحركة وقيادته اختارت معاندة الحق والاصرار على الباطل.
فقد نشرت صحيفة الوطن بتاريخ 21 شوال 1428هـ عن الأمين العام لجماعة الاخوان المسلمين بمصر د.محمود عزت قوله: «ففي عام 2005م أثيرت قضية كتابات سيد قطب سواء من خلال بعض التصريحات لعدد من الاخوان أو في المقالات التي كان يكتبها عدد آخر بل وحتى من مذكرات شخصية من عدد من الاخوان، فيها ان هنالك كلاماً للأستاذ سيد يكفر فيه المجتمع باعتباره مجتمعاً جاهلياً، وأن هذا الكلام كان له تأثير على جماعات أخرى غير الاخوان أدت الى انتهاجها منهج العنف، وعندما ناقش مكتب الارشاد هذه القضية قرر احالتها لقسم التربية، حيث انه القسم المهتم بفكر الجماعة، وللاخوان الذين عاصروا سيد قطب، وخاصة الذين تعاملوا معه بشكل مباشر، وبعد دراسة مستفيضة للموضوع وافق مكتب الارشاد، وأعلن المرشد العام محمد مهدي عاكف موقف الجماعة، حيث قال: ان كلام سيد قطب لم يخرج عن فكر الاخوان».
فهذا الاقرار هو اصرار على التجديد للفكر التكفيري، فهو اصرار على اذكاء التطرف والتكفير، وخطورته أننا نعيش أحداث عنف في الجزائر والسعودية وغيرها.
فبسبب هذا التجديد للفكر التكفيري لسيد قطب نجد ضرورة تحذير الشباب من هذا الفكر.
كما ان تصريح د.محمود عزت يكشف حقيقة تصريحاتهم التخديرية التي تطلقها الحركة في بعض المناسبات من ترك العنف والتكفير.
مفاصلة المجتمعات والحكومات الخليجية
لا يختلف الاخوان المسلمون في الكويت كثيراً عن الاخوان في مصر، ويتفق التنظير بينهم في مفاصلة المجتمعات والحكم عليها بالكفر والعياذ بالله.

يقول د.جاسم المهلهل الياسين(15): «ان جموع الشباب ورجالات الدعوة – على الأقل في دائرة الدول الخليجية – ليسوا مهيئين في تربيتهم الحالية على العيش وفق مقتضيات العهد المكي الذي يمثل في حقيقته المفاصلة ومستلزماتها، من الصبر والثبات والله المستعان».
الله المستعان على تنظيرك واعتقادك!!!.
أتعي ما تقول؟!!!!!.
عهد مكي!!!.
من هم الكفار؟!!.
من هو أبو جهل وأبو لهب؟!!!.
مفاصلة المجتمعات الخليجية؟!!!.
يا دكتور الخليجيون ايمانهم ودينهم خير من الاخوان المسلمون.
يعني متى ما يصير عند جموعك وشبابك صبر وثبات ستفاصل المجتمعات الخليجية!!!.
تعوّذ من الشيطان وكفاك سوء ظن بالمسلمين وتراجع عن تنظيرك. الآن أظنك عرفت لماذا قال لك أميرنا الشيخ جابر الأحمد رحمه الله: «أنا أحب شعبي».
لحن الحاكمية
الشرع ملزم للجميع الراعي والرعية، أما الزام الحكام فقط بالشرع، وعدم استعمال المعيار نفسه بتغليظ الأحكام نفسها مع غير الولاة، فهذا برهان الهوى والتشهي، وهو من التنكب لشريعة الرحمن. فالواجب على الحركة والأحزاب الدعوية كلها التحاكم الى الشريعة، خصوصاً في أمور الاعتقاد ومسائل الايمان، قال العلامة صالح الفوزان حفظه الله(16): «وكذلك التحاكم في المناهج التي يسمّونها الآن: مناهج الدّعوة، ومناهج الجماعات هي من هذا الباب، يجب ان نُحكِّم فيها كتاب الله وسُنَّة رسوله صلى الله عليه وسلم، فما كان منها متمشياً مع الكتاب والسُّنَّة فهو منهج صحيح يجب السير عليه، وما كان مخالفاً لكتاب الله وسُنَّة رسوله صلى الله عليه وسلم يجب ان نرفضه وأن نبتعد عنه.
ولا نتعصب لجماعة  أو لحزب أو لمنهج دعوي، ونحن نرى أنه مخالف لكتاب الله وسُنَّة رسوله صلى الله عليه وسلم، يجب ان نرفضه وأن نبتعد عنه.
ولا نتعصب لجماعة أو لحزب أو لمنهج دعوي ونحن نرى أنه مخالف لكتاب الله وسُنَّة رسوله صلى الله عليه وسلم، فالدعاة منهم من هو داعية ضلال.
فالذي يقصر هذا التحاكم الى الكتاب والسُّنَّة على المحاكم الشرعية فقط غالط، لأن المراد: التحاكم في جميع الأمور وجميع المنازعات: في الخصومات، وفي الحقوق الماليّة، وغيرها، وفي أقوال المجتهدين، وأقوال الفقهاء، وفي المناهج الدعوية، والمناهج الجماعية، لأن الله تعالى يقول: {وما اختلفتم فيه من شيء} [الشورى: 10]، و{شيء} نكرة في سياق الشرط، فتعم كلَّ نزاع، وكلَّ خلاف في شيء، سواءً في الخصومات، أو في المذاهب، أو في المناهج، وفي أقوال الجهمية والمعتزلة والأشاعرة والقدرية».
والآن بعد أن وصل الإخوان لسدة الحكم في تونس، ويوشكون في مناطق أخرى، تنكروا لشريعة الرحمن، فصار التنظير العام للحركة علمانيا وليس إسلاميا، كما قال القرضاوي والسويدان «الحرية قبل الشريعة»، وحركة النهضة الإخوانية التونسية رفضت أن يكون الإسلام مصدرا أساسيا للتشريع، فضلا عن أن يكون مصدرا وحيدا للتشريع، فليت الإخوان المسلمون يطبقون قوله تعالى {ومن لم يحكم بما أنزل الله فأولئك هم الكافرون} [المائدة: 44]، على أنفسهم قبل أن يطبقوها على غيرهم.
التترس الحركي
تنظيرات الاخوان المسلمون خصوصاً الأخ د.جاسم الياسين عجيب صعب استيعابها، أشبه ما تكون بشطحات، ولهذه الشطحات قبول لدى حزبهم، لأنه من معهود الحركة ولحنها.من ذلك فتوى د.جاسم المهلهل الياسين العجيبة في جواز دخول أعضاء حزبه البرلمان الكويتي، حيث شبه دخول أفراد حزبه البرلمان الكويتي بدخول حصون الكفار، قال د.جاسم المهلهل: «فقد سئل رحمه الله – يعني ابن تيمية – عن الكفار المتحصنين في حصون على ثغور المسلمين ، يعمدون الى الاغارة على بيضة المسلمين ، سينهبون ويقتلون ثم يتحصنون بحصونهم، ويتدرعون بأطفالهم وشيوخهم وبأسرى المسلمين ، فكيف نصل اليهم؟.
فأجاب رحمه الله بجواز قتل المسلمين المتترس بهم، مع ان قتلهم حرام، لأنه لا يمكن الوصول الى حماية أرض الاسلام وتدمير حصون الكفر الا عن هذا الطريق!!»(17).
هذا الجنوح في التنظير لا أعرف أحداً سبق د.جاسم المهلهل في انزال فتوى التترس التي أفتى بها شيخ الاسلام ابن تيمية على واقع البرلمان الكويتي!!!.
فمن هم الكفار؟!.
ومن هم الأسرى الذين أسرهم الكفار؟!.
وأما حصون الكفر فأحرى الناس بتعيينها هو المنظر د.جاسم المهلهل!!!.
أما من يدمر حصون الكفر فيتعين فيمن يعتقد هذا التنظير.
لحن النقاء الحركي
الاخوان المسلمون ينادون على أنفسهم بالتزكية، وهم في مقام يرون مرشدهم العام (حسن البنا) أفضل من الصحابة، ومع هذا الغلو في تزكية أنفسهم فانه ما ان يخالفهم مخالف في عقائدهم ومناهجهم المخالفة للكتاب والسنة الا ابتدروه بالسب والثلب، وسبب ذلك يرجع الى نقص دينهم وضعف ايمانهم، وانحطاطهم الأخلاقي، فان الايمان، وحسن الخلق، وأصالة المعدن تزجر صاحبها عن السقوط في هذا المرتع الوخيم، ولأن الاخوان مبتدعة لا تسعفهم أدلة الكتاب والسنة الى اقامة أركان بدعهم فيفزعون الى السب.ولا أدري كيف يريد الاخوان اقامة «الخلافة الاسلامية»، وهم عاجزون عن اقامتها في أبسط الأمور، وهو أدب الخلاف، الذي طالما كتبوا فيه المصنفات وحشدوا فيه الأدلة وأقاموا فيه المحاضرات، فكأن الأمر مجرد تنظير، أو بهرجة لاستقطاب العامة بدعوى «حسن الأخلاق»، وهم لا يعملونها الا مع من هو طوع التبعية لحزبهم، أو من هو مغفل عن ضلال بدعهم وانحراف منهجهم.
والاخوان المسلمون عدوانهم بالسب والثلب والطعن لم يقتصر على مخالفهم فقط، بل مالوا على الشعوب الاسلامية فضلاً عن الولاة تكفيراً وتبديعاً وتفسيقاً.
فسيد قطب يصف المجتمعات الاسلامية كلها بـ«الجاهلية»، والغريب أنه أطلق هذه الأحكام في «الستينات» يوم ان كانت مجتمعاتنا الخليجية غاية في التدين والصلاح.
والغريب ان قيادة «الاخوان» التي يفترض فيها ان تكون صفوة الجماعة تفاخر في كتبها بمعاصيها كتضييع صلاة الجمعة والعصر على التوالي من أجل «السينما»، وتفاخر باللعب واللهو في المراقص، ثم يميلون وهم بهذه الصفة على المجتمع وكل من يخالفهم بالسب واللمز والغمز والطعن.
وكان واجبهم لو ابتلوا بشيء من المعاصي ان يستتروا، كما قال النبي صلى الله عليه وسلم: «كل أمتي معافى الا المجاهرين» متفق عليه، ولكنهم مع الأسف ينشرون تلك القبائح في كتب ومصنفات على أنها «مذكرات»(18).
الخاتمة
بعد هذا العرض المختصر المبسط لمنهج حركة الاخوان المسلمين  يدرك كل عاقل ان نبتة التكفير في عصرنا هذا أساسها حزب الاخوان المسلمين.
كما يتبين القارئ خطورة منهج الحركة في مفارقة الجماعة والتغلغل والتمسكن لحين التمكن.
فنحن نتعامل في الظاهر مع غطاء الحركة والصفوف الأمامية لها، أما باطن الحركة وحرمها فهذا حصن مستتر، وقانا الله شر ما يخفون.
الحركة مازالت مصرة على معاندة الحق والاصرار على الباطل، وما يطلقونه من تصريحات تخديرية كقولهم: «نحن لسنا خصوماً للحكومات»، فهو كما يسميه د.جاسم المهلهل الياسين: «تبريرات مضمرة، وأسرار لا يسوغ كشفها».
فأعوذ بالله من حركة الأسرار.
والحمد لله رب العالمين.