Shaykh Ali declared, "We must spread the word and gain zealous adherents. After that, it will be time to act on our teachings."
"How long must we wait?"
"We will wait until the war ends. Then the audience will be ready for our message. People will have lost confidence in the political parties. When the right moment comes for the leader to raise the call, the Brethren will revolt, armed with Qur'ans and weapons."
In his deep and forceful voice, Abd al-Muni'm said, "Let us prepare for a prolonged struggle. Our mission is not to Egypt alone but to all Muslims worldwide. It will not be successful until Egypt and all other Islamic nations have accepted these Qur'anic principles in common. We shall not put our weapons away until the Qur'an has become a constitution for all Believers."
Shaykh Ali al-Manuh" continued: "I bring you the good news that by the grace of God our message is reaching every area. Each village has a branch today. It is God's message, and God will not forsake those who assist Him."
Meanwhile, on the lower floor of the building, another operation with totally different objectives was in full swing, although there were fewer participants. Ahmad and Sawsan frequently entertained a limited number of friends from different sects and ethnic groups, most of them in journalism.
Aware of the theoretical nature of the discussions being held there, Mr. Adli Karim, who visited them one evening, commented. "It's fine that you are studying Marxism, but remember that the historical determinism it preaches is different from the inevitability of astronomical events and arises only as a consequence of the volition and effort of human beings. Our primary obligation is not to theorize at length but to raise the proletariat's level of awareness about the historic role they are to play in saving themselves and the world as a whole."
Ahmad answered, "For the educated elite we are translating the most valuable books about this philosophy. We are also giving inspirational talks to rebellious laborers. Both of these endeavors are unavoidable necessities."
The publis her said, "A corrupt society will be transformed only by the worker's hand. When the consciousness of the workers has been filled with the new faith and when people in general share a united will, then neither repressive laws nor cannons will stand in our way."
"We all believe that, but winning over the minds of the intelligentsia will bring control over the group from which leaders and rulers are chosen."
Then Ahmad said, "Sir, there's something I would like to mention. I've learned from experience that it's not hard to convince educated people that religion is a cultural artifact and that the supposed mysteries of the afterlife are a distracting opiate. But it is dangerous to address such ideas to ordinary people. The most serious charge that our enemies can employ against us is that our movement is composed of atheists and infidels."
"Our primary task is to combat the temptation to settle for the status quo, lethargy, and hopelessness. The destruction of religion will be possible only after political liberation has been achieved by revolution. In general, poverty is stronger than belief. It's always wise for us to speak to people at their level of understanding."
The publis her smiled at Sawsan as he said, "You once believed in direct action. Has marriage convinced you of the value of theoretical discussions?"
Although she sensed that he was teasing her and did not mean it, she replied earnestly, "My husband gives talks to workers in dilapidated and out-of-the-way buildings, and I never tire of handing out pamphlets."
Ahmad said glumly, "The weak point of our movement is that it attracts many insincere opportunists. Some work in hopes of a future reward and others are trying to advance the interests of a political party."
Mr. Adli Karim shook his large head with evident disdain as he answered, "I realize this all too well. But I also know that without seeming to believe in Islam the Umayyad clan inherited political power over the Islamic world and, nevertheless, spread Islamic rule through vast stretches of the ancient world, including what is today Spain. So we have a right to make use of these opportunists if we also caution them. Remember that time will favor us if we niake every effort and sacrifice we can."
"What about the Brethren, sir? We're beginning to feel that they are a serious obstacle to our progress."
"I don't deny it, but they're not as dangerous as you think. Don't you see that they use our language when appealing to the mind and speak of socialism in Islam? Even reactionaries feel obliged to borrow our vocabulary. If they pull off a revolution before we do, they will realize at least some of our objectives. They will not be able to stop time's progressive motion to the prescribed goal. Besides, the spread of learning is as liable to banish them as light is to discourage bats."
Khadija observed the manifestations of this strange fervor with an astonishment mingled with anger and resentment. She finally complained to her husband, "I've never seen homes like Abd al-Muni'm's and Ahmad's. Perhaps, without telling me, they've converted their apartments into coffeehouses. Not an evening passes without the street being crowded with visitors, some bearded and some who probably aren't even Muslims. I've never heard the likes of this."
The man shook his head, remarking, "The time has evidently come for you to hear it."
She snapped back, "Their salaries aren't big enough to pay for all the coffee they serve."
"Have they complained to you about being short of money?"
"What about the neighbors? What will they say when they see these droves of people going in and out?"
"Everyone's free to do what he wants in his own home."
She huffed: "The sound of their interminable discussions is loud enough at times to be heard in the street."
"So let it be heard down on the street or up in the sky."
Khadija sighed profoundly and struck her hands together.
165
At Abd Al-Rahim Pasha Isa's villa in Helwan, they were seeing out the last wave of the visitors who had come to say goodbye to him before his departure for the holy places of the Hijaz.
"Pilgrimage is an aspiration I've long nourished. God curse politics, for that's what has kept me from going, year after year. But a man my age must think about preparing for his forthcoming encounter with his Lord."
Ali Mihran, the pasha's deputy, said, "Yes, God curse politics!"
The pasha's feeble eyes looked thoughtfully at Ridwan and Hilmi. He commented, "Say what you like, but it has done me a favor I shall never forget. It has distracted me from my loneliness. An old bachelor like me would seek companionship even in hell."
Raising his eyebrows playfully, Ali Mihran asked, "Haven't we distracted you, Pasha?"
"Of course you have, but a bachelor's day is as long as a winter's night. A man needs a companion. I admit that a woman is an important necessity. I think often of my mother now. A woman is necessary, even for a person who does not desire her."
Thinking about quite different issues, Ridwan suddenly asked the pasha, "Suppose that al-Nahhas Pasha falls from power. Wouldn't you change your mind about leaving then?"
Waving his hand indignantly, the pasha replied, "Let that disgrace stay in power, at least until I get back from my pilgrimage". Then, shaking his head, he added, "We are all to blame, but pilgrimage washes away sins."
Hilmi Izzat laughed and observed, "You're a Believer, Pasha, even if that fact perplexes many people."
"Why? Belief is broad-minded. Only a hypocrite claims to be absolutely pure. It's foolish to suppose that a man commits sins only when belief is dead. Besides, our sins are more like innocent child's play."
Sighing with relief, Ali Mihran said, "What a beautiful statement! Now let me tell you frankly that I've often felt your determination to perform the pilgrimage to be a sinister omen. I've asked myself, 'Do you think this means repentance? Will it put an end to our pleasures?'"