part 8- point 17- till end

17. The Hizb itself may face two dangers during this interaction stage:

an ideological danger (a danger to the ideology), and a danger of elitism.

The ideological danger may surface from the underlying currents within the

community, as well as from the desire to respond to its persistent and

immediate demands, and from the dominating residual opinions of a section

in the community over the ideas of the Hizb. Such a danger may arise

because as the Hizb interacts with society, it will communicate with the

masses in order to interact with them and lead them. At that time, the Hizb

will be equipped with its ideology, whereas the masses will have many old,

contradictory and reactionary thoughts, legacies from the past generations,

dangerous foreign ideas, as well as the people’s imitation of the disbelieving

colonialists. When the Hizb interacts with the masses, it will provide them

with the Hizb’s opinions and thoughts and will strive to correct their

concepts, to awaken the Islamic ’Aqeedah within them, and to produce the

correct traditionss and standards. This requires Da’wah and propaganda, so

as to gather the Ummah around it on the basis of the ideology in a way that

strengthens in the Ummah her belief in the ideology, provokes in her

confidence in the Hizb concepts, builds respect and appreciation to it, and

makes the Ummah ready to act under the leadership of the Hizb. At that time,

the duty of the Hizb will be to increase its members who are trusted by the

Ummah so that they will have full command of the Ummah, like the general

in the army. If the Hizb succeeds in this phase of interaction, it will then lead

the Ummah towards its objective within the boundaries set by the ideology,

without being derailed or deviated.

17) The Hizb in this stage, the stage of interaction, will be exposed to two dangers: A danger upon the ideology and a class danger.

As for the ideological danger then this comes from the collective’s current and the desire to respond to its persistent and pressing demands and it also comes from the dominance of that which remains present in relation to the collective’s opinions in regards to the thought attached to parties. This is explained as follows: When the Hizb engages the society to interact with her whilst being equipped with the ideology it will clash with a society which is full of contradictions due to what was inherited from the previous generation, the presence of old reactionary thoughts, the erroneous thoughts which the disbelievers implanted including erroneous political and intellectual opinions and views in addition to the criteria of benefit and interest. Clashing with a society which contains these thoughts would inevitably lead to the occurrence of an interaction with it and then taking its leadership upon the basis of the ideology. The Hizb therefore must me good at applying its thoughts upon the realities that are occurring and to show the falsehood and corruption of the views and thoughts that exist in the society. And it must work to generate an upright and sound ‘Urf ‘Aamm (public custom/opinion) upon the concepts which emanate from this ideology until it succeeds in leading the Ummah and so that it embraces its thought and is compliant to being led by it. This is what will smoothen in front of it the process of developing its body and multiply the number of its believing and active Shabaab in order for them to become the real (and effective) leaders of the Ummah where their conduct with her is like the conduct of the officer when he leads the army. If the Hizb did this well, it would be safe and secure from deviation and it would bring the Ummah to being led by it and to be compliant in accordance to the ideology. This is because her compliance in this case would be one based upon awareness and she would not be led and be obedient based on blind obedience, and the obedience and taking leadership based on awareness represents the sound method and path.

However, if the Hizb were to lead the masses before the interaction is

completed and before the public awareness amongst the Ummah is generated,

the leadership of the Ummah by the Hizb will not proceed according to the

ideology. Rather, the leadership will be by diagnosing what is simmering in

the Ummah’s mind, by tickling her sentiments, and by falsely portraying the

Ummah’s aspirations as being at hand and within her grasp.

However, in this case, the masses will not have lost their previous emotions,

such as patriotism, nationalism and priestly spiritualism, and the ‘mob

instinct’ will stir such emotions. Thus trivial traditions, such as sectarianism

and “madhabism,” old thoughts such as independence and freedom, and

corrupt chauvinism such as racism and tribalism, will re-emerge amongst the

masses. The contradictions between the masses and the Hizb will begin to

surface, and the masses will assume for themselves demands which do not

conform to the ideology. They will call for short-term aims harmful to the

Ummah and become enthused over these demands, and their rage will

increase in order to achieve these demands. In this case, the Hizb will have to

choose between two difficult options: either to face the anger of the Ummah

and her resentment and thus destroying all that the Hizb had built in order

to dominate the society; or to face a deviation from its ideology and become

lenient towards it. Either of these two options poses a great danger to the

Hizb. If the masses and the ideology come into conflict, it is imperative for

the Hizb members to adhere to the ideology alone. Even though the Hizb

members would be subjected to the Ummah’s resentment, for this negative

feeling would only be temporary. Their adherence to the ideology will win

them the trust of the Ummah again. Hence, the Hizb should always caution

itself not to contradict the ideology or deviate from its essence, even slightly.

However if the Hizb wanted to take a short cut and lead the masses before the interaction with her has been completed and before the general awareness has been generated within the Ummah, then this leadership would not be based on thoughts and the following of the leadership by her will not be based upon concepts. It would rather be representative of an emotional following that can quickly dissipate and disappear. Indeed it easy to take leadership from the Ummah in an emotional manner by stirring the feelings that are charged in her breast, by agitating her sensations and by presenting her demands and aims as being at her fingertips and very close to being achieved. This manner of presentation and agitating within the Ummah resembles the drinking of a mature wine and if this agitation and manner of presentation was repeated it would cause the Ummah to lose awareness and she would be led in a blind manner behind the Hizb wishing to accomplish her demands and objectives, surrendering to it, following its command. As such the Hizb will lead her by her emotions and not her thought whilst its members would be its leaders (and not the ideology ).

This type of leadership and following however represents an ideological danger for the Hizb. This is because these masses are saturated by contradictions and are filled with patriotic, nationalistic, spiritual and priestly sentiments. Collective motion is stirred in the masses normally by these types of sentiments and as such superficial traditions appear in the society like those related to factionalism, Madh’habism and old thoughts like independence, freedom and liberty just as racial and family based chauvinism and prejudice appear. It is upon this reality that the contradiction between the society and the Hizb begins. This is because the society is driven by this enthusiastic energy and attempts to enforce demands and goals for itself calling for short-term, immediate and selfish objectives which are harmful for the Ummah whilst contradicting and opposing the ideology at the same time. The demands of the society for the implementation of what they desire increases and the Hizb finds itself between two fires (a rock and a hard place): Abiding by and sticking firmly to the ideology with the result of the Ummah moving away from it or abandoning the ideology and committing to the demands of the masses. These represent two matters the sweetest of which is sour. Sticking to the ideology entail earning the anger or scorn of the Ummah, the destruction of what has been built and the distancing of the Hizb from taking leadership and having dominance within the collective, all of which represents a great loss. The second option is to stick with the Ummah and to abandon the ideology or to be flexible with it. This would mean political suicide and it would mean the loss of the spirit (Rooh) of the Hizb. It is for this reason that it became necessary for the members of the Hizb to stick to and abide by the ideology whenever the ideology conflicts with the demands of the masses and even if this exposed the Hizb to the scorn and resentment of the Ummah. This is because this would be an anger that will not last forever and remaining firm upon the ideology will return the confidence and trust of the Ummah in a manner that was stronger than before. There must be the greatest warning in respect to contravening and going against a single ruling from amongst the rulings of the ideology or neglecting them in any way or to be swerved away from any of them and even by a hair’s breadth. This is because the ideology is the life of the Hizb and its spirit, it is what guarantees its continuity and to be replenished. Even if all the people turned away from it and even if a section of its Shabaab dispersed from it, it is still not permitted to have any neglect or weakness in respect to the ideology or in regards to any ruling from amongst its rulings.

The ideology is the life of the Hizb and the guarantor of its survival. In order

to ward off such grave situations and to prevent such a danger, the Hizb

should endeavor to cultivate the ideology in the Ummah, to maintain the

clarity of the Hizb’s thoughts and concepts and to work towards maintaining

the predominance of its thoughts and concepts over the Ummah. All of this

will be facilitated by being careful in the culturing stage and mass education,

by meticulously exposing the colonialists’ plans, by constantly watching over

the Ummah and her interests, by melting the Hizb with the ideology, by

constantly examining thoughts and the concepts of the Hizb so that they

remain clear, and by expending every possible effort in achieving all of this,

no matter how much effort and suffering this may cost.

For this reason the Hizb must continue making contact with the people upon the basis of the ideology and to continuously work to apply its thoughts and Ahkaam upon the occurring realities built upon their evidences taking great care to generate the intellectual basis (Al-Qaa’idah Al-Fikriyah) within the Ummah and make her become accustomed to measuring and weighing the events and realities in accordance to this ideological basis or principle. It made the ‘Aqeedah certain and intellectual (rational) guaranteeing distance from superstitions, speech that has no basis and faulty thoughts related to the ‘Aqeedah. It made the Shar’iyah Wahi (divinely inspired revelation) from Allah whilst the measure of the Hukm Ash-Shar’iy is the evidence that the ‘Aqeedah has brought (i.e. the Aayaah or Hadeeth) making distance from the intellectual measures for the Ahkaam and the actions. It denied the use of the mind for passing judgement in regards to the Ahkaam Ash-Shar’iyah distancing the seeking of judgement based upon benefit and interest when measuring demands and rulings. This requires taking complete care in the culturing stage to generate the capability within the Shabaab in order for them to make these principles firm within the Ummah. This is to make them the criteria that she refers back to when she thinks about any demand or strives to achieve any objective or goal. The level of the success of the Hizb in the culturing stage and in terms of making the Ummah aware of its criteria and principles (bases) and carrying the Ummah so that the intellectual basis within her relates proportionately to what is required in relation to removing the danger of this ideological danger.

 

This is in addition to the obligation of continuously revising and sifting through the thoughts of the Hizb and its concepts so that they remain clear and pure and to continue to be vigilant and ever watchful over the Ummah’s interests and in the attempt to foster and take care of them, in addition to monitoring all that the disbelievers are plotting against the Ummah to expose their plans, styles and helpers in a precise manner, without flattery, trying to please anyone and without deception.

The second danger to the Hizb, namely elitism, may penetrate the members

of the Hizb themselves and not the Ummah. When the Hizb represents the

Ummah or the majority of the Ummah, it enjoys an exalted position, a

respected place, and complete admiration from the Ummah and the

influential people, and this position may arouse arrogance. Hence the Hizb’s

members may consider themselves to be superior to the Ummah, and to

believe that their role is to be leaders while believing that the role of the

Ummah is to be led. Thus, they may look down upon the Ummah or her

individuals. If this were to happen, the Ummah will begin to feel that the Hizb

is a class different from her. The Hizb will also begin to perceive itself as a

different class. This feeling will mark the beginning of the collapse of the

Hizb, because it will weaken the Hizb’s concern about the ordinary individuals

of the masses, and it will undermine their confidence in the Hizb. The

Ummah will start to turn away from the Hizb, and once the Ummah has turned away from the Hizb, the Hizb will collapse.

Restoring and re-gaining the Ummah’s trust and confidence will require a great deal of effort. Therefore

the Hizb’s members should proceed through life as simple individuals of the

Ummah and not think of themselves as anything but servants of the Ummah.

They should realize that their role as Hizb’s members is to serve the Ummah

because this guarantees them immunity and will benefit them not only in

maintaining the confidence of the masses, but also in the third stage when

they will have acquired the authority to implement the ideology. As rulers

they would remain servants of the Ummah in the eyes of the people, which

would make it easy for them to implement the ideology.

As for the class danger, this can creep into the members of the Hizb and not the Ummah. This happens when the Hizb becomes the representative of the majority of the Ummah and is the real (and effective) leader of her, when it has standing of high regard, position of esteem and complete admiration of the Ummah and the people. This type of situation can cause conceit to manifest within the person and the members of the Hizb or some of them could view themselves to be of a higher standing that the Ummah, better than her and that they possess the command whilst the Ummah possesses obedience to their command. So they would raise themselves above the people without giving that any regard. However that would lead to the formation of the idea within the Ummah that the Hizb is a class that is different from her just as the Hizb itself will begin to feel this class distinction. This would represent the first step towards collapse and this is because the standing of the Hizb and its ability to undertake the work rests in the level and amount of trust and confidence that the Ummah ahs in the Hizb and particular the regular and ordinary people from amongst the people. If the Ummah was to disperse and move away from the Hizb as a result of its feeling that the Hizb was a different class raised over it then the motion and movement of the Hizb would become  paralyzed, it would lose the ability to undertake its actions and it will make it easier for its opponent (or enemy) to plot or conspire against it. It would then (if this happened) not be able to restore confidence and trust in it with other than exhaustive efforts and tremendous acts, all of this to restore the trust and confidence which it has worked to attain for decades.

For this reason the members of the Hizb must make their political work be based on one single premise and that is that they are ‘the servants of the Ummah’. They must make the Ummah feel that so that the Ummah’s confidence and trust in it will increase. The Hizbi classism has been burnt away by fire in many regions of its work and this particularly because the concepts and thoughts that w have carried to the Ummah in the previous stage explicitly makes the point that the leadership is only in service to the Ummah and that the one who is in a position of responsibility must be ever vigilant over the Ummah, their comfort and their interests until it is said truthfully (after being witnessed) that: ‘The leader if the people is their servant’. 

18. The third stage is acquiring the authority.

The Hizb acquires the authority through the Ummah and the works of

seeking Nusrah. It implements the ideology in its totality, which is known as

the radical method. This method does not allow sharing authority in

government, but seizes complete power and uses it as a method to

implement the complete ideology. It implements the Islamic ideology in a

comprehensive manner and does not accept the gradual method, regardless

of existing circumstances.

Once the state has implemented the ideology completely and

comprehensively, it should then proceed to carry the Islamic Da’wah. Hence

it should assign in the State’s budget a special fund for propagating the

Da’wah. The State will oversee the Da’wah either through the State’s

international relations, or through the Hizb, according to the circumstances.

Despite the Hizb’s acquisition of authority, it will continue operating as a

Hizb and its apparatus will also remain as such, whether its members are

holding ruling positions or not. The authority is considered as the first

practical step towards the implementation of the Hizb’s ideology in the state

as well as in every part of the world.

These are the steps in which the Hizb proceeds in life in order to transfer the

idea into practice, which include transferring the ideology into the life by

resuming the Islamic way of life, reviving the society, and carrying the Da’wah

to the world. At that time, the Hizb would begin the practical role for which

it was founded. Hence, the Hizb is the true guarantee of establishing the

Islamic State, maintaining it, implementing Islam, enhancing its

implementation, continuing this implementation, and carrying the Islamic

Da’wah to the world. This is because, once it established the State, it will act

as a monitor (raqeeb) over the State. It will hold it accountable, and it will lead

the Ummah in this mission. At the same time, it would carry the Islamic

Da’wah in the Islamic countries and all other parts of the world.

18) The third Stage is the stage of reaching the (position of) ruling. We have already explained that every stage has a Nuqtah (point) preceding it and in this case the stage of ruling is preceded by the Nuqtah Al-Irtikaaz (support point). This means that the stage of ruling includes within it the Nuqtah Al-Irtikaaz. The Hizb enters the Nuqtah Al-Irtikaaz when it perceives that the Ummah has embraced the thought, firstly, and then secondly, embraces the carrying of this thought i.e. it has embraced the ideology and the carrying of this ideology. If this is realised, the Hizb moves naturally to the support point (Nuqtah Al-Irtikaaz) and this is the search for the centres of power in order to motivate them to provide the Nusrah (material support) for the ideology and to work to bring it to the place of ruling i.e. for it to be implemented upon the people. This means that the Hizb must add a fifth action to the four actions that it is already undertaking and this is the action of searching for the centres of power and to win them over to the ideology. However this work may not cover all of the apparatus of the Hizb but rather a specific body may be selected and specified which is linked to the Hizb’s leadership or it may be undertaken by the leadership itself. This is the beginning of the Nuqtah Al-Irtikaaz which is followed by the second meaning of the support point which is the handing over of the rule within a land from amongst the lands in order for it to become a Nuqtah Al-Irtikaaz (support point) for all of the rest of the lands or regions so that the Ummah is unified within a single State, the Khilafah State. As for the Nuqtah Al-Irtikaaz as a whole then it means the transferral or moving of the Hizb fromizb the interaction stage after the occurrence of interaction to the action of searching for the centres of power. It must not be absent from the mind that the moving from one stage to another does not mean leaving the actions that were previously being undertaken but rather it means adding new actions to those which were already being undertaken.

So in the culturing stage the Hizb undertook general (public) culturing and intensive or concentrated culturing and then when it moved to the stage of interaction it added two new actions to the two previous two actions which were exposing the plans of colonialism and adopting the interests of the Ummah. Then when it moved to the support point (Nuqtah Al-Irtikaaz) it added an extra action to its other actions which is the Talab An-Nusrah (seeking the material support). It continues the concentrated and collective (public) culturing, the exposing of plans and adopting of interests in addition to undertaking all that these actions demanded in terms of means (Wasaa’il) and all that it required in terms of being innovative in the Asaaleeb (styles). If it then moves to the third stage it would have done so naturally and would then proceed to implement the ideology in a natural manner. Just as it proceeds in its work, to revive the Ummah, without abandoning this because its goal and objective is the resumption of the Islamic life and this does not occur by other than bringing revival within the Ummah. Bringing or generating revival requires mighty efforts before the rule is acquired and after its acquisition however after it the work then becomes concentrated and collective culturing, monitoring the rulers and accounting them.

As for how the transferral or movement to the stage of ruling is achieved, then it is accomplished via the Ummah and it is then implemented in a radical way in one go and this is what is called the Tareeqah Al-Inqilaabiyah (the radical method). This method does not accept a partial rule but rather requires the taking of the rule as a whole and to then adopt it as the method to implement the ideology. Similarly the method does not accept a gradual approach in respect to application but rather it implements the ideology completely from the first day whatever the circumstances are. As such the radical and comprehensive method means assuming the rule as a whole in one go and it does not mean creeping to the rule by attaining a position then another and so on until the rule is taken over but rather it is taken completely on the first day. It also does not mean a gradual implementation but rather all of the Ahkaam are implemented and not a single issue remains outside of the ideology. Similarly it is not allowed to gradually implement it until the current rule is acquired based upon the claim that the Messenger of Allah (saw) applied the Ahkaam (Islamic rulings) gradually like the rulings of Ribaa (usury), Khamr (alcohol) and Raqeeq (slavery). This cannot be claimed because the Messenger of Allah (saw) abided by the legislation and he did not legislate before the Shar’a was revealed, and he would only proceed with the Shar’a in accordance to its revelation. And today the Shar’a has been completed and nobody can add or subtract from it. This is the reality of the Shar’a today which is that it is Waajib (obligatory) to be implemented. By merely assuming the rule the State begins to proceed upon three matters: Firstly: The implementation of the ideology as it is the only method for the implementation of the Mabda’ (ideology). Secondly: The work to join together all of the Islamic lands and regions into one State. Thirdly: This is its original (or main) work and it is the carrying of the ideology to the world. In accordance to this a specific budget is allocated for the Da’wah and the carriers of the Da’wah.

As for the Hizb; it remains undertaking the work to revive the Ummah through three actions: Concentrated and collective culturing, monitoring the implementation of the Mabda’ and accounting the rulers, and this applies whether some of its affiliates are in the position of ruling or outside of the positions of ruling.

These are the steps that the Hizb proceeds upon in the battlefield or arena of life in order to transfer the thought to its practical role i.e. the resumption of the Islamic life, the revival of the Ummah and the carrying of the Da’wah to the world. The Hizb is the guarantor for the generation of the thought, the establishment of the State, the application of Islaam, the carrying of Islaam to the world and monitoring the path of its application whilst at the same time it carries the Da’wah to elevate the Ummah and to the world.

This is the end of the book Sharh Kitaab At-Takattul Al-Hizbi