part 4- Understanding the collective movement

p.24 from the translation (original book is in italics)

Because this Hizbi structure must be a collective movement and not an individualistic

one, those in charge of the Hizb in the Islamic countries must deeply scrutinize the

collective movements and understand them.

Understanding of the collective movements which had influence in their time reveals

that movements do not emerge when affluence prevails, natural rights are secured,

prosperity is ensured and people are selected to hold important positions based on

their competence. Understanding of the collective movements makes it easy for us to

assess every such movement properly: By studying the environment in which the

movement exists or in which it existed, and by studying the circumstances which

currently surround the movement, or surrounded it in the past, and the role given to

the bright individuals in running its affairs, and in dealing with obstacles hindering its

success or progress.

The success of a collective movement is measured by its ability to instigate resentment

amongst the masses and to exhort them to express their resentment each time the

regime undermines or manipulates their ideology according to its own whims and interests.

The collective Movement:

This Hizbi Takattul is a collective movement and it cannot possibly be anything other than a collective movement. This is because the correct Takattul cannot be other than a collective movement and not an individual movement. This is because the individual movement cannot possibly revive the Ummah or reach the objective that the thought has set i.e. the Aqeedah of the ideology. As long as the situation is like that then it is necessary for those responsible for the Hizb in the Islamic lands to undertake a precise study about the collective movements and to understand them in a deep manner. This is because the understanding the collective movements makes it easier for us to weigh every collective movement on an equal footing and according to the same measure. This is done by studying the environment that they lived or are living in and the circumstances or conditions that surrounded them, the extent of the work of those who are prominent in running its affair and easing its task in regards to dealing with the obstacles preventing their success or disrupt their work.

The success of the collective movement is measured by its ability to incite the spirit of resentment amongst the people and to instigate then to display their discontent whenever something new arises from the ruling authority or standing regime that is against her ideology or whenever they rule in favour of the interests of the authority or according to their desires.

It is worth noting that the collective movements that have had a powerful effect in our current age is that they do not arise when there is prosperity and comfort, the natural rights of the human are fulfilled and when wealth is abundant and when the measure for being entrusted with important affairs is personal competence. This is because the incentives for a movement to exist amongst the people is not present as the needs are being provided for, the rights are safeguarded, the opportunities to attain wealth and prosperity and secure the luxuries are secured and oppression is not felt as the affairs and responsibilities are conducted by the suitable and appropriate person in the right place and allocation irrespective of his standing in society or social status. In these circumstances and those similar in which the needs and hungers of the person are fulfilled any desire for change will be prevented and the person will naturally not look beyond these matters.  When these have been fulfilled he will be in a permanent state of calmness, relaxation whilst enjoying that which he has been provided with. Even if he was ambitious then this door would be left open to him to struggle to attain because taking positions of responsibility and attaining employment rests upon the person’s capabilities and not middle men, social status or bribery. For this reason the emergence of collective movements is not noticed within societies like this and this is particularly the case when the general public custom has settled upon specific concepts which are the very same concepts and systems that the authority implements. 

As such when we find a collective movement in a certain place or land from amongst the lands, it is necessary to know the circumstance in which it arose or the events, incidents and realities that led to its appearance or occurred in line or at the same time as its appearance. It is therefore necessary to have knowledge about the nature of that society in respect to its norms, traditions and customs in addition to knowledge about the political or social events that pushed the people in a collective manner towards the movement, and knowledge about the circumstances that the movement utilised in order to move and activate the people alongside it. Were the people organising these activities in this movement people possessing thought who were leading the movement so that the people would be led by them or are they people of guns and swords or people of money and securing of interests?  Knowledge is also required in relation to the strings which they use, the extent of capability they have to running the movement and to keep it going and the extent of their capability to accomplish the hopes or interest that the people are hoping and wishing to be achieved. This is in addition to the capability in respect to removing the obstacles that hamper the path of the movement and to deal with that which hinders their success. It also requires knowledge about whether the decision makers or prominent people in this movement are direct leaders of the people, who move and activate the people, by directly addressing them or by specific avenues like local leaders within the society or in the cities, towns and precincts. Knowledge needs to be attained about the means and styles that these people used to take hold of these local leaders, if it was via a local leader or was it attained by the prominent people in the Harakah (movement) addressing the people directly? Also what were the styles that they used to incite the resentment or an expression of this resentment whenever the authority undertook an act or behaviour in opposition to the ideology of the movement or was the call of this movement shaped by the ruling authority in accordance to the whims and desires of the authority and its interests?

Additionally, understanding these collective movements requires studying life in the

society. Furthermore, it requires the Hizb to understand the relationship between the

Ummah and the rulers, and vice versa and the basis of both of these relationships. We

must compare the prevalent views and thoughts within the society to what Islam calls

for, and determine any variance between the two. We must know whether this

variance is due to changes in the fundamentals or the branches, and whether Islam

approves of such changes or not. The understanding also requires studying the

sentiments of the Ummah as it witnesses these Islamic opinions, thoughts and rules

fade away from her life, which is caused and imposed by the regimes using force,

deception and money.

After understanding these movements and the extent of their activity, means and styles, we as a collective movement, must understand the society that we are living in and the societies that surround us. This means that we must have knowledge about the Ra’y ul-‘Aamm (public opinion), the ‘Aaraaf Al-‘Aamm (general/public customs), the norms and traditions, the sensitive issues that then people are affected by, the activities present in the society, what is known as keys and the local leaders, and the extent of their effect upon the people. All of this is in respect to the study that needs to be undertaken in regards to the society. As for the relationship of the society with the authority (the rulers), the relationship of those rulers with the Ummah and the strength of each of these (relationships) and their reality in terms of their connection with Islaam and their Imaan in it, and the opinions, thoughts and the Ahkaam which Islaam calls for. Based on this do these rulers believe in Islaam and do they hold the potential to accept these concepts and to break free from their masters so as to act in accordance to what Islaam demands? Or are they agents where the separation from their masters is not hoped for and that they themselves are enemies of Islaam who fight it and reject any thought that it has come with? This knowledge is needed so that the right approach of how to deal with these rulers can be known and how they can advise can be presented to them or how the Ummah can be incited against them. Has the condition of these thoughts, Ahkaam and opinions being distanced from the society reached the point of resentment, are they regretful about what has occurred, or are they themselves from amongst those who are working to distance these Ahkaam from the life? And if there was somebody who held concern for these matters then to what extent does his concern go? This is because the rulings of Islaam have been changed and been replaced with blatant clear rulings of Kufr. In addition Ijtihaadaat or what has been claimed to be Ijtihaadaat have occurred. So are they concerned about these Ijtihaadaat and whether they are correct or merely an attempt to not stir the society? This is whether these Ijtihaadaat have occurred in the Usool (fundamentals) or the Furoo’ (branches) and whether Islaam approves of them or not. It is necessary to have knowledge about all of these matters and to be fully comprehended in respect to every ruler from amongst the Muslim rulers.

This is in relation to the rulers. As for the Ummah, then it is necessary to know her dispositional condition (Nafsiyah) and to gain knowledge about her concern for this matter. Does it instigate within her resentment when she witnesses the rulings of Islaam disappearing from her life whilst being replaced by the clear rulings of Kufr and the systems of Kufr are applied upon in ruling, economics and social life. These are the systems which the disbeliever has brought to her and applied upon her by force, guile and money. So what is the position and stance of the Ummah in the face of these matters? Is there anything in this that strikes at the nerves of the Ummah and moves her towards action or is she busy with the management of her life’s affairs and securing her interests? This knowledge is necessary because if we want to activate the Ummah it is first necessary to fully comprehend the nerves of hers that must be struck. Therefore it is necessary to confirm whether Islaam still occupies the place of alertness within her and whether the insult and badness against brought against their Deen stirs and agitates her? This is because we are aiming alone to activate and move her upon the basis of her Aqeedah. Does this Ummah feel that the reasons for her misery and unhappiness are due alone to the absence of Islaam from the reality of life?

Understanding these movements also requires knowing the Ummah’s general

inclination towards the systems that are being forcibly implemented upon her. These

non-Islamic systems in-fact threaten to extinguish Islam from the society and throw

the Ummah into the abyss of suffering and misery. In addition, this understanding

requires a knowledge of the inclination of the thinkers in the Ummah, the extent of

their acceptance or rejection of the corrupt system implemented upon the Ummah, as

well as the extent of how much they were affected by the intimidation, or taken by temptation.

Additionally knowledge needs to be attained about the majority of the thinkers and educated people within the Ummah and the stance towards Islaam, the inclinations they have and the extent of their acceptance towards the current standing systems that are applied and implemented upon the people. What is that engages and busies their thinking: Is it the corruption of the system or is the corruption in regards to how the system is implemented as they claim? Do they see the corruption of democracy and its thoughts or do they see the corruption as being the result of the bad implementation and misapplication of democracy or due to the repression of the freedoms and their restriction? This knowledge is needed so that the manner of how to address them can be known and what subjects or matters should be discussed with them. It is also necessary to know the extent of their resistance and strength or the weakness and compliance in the face of temptations or threats (i.e. carrots and sticks).

This knowledge is essential for the collective movement because in light of this knowledge she would be able to choose the styles and means that the situation requires when attempting to take leadership from the Ummah and push her into action and work. It is also needed to know the approach that is required to be taken towards the ruler and his clique (close supporters) or the majority of those who are known as the cultured and educated in addition to the people of activity. This is so that the word can be used in its right place and the sword can be used in its right placing and context. This is like the poet said:

To be lenient when the sword should be used is always harmful.

Just like putting the sword in the place of leniency (is always harmful).

/

Furthermore, knowing the Hizbi bloc itself is essential to ensure that it maintains

sharp perception, deep thinking, and absolute sincerity. The Hizbi bloc must ensure

that the events taking place in society must not weaken its belief in Islam and its laws,

and that all temptations, intimidation, threats, favors and trials have no effect upon it

whatsoever. It must also ensure that it upholds its inherent values to a high standard,

and its belief must be safe, and the bloc’s inculcation with deep Islamic thoughts, its

adoption of the public interests and its sense of responsibility, must be complete. It

must also make sure that the ideology is preserved without any compromise or

violation, no matter how much oppression, tyranny, hardship and threat befalls the

bloc, and the bloc must ensure that it is determined to shoulder its responsibility, while

being fully aware of all the consequences and be ready to bear them.

Understanding the Kutlah itself:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ

Do you command the people with righteous conduct whilst you forget yourselves whilst you recite the scripture. So do you have no reasoning (sense)?

Whoever seeks guardianship over the society and wants to encompass knowledge about what occurs in respect to it, the conditions of the society, the rulers, the relationship of the ruler with the society, the society with the ruler, each of their positions in respect towards their ideology, Islaam, its rulings and its opinions and what has occurred in terms of change, exchanging and Ijtihaad, then it is necessary for him to continuously monitor his Kutlah (bloc), understand its reality and make sure the bases upon which it is established and to make sure that it continues to proceed upon these bases.

This Kutlah (party bloc) was established as a result of the Mantiq Al-Ihsaas (logic of sensation). So is its sensation still sensitive so that no shock in the majority passes it by and so that it does not overlook any change or replacement that takes place around them? This means: Does it still live with and amongst the people so that it senses their sensations, feels their feelings and all that they suffer from in terms of tyranny and oppression? Or on the other hand has the great number of calamities and their magnitude dulled its sensation whilst its living with its thoughts and concepts have made it live in isolation from the people and affected the degree of her following of its events and passivity in regards to them? Or is that the people have surpassed the Kutlah due to its halting and even for just a moment and then it takes to chasing after the society to catch up with it, so that it becomes it leader and not being led?

Similarly it is known that the Kutlah has been established upon a deep thought and proceeded to treat the issues by way of the deep thought. So in this case would it become affected by the shallowness of the society and the other party blocs or structures and then begin to deal with affairs in a shallow and frivolous manner? Where it would begin to look at matters from their outward appearances far away from depth using the argument that the people do not understand depth and cannot take it in or absorb it?  In addition to stating that the society has turned its back on us and turned away from listening to our ideas, reading our leaflets and going through our books? For this reason we must simplify. And then as a result this would then lead to shallowness and triviality, the repetition of overused expressions and proceeding upon the path of exhortation and giving guidance (Wa’zh and Irshaad)?

Similarly the Kutlah has proceeded in the path of pure sincerity. So does it still know its objective and live for its sake and does not proceed except in accordance to the path that the ideology has specified? Or has it resorted to manoeuvres and is attempting to gain closeness to others under the pretext and argument of unifying the Ummah, unifying the movements and uniting them? And with the argument related to safeguarding its Shabaab and preventing them from being exposed to harm? The Da’wah does not accept participation (or joining with others). It is necessary to instil and implant in its sons that they live only for the sake of Islaam and that their life’s work is only for the sake of assisting them to carry the Da’wah i.e. upon the absolute and complete Imaan that they have sold their lives and wealth for the sake of Allah Ta’Aalaa.

Does the society around them accept the Kufr thoughts and embraced them like the thoughts of freedom, democracy and nationalism? Has what the Takattulaat, associations and organisations undertaken in the society weakened its confidence in the Islamic Sharee’ah and their Imaan in it, to the point where tongues have begun to repeat that we want a form of Islaam which is suitable for the 20^th century? It is necessary to pay attention to some of the behaviours that are noticeable in the society in terms of norms and traditions which can (also) have an effect upon the Shabaab of the Takattul despite their clear opposition to Islaam? Or are there attempts to justify the like of some of these contraventions to make them permissible for them? This is like the one who use cologne by arguing that it is methanol or that the proportion of alcohol is 60% and as such it takes the Hukm of poison and so on...?

It is necessary to pay attention to the extent that they have been affected by what the rulers have undertaken in terms of oppression and tyranny and in terms of what the Shabaab have been subjected to in terms of torture, imprisonment, being driven from homes and the war made against their sources of income or in terms of inducements and allurements and being provided with assistances or grants etc... As such the Kutlah must be firm, constant and solid so that none of this will affect it in any way.

After all of this the Kutlah must reaffirm and verify what they have in respect to intrinsic values, the extent of their Imaan and in terms of their saturation with the deep Islamic thoughts, their adopting of the (people’s) public interests and in respect to their feelings of responsibility (towards this). All of this must be complete (perfected) so that then events, incidents and occurrences do not affect her in any respect and so that all that they endure in terms of tyranny and oppression do not take anything away from their firm determination. This is where the ideology has become an impenetrable fortress in the hearts and minds of the believers.

Finally it must always be made sure that the believing group has cemented its resoluteness and determination so that it continues constantly until its objective has been realised, accomplished its aim and have undertaken their responsibility in full whist taking into account all results and being prepared to bear and endure all of its burdens.

/

The historical and factual study of the collective movements guides one to

comprehend the nature of the ideological Hizb’s course of action as a collective

movement. The Hizb must ensure that it fulfills its requirements and proceeds in its

natural path. If the Hizb notices any shortcoming in its performance, or if any study

reveals the need for flexibility in its actions, or the need for any modification in the

Hizb’s apparatus, or it is found that the Hizb needs to be more firm in its struggle, then

the Hizb must adopt the required means that guarantee that the Hizb successfully

conveys its message of revival to the Ummah, and empowers the Ummah to carry this

message to the world.

This deep historical and reality study of the collective movements guides to the true reality of the path of the Hizb in its consideration as a collective movement. It serves to confirm that it is complete in terms of its conditions and proceeds according to the natural path. We have placed down these bases derived from the precise study of the collective movements and what is obligatory in regards to them. This is in order to make them a criteria and the collective movement is measured in accordance to these bases. And it is to make it a scale in accordance to which the positions and stances of the movement and the path that it treads can be identified. If any flaws are then noticed or faults or any diversion from the path, or if it is noticed that this study necessitates an adjustment in the organ, committees, departments, mandatory powers and its administrative law, or in terms of flexibility upon the path in accordance to what the requirement of what the matter demands, or more firmness is required in the Kifaah (struggle), it would in these circumstances bring styles and means that would guarantee for him that he delivers his message in respect to reviving the Ummah and to built it upon the basis that it represents an Ummah that carries a message to all peoples and nations. For this reason it is necessary to concentrate and focus within the Ummah the meaning of the Noble Aayah:

وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

And as such we have made you the best Ummah so that you will be witnesses over mankind and the Messenger will be a witness upon you (Al-Baqarah 143).

It is not possible to be a witness over anybody unless I have first conveyed what I want to be witness over and before establishing the evidence and proof for it. And this is exactly what the Messenger of Allah (saw) did and why he stated:

أَلَا هَلْ بَلَّغْتُ أَللَّهُمّ فاشْهَدْ

Have I not conveyed! O Allah bear witness!

part 3:The explanation of how this ideological Hizbi structure emerges naturally in the Ummah is as follows:

p.20

The explanation of how this ideological Hizbi structure emerges naturally in the

Ummah is as follows:

The Ummah is an indivisible whole that resembles a human being in its overall

structure. As a person recovers from a potentially fatal disease, and life flows back into

his body again, it flows into him as a whole. Similarly, the declined Ummah is

considered ill as well, and life will flow into the Ummah as a whole. The life of the Ummah is the idealinked with a method of its same nature. Thus, both the idea and its method constitute what is calledthe ideology.

The mere existence of the ideology within the Ummah is not sufficient to bring life into her.  Rather,  when  the  Ummah is  guided  to  the  ideology,  and  the  Ummah implementsit in its life affairs, it is only then that the Ummah becomes alive. The ideology may existin the Ummah within her legislative, cultural and historical heritage. However, she may beunaware of it, or unaware of its idea or its method, or unaware of linking them together. Inthis case, the mere existence of the idea and its method

would not lead to revival.

How the ideological Hizbi Takakattul arises within the Ummah

As for how this Takattul arises within the Ummah that wishes to revive in a natural manner; here is the explanation.

The Ummah is a single whole that cannot be divided and she is in her complete formationsimilar to a human. And despite those who say that the society is formed from individuals and the attempt to focus the individualistic ideology taken from the capitalist ideology within the breasts of the people which has an effect upon many, despite this, the fundamental components of the Ummah remain the basis in respect to the formation of the Ummah. So her Aqeedah and the sentiments that emanate from it and the ‘Urf ‘Aamm (general custom) that is formed upon their basis, these represent the basis in respect to the Ummah’s formation. So as long as the Ummah carries a specific Aqeedah and fundamental thoughts and Ahkaam which regulate her life emanate from it, and as long as this Aqeedah has an effect upon the sentiments and feelings of the people, and as long as this Aqeedah has an effect upon her manner of thinking, then in this case she will remain an Ummah,irrespective of the diseases that have attached to her and irrespective of the weakness that has taken hold of her. She would remain like a human that is living life.

So the life in respect to the human is like the Aqeedah in respect to the Ummah. And however much the human is afflicted by illness or paralysis whilst life has remained in him (i.e. the Ruh), he is still a living human whom it is possible to treat. The Ummah is similarto this, so whatever her sons are gripped with in terms of languishing decline, whatever she suffers of weakness and whatever the level of corruption is dominating over them, she remains as a living Ummah as long as her Aqeedah remains with her. Even if she has reached the most severe point of decline the possibility of treating her remains standing.

The sick person who has come in sight of death and then begins upon the path of recovery,then the life begins to creep into his veins and all of his limbs, because he is a living being.Similarly the Ummah when life creeps into her and vitality, then it creeps and spreads into its entirety in her description as a single human collective and in her description as being a whole. The life of the Ummah is the thought that is accompanied by a method which is from the same type as it in order to implement it, and they combined form what has been called the Mabda’ (ideology). As such, the presence of the spiritual Aqeedah within the Ummah is not sufficient for her to revive. Similarly the Aqeedah that is separated from itsmethod that implements it, is not sufficient for revival to occur within the Ummah

The mere existence of the ideology within the Ummah is not sufficient to bring life

into  her.  Rather,  when  the  Ummah is  guided  to  the  ideology,  and  the  Ummahimplements it in its life affairs, it is only then that the  Ummah becomes alive. Theideology may exist in the Ummah within her legislative, cultural and historical heritage.However, she may be unaware of it, or unaware of its idea or its method, or unaware oflinking them together. In this case, the mere existence of the idea and its method

would not lead to revival.

Our Ummah carries the spiritual Aqeedah in a good way and the belief (Imaan) that Islaamtreats and deals with all of the problems of life whether they are political, economic, social, intellectual or cultural, exists within the Ummah as well. However the method(Tareeqah) for implementing these solutions does not accompany this Imaan (belief) and indeed they have nor perceived and understood this Tareeqah. For this reason, all of what they hold does not affect the presence of life within the Ummah or even vitality in the majority of times.

Therefore the presence of the ideology within the Ummah is not sufficient to breathe lifeinto her whilst the only matter that will breathe life into her is being guided by the ideology and placing it in the position and context of being implemented. So the Ummah, as a whole, its young and its old, praise the fact that they carry an ideology, that in Islaam there is asolution for every one of life’s problems, and that if Islaam was to be implemented the whole world would be covered by complete happiness amongst other aspirations and hopes that they hold on to. There does not exist except a small insignificant number from amongst the educated and those imprinted with the western culture, who view that Islaam is incapable of keeping up with the current age and incapable of solving the Ummah’s problems.

Many of them have attempted to reconcile between Islaam and other than it or have attempted to interpret the Shar’iyah texts to make them compatible to the current time and in agreement with the western thoughts. Despite this reality we still say that the Ummah has not touched upon the path of revival and the existence of these concepts within her has not led t the existence of life within her. This is because she has not placed this ideology in the position of implementation and despite the ideology’s existence in the form of sacred texts which lies between her hands, she has not been guided to its thought, perceived and comprehended its method and she has not understood the obligation of combining its thought to its method. Following on from this, the presence of this great ideology with its thought and its method within the Ummah, her history and legislative heritage, the fact that she extols and sings the praises of her majestic past and that she was the master of theDunyaa, despite this, none of this led to the presence of life within her.

Vitality usually streams into Ummah  when severe shocks occur in the society and

produce a common feeling. This collective feeling leads to an intellectual process, which inturn produces a host of  propositions and ideas as a result of  discussions about the causesand effects of the shock, as well as the direct and indirect means to save the Ummah.

The one who is imprinted or mesmerised (Al-Madboo’u) does not awaken until he sees hisown blood flowing. The word ‘Madboo’’ is taken from an animal called Ad-Dab’u (Hyena). When this animal comes across a person and wishes to make him his prey he resorts to (certain) styles. A terrible smell emits from him causing the person to lose control over his nerves and as such he follows the Hyena to where he wants (after being thrown off guard), he shouts out ‘Wait for me father’, whilst the Hyena continues to proceed in front of him until he brings him to the place that he wants to attack him. This person (Al-Madboo’) who has been mesmerised by the Hyena will not awaken from following the Hyena until he is struck by a stone or struck by a stick by a person trying to save him which causes his blood to flow. If this did not happen then he would continue to follow the Hyena to his lair and the place where it wants to attack him.

It is not easy to awaken the person who has lost consciousness for one reason or another and it is necessary to splash water upon him or place ammonia under his nose or some substance that returns the nerves to their normal functionality. As for the declined Ummah which has lost its awareness or consciousness and has fallen into a deep sleep, it requires that which will return it to its right state of mind and return vitality to its limbs. It needs somethingthat makes its blood flow and will awaken its nerves from sleep and carless neglect. In most cases it is the severe and violent shocks afflicting the people that serve as the best alarms. This is in the case where these shocks produce a common shared sensation (Ihsaas Mushtarak) and this collective sensation resulting from these shocks lead to dialogue anddiscussions amongst the people. They discuss the causes and reasons for these shocks, what led to their occurrence and how can the like of them be avoided and prevented (in the future). This is amongst other questions and discussions that happen amongst the educated, politicians and the masses in general. This is because it is a common shared sensation even if the strength of this sensation varies and differs in terms of its strength and weakness. Due to the sharp conversations, the continuation of consecutive calamities and trials, the search and study continues amongst the people leading to an intellectual thinking process. As a result issues arise from the search and study related to the causes and effects for these calamities. Some of the people will look at these issues from the lowest levels ofshallowness and superficiality, so they may say for example: ‘We deserve what is happening to us because we do not abide by what Allah has commanded us’ and others from amongst will say: ‘It is the will of Allah’ whilst shouting aloud: ‘Return to your Rabb’. Others attempt to tie their reality to what has happened to them and they search for ways to treat these matters in a manner that will save them from what they are afflicted with.

It would only be natural that each of them would then attempt to establish evidence to support the correctness of the position that they had taken and to demonstrate the correctness of the conclusion that they had arrived at. In the course of these discussions and dialogue and from connecting the sensed reality to its causes and effects, the correct thought will be produced. This is in the case where the sensed issues which are proven by evidences and proofs generate correct results. This is the sound logic. Greater soundly sensed issues, lesser sensed issues and a sensed result accompanied by the logical process is what produces the correct thought. This thought remains connected to its evidences and proofs, the continuity of this connection and the linking between the issues inevitably leads to the study of the past of the Ummah and its previous situation, the study of its current situation in addition to the future direction that it is heading in if it continues upon its current state. It would be natural for this study and research to lead to the study of therelationship of the Ummah with other nations and peoples, their history and the events and realities that affected the destiny of the life of nations and the reasons and causes for the revival of each of them in addition to what accompanies this study in regards to makings comparisons and the study of related interconnected matters. All of this would lead to themind being guided to the ideology with its thought and method. It will then be believed in after the logical issues having proven the correctness and productiveness of the ideology. And when we say the sensed issues we mean the issues which the rational evidence builtupon the sensation have indicated to be truthful i.e. any issue that the sensed evidence and rational proof has been established upon it to indicate that it is correct and truthful. This is what violent and powerful shocks in most cases leads to within sleeping nations. Howeverthe enemies of this Ummah mislead her and divert her with pragmatic and improvisedactions that distance her from engaging in the needed process of thought. So the Ummahmoves from sensation to action without the occurrence of thought and if this was to continue to happen, it could lead to a condition of despair befalling the Ummah which in turn would lead to surrender and feelings of hopelessness. This would then delay the process of being guided towards the ideology for longer in the case where the natural situation would be for these shocks to lead naturally to the results we have mentioned.

/

Although this feeling is the same and common to all individuals in the community, the degreeof feeling varies amongst them because Allah � bestowed different capacities

to every individual. Hence the community’s realization of the idea remains latent in theUmmah until this realization is accumulated and becomes concentrated in those who havea greater degree of  sensitivity and perception. The idea awakens them, inspires them, andmotivates them into action. Accordingly the signs of vitality first appear in that group ofpeople.

Being guided to the ideology would be collective within the Jamaa’ah (group) because thecommon (shared) sensation within it led to the study and search amongst all of its groups. As a result of the dialogue and discussions and the use of the minds logic, this would inevitably lead to being guided to the ideology in a collective manner. This is because that which has led to being guided to it is the collective sensation which was generated within the Ummah as a result of the shocks.

Yes it is true that the level of sensation varies from one person to another and that theeffects of the sensation vary as well in terms of their strength and weakness but not in respect to its kind. So when we sense the oppression, calamity or defeat, the sensation that is generated from this reality is one and the same in respect to its kind or type. It is representative of a sensation of oppression or defeat. However its varying degree is only in respect to the strength and weakness of the sensation and this is in accordance to whatAllah has prepared the people with and what He (swt) has given in terms of exceptional aptitudes or predispositions. For this reason the Ummah being guided to the thought remainslatent or concealed within her until the effects of this sensation build up together within aperson with a high level of sensation. So he will then awaken them, inspire them and initiate movement within them. This would be through an increased discussion of the issues (as we mentioned earlier) and a study to understand and know the reasons behind these calamities in addition to the paths that would lead to their removal. The symptoms attached to the life would therefore appear to this group before others.

The feelings of  the people will be reflected in those who have a higher degree of

sensitivity and perception. The idea will be concentrated in them, causing them to

move forward with awareness and comprehension.

This group which possesses a higher level and degree of sensation would represent the mirror reflecting the sensations of the (wider) group or collective. This is because, as we have stated, the calamity that instigates the thinking is comprehensive applying to everyone. Dueto this group enjoying a higher level of sensation (i.e. more sensitive), the calamity would have a greater affect upon it. This would drive them towards further study, investigation and research until they arrive to the thought and it becomes focused (and solidified) within them. This would drive them into motion bit motion driven by awareness and comprehension (realisation). This group would be the pulsating vein full of life and vitality and would represent the aware minority within the Ummah. They are the eyes of the Ummah which monitor and pay attention to what happens within the society in terms of events, incidents and all that occurs within her in respect to change.

They are the eyes of  the Ummah and the aware group from amongst her. In the

beginning, this aware band of individuals will be worried and uncertain. They will see numerous paths and will be uncertain as to which path to follow. The degree of awareness within this group will vary amongst its members. The thinking that is based on sensation (mantiq ul-ihsas) will be higher in some of them than in others. Out of this aware group, a select and distinguished band will arise. This band will embrace one path after deep and thorough research. It will perceive both the objective that this path leads to as well as the clarity of the way, so it will follow it towards its objective. Thus, this band of  individuals will  discover the ideology with both its idea and its method and will embrace it as a deeply rooted ’Aqeedah. This group will embody the ideology and the ’Aqeedah, which together with the Hizbi culture, will be the bond that

binds the individuals in this group.

The existence of this aware group within the Ummah is a natural manner and its launching forth into the work is only natural. One of the major pitfalls that occur often in regards to this aware group is their moving directly from sensation to action. This leads to the failure of their revolution and the exhausting of their stores of enthusiasm and zeal. For this reason we state that this small aware group would be in a state of bewilderment and anxiety. It would see a number of paths lying in front of it and is confused about which path it should take. From amongst these are those who move from sensation directly to action as we have already mentioned and others have chosen a method that is not in harmony with the thought that they have arrived at, so they use the style of preaching and giving guidance for example. Others have taken up arms and combined that with preaching (exhortation) and guidance (Al-Wa’zh and Al-Irshaad) whilst some have adopted the approach focused upon building the personality of the individual. This is in addition to many other different paths that have been adopted.

This is down to the difference in respect to the proportion of awareness present within them. Built upon this, the Mantiq Al-Ihsaas (logic of sensation), which is the thought arising from the true sensation, is stronger in some as compared to others. This group (with the higher sensation) does not stop at the manifestations  in respect to passing a judgement upon the matters, or the knowledge related to the reasons that have led to the decline of the Ummah and the affliction that surround her, or knowledge of the thought by which the reality is treated. It does not stop at these limits only to go on to improvise a method from amongst the methods or a path from amongst the paths. This is because this group is accustomed to making the thought arising from the sensation (Mantiq Al-Ihsaas) the methodology for its thought. As such it delves into exploring the study of all of the paths so that they can be guided to the correct path and method which the thought has incorporated itself. This means that the goal and aim must be known first. This is followed by the method that reaches the accomplishment of this aim which the thought itself incorporates within it. So it defines its objective, understands its goal and envisages or pictures the method that reached this target with complete clarity. In this way it would have been guided to the ideology with its thought and its method. It believes in it as a firm and strong belief because it is based upon its clear proofs and it is in agreement to the Fitrah that the human has been fashioned upon. With this belief the ideology would have been embodied within it or adopted as if it is a belief (Aqeedah) for it. This Aqeedah and what is built upon it in terms of thoughts and what emanates from it in terms of concepts (according to the understanding of this collective grouping i.e. the Thaqaafah (culture) of the Hizb) would become the bond between the people of this group.

Therefore the Hizbi bond is represented in the Aqeedah Al-‘Aqliyyah (rational/intellectual belief) and the Thaqaafah Al-Hizbiyah (party culture). By the Hizbi culture (Ath-Thaqaafah Al-Hizbiyah) we mean: The collection of thoughts that the Hizb has adopted (according to its understanding) built upon the Aqeedah and the collection of concepts and rulings that emanate from this Aqeedah and the collection of knowledge and criteria that it has believed in and adopted. This is what represents the Hizbi bond and not just the Aqeedah alone. It as a collective whole is the basis upon which the mentalities of its members are formed and the basis upon which their Nafsiyyahs (dispositions) are refined, and it is the measure for their affiliation to that Hizb.

/

When the ideology becomes embodied within these individuals, it will not remain

confined in them, rather it will drive them to spread it to others. They will proceed according to its method and restrict themselves within the limits of the ideology. The life of  these individuals will be devoted to the ideology, calling for it and fulfilling its obligations.  This  Da’wah aims to make people embrace this ideology alone to the exclusion of all others, and to establish general awareness about it. Therefore, the first circle would grow into a bloc, and the bloc would in turn grow into an ideological Hizb which would progress naturally in two tracks: First, through multiplication it will generate  other  cells  which  embrace  the  ideology  with  complete  awareness  and comprehension; and second, through creating and building general awareness about

the ideology throughout the Ummah. The general awareness about the ideology will

lead to the unification of the thoughts, opinions, and beliefs within the majority if not

the whole of the Ummah. Hence the objective of the Ummah, as well as her

convictions (qana’aat) and her outlook on life, will be unified. Therefore, the Hizb will

serve as a melting pot, which would melt the Ummah and purify her from the impure

and the corrupt ideas that led to the decline of the Ummah, or developed during the

era of decline. The Hizb should undertake this melting process within the Ummah,

thus leading to the revival of the Ummah. This is a tedious process that can only be

undertaken by a Hizb that lives its idea, devotes its entire life to the idea, and is aware

of its every single step.

The human is only regulated by his concepts about life and his impulse and drive towards the thought is in accordance to the level of Imaan that he has in it. If the thought has reached the level of absolute conviction and has even reached the level of the hearting being convened upon it, then it is only natural that it would be the directing force in regards to his conduct and behaviour. When he is convinced with the absolute conviction and the Tasdeeq Al-Jaazim (decisive belief) in relation to carrying a certain thought then his sentiments (and feelings) that emanate from this Imaan will drive him forward to fulfil what is obliged upon him.

When we say that the ideology (Mabda') is embodied within a certain person then this means that this person has become an ideology that walks upon the earth. This means that such a person has become submissive in his entirety (his thought and sentiment) to the ideology. This means that the ideology cannot stand to remain a prisoner and the least that can be said is that it will visibly be seen embodied within that person. Above this the presence of concepts about this ideology makes it obligatory upon the one who embodies them to then carry them to the people. So from the direction of their natural conduct in will only be in accordance to the ideology and its Ahkaam proceeding along according to its methodology. As for what it brought in terms of defining the goal and objective, then the one who has embodied the ideology sees that his existence in this life is for the sake of the ideology and that his aim in this life is only for the sake of realising the aim of the ideology and the goal that it has explained. It is therefore like that which we say in our recitation:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Say: Verily my prayer, my rituals, my life and my death are for Allah the Lord of the worlds, He has no partner, with this I have been commanded and I am from the Muslims.

When we say that his existence has become for the sake of the ideology and that he has comprehended the meaning of his existence in the life, then this only means that:

a) Firstly: That his conduct will be committed to abiding by the Ahkaam of this ideology where he will abide by what he has been commanded with or forbidden from.

b) Secondly: That he will work to spread it (the ideology) amongst the people by inviting to it alone and in order to generate a general awareness upon it.

When this ideology is embodied by this first grouping that was guided towards it, the first Halaqah will not wait long for it to transform into a Kutlah Hizbiyah. Then the Kutlah Al-Hizbiyah will be transformed into a fully fledged integrated and complete ideological Hizb (party).It will then begin to develop naturally from two angles:

The first angle: Multiplication of its cells through generating new cells that embrace the ideology and believe in it by way of awareness and a secured comprehension. The Hizb will work to embody the ideology within them as well so that they embrace it in exactly the same way as the first grouping had embodied it without distinction.

The second angle: This is through the generation of the general awareness upon the ideology within the Ummah in its entirety.

The natural result of generating the general awareness of this ideology within the Ummah is the unification of the opinions, thoughts and beliefs. This is a collective unification if it is not a unanimous unity (of opinions, thoughts and beliefs). In this way the goal of the Ummah is unified, it is unified together upon its Aqeedah and its viewpoint in life.

And when we say that the thoughts are unified then we only mean by this that the general thoughts related to the treatment of the problems that encompass and surround the Ummah in its specific life. These thoughts include the like of the statements (or thoughts) that ‘the Islamic State is the Khilafah’, followed by ‘Who is the Khalifah?’, ‘What are his mandatory powers?’, ‘Who appoints him?’, ‘When is he stripped of his authority?’, ‘What is the economic system?’, ‘How does the Ummah solve its economic, social and political problems?’ and what is similar to these.

And when we say that the opinions are unified then this relates to the view of the Muslims towards other than them and their relationships with these others. This includes the like of clarifying the Ahkaam (legal rulings) related to the Dhimmi (non-Muslim subject of Khilafah) and the correct view towards him. 

As for the unification of the beliefs, then some thoughts related to the Aqeedah have crept into the Ummah under the influence of the Indian and Greek philosophies like Soofiyah and Kalaamiyah amongst others. The way to cut the paths to the like of these ideas is by establishing a firm principle within the Ummah which is that the Aqeedah is not taken except by way of Yaqeen (decisive certainty) and that the Khabar Al-Aahaad do not establish certainty (Yaqeen) but only establish Zhann. The unification is also achieved by establishing the principle related to the actions which states: That the Sharee’ah is from Allah (swt) and that the actions of the human are restricted to the Hukm Ash-Shar’iy. That there is no room for the ‘Aql as a source of legislation whilst the role of the mind only relates to understanding the Shar’iyah texts and to infer the Islamic rulings from them and that the source of legislation is the Wahi (divine revelation) alone.

This therefore is what we mean by the unification of the thoughts, opinions and beliefs. The most prominent result of this unification is the unity of the Ummah’s goal (objective) and that is by bring the Khilafah as the guardian of application and implementation so that the aim of resuming the Islamic way of life and carrying the Islamic Da’wah to the world can be realised and accomplished.

If the Hizb has undertaken its role in respect to unifying the thoughts, opinions and beliefs then it would have become the melting pot of the Ummah. The melting pot is the vessel or container in which metals are melted whilst eliminating all that clings to them in terms of dirt, filth, sand and other metals or materials. Melting the Ummah in the melting pot of the Hizb and unifying its thoughts, opinions and beliefs leads to the removal of the foreign thoughts, the weak opinions and false beliefs that had led to the decline of the Ummah. This is like the separation of the power and potency of the Arabic language from the Islamic power and potency which led to the weak understanding of Islaam within the people and the application of some incorrect Ahkaam that resulted in many calamities and problems like the Wilaayat ul-‘Ahd within the Ruling System. Or like the thoughts that became present after the decline of the Ummah like the view related to coexistence between Deens and the thought behind the statement: ‘The Deen belongs to Allah and the Nation belongs to everyone’ (Ad-Deen Lillah Wa l Watanu Lil Jamee’) amongst many other thoughts. Therefore the melting process means removing these false corrupted thoughts whilst unifying the goal and the objective in addition to spreading the principles related to thinking amongst other matters.

The one who assumes the undertaking of this process is the Hizb and it is the Hizb that causes the revival within the Ummah. This is by generating a specific principle of thinking that leads to the most elevated of thoughts (i.e. revival) and this is a daunting process which cannot be undertaken by other than the Hizb. This is because the Hizb lives by its thought, indeed the thought is its life or because its life rests upon this thought and because it fully perceives and comprehends every one of its steps that it must take (to reach its objective).

/ This is because it is sensation that leads to thought in the Hizb. This thought would

shine in the Ummah amidst other thoughts. Initially, the Hizb’s thought will just be

another thought amongst many. It will be the weakest of them because it is newly

born and not yet deeply rooted in the Ummah. Also, the Hizb’s thought will not have

established a supportive climate for itself yet. However it is a thought based on the

logic of sensation (manTiq al-Ihsas) i.e. understanding of reality through direct

sensation, it will generate an intellectual sensation, i.e. having a clear sensation. Hence,

the deep thought, due to its nature, purifies whoever it impresses, making him sincere,

even if he wished to be insincere he could not be. This thought will be embodied as

an ’Aqeedah’ and culture in this sincere person, and generates within him an unruly

outburst. This outburst would be nothing but an eruption which occurs in the wake

of a combustion in the emotion and the thought, this would spread in the Da’wah a

blazing passion, enthusiasm and truthfullness. At the same time, it would spread (in

the Da’wah) the logic (manTiq) and the thought and becomes a fire that burns corruption and a light that enlightens the road to righteousness (SalaH). Therefore the da’wah would be caught up in a struggle with the corrupt ideas (afkaar), the dilapidated

doctrines (‘aqaid) and the degenerate habits (‘adaat); these would try to defend

themselves. However this defense would itself become a friction with the new

ideology, hence increasing its strength. This struggle will continue until all these ideas,

doctrines and methods collapse, and only the ideology of the Party remains in the

Ummah as its thought and ’Aqeedah.’

We have said that the general Ihsaas (sensation), that encompassed the Ummah when she encountered the calamities and shocks, generated a thinking process within the Ummah. It generated a study of issues and their causes and effects. As a result of this an aware group arose that through the Mantiq Al-Ihsaas (Logic of sensation) arrived to a collection of thoughts even if they differed along many paths and different directions. One of these ideas which radiated in the Ummah was the idea of a political party (Hizb) arising from its sensation. This was one thought from a collection of many thoughts. It was one of them but it was the weakest from amongst them because it was the newest idea to be born and come into existence and had not yet become firmly focused or had it found for itself the suitable environments. Despite this, it nevertheless arose from the logic of sensation i.e. from its understanding resulting from a realisation or comprehension based on sensation which generates the intellectual sensation i.e. generates a clear sensation as a result of deep thought. And the realisation based on sensation only arises when we think about a sensed reality and connect that sensed reality with previously sensed information that is certain and decisive in respect to its correctness. We then as such arrive at a sensed result (conclusion) and this result would then be a correct and truthful thought. This therefore proceeds in accordance to the principles of logic and this result would be correct if it is safe from sliding into a maze. The intellectual logical method is a good method to arrive to the most elevated of thoughts if the study that was being undertaken by it was restricted to the sensed issues.

The thought of the Hizb only came about as a result of thought based on sensation i.e. by a study of the sensed issues. It was therefore an understanding that arose from a comprehension or realisation based on sensation and it was not based on illusions, imagination, fiction or (hypothetical) assumptions. This thought is its stat and condition, striving so that it is focused within the Nafs and so that the human believes in it. The result of this Imaan and focus is that it activates within the Nafs the truthful sensations arising from witnessing the reality built upon what the Nafs possesses of Imaan i.e. what exists in the Nafs in terms of a deep thought.

Example: If a person meets a girl who he does not know but is impressed by her appearance and her speech. As such he desires to marry her so he initiates this with her and she then accepts. His feelings and sensations towards her would be formed by his consideration of her as his future wife and his view towards her would be in line with her being his future wife. In return she would view the same in respect to him. However when the topic is opened for discussion amongst the family members it becomes apparent that she is his sister by way of breastfeeding (Ar-Ridaa’). So what would his feelings and sensations have become now. Instead of looking towards her as his future wife his view towards her would now have become to view her as the sister that he must protect. As such his sensations towards her would change in accordance to his thought about her. Similarly his sensations/feelings (Ahaasees) would change in a third direction if he was to discover about her that she was a communist or from the Druze or Alawi sects.

Therefore the intellectual or thought based sensations (Ahaasees) are sensations that launch from deep focused thoughts which are within the Nafs (person). When the thought of the Hizb arises from a sensation then its thought would be deep resulting from a comprehension or realisation based on sensation. As a result of the depth of that thought then the Ahaasees (sensations/feelings) that generated within him their source would only be the deep thought that he has believed in. The one who enjoys this type of deep comprehension/realisation and this truthful Ihsaas (sensation), it would only be natural for it to be impressed upon him and make him someone who is sincere (Mukhlis). And if he wished to be insincere he would not be able to do that because that realisation and that sensation would have taken a firm hold upon his Nafs and it would make him proceed in the direction that this thought and sensation has made inevitable.

When this thought is embodied within the sincere person as an Aqeedah and a Thaqaafah (culture) it would then generate within the person an unbridled eruption (or unruly outburst). This eruption would not be other than an explosion following the burning that occurred in the sentiments and thought. The meeting of the thought with the feelings upon a specific point would only push the one carrying it to move forward and sacrifice with everything (that he has). The Mashaa’ir (sentiments/feelings) and the Ahaasees (sensations) are from the most powerful motivators for human action. When thoughts obliging the work and action are united and added to these Ahaasees (sensations/feelings) then there would remain no hesitation within the person that would allow it to be inactive or reluctant. Rather the Nafs is filled with and dominated by flames (i.e. ablaze), enthusiasm and truthfulness. It would then be an obvious matter for that to lead to the logic (Mantiq) and the thought so it would be a fire that burns Fasaad (corruption) and a light that lights up the path of goodness.

As a result of that, the Da’wah must enter into a sharp intellectual clash with the corrupt thoughts, shaky beliefs and obsolete worn out norms which would attempt to defend themselves. In this way the friction and contact would be made with the new ideology which would lead to the increasing of its strength, the crystallisation of the thought within the breasts o the Da’wah carriers, the development of their ‘Aqliyyaat (mentalities) and refine their Nafsiyyaat (dispositions). It would only be a short quick period until the thoughts, beliefs and paths would fall apart and the ideology of the Hizb alone would remain within the Ummah as her only thought and this is her Aqeedah. This would happen if the situation was natural and the door for the clash was left open. And it is because of the disbeliever’s awareness of this that they have resorted to the dirtiest and lowest of styles to stand in the way of the Da’wah.  This includes the style of keeping people away from the Da’wah of the Hizb by preventing the media from writing about or announcing any matter related to the Hizb whether in praise or to expose them. This also includes the style of fighting the carriers of the Da’wah in respect to their sources of income, their bodies and spreading false and dirty propaganda against them. This was intended to attempt to divert the Hizb from the path that it was upon and take it away from the method that they had adopted. All of this made this period (of transformation) take longer than what would have been expected (had these obstacles not been there).

Once the Hizb unified the thoughts, the doctrines, and the opinions, it will have

correctly established the unity of the Ummah with clear insight, thus melting and

purifying it to become one single Ummah. Hence, the correct unity will be achieved.

Then follows the second stage of the Hizb, which is to lead the Ummah to undertake

the work of radical reform in order to revive the Ummah and to fulfill its obligation

of carrying Islam to the world.

And when the Hizb unifies the thoughts, beliefs and opinions, it would have produced an Ummah that was insightful; it would have melted her (with the ideology) and purified her. It would then be one Ummah and the correct unity would have come into being. What is important in this respect is the unification of the general thoughts that relate to the regulation of the Muslim’s life. However this would not occur (practically) unless the Khilafah was established that adopted the specific thoughts and rulings that regulate the life of the people. As for the unification of the beliefs (Mu’taqidaat), then due to the favour of Allah Ta’Aalaa, the fundamentals of the Aqeedah have not been attached to misguidance or have they been taken away despite some of the branches being affected by some obscurities and clouding or misunderstandings. All of these would however be quickly removed by reinforcing a single thought within the Ummah which is the thought that: ‘The beliefs are not taken except by way of Yaqeen (certainty)’. By this thought alone we will be able to distance everything that has attached itself to the thoughts of the Aqeedah in its partialities or branches or from the Hindu, Greek or capitalist philosophies amongst others. As for unifying the opinions (Araa’), then the Islamic Ummah in her entirety views that it is an Ummah to the exclusion of all others and that all others are Kuffaar (disbelievers). As a whole she distinguishes in her relationships with the disbelievers in respect to a number of rulings (Ahkaam). They distinguish between the Kitaabi (Ahl ul Kitaab) and the non Kitaabi for example in respect to issues related to meat that is eaten and marriage.

Built upon this success in regards to unifying the Ummah, the Hizb moves successfully to leading the Ummah in a practical manner in respect to carrying the message to the world and implementing the Shar’iyah rulings in their entirety. This is in addition to generating a sound methodology for thinking (or thought) in order to bring about the true revival upon the basis of the ideology followed by the work to spread it to all nations and peoples. This would be an affirmation of their Imaan in that they live only for the sake of Islaam and for the sake of carrying this ideology to the world. This is in compliance to what has come in respect to the Aqeedah of this ideology:

  وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

And as such we have made you a best Ummah so that you will be witnesses over mankind and the Messenger a witness over you (Al-Baqarah 143).

And the Messenger (saw) bore witness over us when he (saw) conveyed the Message (Risaalah) and fulfilled the trust (Amaanah). He brought the book of Allah ‘Azza Wa Jalla to us and the Sunnah of His Messenger (saw) and they represent the proof and argument against us on the Day of Judgement. So what remains for us is to bring this proof and argument upon the remainder of the people i.e. over the world, by bringing Islaam to them and establishing the Hujjah (proof and argument) upon them in front of Allah ‘Azza Wa Jall.