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 20th 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!
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