part 5- How the correct Takattul proceeds:

page 26 
The Hizb proceeds from a structural point of view in the following manner:

1. A person possessing an outstanding intellectual capability and a

keen perception is guided to the ideology. The ideology interacts with him

until it is crystallized and becomes clear to him. At this point the first cell of

the Hizb has formed. This cell will begin to multiply shortly after its

emergence, but this multiplication will be slow. Nevertheless, more people

will join, thus establishing more cells. Those people will be bound completely

by the ideology. Hence the first circle of the Hizb, or the leadership, will

emerge. The ideology must be the sole pivot of structuring amongst these

individuals and the sole force that attracts them to it.

How the correct Takattul proceeds:

The correct Hizb structured bloc proceeds according to the following path:

1) A person who excels in thought and sensation is guided to the ideology. We have previously stated that the intellectual process, the formation of issues and the examination of the reasons for the crises arises within the Ummah as the result of shocks and calamities which surround her. As a result of this process one of the individuals from the Ummah is guided to the ideology and gains a clear vision and sight of the path towards salvation (and freeing the Ummah from all that she is in and suffers from). When this being guided to the ideology is the result of an intellectual process built upon a truthful sensation, then it is only natural for this person to interact with this ideology. As a result it crystallises in him until it becomes a part of his being. So the clear thought built upon the ‘Aql (mind/intellect), the method which the Fikrah has included within it, in addition to the aim and objective having been defined by the Fikrah as well. In this way the first cell would have been formed and we have explained that the thought cannot remained imprisoned. Therefore it will not be long until this first cell multiplies however this multiplication will be slow due to the presence of other people of the same type as the first person or near to that who will also be forming cells. They will become connected to one another completely so that the first Halaqah (circle) will be formed from them for the Kutlah Hizbiyah from which the party leadership will be formed. This connection would not have been based on a previous knowledge, an old friendship or short-term interest, but rather it would only occur upon the ideology alone and their structuring into a block would take place upon the ideology alone. As such the ideology is the pivotal basis of the Takattul whilst the Imaan in it and the obligation to work for it would represent the force that attracts them around it. This means that the bond that brought and gathered them together was the ideology and the ideology alone.

2. This first circle will naturally consist of few in number and will

initially be slow in its motion. Although it will express the feelings of the

society in which it lives, the Hizb leadership will deliver this expression in

terms and meanings unfamiliar to what the society has accustomed itself to.

It will have new concepts that will be different from the society’s prevailing

concepts, even though it represents the society’s emotions. Therefore, the

first circle will appear unusual to the society, and will attract only those

individuals who possess strong feelings. The strong awareness within these

individuals will attract them to the ideology that the first circle embodies.

2) The first circle will usually be small in number and slow in movement. This is a natural (expected) matter. In spite expressing the sensation of the society that it is living in, it however uses expressions and wordings that the society is not used to hearing when expressing this sensation. This is like defining the specification of the meaning of the Mabda’ (ideology), the ‘Aqeedah and when clarifying the meaning of colonialism. Instead of using the word ‘Istiqlaal’ (independence), which was regularly used, this first Halaqah utilised the expressions of: ‘The resumption of the Islamic way of life, the return of Islaam to life and the establishment of the Khilafah’. It attacked the nationalistic, patriotic, interest based and spiritual bonds and used other expressions which the society was unaccustomed to hearing. This was in addition to calling for concepts that were contrary to the dominant widespread concepts within the society.

Even though it was expressing the sensations of the society when it made the return of Islaam to life the society’s issue, when it made clear that the other ideologies or communism and capitalism were merely Kufr thoughts, that the thoughts of freedom and democracy were also thoughts of Kufr, when it explained that the ‘Aqaa’id (beliefs) are not taken except by Yaqeen (certainty), that the only source for the Ahkaam Ash-Shar’iyah is the Wahi (divine revelation), that every Muslim is responsible before Allah and that the issue is not restricted to the ‘Ulamaa and Fuqahaa’ alone. Additionally that there are no Rijaal ud-Deen (Men of the Deen/clergy), that it is obligatory to regard non-Muslim subjects as Ahl Dhimmah who have specific rulings. Despite expressing what the society senses and feels all of these concepts mentioned above differ from what the society has become accustomed to hearing. This is what leads to this Kutlah being small in number and slow in movement as the people regard it with the view of strangeness or oddity. Indeed they regard the Kutlah as being estranged and foreign from them. For this reason it does not attract to it other than the one whom Allah (swt) has granted a sufficient amount of heightened sensation which forms a susceptibility and openness toward being attracted to the magnetism of the ideology which is embodied in the first Halaqah (circle).

3. The thinking of this first circle (the leadership) will be deep, and its

method of revival fundamental, which means that this circle will start from

the basics. This will enable the first circle to stand taller, and be able to look

farther. Thus, it will rise above the bad circumstances in which the Ummah

lives. It will also have foresight and a clear vision of the situation which it

aims to transform the Ummah to, and it will clearly see the method to change the present situation. The majority of the society where this circle lives will

not see farther than its current status. Because of the attachment of the

people to their circumstances, they cannot rise above the situation, and they

cannot comprehend the situation correctly. Due to the declined society’s

primitive thought, this society visualizes things with respect to the status quo,

which causes it to generalize issues in a distorted way, so as to adapt to the

status quo, and to conform its interests to the status quo.

The Hizb’s first circle will have surpassed this primitive thinking and

proceeded towards comprehensive thinking. Hence, it will make the current

reality the object of its thinking, rather than making the situation the source

of its thinking. That is, it will attempt to change the situation to conform to

the ideology and will not change the ideology to conform to the status quo.

Hence, by attempting to change the situation, reshape it, and keep it under

its control, the Hizb will seek to change the situation to make it conform to

the ideology, rather than changing the ideology to conform to the situation.

As a result, there will be a difference between how the society views life and

how the Hizb’s first circle understands life, and therefore there will be a need

to bridge this gap.

3) The thinking of this first circle (The leadership) is normally deep and its method for change is radical i.e. it begins from the roots. This means it works for revival launching from the ‘Aqeedah in order to generate two matters within the Ummah in respect to her thinking:

A) Depth in study/examination: This is where in any study she undertakes she can arrive at the origin from which the issue sprung out from.

B) Comprehensiveness: This is exactly like the ‘Aqeedah upon which their Nahdah is built and based upon. This is where the ‘Aqeedah is a comprehensive thought (Fikrah Kulliyah’ in relation to all of the matters that can be sensed and about what came before and after them.

Whoever has this approach in his study then it will be inevitable for him to raise above the bad reality that he is living in and not make it the source of his thinking. Indeed he must circle high in the sky so that he can make the reality the subject area of his thought. He will then be able to see all the bad that exists in the society upon its true reality. This is similar to how the Kutlah sees with clarity the new reality that it wishes to transform the society to. This means that it envisions its goal and objective enabling it to put down an engineer’s blueprint which makes clear its structure, foundations and parts. Similarly due to its elevation above the reality and its vision for the new reality it can envision the path that leads towards it, and this proceeds along it with assurance and tranquillity. Through flying high above the reality that it lives in, it can see that which lies behind the wall.

As for the remainder of the people then they are tied and bound to the reality and can only see that which exists around them alone. The source of their thinking was the reality that they live and they are unable to see further than that. As a result we see that their solutions and treatments emanating and coming from the reality that they live in whilst attempting to shape and condition themselves in order to live alongside the reality. They do not work to change the reality because they do not envision the reality that they want to move to. For this reason we see that all of the movements that have come into existence are unable to draw a clear picture in relation to their goals and objectives. And if they did in fact call to objectives then they did not define and specify the nature of these objectives and their shape. Their thoughts remained basic and the pictures which existed in their minds were taken from the reality that they lived in and their measurement of matters was as a whole mistaken. Therefore sometimes they would see Islaam as being socialist whilst at other times they would see it as being democratic whilst regarding the Ruling System as one based on Shuraa. They would take the understanding that Shuraa is the Ruling System of Islaam, that Democracy is the same as Shuraa and as such Islaam is Democratic. The mentalities of the general masses were formed upon these types of criteria and misconception which also included the current party structures (movements) because there thinking was taken from this current bad reality. Due to this all that the human has to do is shape and condition himself in order to live within this reality. He will make his benefits and interests revolve alongside this reality because this is what the reality of the current society and the state and condition that it has arrived at. He would be an individual or a Takattul living in this society without being able to elevate above the reality of the society because he does not possess the components necessary to elevate above and beyond the reality. This is completely different to the first circle (the Qiyaadah/leadership) because it has relies upon a firm principle for its thought and this is that it is essential for the thought to be connected to the action, and that the thought and the action must be for the sake of achieving a specific objective, and that all of this must be within an atmosphere of Imaan (Jaw Iemaaniy).

This is the firm practical principle: Thought, followed by action, for the sake of an objective, in an atmosphere of Imaan.

4. The thought of the Hizb’s first circle (the leadership) will be based

on a firm principle, that thought must be linked to action, and thought and

action must be for a specific objective. Because of the fact that the ideology

is embodied in the Hizb’s first circle, and that its thoughts must be linked to

the aforementioned firm principle, a constant atmosphere of Iman will be

produced. This atmosphere will help in controlling the situation and changing it. This thought will not conform to whatever it encounters, but instead will mould the situation to conform to the thought. In contrast, the

society, having no basis for its thoughts, does not know the objective for

which it should think and work, and its members’ objective is immediate and

selfish. As a consequence, the society has no atmosphere of Iman and the

society is forced to conform to its circumstances. As a result, contention will

occur between the first circle of the Hizb and the society where the first

circle will first emerge.

As for the details of that then it is that the thought of the leadership is a practical thought which means that it is a thought that aims at treating a specific reality. It is dealt with not only to explain its true reality and truthfulness (correctness) but rather so that it is worked with and acted upon. It is therefore not a philosophical thought that studies a particular reality, or to examine that which lies behind the nature, or thought associated to theories and hypothetical realities in order to explain the validity or falsity. It is also because it represents a Fiqhiy thought in order to deduce Ahkaam and explain Masaa’il (issues) whether the people adopt them or not. This is because the Fiqhiy thought represents a study of practical thoughts in the case where it is a study of the Ahkaam Ash-Shari’iyah, and the Ahkaam Ash-Shar’iyah represents practical rulings. However the difference here is that the Faqeeh is concerned with the deduction or extraction (Istinbaat) of the Hukm Ash-Shar’iy from the detailed evidences, whether someone else follows his opinion or not or whether or not he abides by it. This is in opposition to what we have said about the thought which is the subject area of the study. This is because this thought must be connected and linked to the action, so that the individual does not live in fiction (imagination), delusion, or upon hopes and aspirations, like the philosophers, Mutakallimeen, the scholars of Mathematics and Physics, or the Fuqahaa’ and Mujtahideen. The reality is different to that as it is rather only concerned with the practical thoughts which have been understood to be acted upon within this reality in order to change it.

Linking the thought with the action without a defined objective or specific goal means going round in an empty cycle, and the one who does this will revolve around himself (i.e. go round in circles). An example of this type of person is one who has believed in a certain idea, he sees within all types of goodness and so sets out to act upon it and call towards it without having defined an objective for it or without specifying an aim. Therefore he works and works however he revolves around himself within his place (surroundings). He is like the sincere preachers (Wu’aazh) and Khutabaa’ in the Masaajid and the Kuttaab (writers) who expend strenuous efforts in respect to studying, exploring, deducing before authoring and writing, whilst hoping that others will proceed upon that methodology, or that the spread of these ideas will gradually lead to change. For this reason it was essential to put down this third basis for the principle (the practical principle) which is the Hadaf (goal/aim) of the action or work. What is meant here by a goal is not any goal like for instance that it is to attain reward, or arrive at the pleasure of Allah, as this represents the objectives of all objectives. Rather what is meant and intended is the result that is hoped to be achieved from undertaking the action and aiming to arrive at a specific objective, in addition to the pleasure of Allah. This is because the aim of the action is to change the present and current corrupted reality within the society and to bring about a reality which is good.

The third basis or fundamental component is the goal (objective). It is the defining of a goal and the putting down of a specific objective and aim which breaks the empty (vicious) circle and it provides a straight line to proceed along until a specific point is reached and that is the aim that has been laid out (at the beginning). The placing down of an objective assists the embodiment of this objective within the one carrying this idea and which his Imaan has motivated him to act for. So instead of his action rotating around himself without an aim his action would then proceed upon a straight line which leads by way of result to the accomplishment of his objective. The level of drive towards working for his objective and his hope in respect to its realisation would be in line with and in accordance to the scale and level of this objective and its crystallisation within him. This would be strongest when the objective has been defined by the thought itself and explained it in its generalities and partialities in addition to having explained the method and path that leads to its accomplishment. It is not enough for the aim to be a general thought which is not defined; rather it has to be clear and as clear as the thought itself because it is the aim of the action itself. So when someone says that he is working to change the society upon the basis of these thoughts, he must be able to envisage the other society that he wants to move to. He must not be deceived by superficial appearances, or by partial thoughts, or by the implementation of some of the thoughts and Ahkaam, imagining that his objective has been reached by that, or that it represents the first step toward the achievement of his objective. The fact that this thought has emanated from a fundamental principle/basis, and the work for it has also emanated from the same fundamental principle, and the objective as well has been explained and made clear by the Ahkaam that have emanated from the very same principle, and it is the principle that he believes in and has occupied the status of his Imaan, and he has believed that he only lives for its sake, and for the sake of that, then this means that the Jaw Al-Iemaaniy (atmosphere of Imaan) has become the motivator for the work and acting.

This atmosphere of Imaan therefore represents the fourth basis or fundamental component of this firm practical principle. The atmosphere of Imaan (Al-Jaw Al-Iemaaniy) is the complete realisation that all that is undertaken in terms of actions, all that he believe in terms of thoughts and all that has been defined in terms of objectives, only represent practical Ahkaam that his principle of Imaan has dictated upon him. The meaning of this is that this person who is not at peace with the corrupt reality and all that it contains of difficulties, the hardships he faces in it and trials that he encounters, that this person’s determination and concern can abate and subside. Despair could creep into him and as such he revises his thought and that which motivates him to work and do anything. Then when he finds that this matter emanates from his Aqeedah based on Daleel (evidence), and when he finds that Allah (swt) does not let the action of the one who acts go to waste, and that the promised reward is much greater than the price that is paid or cost incurred, and when he realises with certainty that his return is to Allah (swt), and that his Imaan in Him (swt) is the fundamental pillar of this basis, then through his revision of the path he is proceeding upon and his realisation that he is following the footsteps of the Messenger of Allah (saw), then through the like of this revision and through his living in the atmosphere of Imaan he will find a powerful incentive to act and work and he will find a strength that knows no limits.

Through this atmosphere of Imaan he will be able to subjugate the reality and change it. This is because this type of thought linked to action for the sake of a specific objective within this atmosphere of Imaan does not change and is not affected by what it comes across and passes by. Indeed the opposite is true; it is a firm thought because it has come from a firm principle/basis, it changes that which it comes across whilst others are affected by it because it is a practical thought that treats and solves the practical realities whilst it emanates from a firm basis of Imaan which is the Aqeedah. This is different to the declined society because it does not have a basis for its thoughts and its actions arise from reactions or by imitating other societies. As a whole it doesn’t know the purpose that it is thinking and acting for whilst the objectives of its individuals are individualistic, selfish and short term. The like of this thinking without a firm basis ‘The Aqeedah’ to act as a basis for his thoughts, inclinations and objectives, does not generate for him the atmosphere of Imaan and it does not cause an effect upon others. Rather he is susceptible and open to being affected by others and he will find himself forced to shape himself by the atmosphere that is surrounding him. From this reality the clash between the first circle and the society that lives in it arises.

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5. The duty of the Hizb leadership will be to create the atmosphere of

Iman, which will induce a certain way of thinking. In order to build its body

correctly and at a spectacular speed, the leadership should initiate some

actions in order to develop itself rapidly and to thoroughly purify its

environment. The Hizb’s first circle should also transform itself at a rapid

pace from a Hizbi circle into a Hizbi bloc and then into a fully-fledged Hizb,

which will establish itself in the society in such a way that it will affect the

society, rather than being affected by it.

4. It is from the greatest of obligations upon this first Halaqah (circle) to generate and bring into existence the atmosphere of Imaan because it obliges a specific method for thinking. This is because it makes the Tafkeer (thinking) always either built upon the Qaa’idah Al-Fikriyyah (the intellectual basis) ‘The Aqeedah’ or emanating from it.

In order to accomplish that it must undertake targeted actions and activity in order to speed up building itself, develop its body and to purify its atmospheres by distancing any attempt to measure upon anything other than that intellectual basis. This is to enable it to move from being a Halaqah Hizbiyah to becoming a Kutlah Hizbiyah (Party block) and then to becoming a total completed Hizb which enforces itself upon the society where it would be effective within the society and not affected by it. Being restricted to and adhering to the intellectual basis and making it the measure for every thought and the source from which every Hukm emanates and is derived, leads to rejected all that has become concentrated within the society in terms of erroneous concepts, corrupt beliefs and bad norms/customs. That which controls being affected by the society is taking this basis (the Aqeedah) and by making all that emanates from it in terms of concepts and what is built upon it in terms of thoughts an atmosphere of Imaan which represents the effective element that is influential and effective within the society.  

6. These deliberate actions will be developed through a careful and

meticulous study of society, its individuals, and the present reality, and by

cautiously safe-guarding against infiltration of any incorrect elements into

the Hizb’s entity and against the occurrence of any error in the set-up of the

Hizb’s apparatus. This is because any error may deviate the Hizb from its

correct direction and cause the Hizb to split.

5. The following are matters in which an aware study must take place:

a) An aware study of the society:

This is to have knowledge of the general custom (‘Urf) that dominates its atmospheres, the Ra’i ul-‘Aamm (public opinion) in it around its issues, the people of effective influence within it and the means and styles that have an effect upon its customs, norms and traditions. Additionally does their still exist some purity and sincerity within it or has the element of hypocrisy become one of the thoughts that is focused and concentrated within it, or does the element of indifference dominate over the dispositions of the people within it? And what is the position and stance of the society in respect to the systems of Kufr which are applied it and what is the level of its dedication and attentiveness to the concepts of Islaam, its opinions and how much is it affected by them? And what is its position towards its rulers and those who support them?

b) An aware study of people and personalities:

Here we mean the people and personalities who fundamentally possess effectiveness or influence. Is their leadership true or are they leaders established upon securing interests and realising benefits, or have they been forced upon the people? The study also requires knowledge about the cultured (Muthaqqif) group and the extent of their sincerity to their foreign culture and their understanding of it. Knowledge is also required about the Mut’allam (educated) from amongst the sons of the Ummah and the extent of their concern towards Islaam, their level of awareness about it and the extent of their Imaan (belief) in its Ahkaam and opinions.

c) An aware study of the atmospheres to attain knowledge about the measures (criteria) and bases (principles) that the people refer to in their thinking and the principles that they refer to for their concepts and opinions. Do they put the interests of the society before their own interests? Does their trust and confidence in the foreigner still dominate over their dispositions and is the personality of the disbeliever still seen to represent the highest of examples within them?

d) A careful and cautious monitoring of the Hizb body so:

1) So that a corrupt element does not creep into the Hizb body which works to reach the center of decision making, or to split and divide the Hizb upon itself, or works to bring doubt in regards to the possibility of the Hizb reaching its objective and realising its aim, or which works to incline the Hizb or attempts to make her incline away from the sound path that it proceeds upon and the methodology that it has adopted.

2) So that an error in respect to the putting together of a body (apparatus) from amongst the Hizb’s bodies (apparatuses) representing the Takattul does not occur. This could be like the situation where one of its committees undertakes something that it does not have the right to undertake or when one of the committees takes a decision to isolate from the leadership i.e. to exit from and go outside of the center of decision making and its leadership.

7. The deeply rooted and firm ’Aqeedah, as well as the Hizb’s culture,

must form the bond between the Hizb members and the law that directs the

Hizb, rather than the written administrative law. The method to strengthen

this ’Aqeedah and the culture is to study and think in order to develop a

specific mentality, and to generate thought that is linked with the emotion.

The atmosphere of Iman should constantly prevail in order to maintain the

two factors that bind the Hizb, its heart and its mind. Therefore, it is essential

to believe in the ideology in order for the heart to start binding the Hizb’s

members. The second factor that binds the Hizb, i.e. the mind, will then be

formed by deeply studying the ideology, learning it, memorizing it and

understanding it. As a result, the Hizb will be correctly prepared, and its

bond will be strong in a way that enables it to resist all shocks and challenges

that come its way.

6) The matter that joins together the individuals of the Kutlah (i.e. the Hizbiy method), must be the firm and deep rooted ‘Aqeedah whilst the mature Hizbiy culture represents the bond between the members of the Hizb. This must be the Qanoon) law that the Jamaa’ah (collective) proceeds in accordance to and not the administrative law that is written on paper. As the matter that joins together the individuals of the Hizb is the ‘Aqeedah and the Thaqaafah (culture) then it is essential to work to strengthen it. This is done by way of study and the thought until as a result of this study and thought the effective method of thinking is formed and the affairs, realities and events (incidents) are understood according to a specific form and specific manner. This is accomplished by strengthening the principles and measures (Criteria) which are referred to when judgement is passed upon matters and realities. In this way we are able to connect the thought and the Shu’oor (feelings/sentiments). By making the certain deep rooted Islamic ‘Aqeedah the fundamental measure for all thoughts and concepts, we would have preserved the atmosphere of Imaan so that it dominates over the Hizb. The most prominent manifestation of this amongst the Shabaab is manifested by their asking for the Daleel (evidence) for every issue. This is what we mean by the dominance of the atmosphere of Imaan over the Hizb because it represents a connection to the ‘Aqeedah in respect to the partialities and details of the events and realities. In this way the heart and the mind will be that which joins the members together.

Therefore the Imaan in the ideology and making it the centre of attention makes the heart at one and together amongst the Shabaab, whilst the detailed precise study of the ideology and memorising that which emanates from it in terms of thoughts and Ahkaam, and by bringing to the fore the measures (criteria) and bases that the ideology has brought, makes the ‘Aql (mind) the second factor which brings the Shabaab together as one, through the formation of a specific mentality that encompasses everyone. This means that a single specific method of thinking is generated amongst everyone and in this way the Hizb would have prepared itself in a sound manner and its bond would be firm and completely solid enabling it to remain firm and strong in the face of all the shocks and punishment (they will encounter).

8. The Hizb leadership (qiyaadah - the first circle) is similar to a

combustion engine in some aspects. For example, in a combustion engine, a

spark ignites the gas. This ignition generates thermal energy. This thermal

energy causes the internal pressure to increase. The pressure pushes the

piston. The piston imposes its motion upon the other parts of the engine,

thus causing the machine to run. If the motion of the engine stops, all the

other parts will stop. Therefore, the spark, the gas and the motion of the

engine must exist for the engine to run the machine. Similarly, with the Hizb

leadership (the first circle), the idea is the spark, the feelings of the aware

persons of the leadership is the “gas,” and the person whose feeling is

affected by the idea is like the motion of the engine. When the idea comes

into contact with the person’s feelings, energy is generated, which drives the leadership into motion. Its motion is transferred to other parts of the Hizb, whether these parts are individuals, circles, local committees or others, all of

which are affected by its warmth. Hence they all move and function as the

machine functions, and the Hizb starts its course and begins growing.

Therefore, the warmth of the leadership must spread to all other parts of the

Hizb for them to function properly, because it is essential for the engine to

move with perfect synchronization in order for the machine to function

properly. In this aspect, the Hizb leadership bears similarity to a combustion

engine. The leaders of the Hizb must understand this aspect and maintain

communication with the other parts of the Hizb in order for the leadership’s

warmth to affect everyone. If after several contacts the leadership finds that

other members and committees are not functioning without the leadership’s

movement, they should not despair. They should realize that this is natural

because the machine does not function unless the engine functions and heat

is emitted from it.

However, unlike the combustion engine, which imposes its motion upon the

other parts of the machine, the leadership (the first circle) does not cause the

other parts of the Hizb to move by the mere imposition of its motion upon

the Hizb. This process of imposing the motion on the other parts, is

necessary only in the beginning. But once the Hizb is set in motion, the other

parts can function by themselves even without the motion carried to them

from the leadership. In this respect the leadership differs from the

combustion engine. The combustion engine is always the driving force of the machine and the machine would not function if the engine did not start the motion. However, the leadership is more like a social engine than a

combustion one. The Hizb members, its circles and its local committees, are

humans and not metal objects. They have life in them. They will be affected

by the warmth of the leadership. This warmth stems from the warmth of

the ideology, which is embodied in the leadership (the first circle). After the

members and the Hizb organs digest the idea and interact with the warmth

of the leadership, they become part of the engine that carries the motion of

the leadership. Eventually, the mere motion of the leadership, due to this

warmth, naturally spreads motion in the entire Hizb. The leadership of the

Hizb, as a social motor, becomes one intellectual common whole throughout

the Hizb. At this stage, the leadership is no longer the sole provider of the

motion. With the growth of the leadership, and the completion of the

formation of the Hizb, the whole Hizb becomes the provider of the motion.

Thus, the Hizb does not need the motion and warmth provided by the

leadership. Instead the ideology flows into the Hizb members. The Hizb, its

circles and its local committees will automatically progress without

depending on the motion provided by the leadership. That is because the

warmth of each component of the Hizb is emanating from itself and from

the cohesive intellectual whole which is common within the Party and

naturally connected to all of these parts.

7) The leader of the Hizb (the first circle) resembles the motor engine in one aspect and differs from her from another. It resembles it because the motor engine for example has heat energy which is generated from a spark and petrol in respect to the motor’s movement/activity. This heat energy produces pressure in the air and this pressure drives the rod which is the part that forces the other parts to move so that it (the engine) runs. Therefore the spark, petrol and the movement of the motor are the origin because due to its generation of heat pressure is produced and this pressure force movement upon the rest of the parts and drives the engine. Then if the engine activity ceases all of the other parts would also cease to move/function. It is therefore essential to have the spark, the petrol and the motor movement in order for the motor to run (function) and so that all of its parts run.

This is similar to the leadership of the Hizb: The thought is like the spark, the sensation that has been generated in the aware people is like the petrol whilst the person whose sensation is affected by the thought represents the motors movement. So when the thought connects to the sensation within the human, heat energy is brought about, which then pushes the Qiyaadah (leadership) into motion. Then this motion (movement/activity) of the leadership is then obliged upon the other remaining parts of the Hizb in terms of its individuals, Halaqaat and local committees amongst others. These will be affected by its heat and they will move in motion and they will function as a single machine. In this way the Hizb would begin to proceed in activity and motion and will play the part of development in terms of its formation.

It is therefore essential for the heat energy to be sent out and emitted from the leadership to all of the parts of the Hizb so that its part spring into motion as a whole. This is just like the motion of the motor and this represents the aspect in which the Hizb resembles the motor engine.

The importance of presenting this resemblance is so that the leaders of the Hizb pay attention to this aspect so that they can monitor the motion of the rest of the parts. Then if those leaders sense that the rest of the parts or some of them are not moving or active, it must then increase its contacts/communications because the machine does not run unless the motor runs and heat is emitted from it.

However the motion or movement of the Qiyaadah (leadership) would not be effective in imposing movement upon the Hizb in the same way as the motor, rather its motion would only represent the first matter (or initial instigation of movement). However after the Hizb proceeds (and moves) the issue will no longer be like that and this is because every member of the Hizb is supposed to be a motor himself. The spark, the petrol and the engine movement must be present within every individual. So the Fikrah (thought) in respect to them would be like the spark, their sensation (Ihsaas) in respect to the obligation of the work would be like the petrol, whilst the effect that results from the Fikrah and the Ihsaas represents the motion and movement of the engine. Therefore the comparison applies to the beginning or at any time in which shortcomings or distancing is noticed in which case the Qiyaadah is meant to emit heat to activate movement and motion.

This is in addition to the fact that the leadership (Qiyaadah) represents a social engine whilst the members of the Hizb, their committees and Halaqaat (circles) consist of humans. All of them are affected by the heat of the ideology which is embodied in the leadership and as such they become part of the motor. Therefore the mere motion of the motor moves all of the remaining parts naturally because, in its description as a social engine, the intellectual whole would be spread throughout the entire Hizb. This means that all of the Shabaab of the Hizb would have believed in the same Mabda’ (ideology), embodied the same Fikrah (thought) and been bonded with others by his mind and heart. The Hizb would then be, as a whole, like a single body, an intellectual whole which thinks in accordance to the same single method. In this case it would not be the leadership of the Hizb alone that carries the movement of the engine. Indeed through its development and the completion of the formation of the Hizb i.e. by the multiplication of its cells and Halaqaat, the organisation of its organs (bodies) and committees, and through the defining of responsibilities and obligations, the Hizb would through all of this carry the movement and motion of the engine as a whole. As such the proceeding of the Hizb (in its work) would not need and require the movement of its leadership or the emission of its heat. Rather the Hizb will proceed in its description as an intellectual whole because the ideology would have become embodied in all of its Shabaab and the Halaqaat and committees would proceed automatically, without the need of heat or warmth from the leadership. This is because the heat of every part emanates from itself and from the intellectual whole that is spread throughout the Hizb, and is connected to all of the parts in a natural manner.

9. The ideological Hizb will proceed in three stages so as to start

implementing its ideology in society:

First: The stage of study and culturing in order to develop the Hizbi culture.

Second: The stage of interaction with the society, so that the society

becomes aware of the ideology, the (acceptance of the) ideology becomes

the public traditions of the society, and the whole community perceives it as

its ideology and defends it collectively. In this stage, the Ummah starts her

struggle against those who stand as obstacles in the path of the

implementation of the ideology, such as the colonialists and their tools such

as the ruling classes, those who prefer living in the dark, and those fascinated

by the foreign culture. The Ummah starts this struggle because the Ummah

adopts the ideology as her own, and views the Hizb as her leader.

Third: The ruling stage, by acquiring the authority throughout the Ummah in

order to implement the ideology upon the Ummah. From this stage, the

practical aspects of the Hizb will manifest itself in life’s affairs. Calling to the

ideology will remain the main task of the state and the Hizb. The ideology

will be the message that the Ummah and the state will carry.

8) The Hizb proceeds upon three stages until it implements its ideology upon its society:

Firstly: The stage of study and learning to generate the Hizbiy culture i.e. to bring into existence and prepare a grouping of Shabaab who are prepared and ready for sacrifice.

Secondly: The stage of interaction (At-Tafaa'ul) with the society that it is living in until the ideology becomes an 'Urf 'Aamm (general/public custom) as the product of awareness and the collective as a whole considers it to be her ideology to the point that she would defend it collectively. In this stage the struggle (kifaah) begins between the Ummah and those who are an obstacle in the way of the implementation of the ideology represented in the colonialists or those they have placed over or amongst us in terms of the rulers, those living in the dark and those who have become infatuated with the foreign culture. This would happen because it would consider the ideology to be her own and it would see the Hizb as being a leader for her. The objective is therefore to bring about an Ummah that has confidence in her ideology and the leadership of the Hizb.

Thirdly: The Stage of being handed the reins of the rule by way of the Ummah in a complete manner, so that the Hukm (rule) can be taken as a method to implement the ideology upon the Ummah. In this stage the practical aspect of the Hizb in the arena of life begins whilst the aspect related to the Da'wah (invitation) to the ideology would remain the original (main) work of the State and the Hizb. This is because the ideology is the Risaalah (message) which the Ummah and the Dawlah (state) carries.   

10. In the first stage, the stage of establishment, it is assumed that all

the individuals of the Ummah are equally devoid of any correct culture. The

Hizb begins culturing those who wish to join the Hizb and considers the

entire society as a school. The Hizb seeks to build and prepare the group that

is able to approach the public in order to interact with it in the shortest

possible time.

It must be realised that this culturing process is not academic and that it

differs completely from the schooling process. The culturing process must

proceed with the understanding that the ideology is the teacher,

 (i.e. the source from which the ideas are taken.) The knowledge and the culture

acquired must be restricted to the ideology and to whatever is necessary to

proceed in life. Furthermore, in order to prevent the Hizb’s culture from

becoming scholastic or academic, the culture must be practical, and it must

be taken to be acted upon, and a thick barrier must be maintained between

the member’s mind and the academic aspect.

9) As for the first Stage then it is the foundational Stage and it can be narrowed down to considering all of the individuals of the Ummah equally as being devoid of all culture and then beginning to culture those who wish to be members in this Hizb with its culture. The whole society is considered to be the school of the Hizb so that the Hizb can graduate in the shortest possible time a group that is capable of making contact with the collective and interacting with it. The one who accepts to be a member in the Hizb must have Imaan in the ideology, the Aqeedah of the ideology and he must be committed to the Ahkaam (rulings) of this Aqeedah and to proceed in life in accordance to them. However we have already indicated that the Raabitah (bond) between the members of this Hizb, in addition to the Aqeedah, is the Thaqaafah (culture) that the Hizb has prepared, and this is because the issue revolves around generating an intellectual whole (Kull Fikriy). Generating the intellectual whole can only mean unifying the method of thinking, unifying the opinion, Ahkaam and the viewpoint towards realities and events. This would not occur in the absence of unifying the culture and the understanding of the Usus (foundations) upon which the measuring of concepts takes place. For this reason it is necessary to consider any member (who accepts to be a member) to be devoid of any culture and as such it begins to culture him with this Hizbiy culture until he is qualified (capable) of making connections (communicating) with the Jamaa'ah (collective), and so that he is prepared to undertake the burdens (and responsibilities) of the Da'wah and so that the ideology is embodied within him in order for him to truly become a part of this intellectual whole. Also considering the whole society to be the school of the Hizb means that no consideration is given within the society to its different groupings, divisions and classes, so there is no difference between the educated and the non-educated whilst the only difference worthy of consideration is the level by which the culture is absorbed and the level of the readiness to sacrifice and undertaken the burdens and responsibilities. 

It must be made clear that this culturing is not educational because there is a very large difference between the Thaqaafah (culture) and Ta'leem (education) i.e. the acquisitionn of knowledge and information, and even if both of them include the gaining of knowledge and the development of information. There is a difference between Thaqaafah (culture) and 'Ilm (knowledge) and this difference comes from the angle of how it is attained. So we attain Thaqaafah by way of prompting and informing which is followed by observation (taking note) and deduction. This is whilst we attain 'Ilm by placing the subject in circumstances which are not its circumstances and by conducting experimentation upon it which is followed by the conclusion or inference. In relation to this there is a detailed study which goes beyond the context of our current discussion. However in this above statement what is intended by the differentiation between the culturing and educating, is that the information that is gained in education is information and areas of knowledge which the human may require in his life and he may also never need or require it. So what is meant by education is the gaining of areas of knowledge and information or developing what he already has in terms of knowledge and information, whilst culturing means the development of the areas of knowledge and information that the personality of the individual has adopted upon its basis and which acts as a rectifier (constituent) for his conduct. So culture is the attainment of areas of knowledge and information that the individual requires in his life and then proceeds to act in accordance to it. This is what we mean by the words Thaqaafah and Ta'leem (education) in this paragraph (from the book) and this is what makes evident the difference between this process of culturing and what happens in terms of education within the school.

For this reason it is essential for the culturing in the Halaqaat (circles) to proceed upon the consideration that the ideology (Al-Mabda') is the teacher and that the areas of knowledge that are provided in these Halaqaat must be restricted to the ideology and what is necessary to engage in the battlefield of life.

As for what is restricted to the ideology then this includes the 'Aqaa'id (beliefs), the Mu'aalajaat (treatments/solutions), the carrying of the Da'wah, the explanation of the manner of implementing these solutions, a knowledge of the reality which it is wanted to take the society to, knowledge of the society he is in, knowledge of what understanding of the ideology dictates like the Qawaa'id (principles), Ahkaam and language amongst other issues, and all that is similar to these. As for what is necessary to engage in the battlefield of life then what is intended here is the understanding of what is within the society in terms of false and erroneous beliefs, thoughts and norms/customs which it will engage with in a stage of (intellectually) violent struggle. Knowledge of this must be encompassed (and be comprehensive) so that the manner of combating it can be known and so it includes understanding Communism, Democracy and Nationalism amongst other thoughts which fall within this area or reality.

This is from one angle, from another; these areas of knowledge and information are taken so that they are acted upon immediately within life's arena. When we say that they need to be acted upon in the arena or battlefield of life we do not mean that it should be restricted to making his personal conduct proceed in accordance to them, but rather what is meant is that he carries them to the people, engages in the intellectual struggle with his opponent, or that he spreads the thoughts of the ideology and its opinions and beliefs. For this reason it is essential for the culture to be practical whether this applies to the conduct of the individual or it relates to the carrying and spreading them to the people and engaging in the intellectual struggle with them. It is necessary to keep far away from the academic school aspect because this issue does not relate to the taking of an exam, or is it about asking questions and giving answers, and it is not an issue of memorising and learning information off by heart. Rather it is an issue of understanding (Fahm) and acting ('Amal), an issue of culturing and interacting and of embodying the ideology within the student.