part 7- point 12

12. At this stage, it must always be realised that the society in its entirety

is the main school of the Hizb. At the same time, however, we must keep in

mind the differences between the school and the Hizb with respect to its

culturing circles.

Realising that the entire society is the Hizb’s school stems from the nature of

the Hizb’s task at this stage, which is to awaken the true ’Aqa’id (convictions)

and produce the correct concepts. This task can only be achieved through an

educational process where the Hizb’s ideology is the teacher, that is the

source from which the ideas are taken, and where the Hizb’s culture is the

subject being taught. The ideology and the culture of the Hizb would be

manifested in those whom the ideology is completely embodied in. These

individuals would be the direct instructors in the society. The local

committees with their circles would serve as society’s classrooms, and the

entire society would be the school. This teaching process necessitates that the

Hizb’s members, and those who adopt its concepts, must maintain a

profound study, so as to develop a correct understanding, and must

continuously learn the Hizb’s culture at all times. In addition, they are

required to memorize the constitution, the important rules, and the general

principles adopted by the Hizb. This necessitates a learning process similar to

that in a school, and it is imperative that every person who joins the Hizb

adheres to this process, including the one who is educated, as well as the one

who is not educated but has the potential to be educated. It also does not

matter as to what level of education a person has, whether it is university

level or elementary one. Any leniency in the culturing process with any

individual will leave this individual outside the Hizb, even if he has joined it,

and this may harm the Hizb structure.

It is important at this stage for the Hizb not to get involved in any action

until the Hizb has cadres who have acquired the Hizb’s culture before

involving in any action. Hence this stage would only be a culturing stage.

Realising the difference between the school and the Hizb in terms of

culturing will prevent the Hizb’s culture from turning into academic culture

and thus losing its effectiveness. Therefore, it is important to place a thick

screen between the Shabaab of the Hizb and the academic aspect of the

Hizb’s culture, and to recognise that the objective of the Hizb culture is to

change the concepts, to work in the realm of life and to carry the intellectual

leadership in the Ummah. One who carries the Hizb culture must not hasten

towards the academic aspect. If one is in need of just academic knowledge,

then the appropriate place is the school and not the Hizb. Taking the culture

towards the academic aspect would take away the quality of the work and

would delay the Hizb from moving towards the second stage.

12) In this delicate stage – the stage of culturing – it is necessary to realise that the society in its entirety is the greater school of the Hizb whilst continuing to comprehend the vast difference between the school and the Hizb in its cultural circles:

The society = The school.

The Mabda' (ideology) = The teacher.

The Hizbi culture = The subject that is taught.

The Mushrifoon (those supervising) – those people in whom the ideology and the culture of the Hizb is embodied = The teachers who undertake the teaching.

The Halaqaat (circles) = The school classes (classrooms).

The local committees = The administration that supervises the appointment of the teachers and pay attention to the teaching.

The above is representative of the school image.

In the case where the task of the Hizb in this stage is to spread the truthful beliefs and bring into existence the correct concepts, and in the case where there are Mushrifoon (i.e. those teachers or people in whom the ideology and the Hizbi culture is embodied, then it is necessary for them to engage in a deep study of these thoughts, understand them correctly, to revise the Hizbi culture continuously, memorise its constitution and the general rules and general principles which the Hizb has adopted. This is so that they can do the task that they have been entrusted with in a proficient manner which is to supervise the Halaqaat (i.e. to teach this subject to the classes). This will not happen unless the image of the school is applied and even if it is free from examinations, essays and marking. This will only be accomplished by way of the teacher noticing and paying attention to his students (Daariseen) and to know the extent by which they have absorbed (the culture), their capabilities to understand, what stages and levels they have reached, in addition to taking note of their interaction with these thoughts, their drive to understand them, spread them, their commitment to them and their adoption of what these thoughts contain. Based on that it is necessary to be particularly attentive to this matter with everyone who enters into the Hizb regardless of his cultural or educational reality, whether the person was a university graduate, graduate from Azhar or an uneducated illiterate person who has the readiness and potential to be cultured. It must be known than any negligence in this issue with any individual would be considered to be a major shortcoming and it is possible that it could result in a general or wide harm. This could be where this person who has been neglected did not interact with the culture whilst he had a background in a different culture. As a result when he speaks amongst the people he would not express the view of the Hizb in that which he is talking about and if he was entrusted with the supervision of one of the Halaqaat (circles) then he will reproduce individuals who carry the same as what he carries i.e. thoughts and concepts which differ from what the Hizb has adopted. This could then lead to the splitting of the Hizb or in the very least trouble, or he could end up being an honouree member despite the fact that honouree members do not and cannot exist in the Hizb. An even worse consequence could be that someone like this finds his way into one of the decision making apparatus of the Hizb and in that case the harm would be far more general and comprehensive.

As long as this stage is a stage of culturing and preparing Shabaab for leadership possessing the readiness to sacrifice and undertake the burdens (responsibilities) of the Da'wah, then it is absolutely not permitted to be diverted from this aspect ever. It is because this is the stage of culturing and preparation and it is not the stage of action and interaction. As such a thick barrier must be placed between the Hizb and the action in this stage i.e. before those who have become cultured in this culture have come into existence and are ready to undertake its burdens, qualified (capable) of leading the Ummah whilst at the same time being making this leadership be based upon the leadership of the thought. In this way this stage is a culturing stage and nothing other than that.

As for the necessity to continually pay attention and regard the difference between the Madrasah (school) and the Hizb in respect to the culture, then that is due to the following reasons: 

a) So that the Hizb culture does not become a school culture i.e. a monotonous study of its books and even if this led to them being memorised. If this was to happen then the culture would lose its effectiveness. The student would not interact with that which he is studying, he would not carry that which he understands to others and he will not pay attention and be concerned with the events and realities that are occurring around him. This is because what he is studying are thoughts, Ahkaam and opinions which have a reality or treat a reality and when he studies it is essential that he comprehends their reality and can apply these thoughts, Ahkaam and opinions upon that reality in addition to committing and adhering to that which he has understood.

b) So that it does not remain as education and a form of school culture it is necessary to realise from the very beginning that these Afkaar (thoughts) and Mafaaheem (concepts) have only been adopted in order to change the concepts and beliefs that are within the society and so that they acted upon in the battlefield of life, and so that they are carried as an intellectual leadership within the Ummah. Within this is an indication for the one who carries these thoughts to feel as if he is a leader for this Ummah with these thoughts and not that he is merely an individual from amongst the citizens who wishes to understand Islaam (and gain knowledge).

c) To put distance between those who have a desire to acquire knowledge and this culture: This is because the objective from this culture is not to develop information or to exploit it to acquire knowledge, attain a particular certification or so that it can aid him in a specific area or to write a book whilst seeking some kind of profit from that. The one who has a need for knowledge then hi path lies in the school, university or college and it is not allowed for the Halaqah to be taken as a means towards achieving that goal.

Indeed it is dangerous for the Da'wah for the attaining of knowledge to be a driving factor because it robs and takes away the special nature of the work and it also leads to delaying the move and transition to the second stage.

13. The second stage of the Hizb is the stage of interaction with the

Ummah, which invloves struggle. The second stage is very delicate. Its success

would attest to the correctness of the formation of the Hizb, while its failure

would prove there is a defect that should be addressed. Since this stage is

built upon the preceding one, success in the first stage is a pre-requisite for

success in the second stage. However, the mere success in culturing in the

first stage is not sufficient to bring success in the second stage. The success

in culturing must be made known to the people, and they should know that

there is a functioning Da’wah and should know that the Hizb’s member carries a Da’wah. Furthermore, it is necessary for the members to have developed the collective spirit during their cultural transformation in the study-circles

and by their contact with the society they live in, and through their attempts

to influence that society. This collective attitude will be present when they

move to the second stage, which will facilitate their interaction with the

Ummah.

13) The second stage is the stage of At-Tafaa'ul) interaction with the Ummah. It is the stage in which the Siraa' Al-Fikry (intellectual struggle) with the other factions and the Aqaa'id (beliefs), Afkaar (thoughts) and 'Aadaat (Norms) present within the Ummah begins. Similarly the Kifaah As-Siyaasiy (political struggle) begins and addressing the corrupt systems and those who are implementing them. This requires that the stage that preceded it had prepared the people who are capable of carrying the burdens of the Da'wah in this stage. This means that it is not enough for the Shabaab to have absorbed and taken in the culture, digested it and adopted it, but rather it is necessary that it be known that he is carrier of the Da'wah and that the collective spirit had formed within him. This means that he is concerned (and pays attention) to meeting the people as a carrier of the Da'wah so that when he moves into the second stage it would have been easy for him to make contact with the people and the collective readiness would be present within him making him capable of being able to affect the people he is living amongst. This is what must have been accomplished in the culturing stage and not merely learning, absorption and commitment. This is because the success of the Hizb in the second stage rests completely upon its success in the first stage and failure in this stage is an evidence of the existence of flaws in the stage of formation (i.e. first stage). It would be essential then to search for the flaws and to treat them. So in summary it is essential for the vast majority of the members of the Hizb to be qualified (capable) of moving on into the second stage by an aware culturing, followed by commitment and adoption without there being any neglect in that. This is in addition the inner readiness and preparedness to sacrifice. It is essential for their indomitable and defiant wish and desire to be living amongst the people. Even more important than that is their feeling that they are living amongst the people as their leaders, as guardians of their interests or guards to their entity and being, and that they are responsible before Allah (swt) in respect to carrying this Da'wah to the people as a whole in their entirety. This means that they have to lift their Nafsiyahs (dispositions) from that of being followers to that of being leaders and this is what achieves the success in the second stage.

14. The Hizb’s member does not proceed from the culturing stage to

the interaction stage until he has matured culturally. Maturity in culture

makes him an Islamic personality by conforming his Nafsiyyah (inclinations

and feelings) to his Aqliyyah (mentality). The Messenger of Allah _ said:

“None of you will have real belief until his inclinations conform to

what I came with.”

In addition to maturity in the culture, the Hizb’s member does not proceed

to the interaction stage until it became known to the people that he is

carrying an Islamic Da’wah. The collective attitude should have been

strengthened in the member through his presence in the circles and his

communication with society, to remove from him any tendency towards

isolation. Isolation is a blend of cowardice and despair, which must be

uprooted from the individuals and society.

14) In reiteration and clarification to what we have presented we say: That the member of the Hizb does not move from the stage of culturing to the stage of interaction until he has matured culturally in a manner that makes him an Islamic personality, where his 'Aqliyah (mentality) and Nafsiyah (disposition) are in harmony with each other. This is where the personality is composed of the 'Aqliyah and the Nafsiyah. What is meant by 'Aqliyah is the manner by which matters are comprehended so when the human examines a particular issue or wants to arrive at a certain solution, then he requires information that will explain to him that reality so that he can then connect or tie it to that reality and the attain a certain result. However before connecting the reality and the information he first needs a basis or a measure by which he can measure the reality upon and measure the information, so that the connection occurs built upon this basis/principle (Qaa'idah) or measure (Miqyaas) that he refers to at the time of the connection. This process or referring back to a particular basis/principle or bases is that which defines the manner by which matters are reasoned and upon its basis the 'Aqliyah is formed. In summary, we are able to say that the formation (or shaping) of the 'Aqliyah rests upon a collection of Maqaayees (measures/criteria) and bases or principles (pronounced basees pl. of basis) which are used at the time of connection.

For example: A person adopts the principle: 'The command form (Seeghat Al-Amr establishes Wujoob (obligation)' whilst another person adopts the principle: 'The command form only establishes the Talab (request) and does not change from that except by way of a Qareenah'. When these two then examine the growing of the beard then each of them would arrive at a different conclusion to one another because the manner by which the issue was understood was different and this difference was the result of the difference in the principle that each of them had relied upon.

Therefore the Islamic 'Aqliyah is the one that places a collection of Islamic bases/principles and measures as the reference point to measure the reality and information upon before passing the process of passing judgement upon things or matters. This means making the collection of Nusoos (texts) and what these texts have been measured upon the launching point for passing the Hukm (judgement) upon things and matters and to extract the Ahkaam (rulings) for them and this is the Islamic 'Aqliyah. By just enquiring about the Daleel (evidence) for a Mas'alah (issue) in order to know whether or not this opinion is based upon a Daleel Shar'iy makes the 'Aqliyah and Islamic 'Aqliyah and as such it is not specific or particular to the Fuqahaa and the Mujtahideen.

As for the Nafsiyah (disposition) then it is the conduct (behaviour) of the human in life built (or based) upon concepts about it. So the Islamic Nafsiyah is the one that enquires about the Halaal and the Haraam in very action and it undertakes what is Halaal and abstains from that which is Haraam. It is not only the pious or ascetic Nafsiyah related to 'Ibaadah. Rather just making the Halaal and the Haraam the basis for the conduct alone means the existence of the Islamic Nafsiyah. The development of the 'Aqliyah comes by increasing the knowledge about the Sharee'ah and awareness about the Shar'iyah principles and criteria (measures). This comes through memorising a number of the texts like the Qur'aan Al-Kareem, the Noble Ahaadeeth and the Usooli and Fiqhi principles. As for the development of the Nafsiyah then this comes from an increase in drawing close to Allah by undertaking the Taa'aat (the acts of obedience) like the Furood (obligatory acts) and those which are beyond the Furood like the Nawaafil, Sunan, voluntary fasts and reciting the Qur'aan amongst other actions.

Through this 'Aqliyah and Nafsiyah the Islamic personality (Ash-Shakhsiyah Al-Islaamiyyah) is formed which the carrier of the Da'wah must possess.

The Messenger of Allah (saw) said:

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَواهُ تِبْعاً لِمَا جِئْتُ بِهِ

None of you believes until his desires are in line with that which I have brought.

This is what the member of the Hizb must be upon in addition to the manifestation of the collective inclinations within him represented in his love to make contact with the people as a Da'wah carrier. It is to take him out of isolation which the young practising Muslim is characterised with in most cases in his effort to flee from the corruption of the society and to keep far away from the evil actions and behaviours which are widespread within the society. This isolation kills the collective spirit which must exist within the carrier of the Da'wah where this isolation represents a mix and combination of cowardice and despair. These two characteristics have nearly become dominant over most of the practising young men and so he becomes afraid of the society's persecution or repression against him whilst he is in despair in regards to its rectification (or the possibility and hope of its rectification). The fear however in this regard has reached the level of cowardice which leads to refraining from undertaking the work and action. It is therefore essential that the carrier of the Da'wah passes over these two characteristics and indeed it is necessary to attempt to take them out of the individuals of the society as a whole because they have become a part of the (corrupt) concepts that have been focused and concentrated within the society.

15. The Hizb should move from the cultural stage to the interaction

stage naturally. If it tries to proceed prematurely, it will not be able to. During

the cultural stage, the Hizb passes the starting point. During this stage, the

culture makes the ideology embodied within the individuals, and makes the

society clearly feel the presence of the Da’wah and the ideology. Once the

ideology is embodied within the individuals, and the society feels the

presence of the Da’wah, the Hizb will pass the starting point and the Hizb

should move towards the launching point (NuqTat al-InTilaaq). In order for

the Hizb to proceed towards the launching point, it must address the Ummah.

The Hizb must first make many attempts to address the Ummah before it will

be successful. The Hizb addresses the Ummah through concentrated culturing

in circles, mass culturing of the people wherever possible, exposing the plans

of the colonialists, and adopting the interests of the Ummah. When the Hizb

succeeds in these four tasks, it moves towards addressing the Ummah, and

proceeds to the launching point naturally. This natural progression carries

the Hizb from the first stage of culturing to the second stage of interaction.

Furthermore, this natural progression ensures that the Hizb begins to

interact with the Ummah only at the right time and in a natural way.

15) As for the transition of the Hizb from the stage of culturing to the stage of interaction, then it is a natural transition after the starting point (Nuqtat Al-Ibtidaa') had been completed. The objective in this stage is to bring into existence people in whom the ideology is embodied and who believe that they only live by it and for its sake. This is from one angle and from another, the society around them began to sense the Da'wah and the ideology in a clear manner. If this was then accomplished then the Hizb's transition to the interaction stage would be a natural transition. This is where it is possible to say that the ideology had become present within the Ummah. This would mean the end of the Nuqtat Al-Ibtidaa' (starting point) and the transition to a new point which is the Nuqtat Al-Intilaaq (launching/departure point). When discussing these points it is first important to explain what is meant by this expression:

There are three points, each of which comprises a stage that follows it. So the first point id the Nuqatah Al-Ibtidaa' (starting point) which represents the point of being set-up, established and coming into existence. The Hizb is not considered to be present (and in existence) without the completion of its establishment i.e. by bring about the starting point. This point starts from the moment that this Da'wah came into being within the mind of the first person, the first cell, and then continues with the search for other cells so that the first Halaqah (circle) can be formed, the leadership, and the Hizbiy Kutlah (bloc) can be made prepared. It then passes through the stage of culturing which means bringing into existence a group from amongst the people who are capable of carrying the Da'wah, strong in their Imaan, sincere to their Da'wah, who live by this culture and dedicate themselves to it. This is in addition to bringing about atmospheres around them which means making the society that they live in sense the ideology and sense them as carriers of a Da'wah (call). If this occurred we can say that the Hizb had come into existence and that this Hizb must move on to work within the Ummah and to interact with her. This therefore is what we mean by the first point which incorporates the stage of culturing and it is called the Nuqtah Al-Ibtidaa' (the starting point).

As for the second point, the Nuqtah Al-Intilaaq (launching/departure point) then this comprises the stage of interaction with the Ummah which means making the Ummah in ones of its regions embrace the Mabda' (ideology) and embrace those calling to the ideology. This means that they accept for this ideology to regulate their relationships and that they accept the leadership of the Hizb for them. This means that the interaction has been completed between the ideology and the Ummah and between the Ummah and the Hizb. 

As for the third point, the Nuqtah Al-Irtikaaz (the support point); then after the achievement of the Ummah embracing the thought (i.e. the Mabda') and after accepting the Hizb as its leader, and the interaction has taken place (and been completed) upon this basis, the Hizb then seeks to move and make the transition from the stage of interaction to what is called the Nuqtah Al-Irtikaaz (support point). This means that it had become ready to concentrate and apply its thought in the life. So this point begins by searching for the centres of power who have the capability of breaking the material barriers that stand in the way of the Hizb and its application of the ideology. If the Hizb is able to locate the centres of power (or those in who the power is concentrated) and then sees that through, the Hizb would then move to the stage of ruling and implementing the ideology.

Therefore there is:     

The Nuqtah Al-Ibtidaa' (beginning point) and it includes the Culturing Stage.

The Nuqtah Al-Intilaaq (Launching point) and it includes the Interaction Stage.

The Nuqtah Al-Irtikaaz (Support point) and it includes the Stage of ruling.  

In this way the Hizb would have reached its goal and would be proceeding to accomplish its objective which is the resumption of the Islamic life and carrying Islaam to the world.

15) Returning to the process of transition to a point of transition we say that the Hizb when it wants to move in a natural manner it is necessary for it to address the Ummah directly. However before addressing her directly it is first necessary to undertake an attempt at addressing her. If it succeeds in the attempt at addressing it would then have addressed her directly. What we mean by the direct address is calling the Ummah to undertake the burdens of the Da'wah and to consider the ideology as her ideology. Before beginning to undertake this style it is first necessary to attempt the address in order to know the extent of the Ummah's reactive response to this attempt. This means that the Hizb will add this to the two previous actions: the concentrated culturing in Halaqaat and the collective culturing, both of which the Hizb undertook in the culturing stage. This in effect means adding to these two actions a further two actions which are: Adopting the interests of the Ummah and exposing the plans of the colonialism. Adopting the interests can be either an intellectual (thought based) adoption or it can be a practical (action based) adoption. As for the intellectual adoption then this is explaining that which the Hizb has adopted of opinions and treatments related to the interests of the Ummah. As for the practical adoption then this means for it to take it upon its shoulders to secure or realise an interest from amongst the interests of the Ummah when it is capable of doing that or when it is necessary to be undertaken. This however is not an easy matter because the Masaalih (interests) are taken care of by the corrupt system that is applied upon her.

As for exposing the plans of the colonialism, then this only means the preparation for the Kifaah As-Siyaasiy (political struggle). This action represents a serious danger to colonialism in all of its forms as a typical result of exposing the plans is that it leads to the failure of the plan and its non-implementation. This is because the colonialist and its helpers regardless of how much control and brute force they possess they do not undertake the implementation of their plans and the styles that they utilise in an open and disclosed manner, and this is because they fear the anger of the Ummah and its vengeance. For this reason they hide and conceal their aims and objectives behind a thick cover of deceit and deception so that the action deceives and fools the Ummah and so that she begins to be tamed and trained into accepting the plans they have drawn out for her. So when the act of exposing finds an acceptance within the Ummah and it stirs her anger then this would mean that anger would have been generated within the Ummah towards the colonialism and its tools, agents and helpers. It would then only be an obvious and natural matter for the disbeliever to confront the Da'wah using his agents and supporters. This would mean the start of the Kifaah As-Siyaasiy (political struggle) and the confrontation between the Hizb and those in the positions of authority. This would be in addition to the fierce intellectual struggle (As-Siraa' Al-Fikriy) taking place between the Hizb and the opposing groups and factions who carry corrupt thought, and all that accompanies that in terms of hostility, propaganda and confrontations, all of which requires the strength to be able to undertake and burden these actions. Then if the Hizb is successful in its undertaking of these four actions: The concentrated culturing, the collective culturing, adopting the interests of the Ummah and exposing the plans of the colonialists, its transition towards addressing the Ummah directly would be a natural transition.

The meaning of its success in this matter is represented in three points:

1) The firmness (steadiness) and preparedness of its Shabaab to face matters like imprisonment, torture, being driven from their homes, attacked in their sources of income, and the continuation of the readiness to sacrifice and make sacrifices.

2) Force the other groups and factions that differ to it in their view to engage in an intellectual struggle (Siraa' Al-Fikriy) with it and to make the Ummah see its opinion and begin to discuss it whether they have accepted it or they have rejected it.

3) Force the authority to address it and even if this is by imprisonment, torture, defamation and prevention (banning) and to break the ring that has been imposed upon it in terms of indifference (to it and its work) and the media blackout.

This is what success in these last two actions means after having achieved an unrivalled success in regards to the culturing and preparation.

16. This interaction with the Ummah is essential for the Hizb’s success

in its duty. The Hizb’s members must interact with the Ummah, because they,

by themselves, will not be able to carry out an action, regardless of their

number or strength, unless the Ummah worked with them. They will not also

be able to motivate the Ummah to work with them nor she will work them

unless they succeeded in this interaction. The interaction does not mean that

the members gather a large group of people around them, rather it means that the Ummah adopts the ideology of the Hizb, which is Islam, as her own.

This ideology already exists in the cultural and historical heritage of the

Ummah, and in her sentiments. It is the feeling of the Ummah that evolved

into a thought, which has been crystallized in a select group of people that

the Hizb has emerged from. The basis of these feelings, that thought and

action must be for a specific objective, represents the true expression of the

ideology. Hence the ideology - Islam - is the inner feeling of the Ummah, and

the Hizb is the expression of this feeling. If the Hizb is clear in its address,

eloquent in its language, and honest in its expression, the Ummah will quickly

understand the ideology and interact with the Hizb. As a result, the entire

Ummah will be considered as the Hizb, and the select group will carry the

leadership of the movement through the Hizbi structure. Through this

movement, the Ummah, led by the Hizb, will proceed towards the third stage.

This is the stage of comprehensively implementing the ideology by the Hizb,

by acquiring the authority. The implementation of the ideology by the

authority is the only method to implement the idea, and it is part of the

ideology.

16) The interaction with the Ummah is absolutely essential and as such it is necessary to fully comprehend the meaning of interacting with the Ummah. The meaning of the interaction that is intended is the Ummah's acceptance of the Mabda' (ideology) and considering it as her ideology in addition to her acceptance of the leadership of the Hizb for her. Interaction does not mean making the Ummah or its majority members in the Hizb who study in its Halaqaat (circles). That is because this would represent mere fiction and imagination that could not be accomplished. This is because the group that is active within the general public issues and who are concerned with the political affairs in the most elevated of nations does not extend beyond 6% through history and this was the percentage of the Sahaabah in respect to the collective of the Muslims at the time of the death of the Messenger of Allah (saw). The same applies to the revived States and those which have spent centuries and generations in revival. The proportion of those working in the political parties did not go beyond 5%. Therefore, if it is known that within the Ummah there are many groups and parties and that all of them are in a struggle to attain this active group (less than 5%) then it should be known that what is important is not the number. Large of small, but rather it is the amount of trust and confidence that is taken from the Ummah and her embracing of the thought and acceptance of the leadership of the Hizb that is important. This is what we mean by the Tafaa'ul (interaction).

The importance of the interaction lies in the fact that the Hizb cannot undertake its work and be successful it its task unless it has interacted with the Ummah. Similarly it is not possible to lead her to undertake work unless the Ummah has interacted and engaged with the Hizb. That which eases the interactive process is the fact that the ideology is present within the cultural and historical heritage of the Ummah, and the Aqeedah of the Mabda' (ideology) is the same Aqeedah of the Ummah which stirs her emotions and feelings, and alerts her sensations. When these sensations transform into a thought, crystallizes in the selective grouping including the Hizb within it, whilst the firm constant principle for these sensations was: 'The thought and the action for the sake of an objective', then this would be representative of the true expression of the ideology. As such the ideology represents the internal sensation of the Ummah and the Hizb would be the one who is expressive of this sensation. The Hizb would need to be eloquent (clear) in its expression making clear what it wanted without concealment or ambiguity in the case where this eloquence meant manifesting prominently the intending meaning. So when it calls for the Islamic rule it does not hide behind the words Islamic State, Islamic Government or Islamic Republic, but rather says 'Al-Khilafah' with the clear eloquent tongue that conceals nothing, and when it discusses the colonialism and the colonialist it does not mention that only but rather describes it with its true description which is the 'the disbelieving colonialist'. All of this relates to the eloquence of expression i.e. being blatantly clear (frank) in language. This is because language is the means that expresses the meanings that are present within the person. For this reason it is necessary to use the language that the people can understand easily and without difficulty whilst being characterised by an honest tongue. This honest tongue (that speaks the truth) means boldness and frankness in respect to the truth without fearing the blame of the blamers in Allah's path. So it does not flatter or cajole or deceive using tricks. It states its opinion with complete frankness and does not fear any other than Allah and it does not depend or seek assistance from other than Him Ta'Aalaa.

If the Hizb has proceeded (on its path) whilst being characterised by the true and honest tongue, clarity in language and eloquence in expression, the Ummah will understand the ideology quickly. She would have interacted with the Hizb and would have considered herself to be the Hizb in her collective whilst the Hizb would consider itself as being the Ummah's leader. It would proceed towards the third stage upon a firm step and foothold and upon a clear path. This third stage is the stage of applying the Mabda' in a complete and radical manner (from the roots) by way of attaining the rule in its consideration as the only method by which to implement the thought i.e. by considering the rule to be part of the Mabda'.

However, there are several obstacles in the way of such interaction. It is necessary

to be aware of them and to know their nature in order to be able to overcome

them. The obstacles are numerous, the most important of which are:

A. The contradiction between the ideology and the system being

implemented in society.

The Hizb’s ideology will be a new system for life compared to the prevailing

system in society. It will contradict the existing system that the ruling class

implements upon society. Hence, this class will regard this ideology as a

threat to itself and its entity, and will inevitably confront it and fight it

through various means, such as propaganda, harassment and physical

persecution of the Da’wah carriers. Therefore, while working for the

interaction with the Ummah by calling for their ideology, it is essential for the

carriers of the ideology, to protect themselves from harm by all possible

means, and to counter the misleading propaganda by explaining their Da’wah,

and to endure all kinds of hardship in the process of achieving this.

However there are many difficulties that stand in the face of this interaction and it is essential to know and understand them in accordance to the nature of what they are in order to be able to work to overcome them.

These difficulties number many and the most significant of them are:

a)  The contradiction of the ideology with the system that is applied in the society.

b) The difference of the culture (Ath-Thaqaafah) present in the society.

c) The existence of pragmatists within the Ummah.

d) People being tied to their interests.

e) That which is imagined to be a difficulty like the urban differences between the City and the village.

1) As for the contradiction of the ideology with the applied system: This is because the ideology of the Hizb represents a new system for the present society and it contradicts with the currently applied system completely and there is absolutely no room for reconciliation between them of them to meet (on common ground). This is because the system of the ideology has come from Wahi (divine revelation) from Allah (swt) whilst the system applied in the society is man-made where the human has made it taken from another Mabda' (ideology/fundamental principle), the Mabda' of democracy which is a Kufr Mabda' that man has come up with. It has been enforced by the Kuffaar upon the society. They are still attempting to focus their programmes and curriculums in the minds of the people and to concentrate the bases upon which this ideology is built like the thought of freedom and the thought of taking the middle solution (compromise) amongst others. They also attempt a deception and reconciliation from an angle of drawing similarity in branches and bases like there drawing similarity between democracy and the Islamic ruling system where they imagine the Islamic ruling system to be Shooraa and then that democracy is (the same as) Shooraa. This is despite the Islamic ruling system not being Shooraa and despite the fact that Shooraa itself is not (even) a System of ruling. Rather it is a style (Usloob) that is utilised by a person to arrive at an opinion when an issue is not clear to him. It is a style that an ordinary person can use just as a ruler can utilise it and a Muslim ruler can use it just as a communist or capitalist ruler can use it. It is recommended for the Muslim ruler to utilisation consultation but it is not Fard for him to do so. And there are many matters similar to this in which attempts have been made to deceive and mislead the people.

The disbeliever established rulers over the necks of the people who applied their system and then conditioned the people to accept it whilst trying to convince them of it, and they set curriculums and culturing programmes within the Ummah upon its basis. It was only a natural and obvious matter for these rulers to then stand against this new ideology and fight it with all means available to them which included propagating propaganda against it, pursuing and chasing after the Da'wah carriers, fighting them in their sources of income or by way of imprisonment and torture amongst other means. It is therefore essential for this matter to be very clear to the Shabaab from the time that they resolved to carry the Da'wah and so that their determination can be fuelled allowing them to confront this matter. For this to happen they must take the most important lessons from the Seerah of the Messenger of Allah (saw) and what the Qur'aan Al-Kareem has mentioned about the previous Prophets (as) and the positions that their people and nations took against them. Just as the Qur'aan gave peace of mind and tranquillity to the Messenger of Allah (saw) when he was informed:

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ

Nothing is said to you except that it was said to the Messengers who came before you.

Allah (swt) also told us of the journeys of many of His Anbiyaa':

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ

And indeed in their stories there are lessons for those who have understanding.

Built upon this it is essential and necessary for the model and example of the Shabaab to be the Seerah of the Messenger of Allah (saw) and for all of them to be prepared and ready for struggle and to sacrifice.

B. Another obstacle would be the cultural difference.

In addition to disparate thoughts in the Ummah, there exist various cultures

in society. The Ummah however, has one feeling. The various cultures,

especially the culture of the colonialists, are the antithesis of these feelings,

while the ideology’s culture, the Islamic culture, is the true expression of the

Ummah’s feelings. However, public opinion in society regarding the culture,

the curriculums in schools, institutions and cultural centres, as well as

political and cultural movements, are all made to conform to foreign culture.

Therefore, it is necessary for the Hizb, with its own culture, to struggle

against other cultures and other thoughts to make visible the true expression

of the Ummah’s feelings and sensations, which would lead the Ummah to

proceed with the Hizb. While the Hizb, with its culture and thought, will

inevitably enter into a conflict with other cultures and thoughts carried by

the Ummah, the interaction should not take the form of futile arguments. The

members of the Hizb should draw the straight line alongside the crooked line

 and avoid engaging in futile arguments that could lead to egoism and could

obstruct the person from seeing the truth. Instead, the thoughts of the Hizb

should be explained, and the error of other thoughts, the falsehood of other

cultures, as well as the dangers of their consequences, should be exposed.

Eventually the Ummah would turn away from the falsehood and incline

towards the Hizb’s culture and thoughts. Even the people carrying the foreign

culture and false thoughts would eventually turn away from them, if they

were sincere, aware and objective, once the foreign culture’s fallacy becomes

apparent to them. This task will be one of the most difficult ones for the

Hizb. Interaction with the Ummah in places where foreign culture is strong

will be more difficult than in places where the influence of foreign culture is

less. Also, the likelihood of revival in places where those educated with

foreign culture are few would be greater than in places where their number

is high. Therefore, the Hizb should be aware of the community with which

it aims to interact, so that it can proceed in a course that is most suitable for

that society.

B) The difference in culture:

It is obvious that there exists within the Ummah different cultures (Thaqaafah) and this is due to the plurality of groupings within her. Each one has a Thaqaafah (culture) that it calls to in addition to the Thaqaafah that the system or regime enforces by way of the school curricula and the media. This is in addition to the existence of a plurality of thoughts which are diverse and different and each view has its adherents. However the Ummah possesses a single sensation (Ihsaas) and these thoughts and cultures a contrary expression in respect to the sensations of the Ummah. This is because they do not emanate from the 'Aqeedah of the Ummah and her ideology. As for the culture of the ideology (i.e. the Islamic culture) then it represents the true expression of the sensations of the Ummah and her feelings in respect to her honour, standing dignity, her dominance of the world and her leadership, all of which is not far off from her. This is because her position of leadership in the world has not been absent for more than one hundred years and it did not fall from its position in respect to leading the nations except for a very short period of time in which the disbelieving colonialist caused to her slip from it. These historical truths generate within the Ummah the general sensation that it is obligatory to return to being the leader of the world. The deep rooted concepts within her emanate from her Aqeedah and she holds within her the meaning of the statement that she is the best Ummah raised up for mankind. These historical truths and concepts of belief generate within her sensations that drive her towards revival. These sensations do not give any real worth to the culture and thoughts that have been enforced over her because they represent a contrary expression to the sensations of the Ummah. In regards to this issue an example comes to mind that caught my attention in Karachi when they held celebrations in memory of Muhammad Bin Al-Qaasim the conqueror of Sind. The Muslims celebrated considering him to be their guide who had guided them to Islaam and even if it was by way of a military conquest whilst the Indian disbelievers scorn that considering him to be the one who killed their land and destroyed their authority. For this reason we say that the sensations and feelings of honour, glory and dignity are in opposition and contradiction to the culture that arose as a result of the defeat of the Ummah and the removal of her authority, a culture that is at the forefront of being hostile towards her.

For this reason this culture is a contrary expression to the true reality of here sensations. As for the Thaqaafah of the ideology then it is the true expression of these sensations (Ahaasees). Despite that, the cultural public opinion in the society, the school cultural curricula, the media as a whole including it newspapers, magazines, clubs and institutions all proceed in line with the foreign culture. In addition all of the political movements existing proceed in accordance to the foreign culture and have adopted it. It is therefore incumbent upon the Hizb in its culturing to engage in a fierce struggle with the other cultures and thoughts which requires an awareness of those cultures, to explain their contradiction and opposition to the ideology and their corrupt nature until the correct expression of the Ummah's sensations and feelings manifests and she proceeds in line with it. For this reason it is inevitable for there to be a fierce struggle between the Hizb and the other groupings. However it must not be absent from the mind that this struggle is a struggle of the sons of the Ummah as a single unit and it is not a struggle between the Muslims and disbelievers. It is true that it is a struggle between the thoughts of Islaam and its culture led by Muslims and the thoughts of Kufr, the concepts of Kufr and the Kufr culture that is also led by the Muslims. Despite this it is still obligatory for the nature of this struggle to not be absent from the mind. This is because it is a clash between the sons of the Ummah themselves and for this reason it is not permitted to take the role of pointless argumentation. Rather it is sufficient to draw the straight line against the corked because the pointless and unproductive argumentation poisons the ears and the vision of people. Therefore, when the Shaab engages in this struggle he must explain the thoughts of the Hizb, its Aqeedah and concepts built upon evidences and clear proofs, making clear the Fasaad (corruption) of the other thoughts, their falsehood and points attesting to their invalidity. This needs to be undertaken utilising an intellectual style built upon rationality which explains the consequences of these corrupt cultures in respect to their dangers for the Ummah and its existence as a whole. In this manner the Ummah would move away from these cultures and be directed towards the culture of the Hizb and its thought. Indeed even those people carrying these cultures could be taken away from them if they were sincere and aware because there falsehood is clear and their danger manifest.

Having said that, this process is from the most difficult and burdensome because it means undertaking a struggle with all of the people and the more the land is drowning in the foreign culture the harder and more burdensome the process and activity is. (for this reason) the potential for revival is greater in the lands in which the foreign culture is less is easier and less troubled. This all requires knowledge and understanding about the reality in which the Shaab is undertaking his work and activity so that the most appropriate and suitable styles can be utilised. And we have noticed how the Qur'aan Al-Kareem did not leave a single grouping or faction, or incorrect thought within the society except that it refuted it, explained its invalidity and exposed its falsehood with evidence and clear proof and argument.

C. Another major obstacle would be those individuals within the

Ummah who adhere to the status quo (pragmatists).

Due to the poisoning by the foreign culture, and the prevalence of ignorance,

two types of pragmatists exist in the Ummah. The first type accept the status

quo and surrender to it as an inevitable matter, because they adopt the

situation as the source of their thinking and take solutions to their problems

from it. Overcoming this group requires deep discussions, after which they

would realize that the current situation should be taken as the subject of thinking in order to change it. As a result, it would be possible for them to abandon their current thought.

The second type is the “Adh-Dhalaamiyyeen” section who refuse to open their

eyes (live in the light), because they have become accustomed to living in

darkness, triviality and superficiality. In addition, they suffer from physical

laziness and mental lethargy and cling to the old ways which they found their

forefathers adhering to. They are the true pragmatists, because they are of

the same nature as the status-quo, and their thought is stagnant. Therefore,

this group requires more perseverance. Overcoming such people requires

culturing them and striving to rectify their concepts.

C) The Pragmatists (Al-Waaqi'iyeen)

And from amongst the difficulties (standing in the way of the interaction) is the presence of the Waaqi'iyeen (pragmatists) within the Ummah as a result of the dominance of the foreign culture and the poisoning of the atmospheres with corrupt thoughts and concepts. As a result of the absence of the Islamic culture, the process of making people ignorant of it and the general ignorance that has encompassed the Ummah since the time of the decline, there arose two groups of pragmatists.

The first group is the pragmatic group (Fi'ah Waaqi'iyah) that calls to the reality and to acceptance of the reality and they surrender to it as if it is an inevitable matter. This group is active but it proceeds upon this methodology of making the reality the source of their thinking and upon its basis they look for the solution to their problems. This pragmatism however is different from the pragmatic school (Madh'hab) utilised by the revived peoples who interact with the reality in order to benefit from it. This is whilst the declined people and those who are subservient to others and have accepted their subservience and only look for a way of interacting within that reality where the reality is the source of their thinking. Because this is an active grouping then interaction with her is not hard and it does not require more than making the discussion deeper with it and convincing it that the reality must be the subject area of the thinking and not its source, and that it is necessary to change the reality in accordance to the thought that we believe in and not to abandon the thought or to allow it in time to be shaped and conditioned by the reality. In this way it is possible to take them away from its thinking and to then benefit from it as an active grouping intending to correct its path and clarify the correct method of thinking for her.

As for the second grouping then they are the Zhalaamiyeen (those who live in the dark) who refuse to live in the light because they have habituated a life within darkness and have become accustomed to superficiality and shallowness. They have been afflicted by the disease of laziness of the body and the mind and they have frozen upon the past. For this reason it represents real pragmatism because it is of the same type as the reality and it is intellectually motionless (i.e. can't move). This type of grouping requires greater assistance and the method of overcoming its difficulty is to attempt to culture it and to strive to correct its concepts. The greatest difficulty however is in trying to convince them to accept the culturing because culturing is an action whilst this group is frozen (in its place) and is not prepared to undertake action. For this reason I view that working to incite this group and touch upon its sensitive spots can remove it from its motionless state. If this is not possible then distancing it from those affecting her or those from it is the productive treatment. These include: 'Ulamaa', leaders and directors who have an environment which they live in (i.e. with people who are affected by them). In regards to these the best styles must be chosen to distance their affect from the people who live amongst them and to make the people disperse from them. These people represent the last who will believe and the first who will attempt disobedience and rebellion. 

D. Another major obstacle in the path of the Da’wah is the attachment

of the people to their interests. Human beings are by nature tied to their

personal interests in life while simultaneously attached to the ideology. It may

happen that one’s interests conflict with the Da’wah, and one may attempt to

accommodate both. Overcoming this obstacle requires every person who

embraces the ideology to consider the Da’wah and the Hizb as the focus

around which his personal interests revolve. Therefore, he would not allow

anything which contradicts, hinders, or makes him forget the Da’wah. By

doing so, he shifts the Da’wah from revolving around his interests to making

his interests revolve around the Da’wah.

 D) The people's attachment to their interests:

The human being is tied to and attached to his personal interest and his daily actions (routine). It is therefore difficult to have an effect upon the people and win them over to the Hizb's body or them to embrace the Hizb because that is in opposition and contrary to their interest which are tied to the system (regime), those assisting the regime and those implementing the system. And the disbeliever was determined and paid attention to taking control over the people's stomachs in order to reach their thoughts. In the case where the Hizb is unable to secure the interests of the people and realise them its ability to have an effect upon the people would be little as a result of the intellectual decline of the Ummah and its dedication towards fulfilling and realising her interests. Even if it was affected from the intellectual aspect it would still not be expected for her to drive forward (openly) with them apart from by a strong hope and with a short breath. It has become almost like the saying of Al-Farazduq when he spoke about the relationship of the people of Iraq in respect to Al-Hussein Bin 'Ali (May Allah be pleased with them both) when he said: 'Their hearts are with you but their swords are with Bani 'Umayyah'.

This is in respect to the people and the society. As for the Shaab who is a member of the Hizb, then he must have absolute Imaan that his existence in this life is only for the sake of Islaam alone, he lives by it and for its sake. The ideology and the Hizb represent the focus around which his personal interests revolve. Indeed that which he gains and accrues in life is only in order to assist him to carry this ideology and to safeguard it. This means that he has sold himself and his wealth to seek Allah's pleasure in the carrying of his Da'wah. In this case it is not permitted for him to busy himself in work that is contradictory, contrary or in opposition to the Da'wah i.e. in that which contravenes the Shar'a. This is the same whether the nature of his work itself is Haraam like working in a bank or involves gambling or something similar, or if he is a member of an institution that deals with Haraam like money exchange and stock and share companies or what is similar. Similarly he is not permitted to work in a job that makes him forget the Da'wah or hinders him from undertaking it like that which takes the whole day and half of the night in work that has no relationship to (aiding) the Da'wah where he is unable to meet with the people, make close contact with them and discuss with them or call them to his thought. Examples of this are many; like if he worked on a farm and this took all of his time or in a factory and so on. If he was to commit to this concept and refrain from the work that was contrary to the requirements of the Da'wah or work which made him forgetful of the Da'wah, then in this case he would have bypassed this difficulty and he would have made the Da'wah the centre of his attention and the pivotal focus which his interests revolve around. In this case he would have made his interests revolve around the Da'wah and this would represent the basis of his life. He would have kept his distance from allowing the Da'wah to revolve around his interests where he only calls to it in his free time whilst leaving it when it conflicts with his interests or when his interests are threatened or when harm comes to him.

E. Another obstacle that stands in the way of the Da’wah involves the difficulty in sacrificing matters of worldly life, such as wealth and business,

for the sake of Islam and for carrying its Da’wah. To overcome this obstacle,

the believer is reminded that Allah _ has bought from the believers their

lives and their wealth in return for Paradise. This reminder should suffice,

and the choice should be left to the individual to sacrifice these matters

without any coercion. The Rasool Allah _ wrote in a letter to ’Abdullah Ibn

Jahsh, when he sent him to lead an expedition to keep an eye on Quraysh at

Nakhlah, between Makkah and Ta’if:

“Do not coerce anyone of your companions to proceed with you, and

go forth with my order with those who follow you.”

E) Another difficulty faced in this type of declined society is the difficulty associated with generating the concepts of sacrifice within the Ummah and focusing the meaning of the statement of Allah (swt):

إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ

Verily Allah has purchased from the believers their lives and their wealth (properties) (At-Taubah 111).

Therefore the concept of sacrificing wealth, trade and the delights of the life of this world and its charms in the way of Allah, i.e. in the Da'wah to Islaam, must be focused as a concept within the Shabaab of the Da'wah as a conviction and Imaan and not due to being commanded and being compelled. For this reason it is sufficient to remind them and leave them to choose in respect to sacrificing in these matters and they are not coerced into anything. However, at the same time, attention is paid to the extent of their readiness to undertake the like of these sacrifices so that if weakness is sensed in this regard work to develop him can be undertaken with a treatment focusing on his Imaan, clarifying concepts related to Rizq, reliance upon Allah, the cause of death and other thoughts connected to the Aqeedah (belief).

The Messenger of Allah (saw) wrote to 'Abdullah Ibn Jahsh when he sent him at the head of a brigade to lie in wait of Quraish in an orchard of Palm trees between Makkah and Taa'if and he said in his letter: 'Do not compel any of your companions to go along with you and continue with my command along with those who follow you'. This means clarifying the thought to the Shaab and reminding them with it and then leaving them with the choice to act, commit and to be entrusted with specific tasks or responsibilities.

F. It seems that one of the difficulties will be urban differences within

societies. The environment in cities is different from those in villages, which

in turn differs from the environments of the Bedouins. As a result, the

degree of material progress in the city is different than that in the village,

which differs from that in the Bedouins’ sites and tents. Therefore, these

differences in patterns of material aspects of life, may suggest to the Hizb

the notion of a difference in the culturing or in the ideological orientation

towards each setting. This is a very dangerous fallacy because the Ummah,

regardless of her patterns of urbanization, is still one Ummah with the same

feelings and ideology. The Da’wah to the Ummah should be the same in a city,

a village, or in a Bedouin camp, and similarly the work towards interacting with her should be the same.

These then are some of most significant difficulties that the Hizb confronts and faces and it is also an explanation of the way to get passed them. As for what some imagine to be the difficulty of what they have called urban differences which is used as an argument used by those who resisted the unity between the regions that they used to govern despite the unity representing an objective from amongst the objectives that they claim. So the Ba'th party for example ruled in Syria and Iraq and before it became two parties and was under a single nationalistic leadership, the two lands refrained from unifying using the argument of the existence of urban differences between Syria and Iraq. This is despite the existence of urban differences being a natural matter where the environments of cities are not the same as the villages just as the countryside is not like the desert. The urban manifestations in the city differ from those in the village just as they are different in the nomadic tents. This may give the impression that there is a difference in respect to the Thaqafah (culture) and a difference in ideological culturing and direction. This suggestion is of the most dangerous suggestions because no matter how much the Ummah differs in respect to their urban environments there sensation remains one, their thought remains one and their Mabda' (ideology) remains one and the same. For this reason it is essential for the Da'wah in all of these places to be the same without any difference between the city and the village and for the work of interaction with the Ummah in these places to be one and the same. Therefore we do not consider urban differences to represent an obstacle or difficulty in the way of the Da'wah.