Selections from the Book
Since the Thirteenth Century Hijri (Nineteenth Century CE), numerous movements were established for revival (nahDah), yet, none of these attempts succeeded. However, these attempts left a significant impact on those who came to mount subsequent attempts. The reviewer of these movements, studying these attempts, concludes that the principle cause for all their failures, from the aspect of structuring (takattol), is due to the following four matters:
First: The movements were established upon a general, undefined Thought (Fikrah), which was either ambiguous or somewhat ambiguous. In addition, the Thought lacked crystallization (tablawr), purity (naqaa’) and clarity (Safaa’).
Second: The movements did not define a Method (Tareeqah) to implement their Thought (Fikrah). Instead, the Thought advanced through improvised and twisted means, in addition to ambiguity and vagueness clouding the Thought.
Third: The movements were dependent upon individuals within whom the correct awareness (wa’ee) was incomplete and the correct will (iraadah) was not concentrated. Instead, the individuals had ambition and enthusiasm alone.
Fourth: The individuals carrying the responsibility of these movements did not have a correct bond (raabTah) among themselves. They were merely bonded by virtue of being members in a structure that manifested itself within various actions and numerous titles.
Consequently, it was only natural for such structures to surge forwards, until their stores of effort and enthusiasm were exhausted, causing their movement to fade away. Then, other movements emerged, of individuals who performed the same role, until they too 5 exhausted their stores of effort and enthusiasm after a certain point, and so on. The failure of all these movements was only natural because; they were not based on a correct, clear and defined Thought (Fikrah), they did not determine a direct (mustaqeem) Method (Tareeqah), they were not dependent upon aware (wa’ee) individuals and they were not bonded by a correct bond (raabTah).
We believe that the only true philosophy for revival (nahDah) is an ideology (mabda’) that encompasses both the Thought (Fikrah) and the Method (Tareeqah). We believe that this ideology is Islam because it is an ‘aqeedah (doctrine) from which emanates a system (niZaam), governing all the affairs of the state and the Ummah, as well as a treatment (mu‘aalajah) of all of life’s problems. Although Islam’s entity is systemically global, it is not part of its Method to work for it in a global manner from the outset. Islam must be propagated globally, whilst initial work for it must be confined to one or several countries, until it becomes firmly established. Once established, the Islamic State naturally grows until it encompasses all of the Islamic countries. Then the state propagates Islam to the rest of the world, because the Islamic State must convey the Islamic Dawah as a global message, for all of humankind, in all its eras.
However, the mere precedent understanding for structuring does not lead to a correct revival, unless the individuals that are charged are suitable for this structuring, whilst the bond (raabiTah) that binds the individuals to the structure must be a correct (saHiH) and productive (muntij) bond. It is the method of bonding (Tareeqat ur-rabT) in the structuring that determines the suitability (salaHeeyah) of the individuals. So, in an ideological party (Hizb), the method of bonding individuals within its structuring is the absolute embrace of the ‘aqeeedah and maturity (taDaj) in the party culture.
Indeed, the correct structure is that which is established upon the Islamic, ideological party basis. The Thought is the soul (rooh) of the body (jism) of the Party (Hizb), its seed (nawaah) from which everything grows and the essence of its living (sire ul-hayah). The first cell (khaleeyah) is a man who embodies a Thought, as well as a Method which is of the same nature as the Thought. Thence, he becomes a man of the same nature as the Thought in his purity (naqaa’) and clarity (safaa’), and like the Method in its elucidation (wuDuH) and forthrightness (istiqaamah). When these three elements exist together, the profound (‘ameeq) Thought, the elucidated Method and the pure 20 man, the first cell comes into existence. It will not take long before this cell proliferates into other cells to form the First Circle (Halaqah) of the Party, “the Party Leadership” (qiyaadat tul-Hizb). Once the first circle is formed, the party structure (kotlah Hizbiyyah) emerges because it is not long before this circle transforms into a structure. At such a time, the structure requires a party bond (raabTah Hizbiyyah) to gather the individuals who have embraced both the Thought and the Method. This party bond is the ‘aqeedah from which emanates both the philosophy (falsafah) of the party and the culture (thaqaafah) whose concepts characterizes the party. It is then that the party structure is constituted and will thus advance in the mainstream of life. In an alternating manner, the hot and cold atmospheres will fluctuate around the structure, the stormy and light winds will gust upon it and the clear and cloudy conditions will envelop it. If the structure withstands these elements then its Thought becomes crystallized and its Method becomes elucidated, whilst it would prepare its membership and strengthen its bonding. Thence, it is able to take the practical steps both in the Dawah and the transformation from a party structuring to a fullyfledged (mutakaamil) ideological party, working for the correct revival. This is the correct structuring (takattol) whose seed is the Thought, because it is the essence of its life.
This struggle will continue until all these thoughts, doctrines and ways collapse and only the ideology of the Party remains in the Ummah as its thinking and ‘aqeedah. Once the Party has unified the thoughts, beliefs and opinions, it establishes the unity of the Ummah with clear insight, smelting and purifying her, so as to become one single Ummah. With that, the correct unity (waHdah) is achieved.
These then are the steps through which the Party advances in the arena (mu’tarak) of life, to transfer the Thought into practical existence. In other words, to transfer the ideology to the arena of life through the resumption of the Islamic way of life, to revive society and to carry the Dawah to the world. It is at that time that the Party begins the practical role, which is the role for which it was founded. Based on that, the Party is the true guarantor of; the establishment of the Islamic state, the continuity (baqaa’) of the state, the implementation of Islam, beneficence (iHsaan) in the implementation of Islam, the permanence (istimraar) of this implementation and the carrying of the Islamic Dawah to the world. All this is because after it establishes the state, the Party will be its vigilant guardian (raqeeb), holding it to account, and leading the Ummah in engaging with it, whilst at the same time carrying the Islamic Dawah in Islamic countries, and in other parts of the world