1. On any given day, the Hizb has never claimed that its aim is attaining the rule and will never claim that. The aim of the Hizb is fully outlined in its administrative law, which is carrying the Islamic Da’wah and resuming the Islamic way of life. Therefore, whoever thinks not even a fleeting thought that the aim of the Hizb is attaining the rule is completely mistaken, whether he is from within the Hizb or from outside. This is a reality, and it must be non-negotiable for us and for the people. It is true that the Hizb’s methodology in achieving its aim is the rule (hukm); yet, the Hizb neither accepts partial rule nor takes the rule through complete and comprehensive all at once, and it implements it rapidly. However, attaining the rule as a way to achieve the aim does not mean that it is an aim, rather it is a methodology and should not exceed being a methodology in any circumstance.
2. The Hizb wants to establish the Islamic state and not only to gain rule, so if the Hizb was not sure that by gaining rule it can establish the Islamic state, it would neither take rule nor accept it. The Hizb has specified clearly and tangibly the methodology of establishing an Islamic state in its books in a way that does not leave any place for an explanation or interpretation. There is a distinct study about this topic that is recorded in the Hizb books entitled, How the Islamic State Would Rise. This research is well-known and notable, and there is no longer a need for reflection on the subject of the rule and how to establish a state. It is a foregone conclusion and it is specific and work must be according to it. To wait or not to wait and the length of time or his palace has nothing to do with it. The issue is about a specific manner that must be abided.
The Hizb says in its books: “We ought to adopt the carrying of the Da’wah and the work towards resuming the Islamic way of life as our method to establish the Islamic State. While we should consider the Muslim countries as one indivisible society and as target for the Da’wah, we must concentrate our scope of work to one province or specific provinces where we undertake to educate people with Islam so that it springs to life within themselves and so that they live by it and for it, and we ought to create public opinion by Islam and for Islam so that a response is generated between the carriers of the Da’wah and society, a response which would be fruitful, effective and moving, and which would be able to transform the Da’wah into interaction and result in output. Interaction of this nature would be translated into a struggle aimed at establishing the Islamic State, which emanates from the Ummah, in that part of the Islamic world. Da’wah would then have developed from being an idea in the mind to existing in society, and from a popular movement to a State.”
This is the text regarding the methodology; the text is clear and the Hizb has been following and abiding by it, and did not move a single hair. Furthermore, the Hizb cares about the people, it cares about society, and cares about delivering the idea to the people. It openly says: What is important is the Ummah. The Hizb is targeting the Ummah; it is not concerned by the number of its Shabab, it does not care of their numbers being large or small, but cares about the Ummah, and this is explicitly evident in the Hizb’s books and in its conducts, activities and actions. The work of the Hizb is the Ummah, its major concern is the Ummah, and what is mentioned in its books especially The Party’s Structure “Attakatul” and Concepts “Mafaheem” avail all explanations. What is apparent in the Hizb and its actions is seen by all people even the blind.
3. The Hizb when it undertook the work to establish the Islamic state it limited its work to people, and still limits its work to people. And it was working in the society and the people, and still works in the society and the people. It was not working to take the rule; not in any work no matter how small it was, and is still does not work to take the rule; not in any work no matter how small it is, but it has added to the actions which it carries the actions of seeking the Nusrah from the people of power and support.
When the Hizb’s Shabab used to ask, in the early first decade of its work about how to take the rule, the Hizb was answering them honestly: The style is decided by the type of work, and when getting the response of the Ummah it is then seen at the work and the style is decided; which is decided by the type of that work, at that time. It may be to undertake a civil disobedience, a sweeping demonstration, an overwhelming revolution, a military coup, and may be otherwise. It has issued a leaflet in this regard and distributed it to its Shabab at the time, in the mid-fifties. However, after the Hizb has entered the stage of interaction in 1960, and when the society had been rigid towards the Hizb, and the brutal persecution against it increased; the Hizb reviewed the study of the Seerah of the Prophet (saw) to seek a practical and a realistic description of the way to achieve the establishment of the state in actuality. It was guided after study, discussion and thought that, while taking rule is a style, whereas the establishment of the state is a method and not a style. Moreover, it found that the practical and realistic method to achieve the establishment of the state actually is by seeking Nusrah. Thus the Prophet (saw) after the society had been rigid in front of him in Mecca, and the brutal persecution on him and his companions had increased, he added to the carrying of Da’wah the action of seeking the Nusrah, so he started to seek it from the people of power and support. Therefore, the Hizb is not free to choose how to establish the state, but is obliged to follow a certain way, and it is restricted in this way because it is a legitimate rule (Hukm Sharii’), and is a method and not a style. So the Hizb decided to follow the way of seeking the Nusrah and had issued a leaflet early 1961 and distributed it to officials and ordered them to work by it, and it started trying to seek the Nusrah.
The Hizb has realized from that time the Messenger (saw) had failed in attaining the Nusrah eight times, and stayed from the eighth year of the revelation until the twelfth year, in one narration, and the fourteenth year in another narration. Thus the Hizb may fail dozens of times, and may need more time than that it fruited for the Messenger. Therefore, the Hizb felt that it might fail, and that the matter may prolong, and it proceeded in seeking the Nusrah on this basis. So it repeated attempts to seek Nusrah in Iraq and Syria, and particularly in Iraq. It was aware that seeking the Nusrah is for the establishment of an Islamic state, and not for taking the rule only. Therefore it was seeking the Nusrah from those who could establish the state. Thus, it was seeking the Nusrah from the actual ruler, i.e. from the one whose hands have the actual rule, or who can take control of the rule or the ruler, or who can bring the actual ruler or bring in who can control the rule. And it repeatedly attempted since early 1961 until early 1965 and did not succeed in any of the attempts. In late 1964 until early 1965, it studied the development of society, the development of people and the development of the entire region, as a region under the influence of the Kaffir, and then saw that the birth of the state is difficult, and that waiting makes the birth even more difficult. It saw that it is necessary to perform a Caesarean section for the birth of the state, so it added to the actions of seeking the Nusrah from the actual ruler, i.e. from the one whose hands are on the actual rule, or who can take control of the rule or the ruler, or who can bring the actual ruler or bring in who can control the rule; it added to all of these seeking the Nusrah from those who can perform the Caesarean section. It has proceeded as such in several wilayat and still proceeds as such until now, and will continue to proceed along it until the victory of Allah comes.
However, the Hizb was aware while seeking the Nusrah that it is not the work of the Hizb and not one of its aims, rather it is a method to achieve the establishment of the state actually, in which it did not make it the work of the Hizb, but made it some of its actions. It did not engage its Shabab in it, not the Hizb as a whole, but rather engaged a number of its Shabab in every Wilayah; no more than the number of digits on one hand, and did not make it [Nusrah] the work of the Hizb, except as the work requires. The Prophet (saw) was not occupied with seeking the Nusrah, but he was occupied with carrying the Da’wah, and did not engage in the work of seeking the Nusrah except Musab bin Omair and Asa’ad Ibn Zuraarah. Therefore, the Hizb continued to march as it was without any one feeling that there has been anything new in it and the situation remained as it was; to be occupied with ideas and carry out the same work.
Moreover, the fact is that the establishment of the state is but within the Ummah, and attaining the rule is but a complement to the establishment of the state. Since the state is the Ummah, the work of the Hizb is the Ummah. So it must continue to work within the Ummah; to strengthen the idea, and to preserve the state it established in it. Therefore, its work must continue to be the Ummah which means it must continue its work without any difference: namely, to live among the Ummah and in the Ummah and spread the ideas to the Ummah, and to excel within this precious Ummah. Above all, the Hizb comes before the rule, and the idea before the state. Therefore, seeking the Nusrah must not have any impact on the Hizb and on its march, and not on the idea and presenting it, but the Hizb must remain strong and move strongly, and the idea must remain in the Ummah strong, moving upward in them.
4. The Hizb since its establishment constricted all its work in the Ummah, and the conveyance of ideas in awakening, enlightening, and driving it, to create the public awareness by Islam and to create public opinion for it; and was consistent in that. It was a movement of struggle aimed to create the state, and remained marching towards that, with all its strength until it tangibly touched a response generated between the Da’wah carriers and society, and then realized that it had actually established a state, and what remained was only taking of the rule to complete the state. Thence it worked seriously to take the rule, because it then felt the hardship of the birth, so it added to the seeking of Nusrah from the known people of support, seeking it from those who can perform the Caesarean section, as the state had already been established only with its birth remaining.
5. The Hizb wants four matters; it wants the revival of the Ummah, the establishment of the state, building of the society, and carrying the message. It works for these things as a single issue, and considers it one issue. It is not occupied by taking the rule, but is occupied by these four matters together: the revival of the Ummah, the establishment of the state, building of the society, and carrying the message. It realizes that the strength of that is in the establishment of the rule based on the idea, that is the establishment of the rule on the basis of the Islamic Aqeedah. For the rule (hukm) which is not based on an idea will not revive any nation, since the condition of revival is that the rule must be built upon the idea, and not that the rule takes the holder of the idea. Therefore, the Hizb realizes that it wants to establish a rule based on the Islamic idea, and realizes that if it is established based on this, then it will achieve the four matters. So the real goal is absolutely clear to the Hizb and it works with insight and guidance. The aim the Hizb has defined, specifically and fully, which is: to carry the Islamic Dawah, and to resume the Islamic way of life, this aim cannot be achieved unless by these four matters: the revival of the Ummah, the establishment of the state, building of the society, and carrying the message. Therefore, the Hizb is certain that it has succeeded all the success, and it trusts in the victory of Allah.