The Radical Method of the Islamic Dawah

The methodology of the Islamic dawah is described in the book Concepts of Hizb ut Tahrir as radical. The book goes further to say that without using the radical method, change from the existing situation of the Muslims can not occur. The concept of radical change therefore has great significance and it is vital to understand what it means.

Commonly it is understood that a person that takes this radical approach is someone who opposes the way things are currently done and wants to change everything completely, fundamentally and from the root. There are some that see this approach as impractical and view those that adopt the radical method as unreasonable people that disagree with everything and are detached from the way things work and get done. They view actions undertaken on the basis of the radical method are self defeating and will simply cause alienation from those they wish to change.

In order for the work for transforming the existing situation to one in which Islam is implemented – those working to bring change need crystal clarity about the concept of radical change so that the work they engage in is effective.

The purpose of this article is to explore the subject of “radical change” with a view to attaining crystallisation about what it means and how the radical approach should be applied in everyday dawah.

The Need For Change

The existing conditions in the Muslim world, the rampant poverty, injustice, military, economic , political and cultural occupation by the kafir west – is enough to convince any Muslim that change needs to occur. Even though some may be happy with their circumstances most would agree that collectively change needs to occur.

The question in the minds of most Muslims is how is it that this change needs to occur? We see that there are a plethora of views about the nature of the problem of the Muslims and its solution. These range from defeatist apathy to those who think that they are making valuable contribution to change by helping Muslims around the globe by engaging in charity work , educational projects or the like.

Many Muslims jump to action to try to change the situation out of sincerity – however due to their thinking  not being strong inevitably these attempts fail or they achieve some limited results. This leads to a perpetual cycle of misery afflicting the Ummah as every glimmer of a new dawn turns out to be a false one.

For this reason discussion about the problem and the solution, is the first intellectual battlefront for the dawah carrier where the current declined thinking of the Muslims must be challenged, changed and elevated so that they can see the true solution to the problem. The Ummah needs to view change in the correct way. The Ummah has a choice - it can take the reality as the source or it could take the Islamic ideology as a source. The Ummah has to be convinced to make Islam the source of its thought and the reality the subject for change.

Approach to Change

The approach to change is determined by the mode of thinking. The mode of thinking being described here can either take reality as its source i.e. pragmatism or make the reality subject of thinking i.e. the radical approach.

The book concepts of Hizb ut Tahrir states that it is not correct to sense a problem and jump to action without applying adequate thought and trying to achieve a specific objective. The example of those brothers and sisters that believe in doing charity works by perhaps organising convoys of aid for Gaza – jump from sensation to some superficial thinking to action to achieve an ill thought out aim. They feel for the plight of the Muslims – but because they have no deep thought about the reality of the situation and the nature of Islam they select a course of action that will not lead to change. Or a solution that addresses the problem properly. This approach can be seen in the actions of countless Muslims and Islamic movements. The actions of demonstrators in the so called Arab Spring also show how Muslims have been jumping from sensation of a problem to action without any deep thinking. Will removing a ruler and replacing him with another bring change to their lives? Do they know what the aim for the calls for change are? Where is the deep ideological thought that would elevate the masses thinking? Or does it emanate from emotion and a feeling of despair and helplessness?

It is for this reason that it is mentioned about jumping from sensation to action in the book concepts of Hizb ut Tahrir

“Such behaviour will never change the reality, Instead it will make the person succumb to

reality and become reactionary proceeding in life with declined thinking and making

reality the source of thinking rather than the subject of the thinking.”

The Radical Method - The Correct Approach to Change

Contrary to the approach adopted by those that jump from sensation to action. The correct approach that has to be adopted is mentioned in the book concepts of Hizb ut Tahrir.

While the one who senses the reality then thinks of the methodology of changing it and then acts according to this thought is the one who changes the reality according to his ideology, and changes it completely. This is the type of person who complies with the radical method, which

is the only method to resume the Islamic way of life.

This is because this method mandates that thought should result from sensation (of the situation) and this thought be crystallised in a way that the blueprint of the Fikrah and the tareeqah are well understood. The individual will then understand the ideology correctly leading him to

undertake the action. In such a way a complete radical change occurs in the thought,

so man proceeds then to prepare the people, societies and environment with this thought, producing a radical change in public opinion after generating general awareness of the ideology (as a Fikrah and Tareeqah)

The dictionary definition of the term radical or mutaraf in Arabic is given as follows

1. Of or going to the root or origin; fundamental.

2. Thorough going or extreme, especially as regards change from accepted or traditional forms: e.g. a radical change in the policy of a company.

3.Favouring drastic political, economic, or social reforms: radical ideas; radical and anarchistic ideologues.

The radical method is to do with change, it is not about being controversial, although it may be considered to be so by others. The purpose of the radical way is not to upset others even though it may. It is not to be a Che Guevara, Lenin or Trotsky type demagogic figure. The radical method is about transforming the situation of the Muslims from a declined one to an elevated one. Without the radical approach being applied the Muslims will continue to live in this declined situation.

The radical method is to do with sensing the problems faced and applying deep thought (based upon an ideological perspective) upon the reality and performing actions that will change the reality. It differs from the pragmatic approach where one studies the reality and finds actions to undertake from the reality in order to address his problem.

One may sense a problem with the lack education in particular place. The one who adopts and understands the Islamic ideology will correctly identify that this is a failing of the state – the correct course of action is to address the root cause that this state will not solve the problem because it is corrupt - the only way to change this is to remove the existing system and replace it with the Islamic one. This approach is the effective one as it deals with the root of the issue. The state will then discharge its duty to provide education. The same could be said about the building of roads, hospitals and other infrastructure.

The pragmatist on the other hand, will see that the state is not functional and depending on his motivation or how strongly he feels about this would move in order to address this. He may set up school, hospital etc. himself or try some other means to address problem or simply give up. The difference in the course of action chosen is due to the thought. This would be an example a weak approach based on shallow thought

The Requirement of Deep Thought

Radical change can not occur in the absence of deep thought. One can witness in the so called Arab spring - people called for change but because there was an absence of deep thought built collectively amongst the people they could not move to change the situation radically. Rather they satisfied themselves in changing the faces – so Mubarak went , Ben Ali went but the ruling structures remained almost the same. No real change was achieved and the colonialists played the situation to suit their interests.

It is mentioned in the book concepts of Hizb ut Tahrir

Such a radical method necessitates that the thought should arise from sensation, be linked to the action and aim at a specific objective. Nothing could lead to this except the deep thought

What is meant by deep thought in this context – is the understanding of Islam as ideology complete with details of the systems. This deep thought would include a detailed understanding of the Islamic aqaid, fikra, tariqa and indeed political concepts like understanding the motivation of nations on the international arena. If this is was comprehended well amongst the masses then real change would be possible – if not the Ummah's calls for change would mould themselves to fit the reality and they would be exploited by the colonialists.

This means that the dawah carriers should at every opportunity build this deep thought amongst the ummah. For example it would not be sufficient to call for slogans without building the details of the deep thought in the minds of the Ummah. It would not be sufficient to tell the Ummah that we need to implement the Quran for example and leave the interaction at that. Rather the details of what the Quran Kareem points to like aqaid, or solutions for life's affairs need to elaborated and built amongst the ummah.

Every opportunity should be taken to build the deep thinking amongst the ummah the ideal is that a comprehensive understanding of the Islamic ideology be built – but at least the major elements of the Islamic ideology like fikra, tariqa and solutions for society would require addressing. These would vary upon the reality and the current thinking of the people that are being addressed. It would be insufficient to rely on slogans like we need Khilafah, the rulers are corrupt we need to implement Quran or other slogans without elaborating and detailing thought behind such statements.

Some may feel that the “Ummah is ready” and all that is required is political direction. So such individuals may consider that the dawah should be conducted on the basis of slogans. This would be a mistake. This is because the public opinion and awareness ebbs and flows – like the tide of the sea. Thus it would be a mistake and a long term blunder that would threaten the future viability of the state once is established as the deep thought amongst the ummah may not be sufficiently strong to sustain the state.

Others may feel that we need only address people on the basis of political interests and give direction in this alone. This would be a departure from the method of change as it is not sufficient to talk only about politics whilst not culturing the ummah. The danger of this would be the grievances could be exploited by others-NATO exploting the grievances of the Muslims in Libya can be taken as an example.  

This is why the dawah carriers must address as many issues and events as possible with the Ummah on the basis of the Islamic culture. They must do this relentlessly and continually. Examples of such topics could include a massive variety of issues from addressing the future of Libya, the role of the mind , spirituality, moon-sighting, the Islamic view about internet spouse finding, the governments plan for the Muslims etc. As many realities as possible must be used to build the deep thought in the ummah.

Application of the Radical Method by the State

Once the state is established it would not be enough for those in ruling to perform an assessment of the reality and enact some “policies”. This would not be acceptable as the state would without a doubt decline once again and head towards extinction. Rather the radical approach would need to be adopted. Whereby the state would would assess the reality and address it on the basis of its ideology and then engage in actions in order to change the reality to make the reality conform with the ideology. It may be the case that the when the state is established that it faces no major threats as the powers around it may be in disarray. The assessment may be that there is no need to build up a military on the basis that there is no major threat and that there is time. This would be a purely pragmatic stance. This stance may be justified collectively and everyone may buy into it – but this would be built upon declined thinking. It would be a pragmatic move that would build weakness in the states thinking process.

In this scenario if the state were to jump from sensation to action without reference to the ideology this would lead to decline. Rather it would need to understand that building its military capability on the basis of the Islamic thought i.e. the numerous adillah referring to Jihad and its priority and its obligation on state then it would take the correct course of action.

The example of Abu Bakr (RA) in his capacity as the Khalifah is one where we can see an example of a radical approach. The non payment of zakat by some of the Arab tribes led Abu Bakr to take a radical stance. Even though some of the companions like Umar bin al Khataab (RA) were initially of a different viewpoint as they viewed that it is not allowed to fight against those that profess the shahaada- Abu Bakr took a radical stance to preserve the authority of the state.

Ibn Kathir in his Tarikh stated that some Arabs of those tribes said “we obeyed rasool Allah as long as he was amongst us. Yet what is the hakimiyah (ruling) of Abu Bakr. We are bewildered.”

The approach of Abu Bakr was to sense the reality before responding with action . We can see the presence of deep thought i.e. understanding what the implications of negotiating with those that refused to pay the zakat. The action that was undertaken was well thought out with an aim that sought to preserve the the authority of the state . The radical words of Abu Bakr ( RA) after the Arab tribes came to negotiate that they were prepared to accept salah but zakat and Abu Bakr responded

“Until you give me ropes that you tie up animals with as your payment of zakat I will fight you” Tabari III, 244.

We can see in this example that Abu Bakr was determined to mould the reality to suit his thought, even at the expense war and the spilling of blood rather than to be pragmatic and try to negotiating with those that refused to pay the zakat. We see the consequence that he moulded the reality according to his deep thought based upon his understanding standing of Islam and its objective.

Application of the Radical Method by an Islamic Political Party

In the scenario where the Khilafah state does not exist the work of such a group would be to re-establish it. The change could only occur if there was the presence of a deep understanding of the Islamic ideology in relation to the reality the Ummah finds herself in.

It is mentioned in the book concepts of Hizb ut Tahrir

Such a radical method necessitates that the thought should arise from sensation, be linked to the action and aim at a specific objective. Nothing could lead to this except the deep thought

Generating this deep thought and the preparing of people by the ideology requires from those who work for the change to undertake a detailed study of Islam and society. This cannot be achieved except through culturing he mind with information. Study is the easiest and shortest way to communicate information to the mind in order to help generate the thought.

It is also mentioned in the same book

In such a way a complete radical change occurs in the thought, so man proceeds then to prepare the people, societies and environment with this thought, producing a radical change in public opinion after generating general awareness of the ideology (as a Fikrah and Tareeqah) Based upon this and through the ruling authority the ideology will be implemented radically, without accepting any gradual or patchwork implementation.

Prior to establishment of the Islamic state and indeed after the work of such a movement would be to prepare the individuals with the deep thought through culturing and then they would work as bloc

to radically change public opinion after creating a general awareness about the ideology, This would be the work of such a movement. It would not be pragmatic and jump upon every new event that occurs without first passing it through an ideological thought process before deciding to act – if it suited a particular objective. Neither would it address events to gain popularity rather it would always pass the correct view on the basis of the ideology. It would not engage in actions that would distract it from its objective, or try to address the problems within the current scenario.

If such a party were to become be influenced by the non radical approach its work would be on the back foot. Instead of leading the ummah with the thought it would become led by the ummah and begin responding to events rather than being the vanguard (leading band of people) movement of the ummah in her quest for revival.

Application of the Radical Method by Individuals

The ideal for the individual is that he would comply with the radical method in all his affairs. Thus he would proceed in all his affairs by shaping the reality in which he lives in according to his thought- rather finding himself to be helpless and a victim of external factors. Many of those that we see living successful lives have not compromised their thinking and accepted the reality around them. Rather they have moulded the reality around them to suit their thinking These type of individuals have few financial, family or other issues in their lives as they have made hard choices and changed the reality around them. Whilst those that have used the reality as the base continue with problems and leave it to what circumstances that they were raised in to progress.

However in his capacity as an individual the reality is that there will be many issues that he can not address from the root . For example it may occur to him that his car has too many mechanical issues and the root cause is that it is old and requires replacing – yet he would still keep it and keep paying for the repairs as he could not afford another one. Here he would not be aiming to address the issue from its root – would that be a departure from the radical method ? Or if he were to find that someone usurped his ownership of land in a particular place he could recourse to the authorities that exist in order to correct this. Or if there were no jummah in a certain place but there were sufficient Muslims he could organise it – this would not be a departure from the radical method. As long as the the actions that he engaged in were permitted by Islam there would not be a problem.

This however would be in his capacity as an individual. If his political views and concepts towards dawah became tainted with this approach i.e. to take solutions from the reality. Without striving and being concerned with fundamental change, he would be on the path of compromise and selling out his ideology. When for example there was a crisis like a natural calamity, or lack of basic amenities like a clean water supply or electricity and he looked to solve the problem within the current framework with no consideration of addressing the root of the problem by correcting the system then his ideological death would be assured. If he neglected reference back to the ideology in that case he would way departed from radical approach.

The non radical approaches of the individual must never be allowed to enter the state or party apparatus- this would be a calamity for the dawah as it will destroy the dawah delivery mechanism to society and or in the case of the state the means of implementing and conveying Islam. It is mentioned in the book Takataul hizb

Furthermore, knowing the Hizbi bloc itself is essential to ensure that it maintains sharp perception, deep thinking, and absolute sincerity. The Hizbi bloc must ensure that the events taking place in society must not weaken its belief in Islam and its laws, and that all temptations, intimidation, threats, favors and trials have no effect upon it whatsoever. It must also ensure that it upholds its inherent values to a high standard, and its belief must be safe, and the bloc’s inculcation with deep Islamic thoughts, its adoption of the public interests and its sense of responsibility, must be complete. It must also make sure that the ideology is preserved without any compromise or violation, no matter how much oppression, tyranny, hardship and threat befalls the bloc, and the bloc must ensure that it is determined to shoulder its responsibility, while being fully aware of all the consequences and be ready to bear them.

The Radical Method and Interaction with the Ummah

The path of the Islamic dawah has never been one of ease and it will never be. It is a path of struggle, challenge and sacrifice for the sake of the idea. The message of Islam came to challenge and indeed destroy all other ways life. If this is the case then would the adherents of other ways allow this to happen without a struggle? This can never be the case . The enemies of Islam spend huge amounts of money, time and deploy strategies to fight the dawah. Therefore the posture of those that carry the dawah has to be correct. If the enemies of Islam were to succeed removing the radical approach of dawah from the minds of those carrying it they would have scored yet another stunning goal against Islam. The dawah can not be carried in a tame, lame way if it is to have any effect in the ummah and achieve the desired result.

Whilst the dawah carrier does not seek to upset or alienate people and strives to carry the dawah in the most productive manner -he must deliver his message in an uncompromising manner. He can not accept truce or compromise with those that carry the incorrect views that stop the ummah from reviving. He must smash the eggs to make the omelette, it is inevitable that there will be those that oppose the call as well as those that support it. He should never think that he is gaining friends and aiding the dawah by toning down his message or remaining silent. The objective is not to to make friends or build alliances rather it is to pass the the correct ideas to ummah to revive. Even if this means that he encounters hostility from others.

The underlying nature of the Islamic dawah is hard, tough and uncompromising. It cares not for position and standing in society or indeed the consequences. It is in a life and death struggle with all other doctrines.

Sometimes there is a reluctance in engaging the ummah by giving solutions based upon radical thinking. The reasons behind this can be many. The harsh climate against the dawah in which there is need to build bridges rather than burn them. The fear of being rejected and alienated as a lone voice that is calling towards a particular solution whilst the others are not. Or it could be cowardice and fear of the repercussions of following such an approach – as in the English saying discretion is the better part of valour meaning that it is often better to think carefully and not act than to do something that may cause problems.

Whatever the cause of hesitation the dawah carrier, whether in his capacity as a leader that can direct the efforts of the dawah or an individual - he must understand that he cannot hold back. This is regardless if the people would accept his message or reject it. As long as the message and the angle are well thought out and true then in the long run he will be successful.

Similarly, the da’wah carrier has to challenge everything. This includes challenging the

customs, traditions, erroneous thoughts and concepts, the public opinion when it is

wrong even if he has to struggle against it. He has to challenge the doctrines and

religions despite the fact that he might be exposed to the fanaticism of their followers

and the hostility of those who stick to their distortions.

The effect of the this interaction with the radical thought is nicely put in this quote from the book the warm call of Hizb ut Tahrir

It is an ideological struggle in which minds and hearts clash intellectually and emotionally, emitting sparks and thus the light of truth shines and its glory radiates and the corruption of the current thoughts and emotions becomes clear by demonstrating the corruption of the viewpoint from which they emanated.

Not holding back does not mean that the dawah carrier is not concerned about the consequence of his actions. The dawah carrier needs to estimate what the ripples caused by his actions will result in. He must still carry the dawah in the radical way but fine tune the styles and means that he employs according to his analysis of the situation.

For instance, as part of the radical approach is he obliged to hold talks attacking the state of Israel at university? Even though it may rally the Muslims around the dawah carriers and engage them in the dawah. The ripple created by this needs to be considered before the action is engaged in. The consequences could be a detriment to the dawah for many years to come depending on how these actions were perceived and manipulated by others.

In extreme circumstances depending on how those in authority react it could mean that the authorities wipe out the dawah carriers entirely – by rounding up and imprisonment or worse. This shows the need for actions in the dawah to be well thought out and the consequences need to estimated and a decision needs to be taken to see if a style is effective or worth engaging. This however should not give a green light to compromise the dawah and to change it to suit the reality.

This requires the dawah carriers to be skilled in weighing situations and performing the calculus that would allow them to undertake the best actions. This skill set needs to be developed and the default position should not be to hesitate for fear of negative consequences. A fruit of the culturing process should be that the dawah carrier has the ability to think in order to weigh up circumstances – or at least there is a supportive atmosphere amongst those that carry the dawah to allow views about the repercussions of actions to be formed. If this skill set were developed and interaction were carried in a correct way then the all the other viewpoints carried in the ummah would soon be demolished leaving only the Islamic ideology standing – thus unifying the ummah on the basis of thought.

The radical approach is not a style – it can not be compromised if we are to say that we are carry the dawah in the way of the Muhammad (saw). The styles and means of the delivery of the dawah can be dropped or adopted according the the circumstances. This requires thought, sound judgement and experience. The ability to sense analyse and deliver the dawah correctly should be developed by every individual engaging in the dawah. If this is not done then ill thought out actions with undesired consequences will occur - or in alternative complete hesitation, inactivity and lack of progress. The building of the correct process of thinking in the minds of the dawah carriers is essential – so that they can judge situations and develop the correct styles to deliver their call without postponement and delay.

The Radical methodology and Dawah in the West

Those that live in the west may think that there is no requirement for the radical approach. Under the pretext that they live in a different reality to that of the Muslim world. They may argue that for this reason the dawah can be conducted in a lax fashion and no real challenge is required for winning the minds of the people. Pragmatism may seep into the minds as the radical approach is no longer followed.

In truth, fundamentally the dawah in the West is no different to the dawah in the Muslim world. The conceptual framework is the same. The difference being that society as a whole is not addressed but only the Muslim segment of society.

The ummah is considered as one ummah, there should be no line drawn for considering the Muslims of Britain to be different to any others. The thoughts to be addressed would be the same, the work therefore would be to radically change the thought of the Muslims in the same way as in the Muslim world.

Should those that carry the dawah in the west adopt pragmatic forms of thinking, they would eventually relinquish the ideology. It has been noted that one time sound individuals that carried the Islamic dawah – due to adopting pragmatic thinking have begun to engage in western politics. 

The intellectual battle lines are clear and the radical thought must be used to challenge and indeed replace the views adopted by those that knowingly or unknowingly are supporting views that are built on other than the Islamic ideology. This is regardless of people being happy or upset with this approach.

Summary of Key Points

• The Islamic ideology moulds the reality to fit with it, rather than being changed by the reality.
• The Ummah wants change yet is confused and requires guidance – the deep thought of the Islamic ideology has not taken firm a hold.
• The Ummah must not jump from sensation to action without thought. Rather she needs to think deeply. The dawah must enage the ummah on this intelectual battlefront
• This deep thought is based upon the correct Islamic ideological culture that must be delivered by the carriers of the Islamic dawah.
• The radical method requires that the reality be changed according to the Islamic thought, so that reality is shaped by Islam.
• The pragmatic approach means that no real change can occur rather those adopting this stance will be changed by the reality they find themselves in. If such an approach is deployed there can be no real change.
• The khilafah state must use the radical approach in its affairs or face decline and eventual collapse.
• The Islamic political party must use the radical approach or it will become irrelevant and another group amongst failed groups.
• The non radical approach of individuals must never be allowed to effect the structure of the state or the ideological political party
• Whilst following the radical approach, dawah carriers need to understand the consequences of their actions and have the ability to assess situations and deploy the most effective styles and means
• Holding back and hesitation in interaction with the ummah must be eliminated.
• Those carrying the dawah should possess the excellent adaab and ikhlaq based on the Islam and they have to marry these with the radical approach.
• If the radical approach is lost, forgotten about or relinquished – then this is a victory for the enemies of Islam – as the chances of establishing a state built upon Islam are slim if not non existent.
• No regard should be given to those that are offended by the thoughts of the Islamic ideology, if they are upset by it, so be it – this is the nature of the Islamic dawah they can take it or leave it.
• The the radical methodology is not a style it is part of the method to carry the dawah and as such it can not be dropped like styles or means,
• Some may argue that we are being political and dealing with people in a politically shrewd manner. This is fine as long as the radical thought is not hidden from the people and call is not masked to appease those that find it offensive.
• Relinquishing the radical approach is more probable in the Western world due the object of change not being the entire society. This would have disastrous consequences in making people that carry dawah pragmatists. This could in extreme circumstances making them leave the dawah and may be even the ideology.
• The dawah in the West must still be carried using the radical approach there is no excuse for not doing so.