abu-bakr-naji-the-management-of-savagery-the-most-critical-stage-through-which-the-umma-will-pass

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not infallible—is unable to withstand a long period of time in opposition to falsehood that is in a superior position. Prolonging the endpoint without active opposition to falsehood has effects which cannot be denied by those who associate with the youth of Islam for a long period of time. Among these youth are those who relapse completely and those who only show the outward signs of guidance pertaining to clothing and beard. This is an explanation for what happened to groups who had been exemplary in steadfastness and openly proclaiming the truth. They used to enter the prisons and come out even more steadfast. However, when these groups' followers were away in prison for long periods of time, there appeared relapses and submission to the Jahiliyya. Even the kind (of group) which neglected to openly proclaim the truth and which did not face a severe tribulation, like imprisonment and so forth, submitted to a certain degree, as we mentioned, to the fitna of the ascendancy of falsehood and its authority over the society. Thus, you find that the first stages have a strong impact on (such a group), then it quickly became listless. It is only invigorated by an event which draws youth into the movement; these youth bring new blood and the group enters the vicious cycle all over again. Therefore, even though the Messenger (peace and blessings be upon him) urged his Companions to be patient and steadfast, and to more openly proclaim the truth, he did not prolong the fitna of this stage because it was hard on them. He opened to them the door of emigration to Abyssinia, then to Medina. Likewise, responded: "The judicious missionary does not abandon his followers as spoils for the enemies for a long period of time. Otherwise, that would lead to the dwindling away of the followers." There is no doubt that the questioner and the one who voices the sentiments of a group from among the currents in the Islamic middle is shameless. He asked this question while the members of the currents which he represents live the entire length of their lives and die for the sake of achieving paltry goals, such as studying in a mosque by the permission of the Taghut, or (establishing) a charitable institution beneath the authority and supervision of the Taghut, or (striving for) a goal sullied by polytheism, such as membership in a parliament or being a minister in the Taghut government. If only he were independent in his ministry and judged according to the sharia! But he is part of the Taghut order. Days go by and generations die and those acquisitions are stripped from them. New generations start the cycle anew for the sake of the same acquisitions—there is no power or strength save by God. Afterwards, they criticize an imam who established a state [i.e. Ibn Àbd al-Wahhab] and he only fell short in its expansion because of questioners like this one, who only desire to refrain from the attack.
he permitted them to speak words of unbelief under certain circumstances. He also worked to prepare for opposing falsehood and gathering the armed Ansar. The judicious leader does not abandon his followers as plunder for the enemies for a long period of time. Otherwise, that would lead to the dwindling away of the followers. [This is a close paraphrase of the first footnote on this page.] Therefore, he must quickly strive to remove them from the oppression which they submit to and work to reclaim their rights. Thus, you find that the Messenger of God (peace and blessings be upon him), after a trivial amount of time of staying in Medina, sent the raiding party of Àbd Allah Ibn Jahsh (may God be pleased with him) in order to lie in wait for a caravan of the Quraysh in order to reclaim some of their rights; (he did this) even though it opened the door of opposition [from the Meccans], which some may have thought would lead to negative results. However, such is the sound human soul, which must demand its rights. If not, then its patience will almost be exhausted. Even Bilal, when he saw that Umayya Ibn Khalaf [his former master] was a captive of Àbd al-Rahman Ibn Àwf (may God be pleased with him), could not leave him. Àbd al-Rahman Ibn Àwf defended Umayya and yelled to Bilal, "He is my captive!" Bilal only responded, "I will not be saved if he is saved! I will not be saved if he is saved!" The human soul is made of flesh, blood, and sinews and it has a limited capacity that ought to be respected; otherwise, the leaders of the movements should blame no one but themselves if they are taken by surprise by the dwindling away of their followers and their dissolution, one after the other, or at least their fall into lassitude and their lack of giving. In time, the movement will dissolve by degrees, or the least one can expect is that its leader will seek refuge in changing it into a movement that is a pale distortion in order to preserve its numerical size by holding back the movement from any action in which there is a large
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The Management of Savagery: The Mos
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[1] Introduction (3) Preface: The o
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[3] Introduction Praise be to God a
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achieve (their program) as it is on
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scientific method among its followe
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[5] Preface The Order that has Gove
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Those regimes that achieved stabili
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For the most part, those who think
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But the interesting thing that happ
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- Moral corruption, the least manif
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possibility of resistance. Almost e
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This was the picture until the mome
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[11] First Topic: Definition of “
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- Establishing Sharia justice among
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“Most of those who have spoken on
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enewed the call of tawhid and jihad
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calculating that another state or p
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[15] The Second Topic The Path for
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same path and (the same) stages of
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mean money, a place for ransferring
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there are none. If it is the latter
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11- Establishing coalitions with th
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slept right next to them and sensed
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[20] battling terrorism and protect
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deterrence, which the leaders and t
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Notice that when we say that the ma
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[23] Third Topic: The most importan
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knowledge and those who responded t
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In accordance with the preceding, a
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it before the field commanders can
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extent that he said about them in o
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[28] Section Three Using the Time-T
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states) that whenever the forces of
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[niqat, also “military bases”]
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further drain it in order to hasten
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[31] Section Four Using Violence Th
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and their army [i.e. the current en
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God should give us power and we tak
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[shawka]. Among the most important
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the value of the ties of religious
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opposition, we expect (to see) the
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along with other factors, resulted
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As for the fate of the movements wh
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us in this short treatment to set t
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Even respecting the agreed-upon bar
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more appropriate than taking them f
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(2) The fellow travelers, like the
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which targeted (a certain) class of
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(Islamically) permissible and is es
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(2) Announce to all of the states w
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not be released until the condition
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abandoning their weapons. They leav
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people will be patient with us as l
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emain neutral, awaiting the outcome
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sharia-based justification, which t
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however, we will absolutely not acc
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for the needs of Islamic activism w
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ody and plunders is paid one third
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Of course, there will not be a prob
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the basis of these lines, I ask tho
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and thus the problem increases. How
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that, perhaps the situation has bec
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[54] Section Ten Mastering Educatio
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to seek a lot of aid from the Calip
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fearful of making an error or you b
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atmosphere like the one in which it
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meanings of their religion, the ans
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Muslims were educated... The Muslim
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have the ability to take the decisi
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atmosphere more favorable than the
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egions of the group of priority sta
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well the momentum of our actions. T
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come from? The response is that it
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the state. As for the one who manag
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them is an independent government.
Page 152 and 153: instructions and fatwas of shaykhs
Page 154 and 155: specific pressure or (made) a speci
Page 156 and 157: someone does not rescue him. Storie
Page 158 and 159: infidels and many of the Qur'an rec
Page 160 and 161: Perhaps this paragraph—even thoug
Page 162 and 163: Rushing operations: As for rushing,
Page 164 and 165: capable, but it is frequently never
Page 166 and 167: This is a reference to stupidity in
Page 168 and 169: which political, Islamic, economic,
Page 170 and 171: lives. Thus, the movement of change
Page 172 and 173: [a hadith in which God speaks direc
Page 174 and 175: places terrible obstacles between u
Page 176 and 177: The tyrants plan and plot together
Page 178 and 179: deceit, and concealing the truth—
Page 180 and 181: Zeal may be subdued at first, then
Page 182 and 183: sacrifices and lose the father and
Page 184 and 185: twice before doing that again. How
Page 186 and 187: [80] Naturally, the counter-argumen
Page 188 and 189: [81] First Article The Battle of Pa
Page 190 and 191: In the beginning, we will set down
Page 192 and 193: Likewise, one of the strategies whi
Page 194 and 195: which makes the regime unable to co
Page 196 and 197: (2) The second method which will th
Page 198 and 199: ambush or reinforcement for the sma
Page 200 and 201: Before we move on to the important
Page 204 and 205: sacrifice of time, soul, wealth, ho
Page 206 and 207: of blood, honor, and wealth—the b
Page 208 and 209: [90] Third Article Our Men and Enem
Page 210 and 211: Some of the loved ones [i.e. fellow
Page 212 and 213: God); only (be) steadfast, steadfas
Page 214 and 215: There are documented accounts in th
Page 216 and 217: The emigration and jihad which the
Page 218 and 219: in which God speaks directly to Muh
Page 220 and 221: the small battles and operations we
Page 222 and 223: method resembles the method of the
Page 224 and 225: In contrast, the method of the nonv
Page 226 and 227: Regrettably, some of the people sti
Page 228 and 229: Does this question not impel me and
Page 230 and 231: goals—so that the missionary call
Page 232 and 233: [99] and events from the sira after
Page 234 and 235: However, the sharia does not forget
Page 236 and 237: However, upon application, we find
Page 238 and 239: [101] Fifth Article Our Method Is a
Page 240 and 241: and excessive and that it has nothi
Page 242 and 243: the Lord and the descent of His pun
Page 244 and 245: down His punishment if the people o
Page 246 and 247: committed this grave sin. The learn
Page 248 and 249: meaning the harmful things which ar
Page 250 and 251: missionary call has a role that tho
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when the matter appears to contradi
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The term "jihad": How can the Umma
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which the ulama have set down conce
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cf. 3:75 - this category of people
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[110] Seventh Article Polarization
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The sharia commands came in order t
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enefits afterwards. The firm base o
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though he obtains the spoils after
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I beseech God to grant us sincerity
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