尽管这些以倡导道德为基础的运动都失败了，仍有许多人坚信，道德应当成为改革（iSlaaH）的基础，因此纷纷成立了改革社团。需要强调的是，尽管个人是社会的一部分，改革社会的方法与改革个人的方法并不相同。社会的败坏源于集体情感的败坏，源于智识与精神环境的败坏。此外，败坏还源于社会内部的错误观念，换言之，源于公共传统的败坏。除非建立正确的公共传统，否则社会不会得到改革。而这样的公共传统，只有通过改革社会的情感、营造正确的精神环境、营造与精神层面相联系的智识环境，并由国家实施制度，才能建立。只有在整个民众中创造伊斯兰的环境、纠正观念，社会才会得到改革，进而带动个人的改革。社会的改革不能通过以结社为基础的组织来实现，也不能以道德、劝诫和教育作为组织的基础来实现。

Despite the failure of these movements established on the basis of promoting morals, many people are still convinced that morals should be made the basis of reform (iSlaaH), and as a result have established reform societies. It should be emphasized that, even though the individual is part of the community, the means of reforming the community differ from the means of reforming the individual. The corruption of the community stems from the corruption of collective emotions, and from corruption of the intellectual and spiritual environment. In addition, the corruption stems from erroneous concepts within the community. In other words, it stems from the corruption of public traditions. Reforming the community will not occur unless correct public traditions are established. Such public traditions can not be established except by reforming the emotions of the community, creating the correct spiritual environments and the intellectual environments that are linked to the spiritual aspect, as well as implementing the system by the state. Only when the Islamic environment is created and the concepts are corrected throughout the entire population, will the community be reformed, which will in turn reform the individuals. Reforming the community can not occur through structuring on the basis of association, nor by making morals, preaching and education the basis for structuring.

所有建立在这类基础之上的组织,都未能带来任何复兴或改革,最终惨遭失败。此外,那些仅以名义上的政党形式而非特定意识形态建立起来的其他团体,同样注定失败。它们既没有正确的理解,也不具备将其成员团结在一起的正确纽带。

All these structures that were established on such foundations failed miserably to create any revival or reform. In addition, the other groups that were established on a nominal party basis, and not upon a specific ideology, were also doomed to failure. They neither had the correct understanding, nor did they possess the correct bond that unites their members.

这些团体的失败也是不可避免的，原因在于其成员构成。由于缺乏正确的理念和正确的方法，这些团体在建立组织结构时，并未考虑个人是否适合该团体，而是以个人的社会地位以及其加入政党或协会所能带来的即时利益为基础来组建自身。

The failure of all these groups was also inevitable due to their membership. Due to the absence of the correct idea and the method, such groups while establishing their structures, did not take into account the individual’s suitability to the group. Instead, they established themselves on the basis of the individual’s social status and the immediate benefit from his presence in the party or the association.

一名成员的入选依据，要么是他在社区中享有声望，要么是他富有，或者是他担任医生、律师等有影响力的职位，而不论他是否适合。结果，这些团体普遍受到缺乏凝聚力和阶级取向的影响。这些团体和协会的成员内心都有一种与其他民众区别开来的优越感，这不仅体现在财富和社会地位上，也体现在他们是政党或协会成员这一身份上。由于这些情绪，他们与其他民众之间没有任何互动或接触，使他们自身的存在成为社会的另一个负担，进一步加重了社会的问题。

A member would be selected on the grounds of being either prominent in the community or wealthy, or by holding an influential position such as a doctor or a lawyer, regardless of his suitability. As a result, these groups were predominantly affected by a lack of coherence and by class orientation. The members of these groups and associations were engrossed with an inner feeling of being distinguished from the rest of the people, not only in terms of their wealth and social status, but also by being members of the party or the association. Because of these sentiments, no interaction or contact occurred between them and the rest of the people, which made their very existence another problem that further burdened the society.

经过对各个团体和政党的仔细考察与调查，可以清楚地确定：在过去一个世纪里，任何一个伊斯兰国家都没有建立起以复兴乌玛为目标的正确架构。没有架构或组织，乌玛就无法复兴，然而所有已经建立起来的架构最终都归于失败，因为它们建立在错误的基础之上。现在需要解决的问题是：什么样的正确架构才能复兴乌玛。

Careful examinination and survey of all the groups and parties clearly establishes the fact that not a single correct structure, that aimed towards revival of the Ummah was established in any of the Islamic countries during the past century. The Ummah cannot be revived without a structure or an organization, yet all structures which materialized eventually failed, because they were established upon an incorrect basis. The question that needs to be addressed now is what is the correct structure that will revive the Ummah.

正确的、能够复兴乌玛的结构，不可能建立在一种社团式的组织之上，这种组织只会让其成员从事特定的工作、言论，或两者兼而有之。这类结构不应在意图复兴的乌玛中受到鼓励，也不应鼓励非思想性的政党，例如自第一次世界大战以来在伊斯兰世界中成立的那些政党。

The correct structure that will revive the Ummah cannot be established upon an association type organization, which leads its members only to engage in specific work, talk or both. This kind of structure must not be encouraged within the Ummah that aims to be revived, nor should non-ideological parties be encouraged, like the parties that have been formed in the Islamic world since World War One.

正确的结构是一个以伊斯兰为基础的思想型政党（Hizb）。在这一结构中，思想构成该政党的灵魂，是其核心与存在的本质。该结构的第一个细胞，是体现这一思想的人，以及一种与思想性质相同的方法，直到他在纯洁与清晰上成为与思想同等品质的人，并在鲜明与坦率上与方法相一致。当这三个要素汇合——深刻的思想、清晰的方法和真诚的人——第一个细胞便由此产生。不久，该细胞便繁衍为其他细胞，形成政党的第一个圈层，即“领导层”（qiyaadah）。第一个圈层形成后，政党团体（Kutlah Hizbiyyah）便随之出现。 此团体随后需要一种政党纽带，将接受了思想与方法的个人联结起来。这一政党纽带即是‘Aqeedah（信仰），政党的世界观以及体现其理念的文化皆由此而生。政党团体一经组建，便将进入生活的主流。在这一过程中，政党将遭遇许多情境，面临诸多障碍，并处于各种不同的环境之中。换言之，其周围的形势将时冷时热、起伏不定。有时政党会遭受猛烈的冲击，有时则较为轻微。在另一些时候，政党会经历一种能清楚看到自身道路的局面，有时局面则混沌不明。如果该政党团体能够经受住这些考验，那么它的思想将得以凝练，方法将得以澄清，团体也将成功地培养其成员，并加强团体的纽带。此后，它便能够在宣教（Da’wah）与实践活动中采取切实的步骤。至此，它便由一个政党集团转变为一个全面成熟、致力于复兴的思想型政党。 这是正确的结构，其核心与本质便是这一理念。

The correct structure is an ideological Hizb based on Islam. In this structure, the idea would constitute the soul of the Hizb as well as its nucleus and the essence of its existence. The first cell of the structure would be a person who embodies the idea, and a method which is of the same nature as the idea, until he becomes a person of the same quality as the idea in his purity and clarity, and like the method in his distinctness and straightforwardness. Once these three elements come together - the profound idea, the clear method and the sincere person - the first cell comes into existence. Soon the cell multiplies into other cells to form the first circle of the Hizb, or “the leadership” (qiyaadah). Once the first circle is formed, the Hizb group (Kutlah Hizbiyyah) emerges.The group then requires a Hizbi bond to bind the individuals who have embraced both the idea and the method. This Hizb bond is the ‘Aqeedah, from which the outlook of the Hizb and the culture that characterizes the Hizb’s concepts emanate. The Hizb group will thus proceed in the mainstream of life once it is formed. During this process, the Hizb will encounter many situations, face many obstacles, and be exposed to many different environments. In other words, the circumstances around it will fluctuate from hot to cool. Sometimes the Hizb would be stormed upon very strongly, and sometimes mildly. At other times, the Hizb will pass through a situation where it can see its path clearly, and sometimes the situation will be cloudy. If the Hizbi group manages to withstand these conditions, then its idea will become crystallized, its method clarified, and the group will have succeeded in preparing its members, and strengthening the bond of the group. It will then be able to take the practical steps in the Da’wah and the activity. At this point, it moves from being a Hizbi bloc to a fully-fledged ideological Hizb working towards revival. This is the correct structure, whose nucleus and essence of its existence is the idea.

以下是这种意识形态性的“حزبي”（政党式）结构如何在乌玛中自然形成的解释：

The explanation of how this ideological Hizbi structure emerges naturally in the Ummah is as follows:

乌玛是一个不可分割的整体，其整体结构类似于人类。当一个人从可能致命的疾病中康复，生命重新流入他的身体时，它是作为一个整体流入他的。同样，衰落的乌玛也被视为生病了，生命也将作为一个整体流入乌玛。乌玛的生命就是与同类性质的方法相联系的理念。因此，理念与其方法共同构成所谓的意识形态。

The Ummah is an indivisible whole that resembles a human being in its overall structure. As a person recovers from a potentially fatal disease, and life flows back into his body again, it flows into him as a whole. Similarly, the declined Ummah is considered ill as well, and life will flow into the Ummah as a whole. The life of the Ummah is the idea linked with a method of its same nature. Thus, both the idea and its method constitute what is called the ideology.

仅仅让这一思想存在于乌玛之中，并不足以使乌玛重获生机。只有当乌玛被引导去接受这一思想，并将其运用到自身的生活事务中，乌玛才会真正活过来。这一思想可能存在于乌玛的立法、文化和历史遗产之中，然而乌玛或许并不知晓它，或不了解它的理念与方法，或没有意识到二者之间的联系。在这种情况下，理念与方法的单纯存在不会带来复兴。

The mere existence of the ideology within the Ummah is not sufficient to bring life into her. Rather, when the Ummah is guided to the ideology, and the Ummah implements it in its life affairs, it is only then that the Ummah becomes alive. The ideology may exist in the Ummah within her legislative, cultural and historical heritage. However, she may be unaware of it, or unaware of its idea or its method, or unaware of linking them together. In this case, the mere existence of the idea and its method would not lead to revival.

当社会遭受严重冲击并引发共同的情感时,活力通常会注入乌玛(Ummah)之中。这种集体情感会引发一个理智的过程,进而通过对冲击的成因与后果、以及拯救乌玛的直接与间接途径的讨论,催生出大量的主张与观点。

Vitality usually streams into Ummah when severe shocks occur in the society and produce a common feeling. This collective feeling leads to an intellectual process, which in turn produces a host of propositions and ideas as a result of discussions about the causes and effects of the shock, as well as the direct and indirect means to save the Ummah.

尽管这种感受对社会中的每个人都是相同且普遍的，但人们感受的程度却各不相同，因为真主（SWT）赋予了每个人不同的能力。因此，社会对这一理念的认知会潜伏在乌玛之中，直到这种认知积累起来，并集中于那些敏感度与洞察力更强的人身上。这一理念唤醒他们、启发他们，并促使他们行动。于是，生机的迹象首先出现在这一群人之中。民众的感受会在那些敏感度与洞察力更高的人身上得到体现。这一理念会集中于他们身上，使他们带着觉察与理解向前迈进。

Although this feeling is the same and common to all individuals in the community, the degree of feeling varies amongst them because Allah (swt) bestowed different capacities to every individual. Hence the community’s realization of the idea remains latent in the Ummah until this realization is accumulated and becomes concentrated in those who have a greater degree of sensitivity and perception. The idea awakens them, inspires them, and motivates them into action. Accordingly the signs of vitality first appear in that group of people. The feelings of the people will be reflected in those who have a higher degree of sensitivity and perception. The idea will be concentrated in them, causing them to move forward with awareness and comprehension.

它们是乌玛的眼睛，是其中觉醒的群体。起初，这一觉醒的群体会感到忧虑与迷茫。他们会看到众多的道路，并不确定该走哪一条。这一群体内部的觉悟程度会因人而异。在其中一些人身上，基于感觉的思维（mantiq ul-ihsas）会比另一些人更为突出。从这一觉醒的群体中，将会涌现出一支精选而杰出的队伍。这支队伍经过深入而透彻的研究，将认定一条道路。他们既能认识到这条道路所指向的目标，也能看清道路的清晰脉络，于是循着它走向目标。如此，这支队伍将发现兼具思想与方法的意识形态，并将其作为根深蒂固的信仰（'Aqeedah）加以接受。这一群体将体现该意识形态与信仰，而它们与Hizbi文化一道，将成为把这一群体中的个人紧密联结在一起的纽带。

They are the eyes of the Ummah and the aware group from amongst her. In the beginning, this aware band of individuals will be worried and uncertain. They will see numerous paths and will be uncertain as to which path to follow. The degree of awareness within this group will vary amongst its members. The thinking that is based on sensation (mantiq ul-ihsas) will be higher in some of them than in others. Out of this aware group, a select and distinguished band will arise. This band will embrace one path after deep and thorough research. It will perceive both the objective that this path leads to as well as the clarity of the way, so it will follow it towards its objective. Thus, this band of individuals will discover the ideology with both its idea and its method and will embrace it as a deeply rooted ’Aqeedah. This group will embody the ideology and the ’Aqeedah, which together with the Hizbi culture, will be the bond that binds the individuals in this group.

当这一思想在这些人身上成为其信念与生命的体现时,它不会仅止于他们自身,而是会驱使他们将其传播给他人。他们将依照其方法行事,并将自身约束在该思想的范围之内。这些人的生活将完全献给这一思想,为之呼吁,并履行其所要求的义务。此种宣教旨在使人们唯独接受这一思想而排斥其他一切,并在社会中普遍树立对它的认知。因此,最初的核心圈将发展成为一个集团,而该集团又将进一步发展为一个思想性的政党(Hizb),这一政党将自然地沿两条路线前进:第一,通过繁衍,产生其他细胞,这些细胞以完全的自觉与理解接受该思想;第二,通过在整个乌玛(Ummah)中创造并建立对该思想的普遍认知。对该思想的普遍认知将促使思想、观点与信念在乌玛的大多数(若非全体)之中趋于统一。因此,乌玛的目标、其信念(qana'aat)以及其人生观,都将得到统一。于是,这一政党将充当一个熔炉,熔化乌玛,并净化她,使她摆脱导致乌玛衰落的或在衰落时代中滋生的那些污浊与腐败的观念。该政党应当在乌玛之内承担这一熔化过程,从而引领乌玛的复兴。这是一项艰巨的工程,只有那种身体力行其思想、将全部生命献给该思想、并清楚自己每一步的政党,才能承担。

When the ideology becomes embodied within these individuals, it will not remain confined in them, rather it will drive them to spread it to others. They will proceed according to its method and restrict themselves within the limits of the ideology. The life of these individuals will be devoted to the ideology, calling for it and fulfilling its obligations. This Da’wah aims to make people embrace this ideology alone to the exclusion of all others, and to establish general awareness about it. Therefore, the first circle would grow into a bloc, and the bloc would in turn grow into an ideological Hizb which would progress naturally in two tracks: First, through multiplication it will generate other cells which embrace the ideology with complete awareness and comprehension; and second, through creating and building general awareness about the ideology throughout the Ummah. The general awareness about the ideology will lead to the unification of the thoughts, opinions, and beliefs within the majority if not the whole of the Ummah. Hence the objective of the Ummah, as well as her convictions (qana’aat) and her outlook on life, will be unified. Therefore, the Hizb will serve as a melting pot, which would melt the Ummah and purify her from the impure and the corrupt ideas that led to the decline of the Ummah, or developed during the era of decline. The Hizb should undertake this melting process within the Ummah, thus leading to the revival of the Ummah. This is a tedious process that can only be undertaken by a Hizb that lives its idea, devotes its entire life to the idea, and is aware of its every single step.

这是因为在党的思想中，是感觉引发思考。这一思想将在乌玛中与其他思想一同闪耀。起初，党的思想只是众多思想中的一种，因为它刚刚诞生，尚未在乌玛中扎下深根，它将是其中最弱的一种。此外，党的思想尚未为自身营造出支持性的氛围。然而，它是基于感觉逻辑（manTiq al-Ihsas）的思想，即通过直接感觉来理解现实的思想，它将产生一种理智的感觉，也就是清晰的感觉。因此，深刻的思想凭其本质净化了被它打动的人，使他变得真诚，即便他想不真诚也做不到。这一思想将在这位真诚的人身上体现为一种“阿吉岱”（信条）与文化，并在他内心激发出一股猛烈的冲动。这股冲动不过是一种爆发，它发生在情感与思想燃烧之后，它会在da'wah（宣教）中散播一种炽热的激情、热忱与真诚。与此同时，它也会在da'wah中散播逻辑（manTiq）与思想，并成为焚烧腐败的火焰、照亮正道（SalaH）的光明。因此，da'wah将陷入与腐朽观念（afkaar）、破败教义（'aqaid）和堕落习俗（'adaat）的斗争之中，而这些东西会试图为自己辩护。然而，这种辩护本身会与新的意识形态产生摩擦，从而增强其力量。这场斗争将持续下去，直到所有这些观念、教义与方法全部崩溃，只有党的意识形态留存于乌玛之中，成为其思想与“阿吉岱”。

This is because it is sensation that leads to thought in the Hizb. This thought would shine in the Ummah amidst other thoughts. Initially, the Hizb’s thought will just be another thought amongst many. It will be the weakest of them because it is newly born and not yet deeply rooted in the Ummah. Also, the Hizb’s thought will not have established a supportive climate for itself yet. However it is a thought based on the logic of sensation (manTiq al-Ihsas) i.e. understanding of reality through direct sensation, it will generate an intellectual sensation, i.e. having a clear sensation. Hence, the deep thought, due to its nature, purifies whoever it impresses, making him sincere, even if he wished to be insincere he could not be. This thought will be embodied as an ’Aqeedah’ and culture in this sincere person, and generates within him an unruly outburst. This outburst would be nothing but an eruption which occurs in the wake of a combustion in the emotion and the thought, this would spread in the Da’wah a blazing passion, enthusiasm and truthfullness. At the same time, it would spread (in the Da’wah) the logic (manTiq) and the thought and becomes a fire that burns corruption and a light that enlightens the road to righteousness (SalaH). Therefore the da’wah would be caught up in a struggle with the corrupt ideas (afkaar), the dilapidated doctrines (‘aqaid) and the degenerate habits (‘adaat); these would try to defend themselves. However this defense would itself become a friction with the new ideology, hence increasing its strength. This struggle will continue until all these ideas, doctrines and methods collapse, and only the ideology of the Party remains in the Ummah as its thought and ’Aqeedah.’.

一旦该党统一了思想、教义与见解，它就能以清晰的洞察正确地确立乌玛的团结，从而使其熔炼、净化，成为一个统一的乌玛。如此，正确的团结便得以实现。随后是该党的第二阶段，即引领乌玛投身于彻底变革的工作，以复兴乌玛，并履行其将伊斯兰传播到世界的义务。

Once the Hizb unified the thoughts, the doctrines, and the opinions, it will have correctly established the unity of the Ummah with clear insight, thus melting and purifying it to become one single Ummah. Hence, the correct unity will be achieved. Then follows the second stage of the Hizb, which is to lead the Ummah to undertake the work of radical reform in order to revive the Ummah and to fulfill its obligation of carrying Islam to the world.

因为这个“Hizb”（政党/团体）的结构必须是一个集体性的运动，而不是个人主义的运动，所以在伊斯兰国家中负责该政党的人，必须深入审视这些集体性的运动，并理解它们。

Because this Hizbi structure must be a collective movement and not an individualistic one, those in charge of the Hizb in the Islamic countries must deeply scrutinize the collective movements and understand them.

理解那些在其所处时代产生过影响的集体运动可以发现：当富足盛行、天赋权利得到保障、繁荣得到确保、人们依据能力被选拔担任重要职位时，运动并不会兴起。理解集体运动，也使我们能够对每一场此类运动作出恰当的评估：通过考察运动所处的或曾经所处的环境，考察围绕该运动的或过去围绕它的现实情况，考察其中杰出人物在处理运动事务、应对阻碍其成功或进展的障碍时所承担的角色。集体运动的成功，衡量标准在于它能否在民众中激起怨愤，并在每当政权歪曲或操纵其理念、以符合自身意志和利益时，激励民众表达他们的怨愤。

Understanding of the collective movements which had influence in their time reveals that movements do not emerge when affluence prevails, natural rights are secured, prosperity is ensured and people are selected to hold important positions based on their competence. Understanding of the collective movements makes it easy for us to assess every such movement properly: By studying the environment in which the movement exists or in which it existed, and by studying the circumstances which currently surround the movement, or surrounded it in the past, and the role given to the bright individuals in running its affairs, and in dealing with obstacles hindering its success or progress. The success of a collective movement is measured by its ability to instigate resentment amongst the masses and to exhort them to express their resentment each time the regime undermines or manipulates their ideology according to its own whims and interests.

此外,理解这些集体运动还需要研究社会中的生活。而且,它要求伊斯兰解放党理解乌玛与统治者之间的关系,反之亦然,以及这两种关系的基础。我们必须将社会中流行的观点与思想同伊斯兰所号召的内容进行比较,并确定两者之间存在的任何差异。我们必须知道这种差异是源于根本的改变还是枝节的改变,以及伊斯兰是否认可此类改变。这种理解还要求研究乌玛在目睹这些伊斯兰的观点、思想和规则从其生活中消逝时的情绪,而这种消逝是由各政权凭借武力、欺骗和金钱所造成并强加的。

Additionally, understanding these collective movements requires studying life in the society. Furthermore, it requires the Hizb to understand the relationship between the Ummah and the rulers, and vice versa and the basis of both of these relationships. We must compare the prevalent views and thoughts within the society to what Islam calls for, and determine any variance between the two. We must know whether this variance is due to changes in the fundamentals or the branches, and whether Islam approves of such changes or not. The understanding also requires studying the sentiments of the Ummah as it witnesses these Islamic opinions, thoughts and rules fade away from her life, which is caused and imposed by the regimes using force, deception and money.

理解这些运动，还需要了解穆斯林社群（Ummah）对强加于她的各种制度所抱的总体倾向。这些非伊斯兰制度实际上威胁着将伊斯兰从社会中抹去，并使穆斯林社群陷入苦难与困顿的深渊。此外，这种理解还需要了解穆斯林社群中思想家的倾向，他们对强加于穆斯林社群的腐败制度是接受还是拒绝，以及他们在多大程度上受到威胁恐吓的影响，或被诱惑所俘获。

Understanding these movements also requires knowing the Ummah’s general inclination towards the systems that are being forcibly implemented upon her. These non-Islamic systems in-fact threaten to extinguish Islam from the society and throw the Ummah into the abyss of suffering and misery. In addition, this understanding requires a knowledge of the inclination of the thinkers in the Ummah, the extent of their acceptance or rejection of the corrupt system implemented upon the Ummah, as well as the extent of how much they were affected by the intimidation, or taken by temptation.

此外,了解希兹布集团本身至关重要,以确保其保持敏锐的洞察力、深入的思考和绝对的真诚。希兹布集团必须确保社会中发生的事件不会削弱其对伊斯兰教及其律法的信仰,并确保一切诱惑、恐吓、威胁、好处和考验对其毫无影响。它还必须确保以高标准坚守其固有的价值观,确保其信仰稳固可靠,并确保集团全面深入地接受伊斯兰思想的熏陶,采纳公共利益,并具备完整的责任感。它还必须确保其意识形态在任何情况下都得到保存,不作任何妥协或违背,无论集团遭受多大的压迫、暴政、艰难和威胁。集团必须坚定地承担其责任,充分认识到一切后果,并准备好承担这些后果。

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.

对集体运动的历史与事实研究,使人能够理解意识形态型"政党"(Hizb)作为一种集体运动的行动方式的本质。该政党必须确保自身履行其要求,并沿着其自然的道路前进。如果政党发现自身运作中存在不足,或某项研究表明其行动需要灵活性,或其组织机构需要作出某种调整,或发现其斗争需要更加坚定,那么该政党就必须采取所需的手段,以保证其能够成功地向乌玛传达复兴的信息,并使乌玛有能力把这一信息传播到全世界。

The historical and factual study of the collective movements guides one to comprehend the nature of the ideological Hizb’s course of action as a collective movement. The Hizb must ensure that it fulfills its requirements and proceeds in its natural path. If the Hizb notices any shortcoming in its performance, or if any study reveals the need for flexibility in its actions, or the need for any modification in the Hizb’s apparatus, or it is found that the Hizb needs to be more firm in its struggle, then the Hizb must adopt the required means that guarantee that the Hizb successfully conveys its message of revival to the Ummah, and empowers the Ummah to carry this message to the world.