1) Leadership of the people is an art that differs completely from the leadership of theoretical thoughts because leadership by theoretical thoughts (Afkaar Nazhariyah) is only undertaken by a philosopher whilst the leadership of peoples is only undertaken by a politician. What is meant by teh philosopher here is the thinker who does not practical practise political work. If he was to practise politics practically whilst being a thinker like Lenin for example then he would be a politician and not a philosopher. Despite his reality as a thinker and philosopher he however became a politician and not a philosopher by practising these thoughts of his practically i.e. by practising politics.
2) The art of leading peoples is an art that connects to the true life of the society and as such it is distinguished by vitality. This means that the thoughts that the work is undertaken for and upon must be applied upon the reality that is present so that the people can sense it as it is actually occurring amongst them. At that time their sight will fall upon it and they will be able to touch it with their fingers so that they will be led towards it. In this way the leadership is a live leadership.
3) The leadership of the people is the highest of political actions and no one reaches it unless he undertakes political actions and undertaking it will not happen by other than political actions. So the political action is the method for leading the peoples and it is in itself represents the subject from which the leadership of the peoples is formed and the spirit which generates life, activity and the proceeding in accordance to leading the peoples.
4) The area of politics is live, hot and very complicated. It is practical and has a reality and it must have a reality. It is not of its concern to safeguard styles but rather its concern is to safeguard the soundness of its objectives. So it is from its conditions not to be restricted to means and styles but rather it is from its conditions to remain upon sound objectives which are completely sound and free of any abrasion or deviation.
5) Political work is the most complicated work and the most precise tool that human history has known and it is necessary for falls (stumbling) to occur within it a lot and for the failure to be even more. It is an expression of numerous and consecutive attempts where the rate or proportion of success is provided the highest respect and where failure occurs in every eight attempts until it is possible to attain one successful attempt.
6) Political work appears from a distance to be an easy work and any person who lives away from it imagines it to be a game from amongst games played by children. However no sooner does a person make contact with it or immerses himself in the heart of it that he is afflicted by dizziness. This is in the case where his thoughts clash with the emotions of desires, waves of interests, rebellious disputes and collective and individual dispositional fluctuations and transformations. So he engages with suffering (or efforts) of people who have hidden agendas, divergent and diverse paths and complicated compositions the extent of which none can fully take in and encompass apart from their creator. He (the politician) wants to make them follow and be subservient to his thoughts and shape them in accordance to these thoughts. This clash therefore takes place and the battle must necessarily end either with his victory or theirs. If he was Aqeedah based then he would triumph if his thoughts were truths which had a reality to them or that which must necessarily have a reality. If however he was a careerist falling back under the name of enlightened philosophy then his defeat will begin and the victory will be for the interests and the desires. In both cases the political work will not be accomplished except after a fierce and harsh battle and as such it is from amongst the hardest of actions (or works).
7) The politician is the one who lives upon his nerves and he requires a great deal of composure, calmness, smartness and alertness at all times so that he can be able to get to the bottom of the problems that encounters. In his field of work he will come across a powerful stupidity, encounter filthy (underhanded) smartness, conflicting interests and unexpected surprises whilst he proceeds upon a path that is full of corners, bends and turns and he does not know which corner will surprise him with something unpleasant or which turn will meet with an (undesirable) obstacle. For this reason it is necessary to be distinguished with a will for struggle and a firm determination emanating from Imaan in his thoughts. This is an Imaan that does not allow for any trepidation or doubt and has absolute confidence in himself and his great ability which knows no bounds. This is because he was only a politician due to his thoughts and therefore he must live for their sake and upon their basis. And due to the ability that he has been provided with he is able to choose the means and styles that he believes suitable for the action that he is undertaking. In this choice there is a responsibility and responsibility is a continual process of evaluation (or production) and in the continual evaluation there is a concern and fear in respect to the results and obscurities in the field of the struggle that the person who is being tested has engaged in.
8) The politician continually engages in the struggle and he throws himself with all of his strength in to the battle without leaving any reserves. If he is then defeated he considers his defeat to be the loss of a battle but not the loss of the war. He therefore resumes the struggle in a second battle with whatever remains of his strength and power. If he loses all of his strength he then embarks to collect and gather the strength that will enable him to resume the struggle and will resume it irrespective of the level of this power or strength and without waiting to gather more power. This is because engaging in the battles is what enables him to move forward and to gather strength (or power).
4th Sha’baan 1380