Episode (2): The Justice and Kindness Association and its views on political participation

The refusal of the association of Al Adl wal Ihsane (Justice and Beneficence) to recognize the legitimacy of the monarchy in Morocco and all political regimes in Islamic countries is not because of a political position adopted by the association after extensive study and analysis, and established principles based on absolute, indisputable and unarguable beliefs. The association opposes all political systems, whether it be a monarchy or presidential, heredity or by succession.

Considering that the association’s principles differentiate between state a sultanate and a Quranic state, resisting the sultanate becomes a matter of religion. However, by establishing the religion on that basis, all political participation through institutions of governing systems are rejected, unless, they necessarily lead to the seizing of power and establishing a Quranic state. This is envisaged by the group’s leader, Sheikh Yassin, who said: “Our ambitions are not limited to an electoral date or rotation of power, because we know that changing the government or the constitution does not guarantee anything, only the solving of incidental crises, and it would never succeed! … Our vision is not limited to the scope of nation-states that choke its citizens. Our constant goal, no matter how long it takes, is uniting Muslim people in one entity.”

This united entity cannot be achieved unless the group can solely hold power, after the expulsion of the rulers. In other words, the da’wah becomes the owner of the state, as Sheikh was quoted saying: “The fact of empowerment on earth means that the state and power are held by men of Da’wah (i.e. his members) who guard the religion.”

According to the Sheikh: in order to achieve these religious goals, the Da’wah needs to possess power. This power is only provided by the state. Accordingly, Da’wah has two main objectives: dissemination of religion, and possession of the state.

The Sheikh refers to members of his group as “Jundullah”, (Soldiers of Allah), who are (a political force in uprising stages, then a dominating force in the state).

Furthermore, the Sheikh does not recognize goodness and sense of the nation, unless it is ruled by a leader that they ultimately choose. He believes that (the Muslim) nation fell short of subservience, its system was corrupted, and fell from the rank of being “the best nation raised up for people”.

The task of Sheikh Yassin’s followers is not limited to calling to Allah, but it goes beyond that, to other tasks set by their guide; to ensure their preference to the group over other Muslims in their hearts, the Sheikh, in 2006, told his followers about a vision of a significant event that would take place in Morocco: the fall of the regime. Therefore, he encouraged them to prepare for this event in such a way that enable them to make use of it perfectly, then to implement what Allah promised him, which is victory. For this, the association distributed leaflets and CD-ROMs with the motto “embark with us” and a photo of a ship travelling the high waves, symbolising a flood, regarding which he had previously threatened late King Hassan II, in his open message titled “Islam or Drown.”

In a meeting with members of his group, Sheikh said: “for 2006, how can we prepare for it? How will we receive it? What does it mean? You recieve this, and spread it among the brothers and sisters.. The motto is ‘And he constructed the ship, and whenever an assembly of the eminent of his people passed by him, they ridiculed him. He said, “If you ridicule us, then we will ridicule you just as you ridicule.”’ Sheikh Yassin suggested to his followers not to believe those who mocked his vision and excluded the fall of the system. Thus, he likened himself to Prophet Noah, peace be upon him, in the following instances:

A. That he and Prophet Noah, peace be upon him, received divine inspiration to construct “The Ark.” To make, then, the prophecy of 2006 an “Ark”, whoever did not embark it or support him by spreading it, then “drowning” would be his fate.

B. That he and The Prophet Noah, peace be upon him, were confronted by people who mocked at them because they did not believe the prophecy that are not necessarily based on realities that do not create opportunities to forecast the coming events. The Prophet Noah makes the Ark in a real desert with no sea. Likewise the Sheikh makes the Ark of 2006, in a stable reality, with no (apparent) disorder.

C. That he and Prophet Noah, peace be upon him, did not care for the people’s sarcasm, nor of accusing them of nonsense and folly.

Sheikh Yassin does not consider himself an ordinary human being, but one who has a message for the world that was revealed to him in the year 1995 as follows: “before I invite the world to the table of blessings, and before urging the people, out of eagerness and mercy for him, I must wake my people up from slumber, and gather them, and revive them! I seek the forgiveness of Allah! It is Him, Allah, Who does so and guides to it. I am the happy servant as Allah appointed me to the mission of the sincere Messengers, peace be upon them.”

For this reason, the Sheikh’s hope of exclusive governance and disposal of the existing monarchy regime stems from the following conviction: “Being an envoy, Allah ordered me to prepare power, promised me victory, and put conditions to expect, and conditions to observe.”

Thus, the Sheikh does not see and does not accept the King as the guarantor of the unity and stability as stipulated in the Morocco Constitution. It is obvious then, that Sheikh Yassin rejects, from a doctrinal point of view, all or any reconciliation with the monarchy, or participation in political institutions that he announced to his followers of its demise, in his statement: “Allah Almighty will take away the wind of suppressive powers that disbelieve in Allah, and the wind of political opposition. Our Lord Almighty will bring people whom He will love and they will love Him, humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never fear of the blame of the blamers.”

Therefore, the Sheikh considers that the participation of Islamists in the elections is not serving Islam as much as serving the objectives of the system, as follows:

– Participation in elections under these laws “domesticates” Islamists and absorbs them.

– The political parties manufacture symbols for the Islamic movement. The Sheikh refuses the emergence of icons and personalities in the political scene that compete with him .

– Propaganda of Moroccan democracy successfully accommodating all views and streams, including Islamic trends that many Arabic and Islamic democracies failed to tame and absorb; as if he wants, with this boycott, to prove to the world that the democracy in Morocco is “directed” and “tight”, and that there is an insubordinate Muslim group which rejects taming.

– Allowing the state to store plans to accommodate some components of the Islamic movement which involves divulging secrets.

As for besieging the system, the Sheikh called for intensifying efforts of political, democratic and national forces to detach from the regime: “please do not attach your carriage to the locomotive of the treason power, the conspirator of the believers. We hope that you explicitly say that you are against repression, exclusion and silence.”

Furthermore, the Sheikh threatened these forces of revenge if they refuse to engage in his coup project, and that he would not accept their repentance: “You will miss the opportunity if you wait until the flag of Islam’s Brigade flies over the territories.. we have addressed those who know that words have meanings, and after today is tomorrow.”