MY MOTHER! MY BEST FRIEND!

Aseer ibn Jaabir narrates: Whenever people would come from Yemen, Umar would ask them, “Is Uways Al-Qaranee amongst you?” until, one year, he met Uways. He said, “Are you Uways Al-Qaranee?” He said, “Yes.” Umar continued, “From Muraad, then Qaran?” He said, “Yes.” Umar then asked, “Were you once afflicted with leprosy and your skin healed except for a dirham’s area?” Uways said, “Yes.” Umar finally asked, “Do you have a mother (that is alive)?” He said, “Yes.”

Umar then said, “I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, ‘Uways ibn Aamir will come to you with the delegations from Yemen, from Muraad, then from Qaran. He was once afflicted with leprosy and his skin healed except for a dirham’s area. He has a mother, and he treats her kindly. If he was to ever swear by Allah (for something) Allah would fulfill his oath. If you can, request that he ask forgiveness for you.”
Umar then requested from Uways, “Ask forgiveness for me.” And Uways Al-Qaranee did.

Allah - Ta’ala - commanded us, [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents. If one of them or both attain old age in your life, then do not say to them uff (a word of disrespect), nor shout at them, rather address them in terms of honour / And lower for them the wing of submission and humility through mercy. And say, “My Lord! Grant them Your Mercy as they brought me up when I was small.”] – Al-Israa’ 17/23-24

Ad-Daylami collected from Al-Husayn ibn Ali, that the Prophet - Sal Allahu alayhi wa Sallam - said, “If Allah knew any smaller than uff (tsk) to be disrespectful to parents, He would have decreed it to be Haram!”

In Bukhari, a man came to the Prophet - Sal Allahu alayhi wa Sallam - seeking permission to go for Jihad. The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Are your Parents alive?” He said, “Yes.” He - Sal Allahu alayhi wa Sallam - said, “Perform Jihad (in you kind treatment) of them.”

If someone came to you today and offered you a free lunch, what would be your response? No doubt you would smile, speak kindly to them, and reserve a special place in your heart for their memory. Why is it then that our parents receive only cold stares, harsh words and bitter treatment and they are who they are in our lives? For Twenty or Thirty years they fed us, clothed us, washed us, and showered their mercy on our soft skin. Their love for us never dies even if we do, love that goes even beyond us, to our children and even their children.

Dear Brothers and Sisters, we all have parents – whether they are with us or not – and many have not understood the severity of their position in our lives and their right to be respected and revered. Today I want to remind you and I of the true position of our Parents, may Allah have mercy on them all.

Birr Al-Waalidayn is a characteristic of the Mu’min. Al-Hasan Al Basree defined it saying, “Al-Birr is to obey the parents in everything that they ask so long as it is not to disobey Allah. Uqooq is to disown your parents, denying them all of your goodness.”

By the Ijma’ of the Ulamaa’, being respectful and obedient to ones parents is Fard! Ibn Hazm said, “(Obeying ones parents) is Fard!” and he quoted the verse: [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents.]

To better understand what is meant by Birr Al-Walidayn (kindness to parents), the scholars set the following conditions:
• One: He should place the pleasure of his parents above the pleasure of anyone else, including himself and his wife and kids. Everyone.
• Two: He should obey them in everything they command or forbid, whether it agrees with his desires or not, so long as they do not command the disobedience of Allah.
• Three: He should present them with everything he feels they desire, whether they ask for it or not. He should present it with kindness and mercy, understanding – no matter what he does – his shortcomings in fulfilling the true kindness that his parents deserve.

Allah’s love comes when our parents love us. And Allah’s anger comes when our parents are angry with us. Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned), [Thank Me (Allah) and your Parents..] – Luqmaan 31/14.

Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept from him. The Prophet - Sal Allahu alayhi wa Sallam - said, ‘the Pleasure of Allah is from the pleasure of the parents, and the anger of Allah is from the anger of the parents.”

Let us think about how many of us treat our parents. We shy away from them when they may need something. We never visit if we are away from them. In fact, many people dispose of their parents in retirement homes. And when an argument ignites between our parents and us, many of us shout at them as if we were arguing with our evilest enemy, May Allah protect us all.

Compare this to those that came before us. Dhibyaan ibn Ali ath-Thowree (ra) used to travel with his mother to Makkah. There – in the scorching heat – he would dig a little pool and fill it with cool water. Then he would turn to his mother and say, “Ummi, sit in this water to cool yourself.”

For many of us, our friends are more precious to us than our Mother and Father. Forgetful we are of the time a man came to the Prophet - Sal Allahu alayhi wa Sallam - and asked him who is more worthy of his dear companionship. He - Sal Allahu alayhi wa Sallam - said, “your Mother!” The man asked again and again, and the Prophet - Sal Allahu alayhi wa Sallam - replied, “Your Mother! Your Mother!” Until on the fourth time he - Sal Allahu alayhi wa Sallam - said, “Your Father.” Today, when the common question is asked, “Who is your best friend?” How many people would say, “my Mother!” But this is how the question should be answered and implemented.

What pleases our parents comes before everything, so long as it is not in disobedience of Allah. The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.

We all want Allah to accept from us, we would all like to enter Paradise. Look down – dear brothers and sisters - and you will find paradise at the feet of your mother. Narrated Ahmad and An-Nasaa’ee, from Mu’aawiyah ibn Jaahimah As-Sulamee: My father, Jaahimah (raa) went to the Prophet - Sal Allahu alayhi wa Sallam - and asked, “O Messenger of Allah, I would like to go out and fight for the sake of Allah, and I have come to you for advice.” The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Is your Mother alive?” He said, “Yes.” “Then stay near her,” advised the Prophet - Sal Allahu alayhi wa Sallam, “For at her feet is Jannah!”

On the other side, making our Parents sad or even making them cry is one of the many ways to earn Allah’s anger. Imam Ahmad narrates, from Abdullah ibn ‘Amr ibn Al-Aas (raa): A man came to the Prophet - Sal Allahu alayhi wa Sallam - to give him his pledge of Allegiance. He said, “I have come to pledge allegiance to you for Hijrah! And I have left both my parents behind crying” The Prophet - Sal Allahu alayhi wa Sallam - commanded him, “Go back, and the same way that you made them cry, make them laugh.”

Ibn Umar (raa) said, “Making ones parents cry is amongst the Uqooq, a major sin!”

Shaykh al-Qaasim once said, “Subhaan Allah! How can we leave our parents sobbing, tears that the throne of Allah shakes for, tears that unsettle the Angels in the heavens, and then we claim that we want to go for Jihad so that Allah will be pleased with us? Go back and make them happy with your visit as you made them sad by your departure. If they laugh and are pleased with you, Allah will be pleased.”

During the funeral of his mother, Al-Haarith Al-Aklee (ra) weeped. When asked for the reason of his tears he said, “Why should I not cry when one of my doors to Paradise has now closed?”


Part II: We reap what we Plant

In a far away land, a long time ago, a boy was born blind. His widowed mother – the good Muslimah that she was – did not lose hope in her dua’ and pray she did, continuously. A few years later, the boy’s sight returned. Al-Hamdu lillaah.

She realized that her village was not befitting for her son to excel in Islamic education, so with her son in hand they migrated to Makkah. There she saw that he was being instructed in Quran and Hadith, the latter becoming the young man’s focus. He went out far and wide collecting Hadith and compiled a Hadith book that sits next to the Quran in authenticity, forgetting not his mother that had raised him well. His mother named him Muhammad ibn Isma’il, and many of us know him today as: Al-Imam Al-Bukhari!

Dear brothers and sisters, how often is it that a farmer plants wheat and it comes out as a sunflower? You may say, never! For how can someone farm the seed of one plant and expect some other plant to grow. It just does not happen. Similarly, some parents leave their children waddling in the mud of television, music, movies, and disbelieving friends. Then when the child reaches grade 12 and asks to go to the final dance with a girlfriend, or when he enters University and stops praying, or when he gets married to a Kafir and himself becomes one, then the parents say, “What happened?” Brothers and sisters, it is the harvest of what we planted.

If we do not raise our children to be obedient, where do we expect them to learn? If we do not practice Islam ourselves, who will be our children’s example? How do you teach a child to wake up for Fajr, when he sees his own father and mother sleeping in, day after day?

You may ask, how do I raise my children to be good Muslims, obedient to their parents? Consider the following:

Firstly: One should discipline their children throughout their youth. Hisham ibn Abd Al-Malik missed a son of his during Jumu’ah one week. When he met him later, he asked him, “Why did you miss Jumu’ah?” He son replied, “My donkey couldn’t make the trip.” His father then said, “Couldn’t you have walked!” For an entire year after that, Hisham ibn Abd Al-Malik made his son walk to Jumu’ah.

Secondly: The piety of the father and mother reaches the children. In the Qur’an, Allah recalls for us the story of Khidr, and how he rebuilt a wall for 2 orphans:

[And as for the wall, it belonged to two orphan boys in the town. Under it was a treasure belonging to them and their father was a righteous man…] – Al-Kahf 18/82

Look at how Allah protected these orphans because of the piety of their father. In tafseer, it is said that it was their grandfather seven generations back!

Sa’eed ibn Jubayr said, “I often lengthen my Salah for the sake of my son, perhaps Allah may protect him (because of it).”

In conclusion, let us reflect on the virtue of respecting our parents:

• It is one of the greatest things that we can do.
In Bukhari and Muslim, from Abd Allah ibn Mas’ood (raa), a man asked the Prophet - Sal Allahu alayhi wa Sallam, “What deed is most beloved by Allah?” He - Sal Allahu alayhi wa Sallam - said, “Salah on time.” The man asked, “And then?” He - Sal Allahu alayhi wa Sallam - said, “Respecting and revering ones parents.” He said, “And then?” “Jihad for the sake of Allah.”
• It is a means by which our sins are forgiven.
When Allah commanded in the Qur’an [And We enjoined on man to be dutiful and kind to his parents..] The next verse tells us: [They are those from whom We shall accept the best of their deeds and overlook their evil deeds, (they shall be) amongst the dwellers of Paradise.] – Al-ahqaaf 46/15-16

• Respecting our parents will lead us to Jannah!
In Muslim, from Abu Hurayrah (raa): I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, “May he perish! May he perish! May he perish!” It was asked, “Who, O Messenger of Allah?” The Prophet - Sal Allahu alayhi wa Sallam - said, “He whose parents attain old age in his life – one or both of them – and he does not enter Paradise (because of his goodness towards them).”

And when our parents are gone, the goodness towards them does not end.

Malik ibn Rabi’ah Al-Saa’idi narrated: We were sitting with the Messenger of Allah - Sal Allahu alayhi wa Sallam - when an Ansari man came and asked, “O Messenger of Allah, is there anything left from my Birr to my parents that I should present to them after their death?” The Prophet - Sal Allahu alayhi wa Sallam - said, “Yes, four things: Pray and ask forgiveness for them. Fulfill their pledges. Be kind to their friends. And maintain the ties of kinship that come from only their direction. That is what is left from your Birr to them after their death.”
– Ahmad, Abu Dawood, and Ibn Maajah.

Aamir ibn Abd Allah ibn Az-Zubayr (ra) said, “My father died, and for an entire year I did not ask Allah for anything except that He forgive my Father.”

Remember dear brothers and sisters as you meet your parents today, the words of Rasul Allah - Sal Allahu alayhi wa Sallam - “Fa feehima fa Jaahid! Do Jihad in (your kind treatment of) your parents.”

O Allah, forgive us and our parents, and reward them with the finest reward. O Allah, elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins. O Allah, grant them residence in Firdows, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs.
Ameen.

SABR

-an essential element in fulfilling our ubudiyyah to Allah (swt)
- Rasulullah (saws) said: Sabr is a source of light
- In the Quran it says: [And practice sabr, for you are under Our gaze] One of the early ulamah used to carry a parchment with this ayah on it in his pocket, and he looked at it constantly.
- Sabr is human; animals know nothing more than their basic needs and instincts, all they can do is react; humans have been endowed with reason which balances instinct. We go from wanting food as baby, play as a child, zinnah in adolescence, until we reach puberty and are endowed with some reason.. but reason is not enough, it is not alone sufficient as guidance, the 'aql (intellect) needs 'naql (revealation) "Descartes said I think therefore I am, Ghazali before him said I will therefore I am, I say: I perform sabr, therefore I am human" This deen is the completeness of our maturity and our humanity.
So what is sabr?
The steadfastness of the religious call over the call to passion- if the deen overcomes the nafs, this is sabr
Sabr is an UPHILL BATTLE- when we're going downhill we're losing energy, when we're going uphill we're gaining potential energy. In sabr, we are gaining "spiritual potential energy".
There are 2 kinds of sabr (or two ways we can perform sabr):
1) when something we desire happens to us, something we like, we exhibit sabr in controlling our selves, not going into excess, not transgressing the bounds set down for us by Allah(swt)
Abdur Rahmad ibn Auf said: We were tried by hard times and we showed sabr, but when we were tried in ease and excess, we failed.
Hadeeth: I do not fear for you poverty; I fear for you plentifulness of dunyaa, and it will destroy you as it had destroyed nations before you.
Quran: O you who believe, do not let your families and your wealth draw you away from the dhikr of Allah; and whosoever does that is indeed the loser.
2) Sabr in what we dislike. In 3 areas of life:
a.) sabru ala ta'aat: in obeying Allah (swt). sabr against our nafs who dislikes it, whether in spirituality or mundane, sabr before, during and after the act of obedience.
b.) sabru anil ma'asee: to show sabr against disobedience to Allah (swt). We are attracted to do injustice to others thinking we are doing justice to ourselves. We live in an environment that is dangerously attractive, we need to have patience, constancy, steadfastness = sabr.
c.) sabr andil ma'asid: to show sabr in times of calamity, adveristy, pain, whether physical or emotional. Everything that is in the capacity of an individual to change, he should- but have sabr in what you cannot. Not reciprocating harm is sabr.
Hadeeth: whenever a museebah (hardship) befalls you (and you show sabr) Allah (swt) atones for you some of your sins
Hadeeth: Allah (swt) atones some of our sins not only by physical endurance but by emotional ones as well
Sa'ad ibn Abi Waqqas (ra) asked the Prophet (saws) "Ya Rasulullah, who amongst people are the most tried (subject to hardships)?" Rasulullah (saws) said: The Anbiyyah (messengers of Allah) and after them the Salihoon (righteous) and then in accordance to your eman, taqwaah etc, there will be more hardships, not less. Every mu'min will be tried by difficulties in accordance (proportion) to their deen. If in this person's deen is solidity (their deen is deeply rooted) the balaa' will increase, to purify, cleanse, strenghten, elevate the person. And if in the deen in this person there is riqaa (weakness, thinness), then that persons balaa will be weakened, until the person walks on the earth cleansed of sins until they meet Allah.
What are the adaab of sabr?
1- once the calamity befalls us, we must show sabr immediately without delay.
A woman was in the cemetary, crying, mourning her love, when Rasulullah (saws) said to her "show sabr". She said, not knowing who he was "thats easy for you to say, you have not lost a loved one". When the companions told her who he was, she asked for forgiveness and rasulullah (saws) said: Sabr is to be shown at the beginning of hardship.
2- al-itirjaa': to say immediately, sincerely, from the heart: "Inna lillahi wa inna ilayhee raji'uun" -Verily from Allah we come and to Him we return
3- the tongue and the senses do not act violently - use them correctly, don't get caught up in the pain of the moment
4- Hussnul sabr- sabrun jameel- the highest level, the most beautiful sabr
Sabr can be categorized into 3 levels:
1- Tarkus sabraa: the lowest level- when one does not complain but inside dislikes what's happening to them
2- Ar-ridhaa-bil-beelah: no complaint, to show satisfaction with the balaa (hardship), because they have yaqeen (certainty) that Allah only does to the 'abd what is best for them
3- Ash-shukr-alal-beelah: to have ridhaa (satisfaction) and to be grateful to Allah for the hardship because that person has yaqeen that this is to elevate his spiritual status- looks at the consequence, not the immediate event we are taught sabrun jameel in the story of yaqub and yusuf (as)
Ali (ra) said: Of the realization of the Majesty of Allah, and of knowledge of the right Allah (swt) has on His creation, is that when one is befallen with a calamity, one does not complain, does not even mention what has befallen him.
An 'abd should feel ashamed to describe the pain, we are complaining about the Creator to the creation?
ibn Qays (a tabi') said: I lost my eyesite 40 years ago, I have never told anyone.
an ulumah (didn't get the name): "Whosoever complains about a calamity that has befallen him to other than Allah, such an individual would never find the sweetness of ta'aa (obedience to Allah (swt)) in the heart"
How to attain sabr?
The cure to any disease of the heart (arrogance, anger, lack of hayaa)
1- ILM: brings desire and want to change, use the ilm the teacher conveys to you! brings about hazm- energy, resolve to change
2- AMAL: take it into everyday life, in your actions Qat'al asbaab- severing the ways and avenues to bad deeds. example: lowering the gaze for zinnah. for every haraam avenue, there is a halaal alternative.
No pain, no gain- condition your nafs and your qalb, or they will condition you
Work hard on uprooting the weeds of passion, disobedience and sin. Sow the seeds in your heart of the will to change and sincerity. Let the rain be the mercy and forgiveness of Allah purifying the land, our hearts.
The best door from which we can enter the majesty of Allah, is humility.
1- Always be conscious in our hearts and minds of Allah's nimaah
2- Always be conscious of our weaknesses, the sins we have committed. Have faqar- the opposite of pride, self-reliance, self-interest..
Qur'an: "InnaAllah ma'as sabireen: Verily Allah is WITH those who have sabr."
Ya Allah, make us of those who have sabr, and grant us Your mercy and Your forgiveness.
Ameen.

The Ten Principles of Hassan al-Banna

1.) The Unity of the Ummah. He considered it in itself a primary and important goal that we must strive for. "Do no disagree, then you fail and lose the wind (in your tail."
2.) The Agreement on Principal Matters. Such that we start by considering everyone who declares shahadah - La ilah illaAllah, Muhammad arrusulAllah - as our companion and part of the Muslim group.
3.) Assume First that You, Not Your Muslim Brother, May be Wrong. And see how you find the truth impartially.
4.) The Manners for Disagreement. That you should be as keen about listening to your brother's evidence and argument as you are about giving your evidence and argument, and be pleasant and smiling whether the result is for you or against you.
5.) Avoiding Arguing, Self-Righteousness, and Belittling of Others. Al Banna said: "No nation went astray after being guided, except after it fell to cursing and arguing." And: "He will have a place in Heaven that leaves arguing when he is wrong, and a higher place in Heaven if he leaves arguing when he is right."
6.) The Possibility of Mulitiple Correct Answers. He referred to the Prophet telling the sahabah to pray Asr in Bani Quraiza, how some of them prayed Asr when it's time came, while others prayed it when they reached Bani Quraiza after sundown, and how the Prophet praised both parties.
7.) The Group Participation in Agreed Upon Matters and to Excuse One Another in What is Disagreed Upon. He emphasized, "We all agree on prohibiting alcohol, adultery, and gambling, and we agree on the duty to govern according to Quran so let us invite governments to implement it; we agree that honor and respect are due to Muslims, so let us impart these ideals to Muslims, we agree that jihad is the means to accomplish honor so let us train the individual, and to raise children with the necessary spiritual and physical training."
8.) Thinking of the Danger of the Common Adversary. He reminded Muslims of the present external enemies who do not differentiate between Muslims or different views or different national origin. The enemy considers Muslims enemies of his religion, and their homelands a prize to be dominated for its resources. He emphasized the need for unity to deter aggression.
9.) Opening the Avenues for Work and Productivity. He recognized the duel purpose of working hard, to produce more and to stay free from the evil of idleness. He encouraged members to excel in schools and jobs, and to seek earning from lawful sources and to shun laziness and dependence on others. He encouraged them to fill in duties that others have not even identified, such as visiting brothers far and near, volunteerism, and to allow time each day for examining how they have done for the sake of Allah.
10.) Sympathy for Those Who Do Not See the Light. Rather than being angry with them or exposing their shortcomings. He never attacked his accusers or distractors on personal matter, but rather sought Allah's help in making His message clearer to those who were listening.

About politic

THE state of the anti-Communist campaign culminated today, our politics have a decisive meaning. But among our cadres, there are still many who do not understand, that the political parties today have very different political party during the Agrarian Revolution. Must be known, that during the War Against Japanese Aggression, whether under any circumstances, our Party politics in the form of a national united front against Japanese aggression will remain unchanged, that a lot of politics in the Agrarian Revolution ten years old should not be used just like that now. Lebih2 politics too much left at the end of the Agrarian Revolution - because they do not know that the Chinese revolution has two main features, namely as a bourgeois democratic revolution in semi-colonial country and the long term - not only can not use it all the time against aggression Japan now, even one as well at that time. Politik2 it covers the following example: "encirclement and annihilation" the fifth of the Kuomintang and the struggle against "encirclement and annihilation" of our fifth time it was called a decisive war between the revolutionary line by line counter-revolutionary; extermination of the bourgeoisie and the rich peasants economic terms (treating political bourgeoisie with labor and tax politics are too left, distributing land to poor peasants rich); extermination landlord in terms of physical (not to distribute land to them); terhantamnya intellectuals; misappropriation "Left" in the combat elements of the counter revolutionary; monopoly of the Communist members in the work of government; bow to Communist education of the people; military politics are too left (a big city and refused to attack guerrilla warfare); political adventure in the job in the White area and hit play on the field of political organization in the Party; and lain2. Politics is too left-this is a mistake opportunism "Left", exactly the opposite of Right opportunism under the leadership of the Tu-siu Tjen at the end of the First Great Revolution. At the end of the First Great Revolution, the political use segala2nya and was united in denying the struggle, while at the end of the Agrarian Revolution, the political struggle is to be used in segala2nya and denied the union (except by a mass peasant staple); this is a very prominent example shows two kinds of extremist politics. Both of these extremist political party and the revolution resulted in huge losses to bear.

Politics of national united front against Japanese aggression today is not united in the struggle segala2nya and deny, nor are they fighting in segala2nya and deny unity, but rather forge unity with the struggle. Concretely, it's politics as follows:

All the people were united against Japanese aggression (or all the workers, peasants, soldiers, students and merchants who were united against the Japanese aggression) to raise the national united front against Japanese aggression.
Political independence and freedom in the united front - should unite, but should be free anyway.
The field of military strategy, political guerrilla warfare this means a free and independent under the unity of the strategy; pokoknja guerrilla war, but war is also ignored if the car is not favorable circumstances.
In the struggle against the class of the head stone of the anti-Communist, we use the conflict, attract the largest number, smallest number opposed, destroy opponents one by one: we must be reasonable, lucky and bounded.
in the occupied enemy territory and the Kuomintang, our politics is, on the one hand, the united front work is developed. sedapat2nja, on the other hand, bersembunji more efficiency; in terms of organization and struggle, we use politics: bersembunji more efficiency, working below ground in a long time, accumulating power, waiting for an opportunity.
Regarding the relationship between the various classes of domestic politics our subject is, developing the progressive forces, attractive middle power, isolating the power of the stone head of an anti-Communist.
In the face of the stone heads class of anti-Communist, we use a revolutionary political ambiguity, namely the political union with them if they are still able to fight against Japanese aggression, and isolate them if they keras2 against the Communists. In the fight against Japanese aggression, group head of the stone is also ambiguous nature; we use the political union with them if they are still able to fight against Japanese aggression, but we oppose the use of political and isolating them if they shake (eg diam2 conspired with the Japanese aggressors, not active against Wang Tjing -Wei and traitors who lain2). In defiance of the Communist, group head of stone ambiguous nature whatsoever. Then we must also ambivalent political nature, ie, we use the political union with them when they do not want to break the rope at all Kuomintang-Communist cooperation, but we oppose the use of political and isolating them if they run the political repression and conduct a military strike wenang2 against our Party and people. An ambiguous class of this nature must be distinguished by the traitors and the pro-Japanese.
In fact, among the traitors and the pro-Japanese, there are also elements of the ambiguous nature, we must deal with the politics of ambiguity is also a revolutionary. This means, we use the political hit and isolating them if they were pro-Japanese, and using political pull and grab them when they shake. Ambiguous nature of these elements must be distinguished by a strong traitor, like Tjing-wei Wang, 1) Wang Ji-tang2) and Se Ju-san.3)
On the one hand, sir, great soil and big bourgeoisie and against the pro-Japanese resistance against Japanese aggression that must be distinguished by large landowners and the bourgeoisie of the pro-lnggeris-American and who agree with the resistance against Japanese aggression; on the other hand, big landlords and big bourgeoisie an ambiguous nature, which agree with the resistance against Japanese aggression but shake, agree with the union but opposed the Communists must be distinguished also by the group that more or less menduanja properties, such as the national bourgeoisie, landlords and small being, sense progresif.4) Based on the difference in our politics is organized. Various kinds of politics are all based on differences in the relationship of the classes.
Similarly, against imperialist. Although the Communist Party oppose any imperialist, but, on the one hand, the Japanese imperialists who are attacking China it must be distinguished with the present imperialist lain2 not attack China; on the other hand, German and Italian imperialist allied with Japan and admitted "Mantjoukuo" it must be distinguished also by the British and American imperialists against the Japanese. After all, British and Americans who had embraced the political Munich in the Far East to the detriment of the Chinese resistance against Japanese aggression, must be distinguished with the British and American politics had now let go and change pendiriannja to bolster Chinese resistance against Japanese aggression. The principle remains the tactics we use the conflict, attract the largest number, against which the smallest amount, destroy opponents one by one. In terms of foreign policy, we differ with the Kuomintang. For the Kuomintang, "the enemy is only one, the others are all friends"; at birth, he treats equally all countries except Japan, in fact he is pro-American and pro lnggeris. For us, it should look the difference: first, unlike the Soviet Union negeri2 capitalists; second, Great Britain and America differ with Germany and Italy; third, the people of Great Britain and America differ with the government of British and American imperialists; fourth, British-American politics at the time of Munich different in the Far East with their politics today. Based on the difference in our politics is organized. Line of human rights we are different from the line of the Kuomintang: we use outside help sedapat2nya by holding hard on the principle of the independence war and living on one's own, unlike the Kuomintang which relies on foreign aid and shelter under any imperialist bloc by releasing principles.

Many of the cadres in the Party's lopsided view of the tactics that deviate left or right. It can only be overcome if they are required to understand the changes and development of the Party's political past and present in a complete and systematic. At present, the major danger in the Party mengatjau outlook is still too left. Kuomintang rule in the region, many people are not able to run politik2 bersembunji sungguh2 more efficiency, working below ground in a long time, accumulating power, waiting for an opportunity, because of political rather than anti-Communist Kuomintang was deemed they were not great; besides that, there are also many people who can not run the political develop the united front work, because they foul the Kuomintang viewed entirely for granted, that they lose any sense at all. Such circumstances there is also the Japanese occupation in the area.

Right view is as good once-great influence in the area of Kuomintang rule and aggression in various anti-Japanese base areas, now it is solved basically. That view is as follows: because the united only knew but did not know the struggle, and therefore too high to assess the firmness Kuomintang against the Japanese aggression, it has blurred the distinction in principle between the Kuomintang to the Communist Party, denied political independence and freedom in the united front, her landlord nurut2i large and big bourgeoisie, according to the Kuomintang-nuruti, so that would tie his own hands, not daring to freely develop the revolutionary forces against the Japanese aggression and did not dare tegas2 political fight against the Kuomintang and the Communist limit. However, since the winter of 1939, have occurred here and there too the left diversion caused by the Kuomintang held the shift of anti-Communist and we held a defensive struggle. Although these deviations are corrected, but still not wholly, and still appears in politik2 concrete in many places. Thus, studying and completing concrete politik2 it is necessary now.

About politik2 concrete, it has been air-turut2 given instructions by the Central Committee, here we are only a few are shown in outline.

THE ORGANIZATION OF POLITICAL POWER. Must be strictly implemented "three-three" - the Communists only a third of the number of members in the body of political power, to attract people was not a Communist to a substantial amount was sitting in it. In-daerah2 such as the northern province Tjiangsu new democratic political power began to be enforced anti-Japanese aggression, the number of people who sat in Communist political power actually be less than one-third. Vice petty bourgeoisie, national bourgeoisie and progressive sense, all of whom are not actively anti-Communist was to be pulled into the badan2 badan2 representative government and the people; the Kuomintang that is not anti-Communist should be allowed to sit in it. It may also be allowed a small number of elements of the right to sit in people's representative bodies. Do sekali2 to buy up everything of our Party. We only destroy the dictatorship of the comprador bourgeoisie and big landlords, and instead replace it with one-party dictatorship of the Communist Party.

POLITICS OF LABOR. Labor activity against Japanese aggression can be raised only when their livelihoods improved. But the abuses are too left must be circumvented; not too much to add and subtract the wages of working hours. In the state of China today, the eight-hour working system is still difficult to trim. In certain branches of production, ten-hour work system remains to be permitted. For branch production lain2, working hours should be determined in accordance with the circumstances. After a tied contract between workers and employers, workers must obey the discipline of work and should enable the capitalists to make profit. Otherwise, the plant will be out of business, and this is not only beneficial in the fight against Japanese aggression, even harm the workers themselves as well. Lebih2 do we ask too high demands in improving the livelihood and raise the wages of the workers village, if not, farmers will be objected, workers will be unemployed and production will fall.

POLITICS OF AGRARIAN. Should be explained to members of the Party and farmers, that now is not the time to run the agrarian revolution to its roots vein, and the means used during the first Agrarian Revolution can not be used again today. Politics today is, on the one hand, landlords are required to reduce land rent and interest, so then the principal activities of peasant masses to fight against Japanese aggression can be raised, but the decline was not too much, too. Extraction of ground rent based on the general principle of lowering land rents 25%. When the mass percentage is increased demand, the comparison should be taken 60% or 70% for farmers while 40% or 30% is for landlords, but this limit is not exceeded. The decline rate was not to exclude the implementation of the public debts. On the other hand, farmers are required to pay a ground rent and interest, while the landowner retains the land and other property bendanja. Do not lowered interest rates to farmers are unlikely to get a loan, not debts of the old farmer was cleared to land mortgaged to the landlords was taken back by cuma2.

POLITICS OF TAX. Taxes must be paid for by revenue. In addition to the poorest people to be exempt from tax, all the people who have income, ie more than 80% of the population, including workers and peasants, the state must bear the tax. That burden dipikulkan wholly inappropriate to the landlords and capitalists. How to guarantee supplies to the soldiers arresting people and mendendanja it should be banned. On how to collect the tax, before we set a new way that is more suitable, way longer than the Kuomintang should be used with accompanying improvements that it deserves.

COMBATING OF POLITICAL ENEMY AGENT. Must be firmly suppressed traitors and anti-Communist elements stubborn. Otherwise, the revolutionary forces against the Japanese aggression can not be defended. But, do not be a kali2 too many to kill people, do not be a taxable kali2 up innocent people. Should be generous in treating yang shake elements among the reactionaries and the elements that follow the reactionaries because it is threatened. In pendjahat treat anyone, punishment punishment should be abolished with the firm; of preferred and do not believe the evidence is simply the recognition. Should be used to release all political prisoners of the enemy army, army soldier doll and anti-Communist, except for a very cursed the masses, who must be sentenced to death by the Agreement, the boss anyway. From prisoners, to be pulled sebanyak2nya people more or less revolutionary, reactionary because it was forced into the army, in order to work in our army, while others are released all. If they are captured again, released again; let them not be insulted, not money and their goods taken and let them not be told to plead guilty, but must be treated with sincere hospitality and everything. Politics should be used in treating them, let me just how reactionary they are. This is very useful to segregate the reactionary camp. Traitor to the Party, unless a very terkukuk his crimes, should be given to refurbish kesernpatan Himself, on condition he would not oppose the Communists again. If he could return following the revolution, he still may be accepted, but not allowed to enter the Party again. Let not the usual information Kuomintang was equated with mata2 Japanese and traitors, but must be distinguished both nature and treated berlain2an. Chaotic circumstances such agency or organization may arrest a person anywhere should dilenjapkan; to enforce revolutionary order to fight Japanese aggression, to be determined, that only the judicial institutions and government security agencies are entitled to capture pendjahat, while the army is only right to be so in time war alone.

RIGHTS OF THE PEOPLE. Must be established, that all the landlords and capitalists who do not oppose resistance against Japanese aggression, together with workers and peasants have personal freedom, right to property bendanja, entitled to vote, have the freedom to talk, meet, establish associations, thought, conscience and belief. The government only oversee elements conducting sabotage and rebellion in our base area, while others protected them all, not to be disturbed.

ON POLITICAL ECONOMY. Industry, agriculture and trade should be developed vigorously. Daerah2 other capitalists who are willing to open up industrial enterprises in the base area anti-Japanese aggression should be withdrawn. Private companies should be encouraged, while state enterprises should be viewed as a part of the whole company. All this is intended to provide for our needs above their own business. Any company that is useful it should didjaga not to be damaged. Political customs and monetary politics should be appropriate and not contrary to the main line of development of agriculture, industry and trade. Develop the economy in various regions of the base with sungguh2, thorough and not in vain, to meet our needs above their own business - this is essential to maintain the chain of the base area in the long run.

POLITICS OF CULTURAL AND EDUCATIONAL. Pokoknja is, a sense of national pride among the masses of the people, as well as their knowledge and ketjakapan against Japanese aggression, should be raised and leveled. Education expert, cultural workers, journalists, scholars and technical experts from among the liberal bourgeoisie must be allowed to come stricken area basis to cooperate with us, opening schools, publish newspapers and run jobs lain2. Semua intellect rather active elements against the Japanese had to be pulled into our schools, provided training in the short term, and ordered to participate in the work of the army, government and social; they must be received by not segan2, given the task and removed with no segan2. Do not be afraid of this fear, or fear of reactionary elements will stow. With a sort of inevitable that some elements will stow, but there is enough time to brush them in the process of learning and work. In every area of the base, must be established printing, published books and newspapers, founded divider and introduction agencies. at each base area, as far as possible should be opened besar2 cadre school, the greater and more, the better.

POLITICS OF MILITARY. The 8th Route Army and New 4th Army should diperkembang sedapat2nya, because this is kedua2 armed forces most Chinese people should believe in mengkonsekwenkan national resistance against Japanese aggression. Against the Kuomintang army, we must still take the politics "if we are not attacked, we will not be attacked", and tried to make friends with them sedapat2nya. Opsir2 Opsir2 not belong to a party the Kuomintang and sympathetic to us it should be withdrawn as far as possible into the 8th Route Army and New 4th Army, to strengthen the construction of our soldiers. Members of the Communist state control segala2nya in our army with the largest number, should be changed as well now. Of course, "three-three system" should not be practiced in the Mother of our soldiers, but, from the hegemony of the army remained in the hands of our Party (this still needs to be, should not be violated), we fear no mind to attract sympathizers were sebanyak2nya to participate in the development of the field army military and techniques. At present, the basis of the Party and our army in the ideological and the organization has been located as solid-unsound, then the businesses attract sympathizers (certainly not a saboteur) sebanyak2nya was not only not harmful, in fact can not be excluded to obtain the sympathy of the whole people of extending the revolutionary forces. That is why politics is politics that needs to be.

Various principles of the united front tactics and concrete politik2 established under this principle as stated earlier, should be practiced as firmly-specifically by the entire Party. Therefore at the present time, the Japanese aggressors against China intensifies agresinja, big landlords and big bourgeoisie in the country running a political oppression wenang2 and launched a military offensive which are all anti-Communist and antirakyat, then only dergan prinsip2 practice tactics and concrete politik2 as mentioned above only then can we mengkonsekwenkan resistance against Japanese aggression, develop a united front, reached the sympathy of the people across the country and bring about a favorable change in the situation. However, in correcting the error, we must act step by step, should not be too tergesa2, resulting hal2 that is not good like: cadres not happy, suspicious mass, landlords and lain2 attack back.