This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani.
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2) They did not know a Tareeqah (method) to implement their idea (Fikrah) rather their idea proceeded by improvised and twisted means. This is in addition to it being surrounded by obscurity (Ghumood) and ambiguity (Ibhaam).
The subject of the Tareeqah (method) remains unclear in terms of understanding in respect to all of the movements until this day. Indeed they are virtually incapable of differentiating or distinguishing between the Fikrah (thought) and the Tareeqah (method) and between the Usloob (style) and the Waseelah (means). They envision any action from amongst actions to be the method and more precisely they do not distinguish between the Tareeqah (method) before achieving the goal and the Tareeqah after arriving to it and the manner of implementing the Fikrah (thought).
We have oft repeated that the ideology (Al-Mabda’) is the thought and the method (Fikrah wa Tareeqah). The Fikrah is the Aqueedah, its solutions (Mu’aalajaat) and carrying the Da’wah whilst the Tareeqah relates to protecting/preserving the Aqueedah and how to implement the solutions and how to carry the Da’wah. This relates to the ideology and it consisting of the thought and the method however our study and discussion here is related to the manner of how to make this ideology reach life and thereafter establishing its implementation.
Our because our discussion here revolves around the structures and their failure from the structural aspect and it does not revolve around their failure in regards to implementing their Fikrah (idea/thought) then the subject of Tareeqah here relates to the way that the Takattul should proceed in accordance to. This requires examining the Makki stage of the life of the Messenger of Allah (saw) in relation to the Islamic structures (groups) and the Ahkaam (legal rulings) that the Messenger of Allah (saw) established in addition to gaining awareness about the difference between that which is a Hukm (ruling) and that which is a Waseelah (means) or Usloob (style) to implement another ruling.
So openness in the conveyance is a Hukm Shari’iy (Legislative ruling) whilst the Messenger (saw) standing upon As-Safaa and calling the people until they had gathered is an Usloob (style) and the use of his voice in the call was a Waseelah (means). So the conveyance of the Shar’iy rule or warning about the colonialist plans represents a Shari’iy rule, the means is a publication and the style is wide challenging distribution.
So the Hukm Shari’iy is: The required action that is performed as it is (on its own merit (as an obligation)).
The Waseelah (means) is: It is the tool that is used (utilized) like a publication (leaflet), radio or microphone. This would be determined or defined by the age and circumstance.
The Usloob (style): It is the manner that is employed (utilised) to deliver the means and this is determined or defined by the nature of the work/action.
Therefore the subject or issue that has been mentioned in this paragraph does not relate to the Tareeqah in terms of the Fikrah and Tareeqah of the ideology (Mabda’). But rather it refers to the Tareeqah (methodology) that the Messenger of Allah (saw) followed to bring the ideology to the life.
This can be summarised as follows:
- A Takattul that is established upo an ideology with its Fikt=rah and Tareeqah (thought and method).
- It has an Ameer.
- This Takattul works to:
1) Produce people who believe in it.
2) Produce an Ummah or people that accept it.
3) Produce or find a power (force) that is capable of placing this ideology in the position where it can be implemented in life.
In addition there are a collection of rules that are related to the achievement of this objective:
1) Like committing to the intellectual Da’wah alone and distancing from using the material means
2) Obeying and implementing what this Takattul has obliged and what it has adopted in terms of thoughts.
3) Implement the decisions that it has taken.
Based upon this, these Takattulaat (structures) including those which are Islamic and those which are not, did not possess a vision (grasp) for the method that they should proceed in accordance with. What they performed of actions were reactions to what was occurring in the society (improvised actions without preceding understanding or planning in addition to imitating that which happens in the world like strikes, protests and the raising of slogans).
As for them being twisted (flexible) then this happens as a result of entering into bargaining and compromising with the rulers and people in positions of responsibility, or by joining with other Takattulaat (structures) or being drawn into joining the work of a front, organisation, association or something similar. If however these structures viewed that they did in fact have a specific method then this method was vague (Ghaamid) and not clear. So when they call for ‘Islamic Unity’ or ‘Arab Unity’ their method to achieve this is vague and they are incapable of how to reach this objective even if they are attempting to find it. As for the obscurity (Ibhaam) then this is reflected in the complete ignorance of this manner.
3) Those responsible for these structures were people driven by zeal (enthusiasm) and a desire for change as a result of the circumstances that the land is passing through or due to the realisation of the corrupt nature of affairs. So they go out with their zeal for change without the will and awareness being focused in them.
This is because the awareness (Al-Wa’ie) of the thought and method is the Jaw Al-Imaani (atmosphere of Imaan) that makes the person possessing it in a continuous state of zeal (Hamaas) when he binds his actions with the fundamental principle that they have emanated from. The lack of awareness makes him exposed to hesitation, inaction and bargaining (compromise). As for the will (Iraadah) then this comes from the strength of the belief (Imaan) in relation to the obligation of achieving that objective. It is distinguished from the desire (Raghbah) because it is a desire that is linked to a command that is obligatory to be implemented. As for the desire that is not connected to another factor then the most that this can reach to is zeal/enthusiasm. If that zeal then diminishes then the motivation wanes along with it and he sits back from the work as a result. If we were to closely examine that which these movements have left behind we will not find in them a trace of awareness or knowledge of what they wanted.
4) The bond that joined together the individuals of these movements was not a correct bond. It was usually restricted to a mere desire attached to forming a group.
The structured groups normally searched for people that have a position of standing within the society like Doctors, Engineers, those in positions amongst others who hold a social status. Likewise the member looks for a structure to affiliate to in order to strengthen his social standing. Due to the above we find many continuously moving from one Hizb to another either to perform some actions or to be included under a number of titles.
It could be stated here that the Aqueedah is the best bond that brings the people together. These words are correct but upon the condition that the Aqueedah is the basis of the Takattul (structure). This because all of the sons (members) of these structures are Muslims and they are brought together by the Islamic Aqueedah however they have not taken the Aqueedah as the basis of their structuring (group formation). This is from one angle and from another angle the Islamic Aqueedah is the basis upon the structuring was completed within the Islamic groups and movements. However they took it as a general idea and this is not sufficient to be a bond (that binds). This in the case where this Aqueedah holds the potential for a number of Islamic rulings to be derived that lead to a plurality of understandings and differences in relation to solutions and steps of action. This is because it is only natural that many different structures would emerge from this Aqueedah. For this reason it is necessary for a single Islamic group to have a specific culture for it meaning that it is necessary to adopt rulings for its objectives and a path that it proceeds along. All will be joined and brought together upon these rulings (Ahkaam) and it will be the bond of their joining together to achieve their objectives and unify the path that they proceed along. So it is not sufficient to state that the Aqueedah should be the bond that binds but rather it is the Aqueedah and the Hizbiy culture that is the bond that binds the members together so that the objective is unified, the work is unified and the path that is proceeded along is unified for everyone.
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To access Part 3 click here