Saturday, January 18, 2014

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 4

Photo: Explanation of At-Takattul (Party structuring) series:

Part One:

Sharh At-Takattul Al-Hizb Sheikh Al-Hawarey

When the calamities descend upon the Ummah that are followed up by occurrences in which Zhulm (oppression) dominates and the affairs of the people are handed to those who are not qualified to undertaken them, the people begin to grumble and complain. This discontent transfers to becoming a general sensation and feeling of being oppressed. This sensation becomes embodied within some of the people which then drives them into activity and to move to repel the oppression, get rid of Fasaad (corruption), raise the status of their society and Ummah and to revive with her to reach the level that they wish for her to attain. It is only natural that these people will then resort to structuring (forming a group) so as to establish the capable strength required to bring change according to their estimation and for them to join upon a goal or an idea that they would gather round comprising of their goals and the path that they will proceed in accordance to. 

Due to what our Islamic world suffers from in terms of decline and backwardness and what it endures in terms of oppression and abuse we see that many movements have come one after another that aim at stopping its decline, elevating its status and to revive with it to the highest elevation that befits it. However all of these movements for more than 100 years have failed to achieve what they strove for and the evidence for their failure is the reality of the Islamic world today. It has continued in its decline until it has reached the very bottom or near to that and we have not gained anything from these movements except for this unbridled and ardent desire to work for change. So we are able to say that the good that these movements left for us is the general feeling of the desire to make change and even if they have taken the Ummah to the brink of despair. However the one who examines the Ummah finds that it still has within it the noble qualities that allow it to accept a way out from what it suffers from, as long as it senses that there does exist a way to free themselves or that there is a reliable trustworthy leadership that it can follow or be led by.

The one who examines these Harakaat (movements) and has followed these attempts will find that they were not individualistic actions but were rather structures (Takattulat) or organisations that were structured upon a specific thought for the purpose of achieving a specific goal or objective. Despite this they failed.

The reasons for the failure of the movements and the previous attempts:

To become aware of the reasons or causes for failure it is necessary to study these movements from two angles:

1) The first angle is that of the Fikrah (thought) and objective that for its sake the gathering took place. Was this Fikrah (thought/idea) correct or incorrect?
2) As for the second angle then it is the angle of structuring. We do not mean here by the structural angle that which occurs inside the structure in terms of structuring (administration) but rather we mean the bases that any structure is established upon regardless of the thought that it has adopted or the path that is proceeds in accordance to.

So the structure any structure is established upon four bases which are:

1) The idea that comprises the aim and which the people are gathered upon.
2) The method that this structure proceeds along in the way to achieving its aim.
3) The people who are responsible for this structure in terms of the extent of their Imaan in its Fikrah (thought/idea) and Tareeqah (method).
4) How the affiliation of the people into the Takattul (structure) is completed.

Any flaw in any basis from amongst these bases will inevitably to the failure in arriving to the achievement of the aim which the Takattul (structure) is working to achieve. And by scrutinising all of these movements that have arisen within the last century we find that all of them have failed from the structural perspective due negligence in regards to these bases.

This where:
• They were established upon a Fikrah ‘Aammah (general idea) that was not defined. Indeed it was Ghaamidah (obscure/vague) or Shibhu Ghaamidah (semi-obscure) in addition they were lacking in Tabalwur (crystallization), An-Naqaa’ (purity) and As-Safaa’ (clarity).
• 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 and ambiguity.
• They relied upon people in whom the correct awareness had not been completed and the correct will was not focused within them. They were rather people possessing desire and zeal alone.
• Those people who undertook the burdens of the movements did not possess the correct bond between them. It was no more than a structure that was represented in forms of actions and a number of titles.

We will now examine in the following section each of these bases in some detail:

1) They were established upon a Fikrah ‘Aammah (general idea) that was not defined. Indeed it was Ghaamidah (obscure/vague) or Shibhu Ghaamidah (semi-obscure) in addition they were lacking in Tabalwur (crystallization), An-Naqaa’ (purity) and As-Safaa’ (clarity).

Yes it is necessary that every Takattul be based upon a Fikrah (idea/thought) and it can either be a Fikrah ‘Aammah (general idea) or a Fikrah Kulliyah (comprehensive idea/thought). The general idea is the type that can be used as a basis for thought in many matters that come together in a single basis. As for the comprehensive idea, it can be used as a basis for everything. This is in relation to distinguishing between the general and comprehensive thoughts. Therefore the thoughts of nationalism, regionalism and patriotism are only general thoughts that do not encompass all aspects or areas of life. However the Fikrah Mabda’iyah (ideological thought) is a comprehensive idea that covers all aspects of life.

I will add to this by stating that it is not defined. So the structures that were formed include those that have been established upon the basis of Islaam (The glory of the Muslims), some have been established on the basis of nationalism (Might of the Arabs and Arab dignity) and some on a patriotic regional basis (Syrian etc...) amongst other ideas. These are all general ideas but they are undefined.

Therefore ‘The glory of the Muslims’, ‘Islamic might’, ‘Return to Allah’, ‘Islamic education’, Islamic brotherhood’, ‘Islamic revival’, ‘Arab revival’, ‘Independence’, ‘Arab unity’ and ‘The eternal message’ amongst other ideas and slogans, do not have a defined (or specified) meaning.

So in relation to the following statements for example:

‘Returning the glory of the Muslims’    = Ghaamidah (vague).
‘The honour/might (‘Izzah) of the Muslims’ = Ghaamidah (vague).
‘Returning to Allah’    = Shibhu Ghaamidah (semi-vague).
‘Islamic Tarbiyah (education/raising)’  =  Shibhu Ghaamidah (semi-vague).
‘Islamic brotherhood’    = Shibhu Ghaamidah, Ghaamidah.
‘Islamic revival’     = Ghaamidah (vague).
‘Arab revival’     = Ghaamidah (vague). 
‘Independence’     = Ghaamidah (vague).
‘Arab Unity’     = Shibhu Ghaamidah (semi-vague).
‘Islamic Unity’     = Shibhu Ghaamidah (semi-vague).

Therefore Ghumood (vagueness/obscurity) is not having knowledge of the aim/objective or the way to attain it. As for Shibhu Ghaamid (semi-vague) then its meaning is well-known but its features have not been made clear like the statements ‘Returning to Allah’ and ‘Islamic Tarbiyyah’.

As for the loss of the Tabalwur (crystallization) then the meaning of crystallization is transforming from a liquid state to a solid one like the crystallizing of salt from water. What is intended here in regards to lack of crystallization is an expression of the feelings and emotions of those affected by this and that the ideas were not embodied in them and indeed they were incapable of identifying and specifying  its features if they had desired to explain the idea to the people. Therefore they relied upon slogans and stirring the emotions alone and this can be seen to be the reality of most of the movements that are currently present.

As for the loss of the Naqaa’ (purity), then in regards to the Islamic movements, they did not comprehend or perceive clearly what had been entered into Islaam in terms of western ideas. An example of this are the principles that were brought in related to the formation of the Shar’iah rulings that were taken from the Roman and French jurisprudence (Fiqh). There are a great number of western principles that are studied upon the basis that they are Islamic principles and bases. This is like the principle: ‘The custom rules (i.e. dominates)’ or ‘The origin in contracts are the intentions and meanings’ and ‘That which does not contradict Islaam is from Islam’ amongst others.
So An-Naqaa’ (purity) means distancing the foreign bodies from the fundamental thought so that it remains sound in its origins and branches. As for non-Islamic movements like nationalistic and patriotic movements, they have not truly comprehended the danger and seriousness of what they have carried of western thoughts. Indeed they have believed in (some of) these thoughts and have dedicated themselves to them like the ideas of Democracy and Freedom amongst others for example. This is in addition to attempting to explain and interpret Islaam in accordance to what suits and fits with these thoughts and then they claim that they are Islamic.

As for the Safaa’ (clarity) then this means the clarity of vision. And what is intended here in terms of clarity of vision means comprehending the linkage between the thought and the origin that it has emanated from or built upon. So in respect to Muslims and the carriers of the Da’wah the Safaa’ (clarity) of the thought means that every Hukm Shar’iy (ruling) that they call for is tied to the evidence that it has emanated from and that every thought that is called for is built upon the fundamental thought which is the Aqueedah (belief) of the Ummah. This was not fulfilled within these movements and they were unable to distinguish between Shuraa and democracy as a result. Indeed they were unable to differentiate between Shuraa being a Hukm Shar’iy that the human resorts to in order to arrive at a correct view irrespective of this human being a ruler or not a ruler. This is because Shuraa is a Mandoob (recommended) Hukm Shar’iy and it is a style to arrive at what is most probable to be correct whether this is a matter of ruling or other than a matter of ruling. Despite this it is still possible to hear those who are callers to Islaam stating that the system of ruling in Islaam is the system of Shuraa and following from this it is true democracy.

As for non-Muslims from amongst those whom do not have a defined idea then the work with them is greater and harder because they have taken the western ideas just as they are without regard for whether these ideas are suitable for their nation and society or not suitable and they remain upon this state whether it relates to their fundamental thoughts or their styles.
Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring) by Sheikh Mohammad Al-Hawarey (rh). 

This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani. 

To access part 3 click here

What we believe:

We believe that the fundamental thought for revival is the ideology alone that combines the Fikrah and the Tareeqah together and that this Mabda’ (ideology) is Islaam. When we say Nahdah (revival) we intend only by this statement the intellectual elevation. In order to distinguish between thoughts it is necessary to define the description of the elevated thought so that it can become known. As such we say that the elevated thought is the thought that is distinguished by two attributes: Al-‘Umq (depth) and Ash-Shumool (comprehensiveness). Otherwise the thought would be low, declined or shallow. So for the Fikr (thought) to be elevated it is necessary for it to be deep in terms of the origin of things/matters, their formation and their source. It must also be comprehensive to cover all angles of the issue that is being studied. Therefore when we talk about the fundamental thought for revival we only mean by this the fundamental thought that can be an intellectual basis/leadership for elevated thought i.e. to study all matters with depth and comprehensively so that no matter is left from the study. This means that we study the human from his beginning according to his human description and his living with other than him of living creatures in this wide universe. And it is obvious in this case that the study of the individual (alone) would mean selfishness, that the study of the nation (Watan) would mean a decline in the level of the human and that the study of nationalism (Qawmiyah) would mean a lowering from the level that is fitting for the human as a human. Sufficing the study to manifestations would only mean shallowness in the study. The representation of this transition within the Ummah is revival (Nahdah) and this does not occur except with an ideology (Mabda’) in the case where according to what we have defined the ideology is a rational Aqueedah (Aqueedah Aqliyah) from which a system (Nizhaam) emanates.This is considering that the ideology is what treats matters/affairs and their understanding from the very beginning. It is a ‘Masdar Meemi’ (infinitive) taken from the word Bada’a (to begin) and the beginning from which before it there are no questions and the beginning of what? So our statement ‘Aqueedah’ defines and specifies this in terms of the Aqueedah being the comprehensive idea (Al-Fikrah Al-Kulliyah) about the universe, man and life as it deals with the beginning of this universe, life and humans and the establshment of their reality in terms of them being created by a creator or being eternal, and by explaining their relationship with the one who brought them into existence, i.e. what is before them, and specifying their relationship with what came after them. This matter establishes the reality of the elevated thought with its two attributes of depth and comprehensiveness. The depth explains their connection with their creator or that they are eternal (uncreated) whilst the comprehensiveness indicates that the study as included everything that is possible for the senses to fall upon. Therefore making this basis the fundamental thought and understanding it in this manner generates within man a specific manner of thinking and way of examining/viewing things and events. In this maner the like of this human becomes an elevated human or revived one.

This is what we believe and Islam has come with this and intended for us to be of this elevated level. Islaam is a rational Aqueedah: The Imaan in Allah is rational, the Imaan in the Qur’aan being the speech of Allah is rational, the Imaan in the Prophethood of Muhammad (saw) is rational and Imaan in that which has come in the Qur’aan and the Messenger in regards to unseen matters or that which has come in the Qur’aan and the Sunnah in regards to the Ahkaam and systems, the origin of these have all been established by the mind (i.e. rationally). From the Kitaab and the Sunnah systems and laws emanate that cover all aspects of life and treat all human problems, and they have explained the method of applying and implementing these treatments. Similarly it has explained and made evident the method of carrying this ideology and bringing happiness to humanity upon its basis. It has treated the problem of the individual as an individual, the problem of a society as a society and state that takes care of the peoples affairs and looks to save mankind in its entirety.

Despite the fact that Islaam is an international (universal) system with its Aqueedah, its system and its view towards man, it is however not part of its method to work for it in an international (universal) manner in respect to the Da’wah (invitation) towards it. It is an international (universal) Da’wah without doubt however the work for it must be focused in one of its regions and this region would be the Majaal (area) of its work and the work according to the methodology of Islaam would commence in it. This is by the founding of an aware Kutlah (structure) that will take upon its shoulders the responsibility of undertaking the burdens of the Da’wah until it reaches its aim. This is followed by the founding of a people or Ummah that accepts for these systems and rulings to be implemented upon them. This is then followed by arriving at a force/strength that is capable of placing these systems and rulings into the position of implementation. Then the Islamic State will be naturally established in that region, it will implement the rulings of Islaam, begin to join the regions of the Islamic world to it and carry the Da’wah to the world. This is the methodlogy of Islaam in relation to its existence and spreading in its consideration as an eternal universal human message.

Yes, the world as a whole is suitable for the Islamic Da’wah however as the people in the Islamic lands still believe in the Islamic Aqueedah the Da’wah would commence amongst them for two reasons:

The first reason: To remind these Muslims that the establishing of Islaam in life’s reality, implementing its Ahkaam (rulings) and carrying it to the world is Fard (an obligation) upon them. That this Fard has been suspended due to the absence of the Khilafah and as such returning it is Fard. In addition there still remains in the Ummah many who have Taqwaa and fear Allah.

The second reason: That the Aqueedah of these Muslims still remains alive in their hearts although they it has been restricte to the spiritual Aqueedah. For this reason it is obligatory to begin with them to remind them of the Taqwaa (fear and obedience) of Allah and the obligation to work to return Islaam to the reality of life, to clarify the political Aqueedah in Islaam and to blend it with the spiritual Aqueedah in a way that prevents their separation to ever happen.

And in the case where the Arab lands are part of the Islamic lands and speak the Arabic language, and where the Arabic language is an essential (intrinsic) part of Islaam in its consideration as the language of the Qur’aan, and as a fundamental element from amongst the elements of the Islamic Thaqaafah (culture) whilst considering the Islamic culture as that which the Aqueedah has come with (i.e. the shari’ah texts, the Aayaat and Ahaadeeth) and that which the Islamic Aqueedah was the reason for its study like the sciences of the Arabic language, which leads to the consideration that the Arabic language is a fundamental element from amongst the elements of the Islamic culture, where it is not possible to understand that which the Aqueedah has come with in respect to the Aayaat and Ahaadeeth except with the Arabic language, then for this reasoning it is more appropriate to begin (the work) in the Arab lands. This is the first reason.
As for the other reason; then the beginning (of the Da’wah) happens where the person in whose mind the thought lit up as long as Islaam has not specified the starting point. Therefore had this idea lit up in the mind of one of the inhabitants of India or Persia then it would have started in the place that he was and would not be obliged to move with his Da’wah to the Arab lands. This is conditioned upon the Arab language being the only means to understand this Deen and this Da’wah. And it was necessary to blend the power potential of Arabic with the Islamic power potential so that the Arabic language is united with Islaam as Allah has intended and due to what they both possess in terms of the capability/potency to affect, expand and spread.

As for the potency of the Arabic Language to cause effect and impact; then this is due to the richness contained in its vocabulary that allows the reality to be illustrated in a precise manner that causes an effect and impact as a result. This is by capturing the incident or reality for the person in a way that he can see its true reality. And in the case where the language has put down seventy names for a lion, these names have conceived the lion in every circumstance or scenario and they are not expressions that hold the same meanings (synonyms). This ability and potency to illustrate the realities and events results in the most far reaching of effects. This is because the sensation of the person only comes from what he senses with one of his five senses of a certain thing. So we are not able to perceive the temperature of water except by touching it i.e. through sensation via the sense of touch. So the possibility of capturing the reality with worded expressions (Alfaazh) where it becomes an embodied reality in front of him that he can sense, touch, hear and smell, leads him to be able to conceive it as if it is actually in front of him. This capturing of the reality emblazes the feelings (Mashaa’ir) and stokes/fuels the sensations and as such it effects and impacts. So this is in regards to the angle of Ta’theer (impact/effect).

As for At-Tawassu’ (expansion); then this is due to what the Arabic language contains in terms of principles of Naht (origin), Ishtiqaaq (derivation) , Ta’reeb (Arabizing) and Tashbeeh (metaphor), which makes it expand to address all new arising matters, realities and incidents. The process of Ta’reeb (Arabization) means to take the new things along with their names that they have been named with and then making them submit to the rules of the Arabic forms hence the word becomes Arabic in form, and this is more than sufficient. And is not necessary to Arabize the meaning like some people believe and which many collectors of the Arabic language (dictionary compilers) have wasted a lot of time in doing. So for instance the word telephone remains Telifoon because it is upon Arabic form. It is not correct to express it with the meaning like the naming of it as ‘Haatif’ (Something that calls out). In this way the Arabic language remains with the potential accepting expansion to include all new matters that come in respect to names, worded expressions and meanings. Indeed the Qur’aan Al-Kareem has utilised this style. It is my belief that the Arabic language is the only language that preserves its originality in this Meezaan As-Sarfiy (the rules/principles of word formations) which distinguishes it from all other languages. And after subjecting this word or that to these rules (Al-Meezaan As-Sarfy) derivations of verbs can be made from these words in accordance to the same principles of Arabic derivation (Ishtiqaaq). So it is said: Talfana, yatalfanu, Talfanah for example and so forth with other words.

As for the Intishaar (spreading), then this is due to its connection and linkage to Islaam and the fact that it is the language of the Qur’aan which is not read accept in it and as such it is only natural for it to spread to every region that Islaam reaches. This is all in relation to the Arabic language i.e. in regards to the potency or power of Arabic. Therefore it should not be thought by anyone that the statement ‘At-Taaqah Al-Arabiyah’ (The power/potency of Arabic) means Arabs or Arabism. Rather what is intended by At-Taaqah Al-Arabiyah is the Arabic language and nothing other than that, and for it to mix and blend with the Taaqah AL-Islaamiyah (Islamic power/potency) which means making it the official (main) language of the Islamic Ummah and the (Islamic) State so that it will not be permitted to engage in any Mu’aamalah (societal transaction) unless it is in the Arabic language.

To access part 5 click here

1 comment:

IS said...

He said in takatul what it means (and it is must to
uniter the power of the arabic language with the power
of islam) then he gives the reason of the reality of
the arabic language (lima fiha min qudrat al tatheer
wa al tawasu wa ai intishar) that is three terms:
1.tatheer (effect)
3.intishar (becomes widspread)
As to the effect, after studying there is no language
that can be more effective than the arabic language in
so whatsoever. It has a power that no one can stand
in front of the arabic speech. It is enough to note
that the quraan the eternal book was revealed in the
language of the arabs.
It is narrated that one time a ruler brought some one
and in front of audience, he cut his neck. So a poet
stood and he made a poem prasing the dead and he
picturized him as a special one whom every one is
looking and focusing on him.
This ruler said (I wished that i was in his place).
The effect of the arabic language can not be beaten by
any other language.

As to tawasu, the arabic language is the only language
in which the vocabulary by itself can be derived to
all factes of use. For example the word (alima)
(knew), so many vocabularies that can be derived that
fit all factes of use (alim, ilm,mmalooma, allama,
etc). This does not exist in any other langauge,
rather other language do not have the tawasu that the
arabic language has, so they are stangnant. This is
from one side. From the other side, the arabic
language has musics that make any invention, or any
science, or any use sufficed with the muslics (rythm)
that the arabic language has.

As to intishar, muslims are ordered to carry the call
to the world. Since the arabic language is the
language of islam and the state, and since by the
decisive nas Allah promised us that it will rule all the
earth, this means the arabic langauge can cover all
the earth, and no any other languae that wil be
widespread than the language of the arabs.

If this is the reality of the arabic language, then
better be mixed with the power of islam in which islam
can not function or survive without it.