This is a translation from Sheikh Hawarey's explanation of the unique book by Sheikh Taqiuddin an-Nabhani.
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As for the Taaqah Islaamiyah (Islamic power/potency) and what it contains in terms of Ta’theer (effect/influence), At-Tawassu’ (expansion) and Intishaar (spreading) then it is as follows:
From the angle of Ta’theer (influence) we have already explained that it only attained and occurs from the embodying (full comprehension) of the realities, incidents and things in a manner that stirs the emotions of the one listening. It increases his attention and as such is affected by what he hears. Said in another way the emotions and feelings are addressed first and then the Hukm (ruling) is brought upon the reality that has already been addressed by way of the emotions and feelings attached to the reality. So when the bliss of Jannah is described and the good things that are within it in a way that takes the listener to that Jannah so that he lives within its shade, and when the punishment of Jahannum is described, the skin of the listener prickles with Goosebumps as if he can sense its flames. We can notice this in relation to many acts so that the understanding is brought near and the matter fully comprehended.
This is like statement of Allah (swt):
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آَتَيْنَاهُ آَيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ (175) وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ
And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.
And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. (Al-‘Aaraaf 175-176).
Or like His (swt)’s statement:
) مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآَيَاتِ اللَّهِ
The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books]. Wretched is the example of the people who deny the signs of Allah (Al-Jumu’ah 4).
How can someone be entrusted with the Qur’aan and then not take it with him?
Or like His (swt)’s statement:
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued (Al-Hajj 73)
Therefore in this manner it can be noticed that the intended purpose of these examples is to bring the concepts close to the mind, by way of metaphors, so that the reality can be embodied and fully comprehended within the mind of the listener so instigate within him in his sensations that which pushes him towards thinking.
As for the Tawassu’ (expansion), then it is well known that the texts have come with broad guidelines that have treated the fundamentals in the life of the human in terms of him being human. And from these broad guidelines treatments are deduced or extracted to all new matters realities and incidents that occur. And just as the new realities and incidents are always arising, similarly the deduced and extracted Ahkaam (rulings) keep pace with these realities and incidents. This means an extension of the Ahkaam coping in line with every new matter. And the texts that comprise these treatments and fundamental thoughts are Arabic texts encompassing Arabic styles and understanding them and deriving from them necessitates an understanding of the Arabic language in a manner that makes possible the comprehension of its Mafhoom (implied understanding), Mantooq (explicit understand) and Ma’qool (reasonable understanding). In this way the correlation with the capability of expansion is an inevitable matter.
As for the Intishaar (spreading); then it is an obviously known matter than Islaam has come addressing the mind of the human in respect to him being human and without any regard for his colour, race or place of living. The inevitable potential exists therefore for anyone to believe in it because it addresses his powers of reason. Due to this Islaam moves from one region to another and from one human to another in a natural manner. This is because the human remains a human whether he may be. We have witnessed how Islaam was able to spread in less than half a century to cover most of the parts of the known world at that time and in continued to spread with the movement of its sons whether by way of Al-Jihaad, trade or natural movements. We have also seen how Islaam was victorious even when its people were defeated and this happened when the Muslims were defeated by the Mongols and only after a short period the Mongols embraced Islaam and began to spread it is the Far East.
And we have also noticed or it is necessary for us to notice that when Islaam was carried mixed with the power or potency (Taaqah) of the Arabic language, that the lands that embraced Islaam with this mixing then became part of the Arabic lands like those of Ash-Shaam (Greater Syria), Iraq and North Africa. As for those lands in which Islaam was carried separated from the power of the Arabic these were not exposed to the same effect and this reflected a shortcoming from the Abbasids and the ‘Uthmaanis who came after them.
For this reason we state that it is necessary for the Taaqah Al-Arabiyah (Power of Arabic) to be mixed with the Taaqah Al-Islaamiyah due to the power of influence/effect, expansion and spreading that arises from their mixing. Also for these reasons it is only natural for the work to begin in the Arab lands and for the nucleus of the Islamic State to be established within the Arab lands. It will then proceed to make the remaining parts of the Arab and non-Arab lands join to it so that the unity of the Islamic world can be fulfilled in the form of one single state that carries Islaam to the world. However despite it being an inevitable matter that the work begins in the Arab lands, it is also inevitable that the Da’wah will reach the remaining Islamic lands and that work will be undertaken in them to unite the awareness (of the Ummah) upon the obligation of resuming the Islamic way of life and to prepare to be joined and incorporated into the body of the newly founded state which would include the usage of all possible styles that can be used to achieve this.
This is what we believe in terms of the obligation to bring a true revival that is established upon the basis of the Islamic Mabda’ (ideology) and this is by way of the thought that we have explained.
Meaning: A Takattul (party structure) that makes the Islamic ideology the fundamental thought that it goes forth with in the path of generating revival. This ideology with its thought and method is carried and invited to by this Takattul universally (to the whole world) however it works for it in the Arab lands mixing it with the power of the Arabic language until the establishment of the Islamic State is accomplished, then proceeds to combine the remaining Islamic lands to form one state and then carry Islaam to the world.
To access part 6 click here
To access part 6 click here