Saturday, February 08, 2014

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 6




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 5 click here 


The true Philosophy for the Nahdah (revival):

The true philosophy for the revival, where philosophy means the fundamental thought, is the ideology that combines the thought and the method together. It is essential that this understanding is made clear to every Takattul that aims to go ahead with serious work that leads to revival.

And when we say a Mabda’ (ideology) that combines the thought and the method together after having already defined the ideology to be the rational (‘Aqliy) Aqeedah from which a system emanates, then the Fikrah of this Mabda’ is:

1) The Aqeedah of the Mabda’: Meaning the Imaan in Allah, His angels, books, Messengers and the Day of Judgment.
2) Mu’aalajaat (treatments/solutions): These are the Ahkaam Ash-Shar’iyah that organise (regulate) the life of the human and the problems he has in it (For example: The Ahkaam of the ‘Ibaadaat, the Ahkaam of Al-Bai’ (trading) and the Ahkaam (rulings) of Az-Zawaaj (marriage)).
3) The carrying of the Da’wah: Conveying to the people and inviting them to embrace the Aqueedah (belief) of the ideology.

As for the Tareeqah: It is the Ahkaam that have explained the manner (way) of safeguarding the Aqueedah, the manner of implementing the Mu’aalajaat (treatments/solutions) and the manner of carrying the Da’wah.

In relation to safeguarding (Al-Muhaafazhah) of the Aqeedah: There are Ahkaam Shar’iyah that safeguard the Aqeedah, the most prominent of which includes the killing of the Murtadd and the Ta’zeer (discretionary punishment) for anyone who displays acts that are an offence or demeaning to the Aqeedah like taking the Aqeedah by way of Zhann (speculation) for example.

And the following applies to the implementation of the Mu’aalajaat (treatments/solutions):

The treatment of safeguarding the Nafs (Person/life): The way of safeguarding the Nafs (life) is by killing the killer or by Diyah (Blood money) and what is less than that in accordance to Al-Arsh (form of penalty) and Al-Qasaas (Law of retribution).

The treatment relating to safeguarding the human ‘Aql (mind): This is safeguarded by lashing the drunk and applying Ta’zeer upon the alcohol manufacturer, the one who transports it and sells it.

The treatment relating safeguarding what relates human procreation: This is safeguarded by lashing the Zaani or stoning or that which is less than that.

The treatment relating to safeguarding human reproduction itself: This is safeguarded by imposing Diyah upon the one who gets castrated, sterilized and the like.

The treatment relating to safeguarding human dignity: This is safeguarded by the lashing of the Qaadhif (propagator of false/slanderous accusations related to the woman’s honour) and (punishment) for other than this.

The treatment relating to safeguarding security: This is safeguarded by enforcing the killing or crucifixion or expulsion from the land for the one who causes corruption on the earth (i.e. highway/armed robbery).

Establishing Islam in the reality of life: By giving the Bay’ah to a Khalifah who is deputised on behalf of the Ummah in respect to implementation (of the Shar’iyah rulings).

As for the manner of carrying the Da’wah: Then the Shaari’ has explained many rulings related to this, at the top of which is Al-Jihaad and the organising of the foreign policy for the Islamic Ummah.

And when we say that it is necessary for every Takattul (party structure) to comprehend this then we mean by this: Any group that aims at generating the true revival. So the most obligatory and necessary matter for it to do is to understand the ideology with its Fikrah and Tareeqah (thought and method). This is so the thought is not taken without its method otherwise it would turn into philosophical fiction or imagination. So the thought is not taken in isolation to its method but rather it is necessary to tie and bind the thought and method together. Therefore if is known that the method to implement the Ahkaam (Islamic rulings) as a whole and in its details is the Islamic State, that the rulings of the Tareeqah in general can only be implemented by the State and that the majority of these rulings are prohibited for the individual to implement directly themselves, then the understanding (of these groups) have to encompass and include knowledge of the Islamic State. This includes knowledge such as: What is the Islamic State? What are its rulings and mandatory powers/functions in addition to everything that is included within its consideration as the method that implements the ideology? And it is not sufficient to understand the Fikrah (thought) alone but rather it is essential to understand the Fikrah in a clear manner just as the Tareeqah has to be understood. It is essential to understand the rulings that lead to the establishment of the Dawlah (State) considering them as rulings that are included within the Tareeqah (method) and part of them. This therefore means knowledge of the method leading to the formation of the Dawlah which is the Tareeqah (method) to implement the (Islamic) rulings.

In summary I say that this understanding must include the following:

1) Understanding the Ahkaam that treat/solve the problems of individuals and the relationships that exist between them.
2) Understanding the Ahkaam that treat the relationships of Muslims with others.
3) Understanding the Ahkaam that the State is established upon or that lead to its establishment.
4) Understanding the Ahkaam of the State and to have a blueprint laid down for it i.e. putting down a constitution for it.
5) Understanding the relationship of this State with other states.
6) Understanding the basis upon which the State was established for its sake, which is to apply Islaam internally and to carry it to the world.
7) Understanding that if they were to spread Islaam and restrict it to their sons in a general manner without their existing a State, then Islaam in this case would remain suspended in reality in regards to the:
a) Establishment of the Hudood.
b) Protection of the frontiers.
c) Taking care of the citizens affairs.
d) Carrying the Da’wah to the world via Al-Jihaad.

This is what we have meant and intended when we stated that it is essential for there to exist a previous understanding of the ideology for any Takattul that wants to revive the Ummah. This is what we therefore mean in regards to clarity in the Fikrah and Tareeqah and as we have stated one of the main causes for the failure in terms of structuring has come from a lack of clarity in the Fikrah and lack of clarity in regards to the Tareeqah. We have defined in relation to the Fikrah that which we want to and we have purified it from fluidity and oscillation in addition to distancing from it every thought that has not come from it in terms of restricting ourselves to the Ahkaam that have emanated from the Aqueedah whilst making these rulings clear and evident for all to see in regards to the linkage of every Hukm with its Daleel (evidence) that it has been deduced from.

After providing this clear and transparent explanation of the ideology and making it available to every sincere person who wishes to tread the path of revival, then we say that any Takattul that is established upon the likes of this clarity and understanding it must as a result be an effective (Mu’aththir)(influencing) Takatul. This would be reflected by its ability to bring its thoughts down upon the current reality whilst making clear to the Ummah the closeness of that reality or its distance from its Aqeedah and it is capable of moving the flames of Imaan within her.

Similarly it is necessary for the Takattul to be creative (Inshaa’iy) meaning that it follows the events and realities that occur within the Ummah whilst deriving for every incident a new Hukm that treats that reality. It elevates the Ummah in regards to its comprehension between the current reality and the reality that it wants to take her to. It elevates the shallow thinking within the Ummah to a deep thinking that does not stop at the mere apparent displayed reality of matters. Rather the Takattul studies the events, their causes and effects and how to treat them in an attempt to generate within the Ummah a specific manner of thinking.

If the Takattul proceeds in this direction then it will become worthy of being embraced by the society as it will see that the Takattul is looking after its interests, aware of the conspiracies that are plotted against her and would take care of it and protect it if and when required. This is because the Takattul is aware of what it says so when it puts forth its thought it only does so in a completely clear manner by linking every Hukm with the Daleel that it has been deduced from and indeed it even explains the way that the Hukm was derived. It does this seeking for the Ummah to always ask about the Daleel (evidence) whether this relates to the thoughts, Ahkam (rulings) or opinions. So this Takattul does not desire to lead the blind and does not aim at this. Rather it wants an aware leadership and leading that has come from Wa’ee (awareness) and Baseerah (clear sight). Similarly when it discusses the method it displays its insight and awareness whether by showing how it has come in the Qur’aan and the Sunnah or by showing the understanding of the Prophetic Seerah of Al-Mustafaa. 

It is therefore evident from the clarity of this vision and the understanding of the thought that the issue of this Takattul is understood by it and it has made it its vital issue, the issue of the Takattul being the revival of the Ummah and that this will not come except via the resumption of the Islamic way of life which is not possible to achieve except by the establishment of the Islamic State.

To access part 7 click here

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