Saturday, March 29, 2014

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 12




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 11 click here


Before Islam the individual used to go forth to satisfy his instinctual hungers as much as he could without any limits or paying attention to a law. Therefore he used to undertake and utilise his complete freedom in a way which is exactly what those people are calling for today and as such it represented a Raj’iy (reactionary) manner via instinctive reaction (or returning to the instincts to regulate the behaviour).


Islaam then came and took hold of the human and distinguished him through his worship to Allah and made all of his actions restricted to the commands of Allah (swt) and His prohibitions. His life was organised and regulated by systems, Ahkaam (rulings) and Qawaaneen (Laws) that had been legislated for him. He was therefore took a huge step forward by this and was saved from worshipping and being led by his instincts (or mere instinctive impulse). Islaam provided him with the right to practise his will and explained and made clear to him the sound and upright path that would lead to the achievement of happiness and contentment in addition to attaining the pleasure of His master, Laa Ilaaha Illaa Huwa Al-‘Azeez Al-Hakeem.

Example: The young woman who displays her adornments used to brazenly exercise her intimate relations as she liked. This remained the case and situation of the tribes and peoples that had yet to embrace Islaam or other revealed Deens that gave the human dignity. Then Islaam came and provided honour and dignity to this woman and high status. It raised her to the level of a mother, the head of the house and she was an honour that had to be maintained and safeguarded. It was enough for her pride and honour that Islaam permitted for the Muslims to kill or be killed in defence of her honour and dignity and it provided a punishment resembling killing for the one who accuses her with a mere accusation of infidelity or being unchaste.

Today those who claim to be advanced describe Islaam with Raj’iyah (reactionary or returning to the past) whilst they themselves are returning back to a time that was from an era that preceded Islaam and they are dedicated to proceed upon the path of instinctive reaction or mere instinctive impulse. As such the woman became a product of enjoyment for the men and no restriction was placed upon her that would prevent her from practising her will in anything that satisfied her instinct as long as she had reached a certain age and was not forced into it against her will. So which of these two paths is more worthy of bringing stability? Which of them is reactionary or going back into the past? This therefore is what the word Raj’iyah (reactionary/going back) means and what reactionary ideas are.

As for the word ‘Waaqi’iyah’ (realism) which is used in the statement: ‘We must be realistic’ or ‘We take our system from our reality’, then this only means that the reality becomes the source of thinking instead of being the subject area of the thought. Yes indeed Islaam is realistic as it is not imaginary of mere fiction just as it is not restricted to one era or time in exclusion to others. It is practical rulings that solve and teat the present or existing reality. It is only for the ‘Aalim (Knowledgeable person/Scholar) to understand the reality, to understand and have precise knowledge about it which is followed by a study of the texts that are related to this reality and then from this a treatment is extracted to address and solve the reality. This is what we mean when we say that Islaam is realistic as it has made the reality the subject of the thinking and thought. As for the source of thinking then this a collection of texts that have come from the Aqueedah and the Usooli (Jurisprudence) principles that emanate from it, in addition to a collection of thoughts that have been built and based upon that Aqueedah. As for the realism that has been mentioned here then it is the type that makes the reality the source of the thinking and thought. So according to this realism Ahkaam (rulings) are taken from the reality and it and its conduct are shaped according to the reality. This realism does not strive to change the reality but rather conduct changes in accordance to the reality. Unfortunately the statement ‘Accepting the reality’ has become a fundamental principle in the minds of the people and they regard it as being progressive and they argue that the American policy is based upon accepting the reality i.e. pragmatism. Based on this they define politics as being the art of possibilities which means dealing and interacting with the reality to find the best angles from within it. This is whilst we see that the reality is not in fact the art of possibilities but rather it is the choosing of the best possibilities. It is effective efficiency within the possibilities to achieve the aimed or what we want irrespective of it being the lightest, easiest or most difficult course of action or decision making. This is where dealing with the reality proceeds along the lines of changing it to that which we want. We would therefore then not accept or be content with the reality in the best of cases if it went against that which we wanted it to be.

This is what they mean when they say that we should be realistic or be content and accepting to the reality or state of affairs or that we should take our systems from the reality. All of this means one thing and that is that the reality has become the source of their thinking.

As for what it is necessary to be then it must be to make the reality the subject area of the thought and thinking. Islaam only engages with the reality in order to change it into a form that Islaam has come with. From this angle we say that Islaam is realistic meaning that it contains practical rulings that have been revealed upon the reality to change it to the form that Allah (swt) has commanded. So its rulings are not taken from the reality and they are also not idealistic treatments and solutions that do not have a reality for them to be applied upon. Rather its rulings are practical treatments and solutions and it is necessary for the reality to change in accordance to them.

This is the meaning of the statement: ‘Realistic thoughts’. As for what the like of these thoughts lead to and cause as a result of their existence then this is despair, surrender and acceptance of the status quo and current reality. This is like the destruction of the Khilafah and viewing the return of the Islamic State as a far off matter or accepting the division of the Muslim lands amongst other thoughts.

To access part 13 click here

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