Assalamu Alaikum wa Rahmatullahi wa Barakatuh respected Scholar, our Ameer Sheikh Ata Bin Khalil Abu Al-Rashtah,
Respected Scholar Sheikh Ata Bin Khalil Abu Al-Rashtah, I have a problematic question in the book "Structuring of a Party"; where the word "sincere" was mentioned in the saying: "even if he wished to be insincere he could not be", what does this mean? As well as I hope to clarify the meaning of "logic sensation (manTiq al-Ihsas)" and the "intellectual sensation". Thank you very much and May Allah reward you with Khilafah in your era and you become our Imam, Ameen.
Mohammed Dhuha, Indonesia, Wa Assalam Alaikum wa Rahmatullahi wa Barakatuh.
Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh,
It looks like you mean to ask about the following text from the book "Structuring of a Party" (Attakattul el-Hizbi) page 23 (pages 25-26 Arabic edition):
"This is because it is sensation that leads to thought in the Hizb. This thought would shine in the Ummah amidst other thoughts. Initially, the Hizb's thought will be just another thought amongst many. It will be the weakest of them because it is newly born and not yet deeply rooted in the Ummah. The Hizb's thought will not have established a supportive climate for itself yet. However, it is a thought based on logic sensation (manTiq al-Ihsas), i.e. understanding of reality based on direct sensation, it will generate an intellectual sensation, i.e. having a clear sensation. Hence, the deep thought, due to its nature – purifies whoever it impresses, making him sincere, even if he wished to be insincere he could not be."
Hence your question is about the meaning of logic sensation, and the intellectual sensation, and why this thought makes its carrier sincere.
A great deal of your questions are answered in the book "Concepts of Hizb ut Tahrir" (Mafahim Hizb ut Tahrir), where it explained the meaning of logic sensation, and the meaning of intellectual sensation, on page 56 (p. 58-59 Arabic edition) in the "Concepts" book is as follows:
"It is not permitted at all to separate action from thought or from the specific objective or Iman, since this separation, no matter how small, is harmful on the action itself, on its results, and to its continuity. This specific objective must be understood and clear for each individual who wants to perform any action before they can embark on this action.
It is also obligatory that the sensory perception be the basis, i.e. the understanding and thought be the result of sensation and not mere hypothetical assumption or imagination. The sensation of the reality should be carried to the brain, thus generating, together with any previous information (on the issue) brain activity, which is the thought. This is what guarantees depth in thinking and productivity in the action. Sensory perception leads to intellectual sensation i.e. sensation that is strengthened in the individual by the thought. For example the sensation of the carriers of the da'wah once they have understood the da'wah becomes stronger than before."
Logic sensation means that the thought is taken after the direct sensation of its reality and standing on it, and not by preaching and instruction by what is not conclusively correct, and of course it is not through assumption of imaginary issues. Therefore, logic sensation means thinking based on direct sensation. Logic sensation is stronger and firmer than others, because it is connected to the sense directly. Thus a person's perception of the extent of decline and underdevelopment experienced in Africa, for example, through information he or she received, is much different from his or her perception of the extent of this decline when making a visit to Africa and his or her direct acquaintance of the reality there, and arriving through this acquaintance to judging Africa of being declined and underdeveloped.
As for the intellectual sensation, it contrasts the abstract sensation, which is to feel the reality without having a thought related to this fact. But if the thought was found in a person and he or she sensed the reality after having this thought, then his or her sense of reality and his or her understanding of it is undoubtedly stronger and firmer than his or her abstract sensation i.e. sensation before the existence of the thought. Hence, the generation of sensation after having the thought on it is called intellectual sensation. Thus, the sensation of a person, for example, of the reality of Africa after his or her knowledge of the meaning of decline and his or her perception of the difference between it and the revival, is stronger than his or her sensation of the reality of Africa before he or she intellectually knows the meaning of decline and the meaning of the revival. Similarly, his or her sensation of the horridness of the Kaffir West exploitation of Africa and looting its wealth is stronger after his or her intellectual knowledge of the policies of these countries towards Africa, more than his or her sensation of exploitation before the existence of this knowledge. Therefore, members of Hizb ut Tahrir in Africa feel the decline of the society there and the horridness of the exploitation of their country more than other people because of their perception of the meaning of decline and the acquaintance of the policies of the colonial states towards their country and their knowledge of the greed of these countries, while the sensation of others is so weak, and some of them do not even pay attention to it.
The transformational thought that the ideological party attains would be through the logic sensation that leads to true and correct results, and generates an intellectual sensation that makes its holder sees the reality and senses it in its true and correct form. Hence this thinking undoubtedly generates sincere concepts in its owner, so he or she does not stand at the borders of theoretical knowledge. Thus, the holder of this thought understands the realities of things, so he or she can only be sincere and truthful like the thought which he or she holds. He or she cannot cheat oneself and deludes it that the reality is contrary to what he or she sees. Rather he or she sees the reality for what it really is, and knows the treatment for what it really is; so he or she cannot be except sincere as long as he or she is holding this thought.
Ata Bin Khalil Abu Al-Rashtah
15th Safar 1436 AH