Saturday, February 07, 2015

Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 20

Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring). 






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

TO ACCESS PART 19 CLICK HERE
(The development of the Kutlah).
This is from the intellectual angle as laid out on paper i.e. upon the basis that it is meant to be upon. As for the existence of the first cell then this is only represented in a man who is from the same kind and type as this thought in respect to his purity. This means that he believes in it alone and that his thought has not blended with a collection of thoughts that have been mixed with impurities. Therefore, just as this Aqeedah has a single source alone which is the Wahy (divinely inspired revelation) then similarly this person must also have a single basis for his thought. This basis is the Aqeedah and what it came with in terms of texts and nothing other than this. His mind is there only to comprehend this Aqeedah and to understand its texts and he does not take any basis or text from other than this source. This is what we mean by his purity, the purity of the Fikrah (thought) where the thought does not have except one source which is the Wahy and it refuses for any other source to participate with it. Similarly this human (the first cell) does not take any source for his thinking except for this thought.
As for the statement that he is like the Tareeqah in its Istiqaamah (uprightness and standing by a matter), then it is well known that the Tareeqah came from the Aqeedah and that the Messenger of Allah (saw) implemented it for the sake of Allah without fearing any consequences. And this is made clear by the response of the Messenger of Allah (saw) to his uncle and people when they came to make a deal and bargain with him:
يَا عَمُّ ، وَاللهِ لَوْ وَضَعُوا الشَّمْسَ فِي يَمِينِي وَالقَمَرَ فَي يَسَارِي عَلَى أَنْ أَتْرُكَ هَذا الْأَمْرَ حَتَّى يُظْهِرَهُ الله أَوْ أَهْلُكَ فِيهِ مَا تَرَكْتُهُ
O Uncle, even if they were to put the sun in my right hand and the moon in my left for me to abandon this matter, until Allah makes it dominant or I perish in its path, I will not leave it.
And this is also evident in his statement to those who wanted to intercede on behalf of the woman from Bani Al-Makhzoom who had stolen, when he (saw) said:
وَاللهِ لَوْ أَنْ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا
By Allah, even if Faatimah the daughter of Muhammad had stolen I would certainly have cut off her hand.
This therefore is the meaning of the clarity (Wudooh) and the Istiqaamah (uprightness and standing by a matter).
Surah Al-Masad was revealed strongly rebuking the uncle of the Messenger of Allah (saw) and his wife and it came with a strong threat and promise.
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (1) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (2) سَيَصْلَى نَارًا ذَاتَ لَهَبٍ (3) وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (4) فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (5)
Perish the two hands of Abu Lahab and may he perish.
His wealth will not avail him or that which he gained.
He will [enter to] burn in a Fire of [blazing] flame.
And his wife [as well] - the carrier of firewood.
Around her neck is a rope of [twisted] fiber.
(Al-Masad).

So the Messenger of Allah (saw) declared it, the people memorised it and they rushed with it to Abu Lahab and the leaders of Quraish. Therefore it can be seen that the Messenger of Allah (saw) fear the blame of the blamers (Lawmata Laa’im) or the consequences and he was not concerned by those who said: ‘Is this what you say in respect to your uncle and his wife whilst he is the master of his people and the chief of his clan?!’ Yes indeed this did not concern him because the Tareeqah necessitates Istiqaamah (sticking firmly upon it) and Wudooh (clarity and being clear without ambiguity).
Therefore if a person who embodies these qualities and attributes of Nuqaa’ (purity) and Istiqaamah exists, then the first cell would have come into existence. Following that, this cell will not take a long time until it multiplies as it is from the nature of the live cell to multiply. This process of multiplying would then inevitably lead to the founding of the first Halaqah (circle). Just as we have previously mentioned, any sincere person when he begins to call for a certain thought, he will find those who will respond to him and that those who respond will then also become active in the call. However they will remain ties to the original source in order to consult with him and to take from him the direction of how the Da’wah should proceed and progress. In this way the leadership of the call would have come into existence in a natural way from this original first cell who continues to manage the Da’wah and leads it. In this was the Kutlah Al-Hizbiyah (party structure) would have come in existence.
When the Kutlah Al-Hizbiyah springs up, it needs something that will gather its individuals together. It requires a Raabitah (bond) that binds between its individuals who have believed in its thought and its method. As such the Aqeedah, the Aqeedah of the ideology, will be the Hizbi bond and this Aqeedah will be the single and only source from which the philosophy of the Hizb will emanate i.e. the fundamental thoughts of the Hizb or in other words, it will be the only and single source or the (Thaqaafah) culture of the Hizb.
And in respect to the word Thaqaafah (culture) I would like to mention that the Islamic Thaqaafah (i.e. the Hizbi thaqaafah) is only that which the Islamic Aqeedah has come with from the texts i.e. the Kitaab and the Sunnah. This is in addition to that which the Islamic Aqeedah was the cause and reason for its study and understanding, which is the Arabic language and the collections of knowledge that relate to it. For this reason the source of the Thaqaafah of the Hizb is the Islamic Aqeedah and the knowledge of the Arabic language and none other than these two. So when this Kutlah Hizbiyah has placed down its culture (Thaqaafah) and made it the bond between the members of this Kutlah where the Kutlah is built upon the basis of Imaan in this culture, the extent of awareness upon it and sincerity to it, then if all of this has happened, the Kutlah Hizbiyah would have been founded and would have began to proceed and engage in the battlefield of life.
Then when the Kutlah begins to proceed in the battlefield of life, the hot and cold atmospheres will fluctuate upon it, the stormy winds and gentle breezes will blow upon it, whilst the clear and overcast skies will alternate upon it. This means that the Kutlah will suffer and face three realities or situations: Self preservation and its own development, the development of the society that it is working in, and specifically it will suffer from and face those who are hostile towards it.
As for the first reality which is the work to develop itself and increase the number of its members, to generate atmospheres for it and a Wa’iy ‘Aamm (General awareness) upon its thought. This work that it undertakes will face conditions of strength, weakness and hesitation. Its individuals will engage with enthusiasm and strength however when they clash with that which is in the society in terms of obstacles they will be affected by grief which will lead to the weakening of their activity and a slowing down of their vigour. As such their atmospheres are hot sometimes and at other times they are cool or cold.
As for confronting their opponents whether they are represented in the authority or those who carry different thoughts, then this also fluctuates. So the authorities will arrest them at times and free them at other times. They will declare war upon their sources of income and sustenance, prevent them from employment and prevent their activities sometimes whilst at others they may turn their eyes and attention from them due to some circumstances or another or so that they can learn and gain more information about them. In respect to those who carry different thoughts they will not desist from tossing propaganda, deceitful fabrications and slander and false statements out about this Kutlah and its Shabaab. So sometimes it fights the Kutlah by overlooking it and ignoring its presence whilst preventing the media from discussing anything about it whether in a praiseworthy or blameworthy manner. And sometimes it undertakes the spreading of blatant lies without any shyness or shame. Indeed it reached the point where an individual from one of the Islamic orientations wrote a book in which he said that this Hizb views that the Salaah is not obligatory in this stage (of the Da’wah). He wrote in his book that this Hizb states in its book ‘Nizhaam Al-Islaam’ (The Islamic System) on the tenth line of page 17 that the Salaah is not obligatory in this stage due to the statement of Allah Ta’Aalaa:
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ
Those who if we establish them with authority on the earth, they establish the Salaah (Al-Hajj 41).
With the argument that as long as we do not have the authority upon the earth then the Salah is not obligatory. (The end of the quote from the author).
What assisted him to spread this fabrication was the lack of presence or availability of the book ‘An-Nizhaam Al-Islaam’ in the libraries because it was forbidden to be circulated. This therefore is the model of the type of winds that would blow against this Kutlah, it would be like a storm at times whilst at others it would be like a breeze.
As for the society that the Kutlah is working in, then the Kutlah’s challenging and addressing of the evils within it, the systems that are established within it, the public opinion that dominates it and the apathy and indifference that surrounds it, the challenging of these would mean that the society would accept it at times and oppose at other times. The opposition would occur particularly when the Kutlah attacks the dominant public opinion represented in nationalism, Nasserism and socialism when these ideas dominated. The society would put its fingers in their ears, would hide in their clothing and become arrogant and proud. As for when thoughts and opinions are given that the Ummah finds strange and they view them as being far from the reality and they then don’t hang around for the truth and true reality of these thoughts and opinions to be explained and applied to the reality, they in this scenario revise their view of this Kutlah but in an inconsistent manner.

TO ACCESS PART 21 CLICK HERE

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