Sharh At-Takattul Al-Hizbi (Explanation of Party Structuring).
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The way that the Hizb develops and establishes itself:
These are the three situations that will confront the Kutlah when it proceeds in the battlefield of life. If it remains firm in the face of these factors then it would have passed through the first line of defence of the thoughts of disbelief and attained the following achievements or results:
1) The crystallization of its thought:
The clashing that takes place with other thoughts, discussing them and making clear their corruption inevitably leads to the embodiment of this thought and its crystallization. This means its movement from a fluid state to a state where it is solidified and embodied i.e. from empty thoughts of imagination to a vision of the reality and its application upon it. This is because when the individual is cultured with this culture which is written upon paper it is hard for him to get a true feeling of its reality and to attempt to embody it. However after it has clashed with other thoughts he would then perceive the correctness of his thoughts and that these are thoughts that apply upon the reality. So for instance when he reads about the other ideologies and the corruption of their Aqeedahs and the falsehood of their thoughts he has not yet envisioned that his thoughts are capable of defeating these thoughts. However when he delves into and engages in these discussions he discovers that these thoughts are weaker and more illusionary than a spiders web whilst he affirms and proves that his thought is the truth.
2) The clarity of its Tareeqah:
These sharp and intense conversations with other thoughts and beliefs would lead the Shaab to attempt to apply what he is undertaking upon the Seerah of the Sayyid Al-Mursaleen (saw) and he would then find that he is following it step by step and that what he is coming across is the same as what Al-Mustafaa (saw) came across. This is what makes clear to him the difference between the Makkiy stage and the Madaniy stage and it will make apparent and evident to him the difference between what is considered to be a means or a style and what the clear and firm method (Tareeqah) is. He will also then be able to distinguish between the ruling which provides a treatment or solution and between the ruling that implements the particular solution. So far example he will differentiate between the rules related to safeguarding procreation and the rules that explain the manner of implementing the rules related to the safeguarding and protection of procreation. The same would apply to other rules from the Tareeqah (method) that explain the manner of implementing the rules of the Fikrah (thought). He would therefore have comprehended that Islaam has a particular and specific manner for implementing its rules and that it is not merely a collection of advice that the individual performs due to his belief he holds in relation to implementing them. He would also have comprehended and realised that the Dawlah (State) is the fundamental and main rule from amongst the rules of the Tareeqah and the entity that implements the rulings.
3) It would have prepared its people (the da'wah carriers):
When the Da'wah carrier finds himself alone with the exception of his brothers who are engaged in the Da'wah with him and that he has faced hostility from those who are most closely related to him which could even include his parents and those of his own household, he will despite that not have been deterred from Allah's path by the blame or scorn that he faces from others. This would have made him understand the meaning of his existence in life and he will know that he lives so let for Islaam and its sake.
Allah (swt) said:
Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah , Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims." (Al-An'aam 163-164).
Therefore the one whose state and condition is like this, he has been truly and properly prepared in a way that makes him qualified and capable of leading the Ummah and take hold of her in the path towards revival. The one in this condition will therefore be prepared to overcome the burdens faced in the Da'wah and proceed with it in the path towards realising its aim and objective.
4) It would have strengthened its bonds:
When this aware and active Kutlah finds itself alone in the field of work without a supporter for it apart from its individuals who are engaged in the Da’wah, and when it finds that the Ummah which believes in her Aqeedah, and when it finds that many of the groups that call to Islaam and also believe in what the Kutlah believes in, when they find them showing hostility towards this Kutlah and blatantly boycotting it, then at this time they would realise and comprehend that the true bond that binds them together within the Kutlah is the culture of the Hizb. So it is not a nationalistic bond or one based on Maslahah (interest/benefit), it is not even a bond that exists between a people and his family and it is not an Aqeedah that has been stripped of the concepts that emanate from it. Rather the true bond is the Aqeedah and the concepts that emanate from it according to a specific understanding and there is no other bond other than that.
I would like to draw attention to this issue and strengthen its reality within the Nafs as it is difficult to comprehend how the Aqeedah by itself is not sufficient to bind together the members of a single Kutlah. Indeed the Aqeedah is essential along with all that emanates from its in terms of Ahkaam and what is built upon it in terms of thoughts that in their collective capacity form the culture of the Hizb so that they become the bond that binds. Every one of us is aware of the four A’immah (Imaams): Abu Hanifah, Ash-Shaafi’iy, Maalik and Ahmad Bin Hanbal and all of us are aware that they were sincere believers and that they all believed in the Islamic Aqeedah with certain Imaan. However despite that, this Aqeedah did not make them a single Kutlah and it did not make those who followed them in their Fiqh a single Kutlah. Had their schools of thought and their followers been a political Kutlah they would have numbered many and a fierce struggle would have occurred between them. And even as schools of thought focused on Fiqh, sharp clashes still occurred on some occasions between these Madhaahib.
As such, intellectual struggles between different Islamic groupings happened in the past, continue to happen today and will happen in the future due to their differences in opinion in relation a host of issues and this is a natural matter. Therefore the intellectual bond must comprise of a single bond, a single goal in addition to a single set of thoughts and rulings that are related to what gathers them together, related to the goal that they have set down to be achieved, related to the rulings that explain the way that they will proceed and the Tareeqah (methodology) that they will follow. This is so that it becomes a bond that gathers together the members of that Takattul in a true and effective manner and comes ahead of any other kind of bond like those of nationalism, patriotism or tribalism and it even comes ahead of the bond between a person and his parents or between a husband and his wife.
This is the correct and sound Takattul that works for the correct revival. It is the Takattul whose nucleus is the Fikrah (thought), its Thaqaafah (culture) is its bond and it is what is capable of transforming from a Kutlah Hizbiyah into a fully fledged (complete) Hizb Mabda’iy (Ideological party) that is capable of enduring the burdens of the responsibility and move towards its objective upon firm and solid steps. This is because it has digested its thought, clearly envisioned its Tareeqah and believes in its objective. Nothing will deter it from achieving it and dealing with partialities will not distract it, nor will it be distracted by the complications of life or the rocks that are thrown in its path as obstacles in the way of achieving their objective and goal.
To be continued Insha'Allah.