Saturday, February 07, 2015

The explanation of Mafaaheem Hizb-ut-Tahrir by Ash-Sheikh Haafizh Saalih - Part 4

Explanation of the Book ‘Mafaaheem Hizb ut Tahrir’

Ash-Sheikh Haafizh (Fareed) Saalih (rh)

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Part Four- The explanation of Mafaaheem Hizb-ut-Tahrir by Ash-Sheikh Haafizh Saalih (rh)
The aforementioned relates to the effect of the language upon the individual Muslim and moving him from a position of subservience and imitation to a station of aptitude, competence and leadership in addition to its effect upon the society and treating its newly occurring problems which do not have a set limit and which must be treated in accordance to that which Allah (swt) has wanted them to be treated by. This is because He (swt) has made clear to us that He will account us for every word we utter and every act we undertake. Indeed He (swt) threatened to account us upon that which we speak (keep) within ourselves and then lightened our burden and made the responsibility related to the Kasb (what the person has gained of good) and Iktisaab (what he has earned of evil).
Allah (swt) said: 
لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
To Allah belongs whatever in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then he will forgive whom He wills and He will punish whom He wills, and Allah is capable over all things (Al-Baqarah 284).
And the Messenger of Allah (saw) said: ‘The error, forgetfulness and what he speaks (kept) within himself, as long as he does not say it or do it, has been lifted from my Ummah’.
Yes, man will indeed be held accountable for each and every of his actions:
فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
So whoever does an atom’s weight of good will see it and whosoever does an atoms weight of evil shall see it (Az-Zalzalah 7-8).
Yes the human will indeed be accounted for what he gains (of good) and earns (of bad). The farmer, labourer and trader will all be held to account just as the governor, provincial leader and Ameer will be held accountable, and just as the daughter, woman and wife will be. Each and everyone will be held accountable for what they were entrusted with. This means that He (swt) has placed down a Shar’a (legislation and law) for the people to proceed upon and to then organise and regulate their actions in accordance to its requirements. The accounting is like the precision found in examination papers in the case where the examination must be in accordance to a pre-laid out curriculum.
لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
So that mankind will have no argument against Allah after the Messengers. And ever is Allah exalted in Might and Wise. (An-Nisaa’ 165).
Establishing an argument necessitates making clear that which is wanted and required whilst understanding and knowing what is wanted cannot occur in other than the Arabic language.
So in regards to whoever wishes to put himself forward for examination in a German or English university, he will not be able to study its curriculum and answer its questions unless he has first learnt from the language that which is sufficient to understand the subject matter and answer the questions. This is an obvious matter and as such it is from one of the greatest of obligations for the person who has enrolled in the University of Islaam and committed to pass through its examination to understand the language of this university so that he can be successful and achieve what he wants to. And in the case where we believe that are main and original work in this life is only to carry the Da’wah to Islaam, then it becomes obligatory upon us to mix the power (potency) of the Arabic language with the power (Taaqah) of Islaam in respect to what it contains of the power to affect (influence), expand and spread. As long as we do not do this then we will absolutely not be able to make this Ummah revive and indeed we will not be able to stop the deterioration or put a limit to the decline until we reach rock bottom followed by certain extinction, as an Ummah and not as people.
The capability to affect, expand and spread:
As for what we mean by the capability or ability of affect (influence), expand and spread, then in respect to the Arabic language its ability to affect (At-Ta’theer) is made apparent by defining the meaning of affect and effect (influence). The Ta’theer occurs from the capability of embodying the reality and manifesting the aspects in which effect is sought after. By throwing an examining light upon the Arabic language and what it contains of worded expressions and words, there is within it that which has the ability to embody the thought that is wanted to be made clear. Being affected by it is an embodiment explaining its most precise details, picturing them in such a way that it makes them an expressed pronouncement of the idea in a manner where there is no barrier between it and the hearts which are ready to be affected, to react and be influenced. 
The Arabs provided in their language words which were sufficient to describe the reality upon the condition or state that it was upon. So for example they provided seventy names for the lion and this not mean that they are synonyms where they have all been provided for one single named meaning but rather they were provided to express a multiple of situations, conditions or circumstances, different ages and contrasting behaviours. So they would utilise each individual word from these seventy to describe a certain condition, situation or age related to the lion when talking about it. Similar to the plurality of words attached to the naming of the lion the same has also occurred in respect to words provided for love, spite, awareness and knowledge and other than these. 
In addition to the abundance of words there is that vivid and live picture that the language is capable of providing:
So when their poet said:
مِــكَــرٍّ مِــفَــرٍّ مُــقْــبِــلٍ مُــدْبِــرٍ مَــعــاً كَــجُلْـمُوْدِ صَـخْرٍ حَطَّهُ السَّـيْلُ مِنْ عَلِ
Reeling, fleeing, forward, back, all at once
Like a boulder rock descending upon him from above.

This provides the complete (embodied) vision within the listener of the picture of that hero when he drives forward to the point where the listener fears the collision with that rock that has descended from the top of the mountain.
There is also in addition to that the use (in the language) of the Majaaziy (metaphorical) in order to envision and embody the meanings which astound the minds and enchant the breasts.
The poet said:
وأمطرتْ لُؤلؤاً من نرجسٍ وسقتْ ورداً ، وعضتْ على العِنابِ بِالبـردِ
And pearls rained from the amaryllis (flower) and fed a rose and clung cold upon the fruits.

This excellent artistic usage of the Majaaz provides the vision of the descent of the tear drop from the eye upon the face in the state of sadness necessitating that there would be upon the lips a trace of the sadness and its effect.
This eloquent usage of the word and the precision of how it provides an accurate picture has been provided with an expression which is close to its real reality when it was described as ‘Sihr ul-Bayaan’ (Enchanting or magic speech). Utilising the appropriate word in respect to the meaning and its sound (tone) within a suitable sentence within a suitable (corresponding) paragraph or segment has an enchanting affect upon the hearts. It has been mentioned that one of the ‘Umaraa (leaders) commanded an enemy of his to be crucified. Then a poet who was a friend of the crucified person asked permission of the Ameer to eulogise him with some words and so the Ameer permitted him. He then read a poem after which the Ameer wished that it had been him who had been crucified:
عُلُوٌّ في الحَيَاةِ وفي المَمَاتِ .. لَحَقًّا أَنْتَ إِحْدَى المُعْجِزَاتِ
كَأَنَّ النَّاسَ حَوْلَكَ حِيْنَ قَامُوا .. وُفُوْدَ نَدَاكَ أَيَّامَ الصِّلاتِ
كَأَنَّكَ قَائِمٌ فِيْهِمْ خَطِيْبًا .. وَكُلُّهُمُ قِيَامٌ للصَّلاةِ
مَدَدْتَ يَدَيْكَ نَحْوَهُمُ احْتِفَاءً .. كَمَدِّهِمَا إِلَيْهِمْ بِالهِبَاتِ
Elevated high in life and in death** Truly you are one of the miracles
It is as if the people around you when they stood** (as) delegations to your generosity in the days of relations.
As if you are standing amongst them as a Khateeb** And all of them are standing for the Salaah
You extended your hands towards them in welcome** As if they were handing to them gifts

So how would it be when this great potency and power in expression is blended and mixed with the high and lofty meanings and elevated thoughts?! What kind of effect will it leave and which feelings will it move and stimulate.
Let us pay attention to some of these Aayaat:
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued (Al-Hajj 73).
لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ
To Him [alone] is the supplication of truth. And those they call upon besides Him do not respond to them with a thing, except as one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it will not reach it [thus]. And the supplication of the disbelievers is not but in clear error [i.e. futility]. (Ar-Ra’d 14).
مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ
The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew (Al-‘Ankaboot 41).
And similar to this is found throughout the Qur’aan Al-Kareem in its Suwar and Aayaat. Let us take a short pause to take not of a Hukm Shar’iy (ruling) that intends to encapsulate its frightening vision within the person (listening). It is the Hukm regarding the forbiddance to follow up the Sadaqah with Al-Manni and Al-Adhaa (reminders and harm):
أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآَيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought (Al-Baqarah 266).
This inflames the feelings and stirs the emotions by providing a live moving vision that then invites to thought and reflection. Or like the Qawl of Allah (swt):
مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِئَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing (Al-Baqarah 261).
In this way the affecting an influencing occurs and generates the effect and reaction within the breast of the listener; elevated thoughts, sublime meanings, an amazing envisioning or picturing and a language that is rich in its words, easy in it expressions, powerful in its principles and pillars, and firms in its measures and scales. It is therefore obligatory to carry Islaam with the like of the this effect and influence so that the eruption can occur within the breasts and elevate with it as a whole to the most elevated levels of perfection and so that the glory of the Muslims returns to them, Islaam will have its ‘Izzah (might and honour) and will have its effect and influence upon the life.
This is in respect to the effect and influence. As for the Tawassu’ (expansion), then the capability and susceptibility of the Arabic language to be able to express any or everything that occurs or can possibly occur, in respect to sciences and areas of knowledge, has no limit. This experiment has been passed through when the Muslims went forth with it and brought a State that was the number one State in the known world at that time. They were able to generate enough words to absorb all of the areas of knowledge and sciences which arose in their time or those which were found in civilisations that had been forgotten. And how beautiful are the words of Haafizh Ibraheem when he described the language speaking from its perspective:
وَسِـعْتُ كِـتَابَ الله لَـفْظَاً وغَـايــَة
وَمَـا ضِـقْتُ عَـنْ آيٍ بـهِ وَعِظِاتِ
فـكيفَ أَضِـيقُ اليومَ عَنْ وَصْفِ آلَةٍ
وتـنـسيقِ أَسْـمَـاءٍ لـمُخْتَرَعـَات
أنـا البحرُ فـي أحشائِهِ الدرُّ كَـامِنٌ
فَهَلْ سأَلُوا الغَوَّاصَ عَنْ صَدَفَاتي

I have provided width and expanse to the Book of Allah in worded expression and purpose.
And I was not too narrow to express and Aayah or admonitions (guidance).
So how can I be too narrow today to be able to describe an instrument.
And to arrange the names of all newly invented (things and matters).
I am the sea within which there is a stored abundance.
So will they ask the diver about my pearls.

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