Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 4

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 3 click here

What we believe:

We believe that the fundamental thought for revival is the ideology alone that combines the Fikrah and the Tareeqah together and that this Mabda’ (ideology) is Islaam. When we say Nahdah (revival) we intend only by this statement the intellectual elevation. In order to distinguish between thoughts it is necessary to define the description of the elevated thought so that it can become known. As such we say that the elevated thought is the thought that is distinguished by two attributes: Al-‘Umq (depth) and Ash-Shumool (comprehensiveness). Otherwise the thought would be low, declined or shallow. So for the Fikr (thought) to be elevated it is necessary for it to be deep in terms of the origin of things/matters, their formation and their source. It must also be comprehensive to cover all angles of the issue that is being studied. Therefore when we talk about the fundamental thought for revival we only mean by this the fundamental thought that can be an intellectual basis/leadership for elevated thought i.e. to study all matters with depth and comprehensively so that no matter is left from the study. This means that we study the human from his beginning according to his human description and his living with other than him of living creatures in this wide universe. And it is obvious in this case that the study of the individual (alone) would mean selfishness, that the study of the nation (Watan) would mean a decline in the level of the human and that the study of nationalism (Qawmiyah) would mean a lowering from the level that is fitting for the human as a human. Sufficing the study to manifestations would only mean shallowness in the study. The representation of this transition within the Ummah is revival (Nahdah) and this does not occur except with an ideology (Mabda’) in the case where according to what we have defined the ideology is a rational Aqueedah (Aqueedah Aqliyah) from which a system (Nizhaam) emanates.This is considering that the ideology is what treats matters/affairs and their understanding from the very beginning. It is a ‘Masdar Meemi’ (infinitive) taken from the word Bada’a (to begin) and the beginning from which before it there are no questions and the beginning of what? So our statement ‘Aqueedah’ defines and specifies this in terms of the Aqueedah being the comprehensive idea (Al-Fikrah Al-Kulliyah) about the universe, man and life as it deals with the beginning of this universe, life and humans and the establshment of their reality in terms of them being created by a creator or being eternal, and by explaining their relationship with the one who brought them into existence, i.e. what is before them, and specifying their relationship with what came after them. This matter establishes the reality of the elevated thought with its two attributes of depth and comprehensiveness. The depth explains their connection with their creator or that they are eternal (uncreated) whilst the comprehensiveness indicates that the study as included everything that is possible for the senses to fall upon. Therefore making this basis the fundamental thought and understanding it in this manner generates within man a specific manner of thinking and way of examining/viewing things and events. In this maner the like of this human becomes an elevated human or revived one.

This is what we believe and Islam has come with this and intended for us to be of this elevated level. Islaam is a rational Aqueedah: The Imaan in Allah is rational, the Imaan in the Qur’aan being the speech of Allah is rational, the Imaan in the Prophethood of Muhammad (saw) is rational and Imaan in that which has come in the Qur’aan and the Messenger in regards to unseen matters or that which has come in the Qur’aan and the Sunnah in regards to the Ahkaam and systems, the origin of these have all been established by the mind (i.e. rationally). From the Kitaab and the Sunnah systems and laws emanate that cover all aspects of life and treat all human problems, and they have explained the method of applying and implementing these treatments. Similarly it has explained and made evident the method of carrying this ideology and bringing happiness to humanity upon its basis. It has treated the problem of the individual as an individual, the problem of a society as a society and state that takes care of the peoples affairs and looks to save mankind in its entirety.

Despite the fact that Islaam is an international (universal) system with its Aqueedah, its system and its view towards man, it is however not part of its method to work for it in an international (universal) manner in respect to the Da’wah (invitation) towards it. It is an international (universal) Da’wah without doubt however the work for it must be focused in one of its regions and this region would be the Majaal (area) of its work and the work according to the methodology of Islaam would commence in it. This is by the founding of an aware Kutlah (structure) that will take upon its shoulders the responsibility of undertaking the burdens of the Da’wah until it reaches its aim. This is followed by the founding of a people or Ummah that accepts for these systems and rulings to be implemented upon them. This is then followed by arriving at a force/strength that is capable of placing these systems and rulings into the position of implementation. Then the Islamic State will be naturally established in that region, it will implement the rulings of Islaam, begin to join the regions of the Islamic world to it and carry the Da’wah to the world. This is the methodlogy of Islaam in relation to its existence and spreading in its consideration as an eternal universal human message.

Yes, the world as a whole is suitable for the Islamic Da’wah however as the people in the Islamic lands still believe in the Islamic Aqueedah the Da’wah would commence amongst them for two reasons:

The first reason: To remind these Muslims that the establishing of Islaam in life’s reality, implementing its Ahkaam (rulings) and carrying it to the world is Fard (an obligation) upon them. That this Fard has been suspended due to the absence of the Khilafah and as such returning it is Fard. In addition there still remains in the Ummah many who have Taqwaa and fear Allah.

The second reason: That the Aqueedah of these Muslims still remains alive in their hearts although they it has been restricte to the spiritual Aqueedah. For this reason it is obligatory to begin with them to remind them of the Taqwaa (fear and obedience) of Allah and the obligation to work to return Islaam to the reality of life, to clarify the political Aqueedah in Islaam and to blend it with the spiritual Aqueedah in a way that prevents their separation to ever happen.

And in the case where the Arab lands are part of the Islamic lands and speak the Arabic language, and where the Arabic language is an essential (intrinsic) part of Islaam in its consideration as the language of the Qur’aan, and as a fundamental element from amongst the elements of the Islamic Thaqaafah (culture) whilst considering the Islamic culture as that which the Aqueedah has come with (i.e. the shari’ah texts, the Aayaat and Ahaadeeth) and that which the Islamic Aqueedah was the reason for its study like the sciences of the Arabic language, which leads to the consideration that the Arabic language is a fundamental element from amongst the elements of the Islamic culture, where it is not possible to understand that which the Aqueedah has come with in respect to the Aayaat and Ahaadeeth except with the Arabic language, then for this reasoning it is more appropriate to begin (the work) in the Arab lands. This is the first reason.

As for the other reason; then the beginning (of the Da’wah) happens where the person in whose mind the thought lit up as long as Islaam has not specified the starting point. Therefore had this idea lit up in the mind of one of the inhabitants of India or Persia then it would have started in the place that he was and would not be obliged to move with his Da’wah to the Arab lands. This is conditioned upon the Arab language being the only means to understand this Deen and this Da’wah. And it was necessary to blend the power potential of Arabic with the Islamic power potential so that the Arabic language is united with Islaam as Allah has intended and due to what they both possess in terms of the capability/potency to affect, expand and spread.

As for the potency of the Arabic Language to cause effect and impact; then this is due to the richness contained in its vocabulary that allows the reality to be illustrated in a precise manner that causes an effect and impact as a result. This is by capturing the incident or reality for the person in a way that he can see its true reality. And in the case where the language has put down seventy names for a lion, these names have conceived the lion in every circumstance or scenario and they are not expressions that hold the same meanings (synonyms). This ability and potency to illustrate the realities and events results in the most far reaching of effects. This is because the sensation of the person only comes from what he senses with one of his five senses of a certain thing. So we are not able to perceive the temperature of water except by touching it i.e. through sensation via the sense of touch. So the possibility of capturing the reality with worded expressions (Alfaazh) where it becomes an embodied reality in front of him that he can sense, touch, hear and smell, leads him to be able to conceive it as if it is actually in front of him. This capturing of the reality emblazes the feelings (Mashaa’ir) and stokes/fuels the sensations and as such it effects and impacts. So this is in regards to the angle of Ta’theer (impact/effect).

As for At-Tawassu’ (expansion); then this is due to what the Arabic language contains in terms of principles of Naht (origin), Ishtiqaaq (derivation) , Ta’reeb (Arabizing) and Tashbeeh (metaphor), which makes it expand to address all new arising matters, realities and incidents. The process of Ta’reeb (Arabization) means to take the new things along with their names that they have been named with and then making them submit to the rules of the Arabic forms hence the word becomes Arabic in form, and this is more than sufficient. And is not necessary to Arabize the meaning like some people believe and which many collectors of the Arabic language (dictionary compilers) have wasted a lot of time in doing. So for instance the word telephone remains Telifoon because it is upon Arabic form. It is not correct to express it with the meaning like the naming of it as ‘Haatif’ (Something that calls out). In this way the Arabic language remains with the potential accepting expansion to include all new matters that come in respect to names, worded expressions and meanings. Indeed the Qur’aan Al-Kareem has utilised this style. It is my belief that the Arabic language is the only language that preserves its originality in this Meezaan As-Sarfiy (the rules/principles of word formations) which distinguishes it from all other languages. And after subjecting this word or that to these rules (Al-Meezaan As-Sarfy) derivations of verbs can be made from these words in accordance to the same principles of Arabic derivation (Ishtiqaaq). So it is said: Talfana, yatalfanu, Talfanah for example and so forth with other words.

As for the Intishaar (spreading), then this is due to its connection and linkage to Islaam and the fact that it is the language of the Qur’aan which is not read accept in it and as such it is only natural for it to spread to every region that Islaam reaches. This is all in relation to the Arabic language i.e. in regards to the potency or power of Arabic. Therefore it should not be thought by anyone that the statement ‘At-Taaqah Al-Arabiyah’ (The power/potency of Arabic) means Arabs or Arabism. Rather what is intended by At-Taaqah Al-Arabiyah is the Arabic language and nothing other than that, and for it to mix and blend with the Taaqah AL-Islaamiyah (Islamic power/potency) which means making it the official (main) language of the Islamic Ummah and the (Islamic) State so that it will not be permitted to engage in any Mu’aamalah (societal transaction) unless it is in the Arabic language.

To access part 5 click here