Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 9

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 8 click here

Some of the results of the planting of the disbeliever’s culture in the Muslim lands

The result of planting the Kaafir’s culture in the Muslim lands was the following:

The public opinion and the cultured/educated people:

1) As for the public opinion (Ar-Ra’yu-l-‘Aamm): Many incorrect concepts have dominated over it that has led to the condition in the society of the separation of the thought from the feeling. So this society that believes in the Islamic Aqeedah is dominated by feelings that it is an Islamic society and its sensations and emotions are upon the basis of Islam. We find that it regurgitates the concepts of democracy and calls for the implementation of democracy and freedom, or justice, equality and socialism amongst other thoughts of Kufr (disbelief). So sometimes they call for nationalism whilst at other times they call for patriotism and regionalism. This is despite being a committed Muslim believing in his Aqeedah with complete Imaan. How often is that you discuss with these people in an attempt to bind their statements with their feelings or sentiments and you ask him if he would accept that his daughter marries a Christian or Jew or even atheist?! You would see him erupt in repulsion because his sentiments remain Islamic in nature. If you were to ask him if he would accept that his daughter moves from one young man on to another to enjoy her freedom?! He would erupt once again. If you then go on to ask him how he accepts the application of the law that protects the rights and freedoms of the fornicator?! He will be silent! Therefore in every issue from amongst the Shar’iyah issues that he believes in he will not accept any attack or encroachment upon it whilst at the same time he calls for the very opposite of it. This is a simple example that clearly demonstrates the separation between the thought and the feeling which applies to the general masses within the society.

2) As for the Muthaqqifeen (Educated/cultured people): The separation between the thought (Fikr) and the feeling (Shu’oor) amongst them is even more evident and clearer. Indeed these are those who have assisted in generating this flaw amongst the masses and in the public opinion. They are the result and product of this culture that we have discussed previously above and so their ‘Aqliyah (mentality) has been built upon an Aqeedah which differs from their Aqeedah. They have learnt how others think whilst they have not learnt how they themselves must think. This is because the method of thinking that they took was the same as the disbeliever’s method of thinking and the principles and bases by which realities and events are evaluated were the principles and bases that they studied and they were learnt from their Thaqaafah (culture). It was therefore only natural that the intellectual product represented in them would emanate from those bases and principles. For this reason their thinking was like the thinking of others and not as they should think as Muslims as they did not make the Islamic Aqeedah the fundamental basis for thought and they did not take their history, reality and environment as measurements that they would return to and evaluate the realities and events. Therefore they became incapable of being real thinkers and became in their description as thinkers and cultured people strangers to their society and far away from the reality of its problem and unaware of its needs. Their feelings as such became completely detached from their thoughts and mentality as in their feelings they are part of the society whether they like it or not. The problems of this society are the problems that they are suffering from between them and themselves and the needs of this society are the same needs that they have. However in their thinking upon these bases they naturally became strangers to the Ummah and strangers to their feelings and sensations. A group naturally became unable to discern the Ummah’s issue and did not understand the situations that existed in the lands. They were not able to comprehend revival and the way that leads to its achievement. So if you found from them someone who wanted to move towards the revival you will see that his activity would not be able to lead to the establishment of a sound structure that is preceded and based upon a correct understanding of Nahdah and this is because the one who does not have something cannot give it to others (Faaqid Ash-Shay Laa Yu’teeh).

This is the reality that existed following the disbeliever’s occupation of the Muslim lands and the result of what we have reached due to the hegemony and domination of the disbelievers over us and their directing of the public opinion and their enforcement of their education curricula. So the problem facing those who desire to rectify and revive the Ummah from the tyranny it lives under became more complicated. So in the case where the problem was initially the revival of the Muslim society upon the basis of the Islamic Aqeedah  it has now become more complicated. This is because it has now become necessary to remove the schizophrenia within the personality and bring harmony between the thought of the Ummah and its sentiments or feelings. And to generate harmony between the thought of the educated and cultured with their feelings in addition to establishing harmony between the Ummah and its sons from amongst the educated people who have become alien to them. Yes indeed they have become alienated from them and the reason for that is due to these educated people dedicating themselves to the foreign thought, even if it is empty of its sentiments, which has led them to feel that they are strangers and alien to the society. Indeed they have even begun to sneer at the society and view it in contempt whilst living isolated from it and resentful to the life that is attached to this society. You will see them whenever any economic, social or political problem strikes returning to Europe is they are able and if this is not possible they remain bemoaning and lamenting. You see that they do not care about that which afflicts the society in terms of pestilence and calamities if they are not already watching in a miserable state. And we can see in front of our eyes today the extent of the people’s desire to emigrate and go to these foreign lands and to leave their lands and societies whilst complaining of the bad political, economic or socials situations whilst not being concerned with that which the Ummah is suffering from in terms of calamities, disasters and general realities in which political oppression dominates and their rulers are tied to the foreigners and working with them.

The infliction has become widespread now and after the issue being restricted to the educated and cultured people it has now become a reality of the general masses. So you see an entire family emigrating to Germany, Sweden, Austria or other places within the European lands. This is from one angle and from another the respect of the foreigner within the breasts is noticeable whether this has come from the poison that is carried in the media or from what comes from meeting him in the streets, shops, homes or any other area of life. It as if meeting with him or conversing with him alone earns that person a high standing. This is also not restricted to the educated and cultured people but rather goes beyond them to include the general public.

أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا

Are they seeking honour with them? For verily the honour belongs to Allah in its entirety (An-Nisaa 139).

This is the condition of the society and the condition of the educated or cultured people. How is it possible for those in this state and condition to envision the situations within their lands, understand their true realities and know how it is possible to revive them? So when he regards the situations within his land he only does so in a way that is an imitation to how the foreigner views these situations. He is unable to distinguish between his land that lies under the rule of colonialism and its direction and the colonial land in which its best rules and strives to expand its control and influence over others. If a discussion is initiated about revival and the styles and paths to move with the Ummah to a better situation, they repeat the phrases that have been dictated to them. So you find him saying that the disease of the society is poverty, ignorance and disease. This is what has been said to him so he repeats this and states that the reasons or causes of backwardness that we suffer from lies in the curbing of freedoms and the lack of applying democracy and socialism. He pays lip service to imperial and reactionary worded expressions without being aware of their real meanings and indications. As for the sensations then he does not move upon the basis of the ideology where I have not said that he does not know of an ideology as he moves for the sake of ideology. I will now provide a simple example of this reality: The town of Ar-Ramthaa in Jordan is only a few kilometres away from the town of Dar’aa in Syria and they both belong to the same ancestral people and tribe in origin. However if a town in Syria like Latakia was attacked by the Jews for example then the sentiments of the people of Ar Ramthaa do not move towards this place whilst the sentiments and feelings of the people of Dar’aa flare up. If on the other hand Israel attacked Ar-Ramthaa this would not shake the feelings of the people of Dar’aa and vice versa. If on the other hand the aggression was against Turkey, Indonesia or another Muslim land then the issue will not concern them greatly. And there is even worse than this as an aggression of the disbelievers against the nation or people could stir the feelings and move the sensations whilst an attack upon the Mabda’ (ideology) does not bother them. Even when they are stirred for the sake of the nation or people there revolution is not a sound one and their sacrifices are not complete. And if we were to examine the revolutions that activated and moved the Ummah after colonialism enforced its subjugation upon the land then we would not find a single revolution that was fully aware of the situations or circumstances that were present or existing. Despite there being sincere revolutions from amongst them due to the lack of awareness in relation to what they desired to achieve and due to lacking a true sensation in regards to the need of the people, all of these failed As for the uprising movements that called for revival, these were reactions to a shock that happened or to a decision that had been made or due to an interest of theirs being hit or in imitation to other nations and peoples that they had seen. Therefore this revolution would not last long before disappearing either due to the fading away of the effect of the shock when the enthusiasm dies down or through bleeding out the enthusiasm through screaming and shouting or by expressing himself by throwing a rock, insulting an official or chanting a slogan amongst other childish acts. Or it could disappear as the result of being given an employment that is fitting to his stature in the society or by his appointment in an institution that pleases him or by providing him with a delegation or interest that brings him a certain benefit or profit. The revolution could also clash with his egoism or his interest when he feels a danger upon his interest or self or that a harm could befall upon him like imprisonment for example and as a result he takes a permanent break. Indeed it is even possible for one of them to become a pillar of the standing regime and its supporter or become a spy against those who stood by his side in the revolution.

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