Explanation of At-Takattul al-Hizbi (Party Structuring) - Part 10

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 9 click here

Whoever is in this condition cannot possibly establish upon it a sound Takattul as he is not qualified or suitable to take on the responsibility. Therefore it is necessary that he is treated fundamentally by generating harmony between his thought and feelings firstly by culturing him with a sound ideological culture. And this means that the harmony between the thought and the feelings only comes about by the feelings emanating from the Aqeedah so that it represents an intellectual sensation and real (true) feelings. This is because when the thought becomes focused in the person feelings and sensations inevitably emanate from it that are in harmony with that thought which is focused in the person. And there is absolutely no stronger thought than the one that has a fundamental principle that can be built upon like the Aqeedah. The process of culturing him with this culture is not an easy process where he is merely prompted with knowledge and concepts that do not have a real effect upon him. Rather it is necessary to assume that he is empty of any thought and then proceed to shape his Aqliyah (mentality) from anew in other words a specific manner of thinking needs to be established in him. This is by establishing in him a complete conviction with a collection of principles and criteria (measurements) that emanate from or are built upon his Aqeedah. This is on condition that obscurity and vagueness is removed from him related to the thoughts of the Aqeedah and what is attached to them in terms of blurriness. This is so that his Aqeedah becomes Yaqeeniyah (certain) and the thoughts that are attached to it become real and truthful and honest which naturally and inevitably leads to a true sensation and feelings that are in line and harmony with the Aqeedah. And in this way the harmony between his thought and feelings is achieved and from there he moves to the next stage of bringing harmony between him and his society.

As for the subject of bringing harmony between him and the society, then the clarity of the concepts and thoughts that emanate from this Aqeedah make him believe that he is an individual from this Ummah and a member from amongst the members of this society. Similarly concepts emanate from the Aqeedah that make it inevitable for him to take part in the work to revive this Ummah and to work to elevate her. This is done by explaining the texts that the Aqeedah has come with such as the statement of the Messenger of Allah (saw): <<Whoever spends a night and was not concerned for the affair of the Muslims then he is not from them>> which is one of many texts that provide this meaning and which oblige the work to revive the Ummah. In this way the solution to the problem of reviving the society is made eased and had it not been for the foreign culture and the people who had been imprinted with it, the revival would not have been as burdensome as it is right now.

This is in relation to the two matters that we have discussed which are the Fikrah (thought) and Tareeqah (method) and their lack of clarity and their affect upon the society, in addition to the manner of binding between the members of this Takattul.

So how is it possible to found a correct Takattul upon this corrupted reality in respect to the not understanding the thought and the method or in the very least the misunderstanding of the thought and the method? Sometimes the matter was restricted upon a general thought, unifying the aim and nothing more. As for the people and the method of binding, then we have explained the kind of people who were the intellectuals or cultured people of the Ummah and the kind of society in which the foundations upon which it is established had been destroyed.

For this reason it is impossible to bring a correct Takattul in the presences of this foreign culture or to bring a correct Takattul upon the basis of this culture in addition. This means that in the presence of this culture in the society and the distortion of the people’s concepts about life within it, that the existence of a correct Takattul within such a society that has separated its thought from its feelings would not occur. In addition the presence of this culture is not suitable for the establishment of a Takattul upon its basis as the culture is in opposition to the Aqeedah of the Ummah and the pure values that she still holds centrally attached to her Imaan.

The colonialist did not find this culture enough by itself but rather worked to corrupt the general atmospheres and poison them with certain thoughts and philosophical and political opinions. Through these they corrupted the viewpoint of the Muslims and corrupted the Islamic atmosphere and caused clear confusion amongst the Muslims in different areas of life.

As for the poisoning of the atmosphere with thoughts and philosophical and political opinions they corrupted the correct viewpoint of the Muslims. They spread the principle: ‘The changing of the rulings with the changing of the times is not rejected’, the thought: ‘That which does not go against Islaam is from Islaam’, the thought: ‘The Deen is to Allah and the nation is to everyone’, the thought: ‘Politics is fraud and deceit’, the thought: ‘Islaam has prohibited political parties (Ahzaab)’, the thought: ‘The rulers are a reflection of you’ in addition to other thoughts and opinions like: ‘Democracy is from Islaam or in the least is not in opposition to Islaam’ and similar statements about ‘Freedom’ using the statement of ‘Umar Ibn Al-Khattaab (ra) when he said: ‘When did your despotism against the people arise from when their mothers had given birth to them as free people?!’. This is in relation to the poisoning of the atmospheres and the corrupting of the viewpoint. As for causing confusion in the thought then thoughts that were spread included the like of: ‘Jihaad is a defensive war’, ‘Islaam did not initiate the declaration of war but rather it was only in protection’, ‘Democracy is Shuraa’, ‘Shuraa is the ruling system (in Islaam)’, ‘Zakaah is the economic system in Islaam’, ‘The way of righteousness is the return to Allah’, ‘Reform yourself and the society will be reformed’ or ‘The individual, the family and then the society’. The statements even reached the extent of: ‘Going to the just disbeliever for judgement and accepting his rule is permissible and indeed it is better than the rule of the unjust Muslims’. Some of the helpers of the disbelievers like Muhammad Abduh gave Fatwaa declaring the halting of Al-Jihaad and the obligation of assisting the British State against its enemies because it represents the closest of nations to Islaam and because it is a just nation and as such helping them is obligatory. This is in addition to the thoughts of independence and liberation in which the people were pushed to undertake actions that the disbelieving occupier was (easily) able to control and direct towards the direction that it desired. As long as the centre of attention of the Ummah has been distanced and lost her ability to envisage her own issue and whilst the idea of establishing the Islamic State has been distanced from her, then in this situation it was necessary to busy the Ummah with itself and push her into actions that would drain what she possessed of enthusiasm and zeal so that it would move like an slaughtered animal that that does not have to wait long until all of its strength, vitality and life would be completely lost. An example of this was the declaration of war against the European bowler hat and removal of the foreign troops so when the Ummah rushed into the likes of this direction the bowler hat disappeared behind the headdress and the headband whilst the Muslim soldier or policeman was delegated to implement what the English wanted to be implemented on their behalf.