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.
The above relates to the first basis of the Takattul and its course in the path of Nahdah (revival) i.e. in regards to the thought and method. As for the people who are responsible for this Takattul, their awareness, sincerity and the manner by which they are bound together then these are of no less importance to the clarity of the thought and method. Therefore it is necessary to examine the previous movements from this perspective.
As a result of this examination we have found that the manner of the structuring of the movements that appeared in the last century was corrupted. This is because they were not established upon a Hizbi basis that understood its thought and its method. They were rather formed upon an associative basis or just a Hizb in name. The reason for this can be found by examining the reality of the society at their time and the way it was perceived by the people and what they thought about it. We can divide this into two stages: The stage that came before the fall of the Uthmaani State and the stage (or period) that followed that.
As for the period before the fall of the State then the Muslims at that time felt that they had an Islamic State despite the weakness and worn down condition and regardless of their difference in viewing it and understanding its reality after the nationalistic thoughts found their way into the hearts of the people. As such the State remained (at that time) the subject of their study and the centre of their attention and thinking. Therefore the thinking of the people was based upon attempting to reform (correct) that State and each would do that in accordance to their view or vision. The Arabs viewed that the State had swallowed up its rights, oppressed them and treated them badly and this was especially as they believed that it was an Islamic State, that they were Muslims and that Islam does not distinguish between the Arab and ‘Ajamiy (non-Arab). However the presence of the nationalistic thought and its finding a way into the hearts made them view the State from the angle of bad treatment against them in respect to them being considered as Arabs rather than looking at it from the angle of the misapplication of Islaam. This was especially the case after the founding of Nationalistic parties (in Turkey) like Hizb ul-Ittihaad Wa-t-Taraqqi(Union and progress Party) who aimed in its policy and direction from the West to make all Arabs feel these feelings which was exemplified in their adoption of the Tatreek (Turkishization) policy and all that which was associated with it. The spreading of the likes of this idea was aided by the separation of the power of Arabic from the power of Islaam i.e. by not making the Arabic language the official language of the State. As a result, the activity of the politicians and thinkers from the Muslim sons of the Ummah (and particularly Arabs) was directing towards demanding reforms (corrections), or just in fair treatment and equality. The likes of this idea spread like wild fire in the breasts of the people under the slogans of: ‘Freedoms, justices and equalities’ whilst hiding a lot of what lay behind them. This all indicates the ignorance of those responsible for this in respect to the revival and achieving it.
This was the situation of the majority of the Muslims. However at this very time and indeed since the failure of the crusader’s military campaigns, the West continued to think of different styles to fight the Muslims and indeed to fight Islaam. Therefore they resorted to the cultural campaign and this was especially because the ‘Uthmaani State was most concerned with military strength and did not pay attention to the intellectual aspect existing amongst the people and within the society. This was either the result of ignorance or as a result of being engaged throughout the previous century in continuous wars with the entire world as it was at that time. Despite this nothing from the reality changed and there was one result for both cases. The Islamic world began to deteriorate further into the depths of decline until it reached the levels of ignorance that it reached. This reality made it easier for the cultural invasion which came under the guise of medical assistance at times or missionary work at times, whilst at other times it came under the guise of cultural assistance like in the form of printing machines for example amongst others. These were all accompanied with the poisonous calls of nationalism, calls for independence and separation/secession amongst other calls. This is what was happening inside the lands, as far externally then the Europeans had opened the doors of their universities to the sons of the Muslims under the pretext of (sharing) knowledge/science. The truth however was that this was really a programme for brainwashing and a way of transferring the western thought and culture until they were able to prepare a collection of young men who work joined together upon a shared goal. This goal was ‘independence’ and ‘separation/secession’. France and Britain were able to establish from these students party structures (Takattulaat) that gathered together upon this goal and objective and they began to convene meetings in London and Paris whilst Britain and France supervised them in everything that they did. A number of Takattulaat (party structures) then arose in the Arab lands that called for one single goal which was independence from the ‘Uthmaani State. They continued until they were able to create a public opinion for this goal that aided them to achieve the fulfilment of their objective. In fact and in reality this led to the existence of the Arab revolution. Its result was the destruction of the Khilafah and the strengthening of the disbeliever’s foothold to expand their influence and exploits over the Muslim lands.
Therefore we say that this grouping was able to assist the West in establishing a specific thought which was the thought of independence and to build upon this a specific culture which was the Western culture whilst uniting everyone upon a goal which was the establishment of an Arab State and remove the hegemony, oppression and tyranny that according to their opinion the Arab peoples had suffered under. So it was upon this basis there were Takattulaat Hizbiyah (party structures) in name and I mean that they formulated the fundamental elements of the Takattul. However they were vague bases or semi-vague despite being capable of uniting between their thoughts and emotions with a Western culture and the feeling of spite against the ‘Uthmaani State due to the oppression and upon nationalistic thoughts and patriotic emotions that were unified upon a single goal which brought those people together. For this reason they were Party Structures in name.
And then when the West had achieved its aim through the existence of these structures and parties it shared the spoils of war, the distribution of positions and chairs amongst them in addition to appointing its people as rulers for the Ummah who would manage the Ummah and shape her in accordance to the plans that the West had drawn out for her.
And this stage of the life of the Ummah ended with this painful result that we are still to this day suffering from.
As for the second stage which is the stage that occurred after the first world war and the destruction of the Khilafah then it has been characterized by a completely different trait than the first stage. So structures and political parties came into existence that differed completely from those that preceded them in relation to their ideas and objectives despite not differing from them in the structural perspective. They remained upon the same model and they did not take into account a singles basis from the bases that we discussed previously. So they remained upon their general invitations, stumbling in their method (Tareeqah), people took over responsibility of their affairs despite not being of the level required to undertake them whilst immediate and selfish interests joined them together. As such the disease remained in both of these stages. This is in addition to this stage or period being characterised by the disbelieving domination (hegemony) and direct control over the State and the Ummah. They began to implement their system whether directly or by way of their men who they had appointed as rulers over the Ummah. They attempted to build a society and Ummah upon the basis that they viewed fit by making their Aqueedah, culture and view point in life the basis upon which the society is built which was done in a blatant and dirty way sometimes and undercover and hidden at other times using money and agents to achieve their aims.
And as a result of the Kaafir comprehending fully the effect of culture and its thoughts upon human behaviour and so they concentrated most of their efforts upon this aspect to the extent that they did not leave an area from the fields of culture and knowledge except that their viewpoint in life was made the basis for it. And it is known that the culture is: A collection of knowledges that the human attains by way of indoctrination/prompting or by being informed followed by taking note and derivation. And built upon that culture the Aqliyah (mentality) of the human is shaped by which he understands matters and events in a specific way i.e. the manner in accordance to which he uses criteria and principles to measure matters. If these principles and criteria are the same principles and criteria that they have impressed upon our cultured/educated people then it is inevitable that a generation will arise that thinks in the way that the controlling Kaafir wants. In this way they would have built a society upon the way and path that they desired as the product and result of this thinking will shape the concepts by which the behaviour of the people and their actions in life will proceed in accordance with.
And in order to achieve this aim they (the West) made their principles, criteria and bases (i.e. their philosophy and viewpoint in life) that which are returned to in the process of thinking. This is summarised in the statement: Separating the material from the spirit and separating the Deen from the Dawlah (state). This means making the people and cultured/educated people specifically believe in their Aqueedah in an underhanded way so that they do not perceive that this Aqueedah is an Aqueedah of Kufr strengthening this with the slogan: ‘The Deen belongs to Allah and the nation belongs to all’ and that the Deen is the relationship between the individual and his creator. As for the regulation of the relationships existing between the people and regulating the life in society then these matters are handled by the thinkers from amongst the people. They would use the statement of the Messenger (saw): <You are more aware of your Dunyaa (worldly/life matters)>> and that these matters are affairs of the Dunyaa and not affairs of the Deen.
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