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.
Alongside the Islamic, nationalistic and patriotic movements, communist movements were established and they were established upon the basis of matter. These movements followed the communist movements in Russia and were directed by them. Their method was destruction and subversion or sabotage. Its objective, other than establishing communism in the country, is to disrupt the western colonialism in favour of the eastern bloc by describing those who are in charge of the lands as agents of colonialism. It is not the place here to examine communism being established upon materialism or matter however I will briefly state that communism was established upon the Aqueedah of materialism i.e. that there is no deity (creator) and that life is matter. This means that they believed that matter is eternal and that all that exists has come into being by way of material evolution. This includes the existence of the human and other creatures which were in their view the result of the evolution of matter and its transforming from one condition or state to another better one. Therefore for them matter is the basis of everything and the ‘Aql (mind) is merely one condition from amongst the conditions of the matter and indeed it represents the highest evolution of matter. The systems of the human in life and his laws are only a result of matter. This then is the meaning of the statement that communism is established upon the thought of matter.
This is in regards to its thought. As for its method then they say that everything in existence is established upon contradictions and in order to speed up the evolutionary process it is necessary to stir up the contradictions in life. As such these movements were established upon a thought and a method (Fikrah and Tareeqah) regardless of the validity or falsehood of this thought. Nevertheless we are able to state that they did put down a Fikrah and a Tareeqah. However this thought of theirs was not clearly defined and their method was also not clear. Despite this we do not deny the presence of an ideological thought amongst them and a method that was from the same type of the thought, and that these movements possessed a defined aim which was the establishment of communism within the land. However this aim was a long-term objective and it was preceded by generating disruption against the western colonialism that was present in the Islamic world. Upon this we say that the objective was not evidently clear because it proceeded in accordance to the wishes of Russia and according to its direction and instruction and not in accordance to what the method of the ideology necessitates and what it dictates in terms of thoughts and actions. Destruction and subversion were prominent amongst their actions in addition to generating antagonism and hatred between the workers and their bosses and between the farmers and the land owners. They were very successful in regards to this point specifically and I mean the generation of hostility and hatred between the people in their relationships. They were able on many occasions to mobilise the Ummah against the western thoughts and interests although it was in service to Russia and not an implementation of its thought and its method. As such we able to decisively state that those who were responsible for these movements did not have any feelings or sentiments towards this Ummah because they had become agents to Russia proceeding according to her orders and not according to what the thought and method dictated.
For this reason the Ummah did not respond to these movements and no effect was left that needs to be mentioned with the exception of what we have already indicated. Their failure was a natural matter and that is for the following reasons:
1) That went against the Fitrah (inherent nature) of the human: This is because the human has been created upon elements of nature that are present within him and dealing a decisive blow against these elements is impossible because they are part of his make-up and composition. The effort to repress or suppress it to remove it will only lead to the misery of the human. And it is noted that this Aqueedah does not accept the existence of the matters that make up the nature of the human. Rather they consider the elements of this nature as matters that are acquired from the society that the human being lives in. So sanctification and religiosity is not part of the nature of the human but rather it is an attribute that is acquired or an idea that he has been indoctrinated with when he was young. Therefore they do not accept its existence and they consider the existence and worship of a deity to be an invention of the mind. This is in relation to sanctification but the matter did not end with that but rather extended to other instincts that are naturally present within the human like the instinct related to ownership or said differently the manifestation of ownership and possession within the survival instinct. They also say that the love or desire to possess or own is not from the nature but rather this has been dictated to him by the life of people in the capitalist society and that they thoughts are indoctrinated in the individual from his early days and as a result of that they have taken a form as if they are from the Fitrah (inherent nature). This is despite this statement representing a negation of the true reality and a clear and obvious mistake for all to see. So the child is not indoctrinated with any thought and has not yet acquired any information. We find that he screams when you try to take something from his possession and he attempts to take possession of everything that catches his attention. Did none of them ever witness their son or brother when they were at this age and how they screamed if we were to remove him from the breast of his mother or milk bottle? Despite all of this they insist that they are acquired thoughts in a display of pure arrogance from them.
2) Because contradicts the Aqueedah of Islaam: In other words it contradicted the Aqueedah of the Ummah and for this reason these political parties were not able to be open about their Aqueedah. Indeed most of the time and if not always they did not address the people with what they held inside of them. They spoke most about socialism and its economic solutions. They targeted the vulnerability of the youth and some of the people by declaring their animosity to the west which was the number one enemy of the people and they would address some of the Russian positions which was in opposition to the west and competing with it to dominate over the lands. As for openly declaring their atheism and their hostility towards Islaam then this was a matter that they did not dare to do. In fact they did more than that when they made the claim that they respected the religions and accept Islaam. And it was from among the strangest of matters that the communist party in Sudan used to begin their gatherings with the recitation of the Qur’aan Al-Kareem. In this state of affairs it was only natural that these movements would fail.
3) Their adoption of the nationalistic issues: These political parties were not branches of one single political party or communist movement but rather the nationalistic description and the problems facing the region they appeared in was the most prominent characterization or description for every political party. The communist party in Lebanon had an independent leadership as did Syria and in every region from the Islamic lands the communist party had its specific leadership and there was no political relationship between one communist party and another. Each of these parties adopted the national problems and began to work upon their premise and this set up and status quo would obviously not provide it with any influence as a communist party within the Islamic world.
For this reason the presence and existence of communist movements within the Islamic world were a knot that added to the other knots that the society suffered from and which the correct party structure or bloc would suffer from once it came into existence.
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