Sheikh Taqi ud Deen An-Nabahani

Party Structuring

From the Publications of Hizb ut Tahrir

 Fourth Edition (Certified Edition) 1422 AH - 2001 CE

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Selections from the Book

Since the thirteenth century Hijri (nineteenth century CE), numerous movements were established for revival (Nahdah), yet none of these attempts succeeded. However, these attempts left a significant impact on those who came to mount subsequent attempts. Anyone who follows these attempts and examines these movements recognizes that the main reason for the failure of all these movements, from the aspect of structuring (takattul), is due to the following four matters:

First: The movements were established upon a general, undefined idea (fikrah), which was either vague or somewhat vague. In addition, the idea lacked crystallization (tablawr), purity (naqaa’) and clarity (safaa’).

Second: The movements did not know a method (tareeqah) to implement their idea (fikrah). Instead, the idea was advanced through improvised and twisted means, in addition to vagueness (ghumood) and ambiguity (ibham) clouding the method.

Third: The movements were dependent upon persons within whom the correct awareness (wa’ee) was incomplete and the correct will (iraadah) was not concentrated. Instead, the persons had desire and enthusiasm alone.

Fourth: These persons who bore the responsibility for these movements did not have a correct bond (raabitah) among themselves except a mere grouping, that manifested itself within various actions and numerous names.

Consequently, it was only natural for such structures to surge forward, until their stores of effort and enthusiasm were exhausted, then their movement fades away and disappears. Then, other movements emerged, made up of persons who performed the same role, until they exhausted their stores of effort and enthusiasm at a certain limit, and so on.

The failure of all these movements was only natural because; they were not founded on a correct, clear and defined Idea (Fikrah), they did not know a straight Method (Tareeqah mustaqeemah), they were not founded on aware (wa’ee) persons and a correct bond (raabitah).

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We believe that the only true philosophy for revival (Nahdah) is an ideology (mabda’) that encompasses both the Idea (Fikrah) and the Method (Tareeqah). We believe that this ideology is Islam because it is an ‘aqeedah (creed) from which emanates a system (nizaam) to all the affairs of the state and the Ummah, as well as a treatment (mu‘aalajah) of all of life’s problems. Although Islam is a global system, it is not in its method to be implemented worldwide from the outset. Instead, Islam must be called for globally, and have a majaal (area) of work made for it in a region (qotr), or regions, until it becomes firmly established. The Islamic State will then grow naturally to encompass all Islamic countries first, and subsequently carry Islam to the rest of the world, as both its message and an eternal universal humanitarian message.

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However, the mere precedent understanding for structuring does not lead to a correct revival, unless the persons are suitable for this structuring, whilst the bond (raabitah) that binds these persons to the structure must be a correct (sahih) and productive (muntij) bond. It is the method of bonding (Tareeqat ur-rabt) in the structuring that determines the suitability (salaheeyah) of the persons. So, the ideological party assigns the embrace of its creed and the maturity in the partisan culture as a method of bonding within its structuring. Therefore, the suitability is determined naturally through the persons being molded into the party, when the Da'wah interacts with them. In so doing, the suitability of these persons is determined by the method of bonding and not by the party commission, because what binds these persons together in the structure is the creed and the partisan culture that emanates from this creed.

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Indeed, the correct structure is that which is established upon a partisan ideological Islamic foundation. The Idea will be the soul (rooh) of the party's body (jism), its core (nawaah) and the secret of its life (sire ul-hayah). The first cell of the party will be a man who embodies an Idea (al-fikra) and a method (at-tariqa) of the same nature. Thence, he becomes a man of the same nature as the Idea in his purity (naqaa’) and clarity (safaa’), and like the Method in its elucidation (wuDuH) and forthrightness (istiqaamah). When these three elements exist together, the profound (‘ameeq) Idea, the elucidated Method and the pure man, the first cell comes into existence. It will not take long before this cell proliferates into other cells to form the First Circle (Halaqah) of the Party, “the Party Leadership” (qiyaadat tul-Hizb). Once the first circle is formed, the party structure (kutlah Hizbiyyah) emerges because it is not long before this circle transforms into a structure. At such a time, the structure requires a party bond (raabitah Hizbiyyah) to gather the persons who have embraced both the Idea and the Method. This party bond is the creed (‘aqeedah) from which emanates both the philosophy (falsafah) of the party and the culture (thaqaafah) whose concepts characterizes the party. It is then that the party structure is constituted and will thus advance in the mainstream of life. In an alternating manner, the hot and cold atmospheres will fluctuate around the structure, the stormy and light winds will gust upon it and the clear and cloudy conditions will envelop it.If the structure withstands these elements then its Idea becomes crystallized and its Method becomes elucidated, whilst it would prepare its membership and strengthen its bonding. Thence, it is able to take the practical steps both in the Da'wah and the transformation from a party structuring to a fully-fledged (mutakaamil) ideological party, working for the correct revival. This is the correct structuring (takattul) whose core is the Idea, because it is the fundament of its life.

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Once the Party has unified the thoughts, beliefs and opinions, it has made the unity of the Ummah under a clear insight, having fused and purified it so that it becomes one Ummah. With that, the correct unity (waHdah) is achieved.

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These then are the steps through which the Party advances in the arena (mu’tarak) of life, to transfer the Thought into practical phase. In other words, to transfer the ideology to the arena of life through the resumption of the Islamic way of life, to revive society and to carry the Da'wah to the world. It is at that time that the Party begins the practical phase, which is the role for which it was founded. Based on that, the Party is the true guarantor of the establishment of the Islamic state, the continuity (baqaa’) of the state, the implementation of Islam, beneficence (iHsaan) in the implementation of Islam, the permanence (istimraar) of this implementation and the carrying of the Islamic Da'wah to the world. All this is because after it establishes the state, the Party will be its vigilant guardian (raqeeb), holding it to account, and leading the Ummah in discussing with it, whilst at the same time carrying the Islamic Da'wah in Islamic countries, and in other parts of the world.