The mistakes of those who wrote about the Dawa Party
23/11/2017 12:00 am [rtl] The second topic / Part I Mr. Hussein Baraka Shami researchers signed a big glitch when he wrote about the Islamic Dawa Party, where those who had it as an entity party like the rest of the political parties, and thereby subjected to a systematic study of political parties and political entities, while advocating this type of parties , the party did not, It was neither a qualitative nor a numerical addition to political parties. It is a dynamic project of change in the nation adopted the organizational form in the work to reach its goals. The establishment of the Dawa Party as a formation along the lines of the other familiar parties is a big mistake in its understanding. It was not based on this method of action. Rather, it was founded as a change movement that aimed at the great goals of judging Islam and reaching society to the level of conviction in the establishment of the Islamic state . Some of the preachers, who wrote about the history of the call, have been involved in this error. They have dealt with it in their studies of its history as a party work in the common sense of partisan experimentation. This was a diminution of the role of the party, as well as being part of the truth in the motives of establishment, and in understanding its course and in understanding the project founders, especially the orientations of Imam Sayyed Muhammad Baqir al-Sadr (Rad). The knowledge of Imam Sadr's personality, and the dimensions of his change project, confirm that he was not in the process of establishing a traditional party work, but was working to bring Islam back to life. And that is the fundamental idea that Mr. Al-Shaheed has pursued all his life, his work and his intellectual activity. Perhaps the best intensification of the project of Mr. Sadr came on his tongue and his pen at the end of his honorable life through the title he chose for his book (Islam leads life), this title summarizes the idea that he believed in (sacred), and started from it in all his work and activities, and intellectual and motor projects. In light of this, what the martyr wanted to establish the call, be a comprehensive renaissance, not a party formation. This idea was clear to the founders, so we see that they did not specify the name of the party, and did not write its internal system, which confirms what we put forward. A party can not be established without the founders naming their party. The call has not written an internal system, and this has been the case for more than two decades. It is not possible to establish a political or intellectual party without establishing an internal system that defines the powers, functions, controls, conditions of the leadership, its specifications, the number of its members and the manner of its selection. Islamic Calligraphy Project The idea that we are discussing is that the call is legitimate before it is a party, by reference to one of the oldest publications issued in 1394 AH, entitled (about the name and organizational form), as it appears from its title adopts the clarification of the entity of the call and the nature of its work and internal structure. It has been written to raise the confusion that may occur among advocacy workers, between its real project and what is common in the arena of the work of political parties. "The name of the Islamic call is the natural name of our work and the legitimate expression of our duty to invite people to Islam, and there is no objection to expressing ourselves with the party, the movement and the organization. We are Hezbollah, the supporters of Allah, the supporters of Islam, A movement in the community and organization in the work, and in all cases we are advocates of Islam, and our call to Islam). This is an explicit statement that the call is a practical missionary project that is different from the prevailing political and social forms. It is a deliberate move according to the principles of Islam, that is, it is not subject to rigid form, as is the case in political parties. Arbitration of Islam in society, and building the Islamic state. The proof is that the bulletin came to confirm the multiplicity of forms, methods and organizational practices, as long as the basis is identical to the image (call to Islam). The bulletin shows that this flexibility and capacity in determining the form and structure came in response to the interest of Islamic work in the scope of the call to God, as is clear from the following text: (The organizational form we have chosen in our call is the development of the common form in contemporary organizations, The interest of the call to Islam and the reason for our choice is due to its legitimacy first, and its usefulness II). "The method of calling for Islam is the way by which Islam can be brought to the largest number of people and their education in the culture of Islam is a focused education that motivates them to do what Allah has enjoined upon them." Since Islamic law did not order a specific method of reporting and change, We have the right to adopt any useful method in spreading the concepts of Islam and its provisions and changing the society as long as the method does not include a taboo of legitimate taboos. The call in the movement of the process, the importance of the organizational aspect, stressed the need for the central role in the success of the work, and this is the point that characterized the project, that is, the founders wanted to carry out their project through orderly movement, out of individual cases and scattered activities that was By Islamists and scientists in defending Islam and spreading it and confronting other currents. In this context, we are concerned with the standard of organization in action, in a clear and explicit statement that the call is not the same as that of other parties. "The general spirit of Islamic organization is fundamentally different from the general spirit of other organizations, Those who work in the Islamic organization are working for the message of Allah and not for a human message, obeying the rulings of Allah and not obeying human beings, and they take their punishment from God and not from human beings. Priority In the case of God, a higher ranking person in the organization can not believe in himself that he is better at God than he is of rank. This paragraph reveals to us that the formula on which advocacy is based in the organizational sphere is completely different from that adopted by all known parties, whether public or private. The invitation placed Islam as the first and only measure of evaluation, not the location in the organizational structure. The highest priority in the organization is dictated by the nature of the work and its mechanisms. It is confined to this framework only. The real preference is based on the missionary standard and the extent to which the advocate of the Islamic commitment is connected with thought and behavior. Then comes another point that clearly demonstrates the meaning of working in the ranks of the Da'wah and the meaning of the organization, so that it is clear that it is not based on the familiar party basis. It is an Islamic movement and a change project with its own characteristics. "The obedience of orders in Islamic organization, either obedience to the provisions of legitimacy, or being committed to the legitimate interest of its ability to advocate," said another text of the bulletin : First: from the legal covenant or the oath that the member commits himself to according to the discipline imposed by the interest of the call to Islam. It is a juridical decision that it is a binding obligation to obey all orders of invitation only if the preacher believes firmly in the sanctity of the implementation of the matter, after the diagnosis of the subject. Second: the achievement of the holy Islamic goals in life has ceased to be organized and well planned, and the effectiveness of any organized action has ceased to provide organizational discipline among its elements. Especially with an understanding of the nature of infidel forces in our time, which uses the weapon of the organization in its fight against the religion of God and advocates. Third: From the work of the jurist to his legal mandate in the obligation to obey the organization). These three principles put us in the face of the fact that the Imam al-Sadr and the founders of the Islamic da'wa have set up a project to restore Islam to life through organized collective action that moves on a variety of mechanisms as needed. The followers take their instructions according to the rules and rules of Islam. If a believer believes that he is receiving instructions contrary to Islam, he must refuse to respond to them. Which is unusual in political parties, where these parties emphasize the party discipline and the implementation of instructions and orders, even if they violate the conviction of the individual party. This leads to the conclusion that the call was not a party like the rest of the parties. It is a missionary project that is flexible in terms of means, mechanisms and organizational formulas. This is what has been absent from the researchers who wrote the call. They started out as an ideological political party, In Iraq, the Middle East and the world before and after the call. This great error has left them away from presenting the true picture of the history of the call and understanding its role, giving it and its general line in what they wrote, because the basis on which they were based was wrong of its origin. In our early years, the Dawa Party took its official name only after several years of work. In those early years, the Dawa Party was active, inviting the right people and holding meetings without an official name. This confirms that the work was to call for God and to change the society to reach Level of arbitration of Islam. The name of the Islamic Dawa party was adopted for the working conditions that necessitated this, and after the activity expanded and spread to wide levels in the regions of Iraq and abroad. The founders had a close relationship with some of the well-known figures in the Shiite Islamic center and their party orientations. Some of them had their secret party activity, but the founders did not use them during the first meetings in the prelude to the new project. The thinking was focused on a project leading to the establishment of Islamic rule, And not just the establishment of a party organization, or else to use these personalities in the establishment to benefit from their experience, such as martyr Abdul-Saheb Dakhil and martyr Mohammed Hadi al-Sabiti and martyr Aref al-Basri and Hassan Shubar and others. They joined after the establishment period and after laying the foundations of the advocacy project, having the same dynamic Islamic orientation, and also have the organizational experience needed by the new work. The Islamic call is the project of the Martyr al-Sadr (the holy of holiness), and he remained so until his death by the dictatorial regime in Iraq in April 1980, and throughout his life he went in one direction, with a clear and consistent vision, which is the arbitration of Islam, Its response to the negation of any system of the status of the management of life and society in a way that serves humanity in the best way. The establishment of the call within this line and in accordance with this trend, that is to be an invitation to God and the movement of Islam aims to enable him to manage social life. Research shortcomings in the writing of the call We emphasize again that the researchers who dealt with the Dawa Party, have signed this big mistake, which is that they were founded as a party in the form of other parties, which made them make mistakes in the study and analysis, and then fall in error assessment of what arrived and what happened He turned to him in later years. In addition to this systematic imbalance, there are important shortcomings in which many of the researchers who have dated the Dawa Party are summarized in the following points: First: The incomplete certificates dictate the nature of party work in general, the existence of mysterious areas that can not be surrounded because they fall within the axis or competition or Which can not be found in the interests of the party, in the opinion of another Savior that it harms the party. The two opposing positions are adopted by two loyal people of the party, but each has its own vision, which he believes in out of sincerity and the search for the interests of the party entity. Their testimony and talk about a section of party work are contradictory. When the researcher records these testimonies, he can not often get them from all the parties, and from all the decision-makers and the position, which makes the recording incomplete for the time interval .. This explains why the great difference between the writings that emerged from the Dawa Party, but that the problem explains We have a great difference and inconsistency between research and books that dealt with a specific party of public or private parties. For example, dozens of books have been written about the Muslim Brotherhood. The researchers have relied on documents, documents and literature of the movement, but the results have been contradictory, challenging each other. The reason is the different visions and diagnosis of the narrators of the Brotherhood leaders. It is also true of the Iraqi Communist Party. Dozens of researches and books have been published, some of them written by the leaders of the Communist Party, but we find no harmony between them. What Aziz al-Haj wrote, for example, is very different from what Malik Saif wrote, although they deal with one era of Communist party work, In one square is Iraq. Another example is what we found in the many books that were written about the Free Officers Movement in Egypt, some of which were written by the leaders of the Egyptian revolution themselves, but they were contradictory in detail and in important joints of the organization of the Free Officers Movement. Second: Official Sources The reliance on official sources may be one of the biggest mistakes that researchers have made in writing about the history of parties, especially in writing about secret parties or opposition parties. We refer to official sources, both governmental and party. The government documents usually distort the opposition parties. Therefore, the dictatorial governments' possession of files and documents about the opposition parties can not be relied on as the truth. There are confessions that are manipulated and written according to the security interrogator's wishes and then turned into a document attributed to my detainees. This is what the well-known writer Hanna Batato wrote about an important era in the history of political and party life in Iraq, referring to the documents of the Iraqi courts, intelligence services and security institutions during the two covenants. To Republican. [/rtl] [rtl][You must be registered and logged in to see this link.] [/rtl] |
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