بسم الله الرحمن الرحيم
Partisan Work (Al-Aml Al-Hizbi) from the Shariah Perspective
(Translated)
https://www.al-waie.org/archives/article/19984
By: Fadi al-Salmi – Wilayah of Yemen
The word “hizb” (party) in language: The word “hizb” in Arabic has several meanings and connotations according to the experts of the language, which are the expert linguists and classical dictionaries. They can be explained as follows:
As for the original linguistic meaning, hizb originally means a group of people who gather around the same opinion or goal. Ibn Faris said in Maqayis al-Lughah (مقاييس اللغة), الحِزْب: الجماعة من الناس، وأصله من الاجتماع والالتئام“al-hizb: the group of people, and its root is from gathering and joining.” Al-Jawhari mentioned in al-Sihah (الصحاح), الحِزْب: الطائفة من الناس، وجمعها أحْزاب“al-hizb: the faction from amongst people, and its plural is ahzab.”
Other linguistic meanings of the word “hizb”
The share or portion: One says, هذا حِزْبي من الأمر“This is my hizb of the matter,” meaning my share.
A time or part: One says, قرأت القرآن في حِزْبٍ من الليل“I recited the Qur’an in a hizb of the night,” meaning in a part of the night.
A book or designated part of writing: One says, حِزْب القرآن“hizb al-Qur’an,” meaning the portion divided for recitation.
The difference between “hizb” and “hazaba”:
“Hizb,” with kasra on the haʼ and sukun on the zaʼ, means a group or faction.
“Hazaba,” with fatha on the haʼ and zaʼ, a verb meaning to gather or to undertake something.
The word “hizb” in terminological usage carries varied connotations depending on the field, whether political, Shariah, Sufi tradition, or societal. Below is a breakdown according to terminological usage:
“Hizb” in modern political terminology: Definition: an organized group with an ideology or shared program that aims to participate in power, or influence political decision-making. Characteristics: it has an organizational structure and leadership. It seeks to attain rule or oversee rule.
“Hizb” in Sufism and individual worship: Sufi “ahzab”: collective litanies and liturgical invocations attributed to a particular Sufi order such as the “hizb al-bahr” of al-Shadhili. It is considered a spiritual gathering more than a political organization.
“Hizb” in human society: Ibn Khaldun describes “al-hizb” in the Muqaddimah as a group unified by kinship or interests, like tribal or military “ahzab.”
The “hizb” in Shariah terminology is applied to a group or faction that is partisan upon a particular approach, whether right or wrong. Its ruling depends on its objectives, and their conformity to the Shariah.
Definition of “Hizb” in Shariah:
In the Shariah technical sense, a “hizb” means an organized group that affiliates itself with a particular method or thought, whether it conforms to the Shariah or contradicts it. This definition is built on the Shariah texts of the Noble Quran and Prophetic Sunnah and the understanding of the pious predecessors.
Types of Ahzab in the Shariah:
Hizb Allah, the Party of Allah, the People of Truth:
They are the believers who follow the Book of Allah (swt) and the Sunnah of His Messenger (saw), avoiding innovations and misguidance.
Their attributes are following the truth and not innovating, gathering upon the truth and not splitting, and loyalty to Allah (swt), His Messenger (saw), and the believers. Evidence: Allah (swt) says,
[وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَ]
“And whoever takes Allah, His Messenger, and those who believe as allies — indeed, the Hizb of Allah will be the victorious” [TMQ Surah Al-Maʾidah: 56].
Ahzab of Shaytan, the people of falsehood:
They are every group that contradicts the Book and the Sunnah, such as the people of innovations and deviant sects. Their attributes are innovation in the Deen, division and disagreement, and allying with the enemies of the Deen. Evidence: Allah (swt) says,
[ٱسۡتَحۡوَذَ عَلَيۡهِمُ ٱلشَّيۡطَٰنُ فَأَنسَىٰهُمۡ ذِكۡرَ ٱللَّهِۚ أُوْلَٰٓئِكَ حِزۡبُ ٱلشَّيۡطَٰنِۚ]
“Shaytan has prevailed over them and made them forget the remembrance of Allah. Those are the Hizb of Shaytan” [TMQ Surah Al-Mujadalah: 19].
Conditions for a Hizb to be Legitimate in Shariah:
Steadfastness on the Book and the Sunnah, enjoining good and forbidding evil, avoiding division or distinguishing oneself by innovation, cooperation upon righteousness and piety, not upon sin and aggression and avoiding tribalistic or odious partisanship.
Occurrences of the Word “Hizb” in the Qur’an:
The word “hizb” and its derivatives appear in several places in the Noble Quran, usually in contexts discussing allied or competing groups, whether parties of truth or parties of falsehood. Here are the verses where the word appears explicitly.
Allah (swt) said,
[وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَ]
“And whoever takes Allah, His Messenger, and those who believe as allies — indeed, the Hizb of Allah will be the victorious” [TMQ Surah Al-Maʾidah: 56]. Significance: it indicates that the Hizb of Allah (the believers) are ultimately triumphant by adhering to Him.
Allah (swt) said,
[ٱسۡتَحۡوَذَ عَلَيۡهِمُ ٱلشَّيۡطَٰنُ فَأَنسَىٰهُمۡ ذِكۡرَ ٱللَّهِۚ أُوْلَٰٓئِكَ حِزۡبُ ٱلشَّيۡطَٰنِۚ]
“Shaytan has prevailed over them and made them forget the remembrance of Allah. Those are the Hizb of Shaytan” [TMQ Surah Al-Mujadalah: 19]. Significance: a warning about the Hizb of Shaytan, disbelievers and hypocrites, and their loss.
Allah (swt) said,
[مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗاۖ كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُونَۚ]
“Of those who have split their Deen and become sects, every Hizb rejoices in what they have” [TMQ Surah Ar-Rum: 32]. Significance: criticism of Ahzab that split Deen and that each rejoices in what they have even if wrong.
Allah (swt) said,
[فَتَقَطَّعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ زُبُرٗاۖ كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُون]
“Then they were torn to pieces in their affair among themselves, and every Hizb exulted in what it had” [TMQ Surah Al-Muminun: 53]. Significance: similar to the surah in Ar-Rum about denouncing division and partisan falsehood.
Allah (swt) said,
[إِنَّ هَٰذِهِۦٓ أُمَّتُكُمۡ أُمَّةٗ وَٰحِدَةٗ وَأَنَا۠ رَبُّكُمۡ فَٱعۡبُدُونِ]
“Indeed this, your Ummah, is one Ummah, and I am your Lord, so worship Me” [TMQ Surah Al-Anbiya: 92]. Context: it came after verses warning against opposing Ahzab, affirming the unity of the Ummah.
Surah Al-Ahzab, as in the entire surah, it was named “Al-Ahzab” because of the coalition of parties, Quraysh, Ghatafan and the Jews, against the Muslims in the Battle of the Trench (Al-Khandaq). For example,
[وَإِذۡ زَاغَتِ ٱلۡأَبۡصَٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠ *هُنَالِكَ ٱبۡتُلِيَ ٱلۡمُؤۡمِنُونَ وَزُلۡزِلُواْ زِلۡزَالٗا شَدِيدٗا]
“And when the eyes shifted [in fear] and hearts reached the throats and you assumed about Allah [various] assumptions…” [verses 10–11 of the surah], describing the trial of the believers.
Tafseer (Commentary) of the verses:
Tafseer of
[وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَ]
“And whoever takes Allah, His Messenger, and those who believe as allies, indeed, the Hizb of Allah will be the victorious” [TMQ Surah Al-Maidah: 56].
General meaning: the verse declares that whoever takes Allah (swt), His Messenger (saw), and the believers as allies will inevitably achieve victory because they are “the Hizb of Allah,” while those who take the believers as enemies will be losers. It responds to hypocrites and Jews who allied against the Muslims.
Detailed Tafseers:
At-Tabari in the “Comprehensiveness of Address” (جامع البيان) that, الآية نزلت في المنافقين الذين كانوا يوالون اليهود، فبينت أن الولاية الحقيقية هي لله ورسوله والمؤمنين، حزب الله: هم الذين اجتمعوا على طاعة الله، وغلبوا بذلك أعداءهم “The verse was revealed regarding the hypocrites who were loyal to the Jews; it clarified that real allegiance is to Allah (swt), His Messenger(saw), and the believers, and that the Hizb of Allah (swt) are those who gather on obedience to Allah (swt) and thereby overcome their enemies.”
Ibn Kathir stated in “Tafseer of the Great Quran” (تفسير القرآن العظيم) that, ذكر أن الآية تأمر بموالاة المؤمنين وترك موالاة الكفار، حتى لو كانوا أقارب، الغلبة: تشمل النصر في الدنيا، والفوز بالجنة في الآخرة“the verse commands loyalty to the believers and to abandon alliance with disbelievers even if kin; “triumph (ghalabah)” includes victory (nasr) in this world and success in the Hereafter.”
Al-Qurtubi states in the “The Compendium of the Shariah Rulings of the Quran” (الجامع لأحكام القرآن) that, نبه إلى أن الولاية لله تستلزم اتباع شرعه، وولاية الرسول صلى الله عليه وسلم تكون باتباع سنته، حزب الله: هم أهل السنة والجماعة، لا الفرق الضالة “indicates that allegiance to Allah (swt) requires following His Shariah Law and to the Messenger (saw) by following his Sunnah; the Hizb of Allah are Ahl al-Sunnah and al-Jama’ah, not deviant sects.”
As-Sa’di said in “Facilitation by The Most Gracious and Most Merciful” (تيسير الكريم الرحمن) that, الآية تُعَلِّم المؤمنين اختيار الولاءات بحسب الحق لا الهوى “the verse teaches choosing loyalties according to truth, not whims.”
Triumph here includes: Verbal triumph: through evidence and guidance. Material triumph: through victory over enemies. Implied connotations: the Shariah obligation of being loyal to believers and to renounce allegiance to disbelievers even if relatives. True triumph is promised by Allah (swt). It is a warning against alliances that oppose Islam.
Tafseer of
[ٱسۡتَحۡوَذَ عَلَيۡهِمُ ٱلشَّيۡطَٰنُ فَأَنسَىٰهُمۡ ذِكۡرَ ٱللَّهِۚ أُوْلَٰٓئِكَ حِزۡبُ ٱلشَّيۡطَٰنِۚ]
“Shayatan has prevailed over them and made them forget the remembrance of Allah. Those are the Hizb of Shaytan” [TMQ Surah Al-Mujadalah: 19].
General meaning: the verse describes people overtaken by Shaytan who caused them to forget Allah’s remembrance and thus became the Hizb of Shaytan, destined for loss.
Commentators (mufasiroon):
Ibn Kathir stated in “Tafseer of the Great Quran” (تفسير القرآن العظيم) that, الاستحواذ: استيلاء الشيطان على قلوبهم حتى صاروا كالمأسورين له ““prevailed” means Satan took control of their hearts until they became as if captive.” He added, الخسران: خسارة الدنيا بالضلال، والآخرة بالعذاب الأليم، ذكر أن هؤلاء هم المنافقون الذين يظهرون الإسلام ويبطنون الكفر “As for “loss,” it is loss in this world and the Hereafter. It is noted these were the munafiqoon (hypocrites) who publicly appear Muslim, but inwardly disbelieve.”
At-Tabari in the “Comprehensiveness of Address” (جامع البيان) that, استحوذ عليهم الشيطان: أي غلبهم فصاروا تحت طاعته. حزب الشيطان: كل من اتبع هواه وعصى الله فهو من حزب الشيطان“Shaytan has taken over them: that is, he has overcome them and they have become subject to his obedience. The Hizb of Shaytan: everyone who follows his desires and disobeys God is from the Hizb of Shaytan.”
Al-Qurtubi states in the “The Compendium of the Shariah Rulings of the Quran” (الجامع لأحكام القرآن) that, نبه إلى أن الشيطان لا يستولي على الإنسان إلا إذا أعطاه الفرصة بالمعاصي والغفلة. حزب الشيطان يقابل «حزب الله» في الآية السابقة “He (swt) warned that Shaytan seizes hearts when people commit sins and negligence. The Hizb of Shaytan is the counter of the Hizb of Allah in the previous ayah.”
As-Sa’di said in “Facilitation by The Most Gracious and Most Merciful” (تيسير الكريم الرحمن) that, الآية تحذر من الغفلة عن ذكر الله، فمن نسي ذكر الله انقاد للشيطان “the verse warns of neglecting the remembrance of Allah (swt), which opens the way to Shaytan’s domination.” He added, الخسران: يشمل خسارة الإيمان، السعادة، والفوز بالجنة “Loss: includes the loss of Iman, happiness, and winning Paradise.”
Ibn Ashur wrote in Liberation and Enlightenment (التحرير والتنوير)that, الاستحواذ: سيطرة تدريجية تبدأ بالإغواء وتنتهي بالاستعباد. ذكر أن حزب الشيطان يشمل كل المشركين والمنافقين وأهل البدع “Prevailed: Gradual control that begins with seduction and ends with enslavement. It is stated that the Hizb of Shaytan includes all mushrikoon (polytheists), munafiqoon (hypocrites), and people of innovation.
Tafseer of Surah Ar-Rum: 32,
[مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗاۖ كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُونَۚ]
“Of those who have split their Deen and become sects, every hizb rejoices in what they have” [TMQ Surah Ar-Rum: 32]: General meaning: a warning against becoming like previous mushrikoon who split their Deen into sects; each hizb rejoices in what it has though it may be false.
Commentators (mufasiroon):
Al-Tabari states, (مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ): أي لا تكونوا مثل المشركين الذين بدلوا دينهم الحق (كاليهود والنصارى) فآمنوا ببعض وكفروا ببعض، أو تركوه بالكلية““those who have split their Deen” refers to those who altered the true Deen, such as the Jews and Christians who believed in parts and disbelieved in parts, or abandoned it altogether.” He adds, (وَكَانُواْ شِيَعٗاۖ): صاروا فرقاً متعددة، كل فرقة تعبد معبوداً مختلفاً (الأصنام، النجوم، النار، إلخ) ““And they became sects.” They became multiple groups, each group worshipping a different deity, idols, stars, fire, and so on.” He adds, (كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُونَ): كل طائفة تفرح ببدعتها وتعتقد أنها على الصواب، مع أنهم جميعاً على ضلال ““Every Hizb rejoices in what it has,” Every sect rejoices in its innovation and believes that it is right, even though they are all astray.”
Ibn Kathir states, أن الآية تشمل كل أهل الأديان الباطلة (اليهود، النصارى، المجوس، عبدة الأوثان) الذين اختلفوا في دينهم وصاروا شيعاً. أشار إلى أن هذه الآية تنطبق أيضاً على بعض فرق المسلمين الذين تفرقوا في الدين، إلا الفرقة الناجية (أهل السنة والجماعة) المتمسكة بالكتاب والسنة “The verse includes all followers of false religions, Jews, Christians, Zoroastrians, and idol worshippers, who have differed in their religion and become sects. He pointed out that this verse also applies to some Muslim sects who have become divided in their Deen, except for the saved sect (Ahl al-Sunnah wa'l-Jama'ah), who adhere to the Qur'an and Sunnah.”
Al-Sa’di explains, أن الآية تذم التفرق في الدين، مع أن الأصل هو التوحيد ووحدة المصدر (الرسول والإله) “The verse denounces division in Deen. The origin is monotheism and unity of source, the Messenger and Allah.” He adds, حذر من التعصب للآراء الخلافية في الفروع الدينية، ما يؤدي إلى التشتت والشقاق بين المسلمين “A warning against fanaticism regarding controversial views in religious branches, which leads to dispersion and discord among Muslims.”
Tafseer of Surah Al-Muminun: 53,
[فَتَقَطَّعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ زُبُرٗاۖ كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُون]
“Then they were torn to pieces in their affair among themselves, and every Hizb exulted in what it had” [TMQ Surah Al-Muminun: 53]. General meaning: the verse speaks of the fragmentation of previous peoples into contending sects after having had a single Deen. Each faction takes pride in what it has, even if it is false.
Commentators (mufasiroon):
Ibn Kathir states, (فَتَقَطَّعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ زُبُرٗاۖ): أي تفرقوا في دينهم إلى مذاهب متعددة، كما فعلت اليهود والنصارى والمجوس، فصار لكل طائفة معتقدات منحرفة. “they were torn to pieces” That is, they divided their religion into multiple sects, as the Jews, Christians, and Zoroastrians did, so each sect had deviant beliefs.” He added, (كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُونَ): كل فريق يغتر ببدعته ويظنها حقاً، مثل فرق الخوارج والروافض في الإسلام، أو الطوائف النصرانية كالنسطورية واليعقوبية ““Every Hizb rejoices in what they have.” Every group is deceived by its innovation and thinks it is true, such as the Khawarij and Rawafid groups in Islam, or Christian sects such as the Nestorians and Jacobites.”
At-Tabari states, (زُبُرٗاۖ): أي كتباً متفرقة (كالزبور، التوراة المحرفة)، حيث حولوا الدين إلى أجزاء متناقضة. ““zubra” (plural of “zabur” or “portion”) refers to divided books, as they transformed the Deen into conflicting parts.”
Al-Sa’di states, الآية تحذر المسلمين من التمزق كالأمم السابقة، وتؤكد أن الفرح بالرأي دون دليلٍ شرعي من علامات الضلال. يدعو إلى التمسك بالكتاب والسنة وترك التعصب للمذاهب أو الأشخاص“The verse warns Muslims against the fragmentation that occurred in previous nations, and emphasizes that rejoicing in one’s own opinion without Shariah evidence is a sign of misguidance. It calls for adherence to the Quran and Sunnah and abandoning fanaticism toward sects or individuals.”
Al-Mawdudi states, يربط الآية بالسياق العام للسورة الذي يذكر وحدة دعوة الأنبياء (من نوح إلى محمد صلى الله عليه وسلم)، في مقابل تفرق أتباعهم. يشير إلى أن التفرق غالباً ما ينتج عن تحريف الدين الأصلي، كما حدث في اليهودية والنصرانية “This verse connects to the general context of the surah, which emphasizes the unity of the call of all the Prophets, from Nuh to Muhammad, peace and blessings be upon them all, as opposed to the disunity of their followers. It indicates that disunity often results from the distortion of the original Deen, as occurred in Judaism and Christianity.”
Al-Qurtubi said, (فَرِحُونَ): الفرح هنا ذمٌّ لأنه ناتج عن جهلٍ بالحق، كمن يفرح بالبدعة أو الكبر على الآخرين. ““Rejoicing:” Joy here is blameworthy because it results from ignorance of the truth, like someone who rejoices in innovation or arrogance towards others.” He added, يضرب أمثلة بتفرق بني إسرائيل بعد موسى عليه السلام. “examples of the dispersion of the Bani Israeel after Musa (as).”
The Mention of “Hizb” in the Ahadith of the Prophet (saw) and the Sayings of the Companions (ra)
In the Prophetic Sunnah the blameworthy partisan division: The Prophet (saw) said, «أَلَا إِنَّ نَبِيَّكُمْ قَدْ بَرِئَ مِمَّنْ فَرَّقَ دِينَهُ وَاحْتَزَبَ»“Know that your Prophet has disassociated himself from one who divides his Deen and forms Hizbs [ahzaab] (yahtazib),” reported by Abu Dawud. Meaning that the Prophet (saw) dissociated from those who split the Deen into Hizbs and sects.
There is the blessed saying regarding the Hizb of Allah: The Qurʾan describes the Hizb of Allah, ﴿أَلَآ إِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡمُفۡلِحُونَ﴾“Indeed, the party of Allah — they are the successful” [TMQ Sutrah Al-Mujadalah: 22]. They are described as righteous believers supporting Allah’s (swt) Deen.
Statements of the Companions (ra)
Bilal ibn Rabaḥ (ra), at his death, he said, «غَداً نَلْقَى الْأَحِبَّةَ، مُحَمَّداً وَحِزْبَهُ»“Tomorrow we will meet the beloved, Muhammad and his Hizb,” meaning the Companions (ra) and their followers.
Aishah (ra) described the wives of the Prophet (saw) as «حزبان» “two Hizbs,” a Hizb in which Aishah (ra) and Hafsah (ra) belonged and another party with Umm Salamah (ra) and the other wives (ra), a usage reflecting groupings, not necessarily negative.
Umar ibn al-Khattab (ra) urged unity of «الجماعة»“the community,” which is the unified community of Muslims, and warned against division, indicating that blameworthy partisanship is what opposes Islamic unity.
Ibn Taymiyyah’s fatwa on the permissibility of forming Hizbs [ahzaab]:
Ibn Taymiyya said, وأما «رأس الحزب» فإنه رأس الطائفة التي تتحزب أي تصير حزبا فإن كانوا مجتمعين على ما أمر الله به ورسوله من غير زيادة ولا نقصان فهم مؤمنون لهم ما لهم وعليهم ما عليهم. وإن كانوا قد زادوا في ذلك ونقصوا مثل التعصب لمن دخل في حزبهم بالحق والباطل والإعراض عمن لم يدخل في حزبهم سواء أكان على الحق والباطل فهذا من التفرق الذي ذمه الله تعالى ورسوله فإن الله ورسوله أمرا بالجماعة والائتلاف ونهيا عن التفرقة والاختلاف وأمرا بالتعاون على البر والتقوى ونهيا عن التعاون على الإثم والعدوان “As for the head of a party, if they are gathered upon what Allah(swt)and His Messenger (saw) command without excess or deficiency, they are believers and have their rights and obligations. If they have added or subtracted, innovated or become deficient, such as being partisan for those who join them whether right or wrong and turning away from those who do not join them, even if they are right, then this is the division that Allah (swt) has censured. Allah (swt) and His Messenger (saw) commanded unity and forbade division and enjoined cooperation on righteousness and forbade cooperation on sin and aggression.” (Majmu al-Fatawa 11/92).
Commentary on the Fatwa:
This is Ibn Taymiyya’s view: groups are not all automatically blameworthy nor all permissible, it depends on context. If they are unified on what Allah (swt) and His Messenger (saw) commanded without adding or subtracting, they are acceptable. The basis for prohibition according to Ibn Taymiyya is partisanship that involves blind loyalty to one’s Hizb in both truth and falsehood and the dismissal of truth from others.
The Opinion of Imam Abu Hanifah al-Numan: It was narrated from the Great Imam Abu Hanifa al-Nu'man (may Allah be pleased with him), as mentioned in Ahkam al-Quran by al-Jassas and other reliable references: Al-Hammani told us: I heard Ibn al-Mubarak say: When the news of the killing of Ibrahim as-Saigh reached Abu Hanifa, he wept until we thought he was going to die. I was alone with him, and he said, “By Allah, he was a wise man, and I feared this matter for him.” I said, “What was the reason for that?” He said, “He used to come forward and ask me, and he was very generous with himself in obeying Allah (swt), and he was very pious. I would sometimes bring him something and he would ask me about it, but he would not be satisfied with it or taste it, and sometimes he would be satisfied with it and eat it. He asked me about enjoining what is right and forbidding what is wrong, until we agreed that it was a Shariah obligation from Allah (swt). He said to me, “Extend your hand so that I may pledge Bayah allegiance to you.” Matters became intense between me and him. I said, “Why?” He said, “Call me to one of the rights of Allah.” But I refused him and said to him, “If a man undertakes it alone, he will be killed, and the matter will not be put right for the people. But if he finds righteous helpers and a man to lead them who is trustworthy in the Deen of Allah (swt), he will not be dissolved.” Ibrahim said, “And this was required whenever it comes to account the persistent negligent.” Whenever he came to pursue me, I would say to Ibrahim, “This is a matter that cannot be done by one person. The Prophets (as) were able to do alone through a covenant contracted from heaven. This is a Shariah obligation unlike other obligations, because other obligations are performed by one man alone. However, in this case, when a man undertakes the obligation alone, he will be exhausted and expose himself to being killed, so I fear for him that he will help in killing himself. And if a man is killed, no one else will dare to expose himself to the same, and instead will wait. Indeed, the Quran narrates that the angels said,
[أَتَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَيَسْفِكُ الدِّماءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ]
“Will You place therein one who will cause corruption therein and shed blood, while we glorify You with praise and sanctify You?” [Al-Baqara:30]. The Quran narrates that Allah (swt) replied,
[إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ]
“Indeed, I know that which you do not know.” Still, Ibrahim went out to Merv to confront the rebel Abu Muslim Abd al-Rahman ibn Muslim al-Khurasani. Ibrahim spoke to him harshly. Abu Muslim seized him, but the jurists of the people of Khurasan and their worshippers gathered around him, until they secured the release of Ibrahim. Then Ibrahim came back to him and rebuked him. Then Ibrahim came back to him and said, “I do not find anything I can do for God Almighty better than fighting you, and I will fight you with my tongue. I do not have the strength in my hands, but God sees me and I hate you for His sake.” So, Abu Muslim killed Ibrahim.
Conclusion
In the absence of the Khilafah (Caliphate) and full implementation of the Shariah Law of Allah (swt), a crucial question arises regarding the role of partisan Hizbi work and its obligation in establishing an Islamic state. Here is a Shariah and practical view based on Qurʾan, Sunnah, and stances of the ulema.
The Shariah Obligation of Collective Work to Establish the Khilafah (Caliphate):
Shariah Evidences:
Allah (swt) said,
[وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡر]
“And let there be from you an Ummah inviting to good…” [TMQ Surah Al Imran: 104]. The tafseer of “an Ummah” here includes organized collective action, not individual activity, which evidences the Shariah legitimacy of organized Hizbi work.
The Prophet (saw) said, «إنما الإمام جُنَّة يُقاتَل من ورائه ويُتَّقى به»“Indeed, the Imam is a shield; you fight behind him and are protected by him” (agreed upon), which evidences the necessity of a political entity to protect the Muslims.
Thus, the Hizbi work is a collective obligation of sufficiency (fard kifayah فرض كفاية), if some undertake it, the obligation is lifted from others. Today, in the absence of an Islamic state, there must be organized Hizbi work to resume Islamic life by establishing the Khilafah Rashidah (Rightly-guided Caliphate). The Hizbi work must include political culturing about Islam as a comprehensive system, intellectual conflict against secular ideas and peaceful political pressure on agent rulers to remove them because they do not rule by all that Allah(swt)revealed. Participation in secular democratic systems is not permissible because it entails legitimizing ruling governance by other than the Shariah Law of Allah (swt) which is forbidden by the Shariah.
What the Ummah must do today:
Raise political awareness: understand that the absence of the Khilafah (Caliphate) is the root of all the crises of weakness, fragmentation, and occupation.
Support organized work: join Islamic Hizbs committed to the Shariah and that do not compromise fundamentals.
Reject secular regimes: participation in them consolidates the current situation.
Be ready to assist in governance: prepare cadres capable of governing when the opportunity to establish the state arises.
The concise conclusion:
Is Hizbi work a Shariah obligation? Yes, if the goal is to establish the Shariah rather than accommodate corrupt systems. There must be a Hizb that adopts Islam as a way of life and adheres to the Method of Prophethood in change. The focus must be on convincing the Ummah intellectually and seeking genuine military support (nussrah) from those with military strength and protection. There must be a purpose, a method, committed leadership, and correct bonds between the individuals.
The Khilafah (Caliphate) is the crown of obligations, and Allah’s Promise is not broken, but the question is: do we act in a way that pleases Allah (swt) or do we accept humiliation? The matter is not a choice between individual work and Hizbi work, but between serious work and surrender to the status quo.
Is there an ideological Hizb that adopts Islam as a way of life? Yes, Hizb ut Tahrir is the guiding Hizb that does not lie to its people.
Then there is the question that what is its vision on partisanship and how did it respond to those who claim partisanship is forbidden?
The Hizb is a political group working to resume Islamic life through establishing the Khilafah (Caliphate). Partisanship, which is joining an Islamic political party, is not forbidden but is a Shariah obligation if the Hizb works to restore an absent Shariah obligation. The Hizb brings the evidence of the verse,
[وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡر]
“And let there be from you an Ummah inviting to good” [TMQ Surah Aal-i Imran:104]. The Hizb asserts that “an Ummah” here means an organized group (a party).
Then, the question, why do some Islamic groups prohibit “partisanship”? Some groups, such as traditional Salafis, forbid partisanship for the following two reasons:
Fear of division: they rely on the hadiths about the Ummah’s future divisions and view Hizbs as causes of division. They consider it an innovation, thus claiming political Hizbs did not exist among the pious predecessors.
Confusing “Hizb” with deviant sects: due to the Qur’anic use of “ahzab” sometimes referring to corrupt groups, such as when Allah (swt) says,
[كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُون]
“and every Hizb exulted in what it had.”
Response to these claims:
Evidence from the Qur’an and Sunnah: The Hizb asserts that the term “Hizb” is sometimes used in the Qur’an with a positive meaning, such as,
[أُوْلَٰٓئِكَ حِزۡبُ ٱللَّهِۚ]
“Those are the Hizb of Allah” [TMQ Surah Al-Mujadila: 22].
The hadith, «أحبُّ الدِّينِ إلى اللهِ الحنيفيَّةُ السَّمْحةُ»“The most beloved of Deen to Allah is the eased, tolerant and generous” (Narrated by Bukhari), which the Hizb asserts includes organized group work.
There is a distinction between a “Hizb” and a “deviant sect”: The Hizb is a group working on evidence and not dividing the Ummah, whilst a deviant sect is a group that contradicts the Book and the Sunnah.
There is a distinction between “partisanship” and “splitting”: Disciplined political organizing is not necessarily division but organization for Islamic action. Some groups forbid it out of misunderstanding or misapplication of Shariah texts, deliberately or not.
The preponderant opinion:
The Shariah evidences do not absolutely forbid partisanship; rather they forbid wrongful, harmful, or fitna-causing partisanship. Organized political work that abides by the Shariah can be obligatory, recommended, or permissible depending on its goals. If the work aims to establish a missing Shariah obligation, such as the Khilafah (Caliphate), then this work is obligatory.