Sesungguhnya, sekiranya masalah itu hanya terhad kepada kerosakan dan gangguan yang menimpa unsur-unsur asas masyarakat, ia sudah cukup serius. Namun, masalahnya tidak berhenti di situ, malah merebak kepada penyakit-penyakit sampingan lain yang tidak kurang bahayanya dan tidak kurang seriusnya berbanding penyakit-penyakit asas. Hal ini kerana rawatan yang asas tidak dapat dicapai melainkan penyakit-penyakit sampingan ini dihapuskan terlebih dahulu. Ini kerana penyakit-penyakit tersebut merupakan penghalang pencegahan dalam usaha untuk sampai kepada teras dan intipati masalah. Terdapat dua faktor yang telah menyebabkan penumpukan penyakit-penyakit ini: Faktor pertama berkaitan dengan kesan-kesan yang tertinggal daripada tempoh ketika kejatuhan Ummah berlaku, dan faktor kedua ialah penghapusan Negara Islam, penguasaan negara-negara Barat ke atas seluruh dunia Islam kita serta pemerintahan mereka secara langsung atau tidak langsung ke atas kita. Kedua-dua faktor ini tidak berhenti dan tidak terbatas kepada satu aspek kehidupan kita, sebaliknya memberikan kesan yang paling besar dan sesungguhnya kesan yang menyeluruh terhadap unsur-unsur asas masyarakat kita.

Indeed had the issue only remained with the damage and disruption caused to the fundamental elements of the components of the society it would have been serious enough. However the issue extended beyond this, to additional side diseases that were no less dangerous and serious compared to the fundamental diseases. This is because it is not possible to achieve the fundamental treatment unless these side diseases are removed first. This is because they represent a preventative barrier in the face of reaching the core and essence of the problem. Two factors have led to the accumulation of these diseases: The first relates to the leftover affects from the period in which the downfall of the Ummah took place and the second factor is the removal of the Islamic State, the control of the western states over our entire Islamic world and its direct or indirect ruling over us. These two factors did not stop and they were not restricted to one aspect of our lives but rather they had the greatest impact and indeed a complete affect upon the fundamental components of our society.

Oleh kerana dua faktor utama ini, kaum Muslimin berdiam diri ketika Negara mereka dihapuskan, masyarakat mereka dicabik-cabik, dan perpaduan mereka berakhir. Dan oleh kerana dua faktor ini, pemikiran-pemikiran yang rosak memasuki masyarakat, dan sentimen kebangsaan, kewilayahan serta patriotik menzahirkan diri di dalamnya. Dan oleh kerana dua faktor ini, Barat dijadikan Ka'bah golongan berpendidikan dan tumpuan pandangan mereka, sehingga mereka terpahat dengan budayanya dan menerima kepercayaannya atau hampir menerimanya, dengan rahmat Tuhan kami. Selain itu, dua faktor ini menyebabkan dunia Islam menjadi tunduk kepada sistem-sistem kufur dan agen-agen mereka, yang mereka tegakkan di atas leher rakyat untuk terus melaksanakan perintah mereka, memelihara kepentingan mereka dan mencapai objektif mereka. Oleh itu, adalah perlu untuk memahami sepenuhnya penyakit-penyakit sampingan ini, memahaminya secara menyeluruh, dan kemudian berusaha menghapuskannya supaya kita dapat sampai kepada punca masalah. Ini dilakukan serentak dengan usaha merawat penyakit-penyakit asas yang utama.

Due to these two main factors the Muslims were silent over the removal of their State, the tearing apart of their society and the end to their unity. And due to these two factors some corrupt thoughts entered into the society and some nationalistic, regional and patriotic sentiments manifested themselves within it. And due to these two factors the West was made the Ka’bah of the educated and the focus of their vision so that they became imprinted with its culture and adopted their belief or nearly adopted it due to our Lord’s mercy. In addition these two factors led to the Islamic world becoming subservient to the systems of Kufr (disbelief) and their agents who they established upon the necks of the people to continue to implement their commands, foster their interests and fulfil their objectives. For this reason it is necessary to fully encompass these side diseases, completely comprehend them and then work to remove them so that we are able to arrive at the core of the problem. This is done at the same time as efforts are expended to treat the main fundamental diseases.

Faktor pertama: Sisa-sisa dari zaman kejatuhan – Kesan zaman kejatuhan terhadap pemikiran-pemikiran yang menjadi asas masyarakat tersebut.

The first factor: The leftovers from the time of downfall – The effect of the time of downfall upon the thoughts upon which the society is established.

Masyarakat Islam jatuh ke tahap kemerosotan yang paling dalam apabila anak-anaknya mula membantu orang-orang kafir untuk menghapuskan Negara mereka dan memecah-belahkan masyarakat mereka dalam Perang Dunia Pertama. Dan sebelum itu, kemerosotan mereka telah mula berlaku dengan pantas selepas penaklukan Mogul. Banyak gerakan dan pelbagai perubahan yang berlaku kepada masyarakat tidak dapat menghidupkannya semula, atau bahkan menghentikan kemerosotannya, dan ini kerana mereka tidak memahami makna kebangkitan dan tidak memahami kesan pemikiran dalam kehidupan manusia. Malah, mereka menjadi lebih terperangkap apabila mereka memisahkan kuasa atau potensi bahasa Arab daripada kuasa Islam, dan mereka mengisytiharkan tertutupnya pintu Ijtihad. Maka fikiran membeku, dan pemikiran yang berasaskan prinsip tetap yang kukuh telah dihilangkan, dan akibatnya Ummah secara keseluruhannya dikuasai oleh mentaliti meniru dan mengikut buta.

The Islamic society fell to the lowest depths of decline when its sons began to help the disbelievers to remove their State and to tear apart their society in the First World War. And before this their decline had begun to take place quickly following the Mogul conquests. The numerous movements and many changes that happened to the society were not able to revive it or even halt its decline and this is because they did not comprehend the meaning of revival and did not understand the effect of the thoughts within the life of the people. Indeed they became even more stuck when they separated the power or potency of the Arabic language from the power of Islaam and they declared the closing of the doors of Ijtihaad. So the minds froze and thinking based upon a firm fixed principle was taken away and as a result the Ummah as a whole became dominated by a mentality of imitation and following.

Mata orang ramai telah silau dengan revolusi perindustrian yang berlaku di Eropah, manakala Negara dan pegawai-pegawainya tidak mengambil berat tentang dimensi intelek dan budaya dalam kehidupan rakyat. Mereka beranggapan bahawa kekuatan tentera dan kuasanya melambangkan kebangkitan dan kunci kepada kemajuan. Maka Negara mencurahkan segala perhatiannya kepada aspek ketenteraan, dan apabila penaklukan terhenti di tengah-tengah Eropah, Negara mendapati dirinya telah menjadi sasaran dan mangsa yang diburu. Ini kerana pada masa kekuatan ketenteraannya, Negara tidak memberi perhatian kepada penyakit-penyakit dalaman yang sedang memusnahkannya dari dalam. Dan contoh yang paling mudah untuk menggambarkan sejauh mana kemerosotan intelek dan mentaliti tiruan ialah contoh yang boleh kita ambil daripada para Khatib Masjid, sedangkan mereka dianggap sebagai pemimpin pemikiran dalam kalangan Ummah. Dalam Khutbah Jumaat, yang dianggap sebagai pengarah politik bagi pendapat umum, para Khatib membacakan khutbah daripada sebuah kitab Ibn Nabaatah mengikut bilangan minggu dalam setahun dan peristiwa-peristiwa yang berlaku di dalamnya. Maka mereka membicarakan tentang bulan Ramadhan, kelebihan berpuasa, khutbah Jumaat anak yatim menjelang akhir Ramadhan, khutbah Laylat ul-Qadar, bulan-bulan Haji dan kelebihannya, 'Asyura', Hijrah, kelahiran Nabi ﷺ, pertengahan Sya'ban, dan seterusnya berterusan dengan cara ini sepanjang tahun. Jika demikianlah keadaannya bagi mereka yang dikatakan sebagai pemikir dalam Ummah dan mereka yang bertanggungjawab mengarahkan Ummah, maka bagaimanakah pula keadaan Ummah yang diarahkan dan dipimpin dengan cara sedemikian? Dan jika Imam-imam ini ditanya tentang perkara di luar perkara-perkara ini, mereka hanya akan mengelak dan memesongkan perbincangan daripada menjawabnya.

The eyes of the people were dazzled by the industrial revolution that occurred in Europe whilst the State and its officials did not take care of the intellectual or cultural dimension within the life of the people. They believed that the strength of the military and its power represented revival and the key to advancement. So the State poured all of its attention into the military aspect and when the conquests halted in the midst of Europe the state found that it had become a target and prey that is hunted. This was because it did pay attention at the time of its military strength to the internal diseases that were destroying it from the inside. And the simplest of examples to illustrate the extent of the intellectual decline and the mentality of imitation is the example that we can take from the Khutabaa’ (Khateebs) of the Masaajid whilst considering them to be leaders of thought within the Ummah. In the Jumu’ah Khutbah which is considered to be the political director of public opinion, the Khutabaa’ would read Khutbahs from a book of Ibn Nabaatah in accordance to the number of weeks in the year and the occasions that occur in it. So they would address the occasion of the month of Ramadhaan, the merits of fasting, a Khutbah for the Jumu’ah of the orphan near the end of Ramadhaan, the Khutbah of Laylat ul Qadr, the months of Hajj and its merits, ‘Aashoraa’, Hijrah, the birth of the Nabi (saw) and the middle of Sha’baan and so forth continuing in this manner for the entirety of the year. So if this is the case in regards to the supposed thinkers in the Ummah and those who are responsible for directing the Ummah, then what will the case be in regards to the Ummah that is directed and led in this way? And if these Imaams were to be asked about a matter outside of these matters then they would only deflect it and divert from answering it.

Mengenai kesan masa kejatuhan Ummah terhadap perasaan dan sentimen mereka, maka disebabkan ketiadaan pemikiran hidup yang menangani dan merawat masalah mereka berdasarkan asas Aqidah mereka, Ummah sering kali dikuasai oleh sejumlah besar perasaan dan sentimen yang bercanggah dan bertentangan dengan Aqidah mereka. Ini termasuk perkara seperti pengkultusan makam dan tanah perkuburan orang-orang yang dianggap daripada kalangan Awliyaa dan A'immah (Imam-imam Besar) yang soleh, di mana mereka memberikan kepada mereka sifat-sifat dan gambaran yang bahkan melebihi sifat-sifat para Anbiyaa dan Mursaleen. Sebahagian mereka bahkan berkata bahawa Nabi tidak mencapai kedudukan tingginya melalui usahanya sendiri, tetapi diutus oleh Allah, dan kelebihannya dikurangkan kerana dia menerima wahyu, sedangkan golongan lain (Awliyaa) itu telah mencapai kedudukan tinggi mereka melalui usaha sendiri dan amalan yang mereka lakukan. Mereka mengeluarkan pelbagai kenyataan yang sangat mendorong orang ramai untuk pergi ke makam Imam-imam atau Awliyaa tersebut, atau murid-murid dan guru-guru mereka. Selain itu, mereka dipengaruhi oleh sebahagian perasaan Sufi dari falsafah Hindu yang menyeru kepada zuhud daripada Dunia dan menyeksa badan supaya jiwa mereka dapat naik ke langit. Pada era ini muncullah golongan atau kategori Mashaayikh dan Daraaweesh (Darwis), dan dikatakan mengenai orang yang tidak mempunyai Syeikh bahawa Syaitan itulah Syeikhnya! Terdapat banyak lagi perasaan lain seperti ini yang membawa kepada pelemahan (kelesuan) deria-deria orang ramai sehingga mereka kehilangan sentimen mereka berkaitan dengan kemuliaan dan kehormatan Islam serta hidup berdasarkannya, demi kepentingannya, dan demi memajukannya serta kekuatan kuasanya. Atau sekurang-kurangnya mereka kehilangan perasaan berkaitan kewajipan untuk melakukan perubahan, manakala perasaan Qadariyah yang tidak kelihatan (penerimaan terhadap takdir) menjadi sangat meluas; mereka menganggap segala yang berlaku kepada mereka dan apa yang mereka tanggung sebagai Qadar (takdir) mereka, dan bahawa mereka sepatutnya reda dengan apa yang telah Allah tetapkan untuk mereka. Ini disertai dengan tersebarnya gagasan menanti Imam Mahdi yang telah diamanahkan dan diberi kuasa untuk menguruskan perkara perubahan. Mereka berkata bahawa perlu bumi dipenuhi dengan kejahatan dan penindasan kerana ini akan mempercepatkan kemunculannya. Selain semua ini, beberapa perasaan patriotik, nasionalistik, mazhabi dan kepuakan juga mula muncul.

As for the effect of the time of the Ummah’s downfall upon their feelings and sentiments, then due to the absence of the live thoughts addressing and treating their problems from the basis of their Aqeeda, the Ummah became dominated a lot of the time by a large number of feelings and sentiments that were contradictory and in opposition to their Aqeedah. This included matters like the sanctification of shrines and the burial sites of those considered to be from the righteous Awliyaa and A’immah (Great Imaams) in which they bestowed upon them attributes and descriptions that even exceeded those of the Anbiyaa and Mursaleen. Some would even say that the Nabi did not reach his high status due to his own efforts but was rather sent by Allah and that his merit was diminished as he was revealed to, whilst these others (Awliyaa) have reached their heights due to their own efforts and what they did in terms of acts. They made various statements which strongly encouraged the people to go to the shrines of these Imaams or Awliyaa or their students and their teachers. In addition they were affected by some Sufi feelings from the Hindu philosophy which called to detachment from the Dunyaa and the torturing of their bodies so that their souls could ascend to the heavens. In this era the group or category of Mashaayikh and Daraaweesh (Dervishes) appeared and it was said in regards to the person who did not have a Sheikh, that Shaytaan then was his Sheikh! There were many other feelings like this that led to the dulling (weakening) of the sensations of the people until they lost their sentiments related to the might and honour of Islaam and living by it, for its sake and for the sake of advancing it and the strength of its authority. Or in the very least they lost the sensation related to the obligation of making change whilst the feelings of the unseen Qadariyah (acceptance of fate) became terribly widespread and they would consider all that happened to them and what they suffered from as their Qadar (fate) and that they should be content with what Allah had decided for them. This was accompanied by the spread of the idea of waiting for Imaam Mahdi who had been entrusted and delegated to deal with matters of change. They said that it was necessary for the land to be filled with evil and oppression as this would speed up his appearance. In addition to all of this some patriotic, nationalistic, Madhabi and sectarian feelings also began to appear.

Mengenai kesan tempoh kejatuhan Ummah ini terhadap sistem dan mereka yang berkuasa ke atasnya, maka selama berkurun-kurun lamanya tidak berlaku perubahan yang ketara pada pemerintahan atau sistem tersebut, walaupun sebahagian prinsip asasnya mula berubah dan beberapa konsep Barat yang diambil daripadanya mula dimasukkan. Sebabnya ialah kelemahan yang teruk telah menguasai minda kaum Muslimin dalam memahami Islam, serta kecuaian terhadap bahasa Arab, iaitu bahasa Islam dan bahasa yang tanpanya Islam tidak dapat difahami. Tambahan pula, penutupan pintu ijtihad menyebabkan hukum-hukum sistem diambil sebagai nas yang kaku, yang gagal untuk mengikuti perkembangan masalah zaman serta gagal dari segi kemampuan sistem untuk menanganinya dan merawatnya. Keadaan ini pula menyebabkan mereka yang berkuasa dan bertanggungjawab ke atas sistem merasakan bahawa mereka memerlukan prinsip atau undang-undang untuk merawat masalah zaman dan menanganinya. Perasaan ini digalakkan dan dibantu oleh fatwa Syeikh al-Islam yang menyatakan: "Apa yang tidak bertentangan dengan Islam adalah daripada Islam", yang membawa kepada kemasukan sejumlah prinsip dan perundangan daripada perundangan Rom atau Perancis ke dalam sistem kaum Muslimin, dengan alasan dan dakwaan bahawa ia tidak bertentangan dengan Islam dan oleh itu adalah daripada Islam.

As for the effect of this period of the Ummah’s downfall upon the system and those who were in authority over it, then for many centuries there were no notable changes in the regime or system and even if it some of the fundamental principles began to change and some western concepts that had been taken from them began to be included. The reason for this was the severe weakness that had overtaken the minds of the Muslims in regards to understanding Islaam and the negligence in respect to the Arabic language, which is the language of Islaam and the language that Islaam cannot be understood except by it. In addition closing the door to the performance of Ijtihaad led to the rulings of the system being taken as rigid texts which fell short in respect to following up the problems of the time and in terms of the system being able to deal with them and treat them. This in turn made the people who were in authority and responsible for the system feel like they were in need of principles or laws to treat the problems of the time and deal with them. This feeling was encouraged and helped by the Fatwaa of the Sheikh of Islaam that stated: ‘That which does not oppose Islaam is from Islaam’, which led to the inclusion of a number of principles and legislations from Roman or French jurisprudence into the systems of the Muslims with the argument and under the pretext that it does not oppose Islaam and as such is from Islaam.

Ini walaupun Islam adalah apa yang Muhammad (saw) bawa sebagai wahyu daripada Allah (swt). Ia datang sama ada dalam lafaz dan makna, iaitu al-Qur'an, atau dalam makna yang diungkapkan melalui perkataan, perbuatan atau diam Rasulullah (saw). Apa yang terbit daripada nas-nas ini (al-Qur'an dan Hadith) dari segi sistem dan hukum-hukum yang diambil daripadanya ialah Islam, sedangkan Islam bukanlah apa yang tidak bertentangan atau tidak menyanggahi Islam. Faktor yang menentukan dan satu-satunya yang penting ialah sumber sesuatu perkara, bukan persetujuan atau percanggahannya dengan Islam. Maka keharusan pemilikan persendirian dalam sistem kapitalis tidak bermakna ia daripada Islam, kerana ia tidak menyanggahi Islam. Ini kerana kebebasan pemilikan telah menjadikan pemilikan harus dalam sistem kapitalis, dan sistem itu merupakan hukum kufur serta hasil daripada akal. Adapun dalam Islam, keharusan pemilikan ialah Hukm Shar'iy (hukum syarak) dan dalilnya ialah nas yang dibawa oleh wahyu. Oleh itu, faktor yang menentukan ialah sumber sesuatu benda atau perkara, dan ia tidak terletak pada lafaz yang diungkapkan, makna yang ditunjukkan, kesan yang dihasilkannya, mahupun persetujuan atau percanggahannya dengannya.

This was despite Islam being that which Muhammad (saw) came with as a revelation from Allah (swt). It either came in wording and meaning which is the Qur’aan or it came in a meaning that was expressed in the words, acts or silence of the Messenger (saw). What emanates from these texts (the Qur’aan and Ahaadeeth) in terms of systems and the rulings that are derived from them is Islaam whereas Islaam is not that which does not oppose or contradict Islaam. The deciding and only important factor therefore is the source of the matter and not its agreement or disagreement with it. So the permissibility of private ownership in the capitalist system does not mean that this is from Islaam because it does not oppose it. This is because freedom of ownership has made ownership permissible in the capitalist system which is a ruling of disbelief and product of the mind. However in Islaam the permissibility of ownership is a Hukm Shar’iy (Islamic legislative ruling) and the evidence for it is the text that the revelation has come with. Therefore the decisive factor is the source of the thing or matter and it does not lie in its expressed wording, indicated meaning, the result that it leads to or its agreement or disagreement to it.

Pengaruh ke atas sistem telah dibincangkan di atas, dan berikut ini akan membincangkan pengaruh ke atas mereka yang bertanggungjawab terhadap rejim serta mereka yang berada dalam kedudukan berkuasa dan memerintah. Pengaruh ke atasnya jelas daripada tingkah laku mereka dan cara sistem itu dilaksanakan. Ini kerana mereka berasal daripada masyarakat yang sama dan turut berkongsi apa yang terkandung di dalamnya, iaitu penyakit dan kelemahan. Oleh itu mereka tidak lebih baik daripada orang awam dari segi kefahaman, kesedaran dan pemahaman mereka terhadap tanggungjawab, dan ini termasuk juga orang-orang beriman dan warak di kalangan mereka. Mereka mengarahkan perhatian kepada dimensi ketenteraan dan kekuatan material dalam keadaan terbaik sekalipun, tetapi mereka jahil tentang apa yang sepatutnya berada di sebalik setiap kekuatan ketenteraan, iaitu kebangkitan intelek dan kesedaran tentang hakikat, supaya seluruh Ummah berada di belakang setiap kekuatan ketenteraan. Oleh sebab itu Negara dan sistem terpisah daripada masyarakat, dan sistem serta mereka yang bertanggungjawab terhadapnya dan ejen-ejen mereka menjadi lambang bagi sesuatu dalam pandangan Ummah, manakala Ummah pula melambangkan sesuatu yang lain. Pemencilan ini semakin bertambah sehingga bertukar menjadi permusuhan dan kebencian bersama, dan masing-masing mula berkelakuan terhadap yang lain berdasarkan pandangan ini. Maka para penguasa dan ejen-ejen mereka ingin memaksakan penghormatan, penghargaan dan pelaksanaan perintah mereka dengan kekerasan besi, menggunakan segala cara tekanan dan menakut-nakutkan. Dengan itu mereka menyalahgunakan generalisasi sistem dan kecenderungannya, dan membebankan Ummah dengan apa sahaja yang mereka kehendaki dari segi cukai. Maka Ummah hidup dalam ketakutan terhadap penguasa mereka sehingga seseorang berkata kepada sahabatnya: "Selamatkan Sa'd kerana Sa'eed telah binasa."

The above relates to the effect upon the system and the following will deal with the effect upon those who were responsible for the regime and in the positions of authority and ruling. The effect upon them is clear from their behaviours and the implementation of the system. This is because they are from the same society and share what it contains of diseases and ailments. Therefore they were not better off than the masses in regards to their understanding, awareness and comprehension of the responsibility and this included even the believers and pious from amongst them. They directed their focus towards the military dimension and material power in the best of cases but they were ignorant of what must lie behind every military force in terms of the intellectual revival and awareness upon the reality so that the Ummah as a whole would be behind every military force. For this reason the State and System were isolated from the society and the system and those responsible for it and their agents became to represent one thing in the Ummah’s view whilst the Ummah represented another thing. This isolation increased until it transformed into mutual animosity and hatred, and each of them began to behave with the other based upon this view. So the rulers and their agents wanted to enforce their respect, appreciation and the implementation of their orders by the force of steel using every means of pressure and terrorising. As such they misapplied the generalities of the system and its partialities and they over burdened the Ummah with whatever they wished in terms of taxation. The Ummah therefore lived in terror of their rulers to the point where a person would say to his companion: ‘Save Sa’d because Sa’eed had perished’.

Realiti ini yang mula terpakai ke atas mereka yang bertanggungjawab terhadap sistem tersebut memudahkan mereka yang mahu menjatuhkan entiti ini untuk berbuat demikian. Ia juga membawa umat untuk mencari mereka yang boleh mereka himpunkan untuk menjatuhkan entiti tersebut, dengan menganggap itulah jalan untuk diselamatkan dan laluan menuju keselamatan. Oleh sebab itu, dengan bantuan kumpulan yang telah menerima pendidikan di London dan Paris, serta mereka yang telah menjual diri kepada Syaitan kerana keinginan mereka untuk mencapai kekuasaan, memperoleh kedudukan atau mengamankan kepentingan, Barat berjaya menggerakkan umat melalui mereka, memusnahkan Khilafah, mengoyakkan dan memecah-belahkan umat, serta menduduki tanah-tanah Muslim sambil menggambarkan diri mereka sebagai penyelamat kepada rakyat. Mereka dikatakan menyelamatkan rakyat daripada penindasan orang Turki dan kezaliman mereka, sambil memotong-motong anggota tanah-tanah itu untuk mendirikan negara-negara yang hina di tempatnya, di mana ejen-ejen Barat dan hasil ciptaan mereka akan dilantik sebagai pemerintah yang akan melaksanakan untuk mereka segala yang mereka kehendaki dan memenuhi untuk mereka segala yang mereka idamkan.

This reality that came to apply upon those responsible over the system made it easier for those who wanted to bring down this entity to do so. It also led the Ummah to search for those whom they can gather around to bring down the entity considering this to be the way of being saved and the path towards salvation. For this reason and with the help of that group who had received their education in London and Paris in addition to those who had sold themselves to Shaytaan due to their desire to attain the rule, gain a position or secure an interest, the West was able to move the Ummah by them, destroy the Khilafah, tear up and divide the Ummah and occupy the Muslim lands whilst portraying themselves as the saviours to the people. They were saving them from the oppression of the Turks and their despotism whilst carving the limbs of the lands to establish in their place pitiful states in which the West’s agents and manufactured productions would be appointed as the rulers who would implement for them all that they wanted and fulfil for them all that they desired.