Selepas Perang Dunia Pertama, pihak Sekutu menduduki semua tanah Negara Islam. Tujuan utama mereka adalah untuk memusnahkan Negara itu sepenuhnya dan kemudian memastikan ia tidak akan bangkit semula. Setelah mereka memusnahkan Negara Islam, mereka mula memastikan bahawa Negara Islam tidak dapat ditegakkan semula di mana-mana bahagian tanahnya. Mereka merancang beberapa pelan dan menggunakan beberapa kaedah untuk memastikan Negara Islam tidak akan wujud semula, dan mereka masih berusaha ke arah objektif tersebut.

In the wake of the First World War, the allies occupied all the lands of the Islamic State. Their main aim was to destroy the State for good and then ensure that it would never rise again. Once they had destroyed the Islamic State, they set about making sure that the Islamic State could not be reestablished in any part of its lands. They designed several plans and used several methods to make certain that the Islamic State would never return to existence, and they are still working towards that objective.

Mengikut rancangan yang teliti, kuasa penjajah kafir mula memperkukuh cengkaman mereka ke atas tanah-tanah Muslim, sejak hari pertama mereka menduduki dunia Islam. Pada tahun 1918, mereka menduduki negara-negara yang masih berada di bawah pemerintahan Negara 'Uthmani, dan mendirikan pemerintahan tentera di dalamnya sehingga tahun 1922. Mereka memusatkan cengkaman mereka ke atasnya melalui pemerintahan mandat atau autonomi sendiri. Kemudian tibalah tahun 1924. Pada tahun itu, banyak langkah telah diambil oleh musuh, terutamanya Britain, untuk memadamkan sebarang usaha, sama ada secara langsung atau tidak langsung, yang bertujuan menghidupkan semula Negara Islam.

Following a carefully designed plan, the disbelieving colonial powers set about strengthening their grip on the Muslim lands, from the very first day that they occupied the Islamic world. In 1918, they occupied the countries which were still under the rule of the ‘Uthmani State and established military rule within them until 1922. They concentrated their stranglehold over them through mandatory rule or self autonomy. Then came 1924. In that year, many steps were taken by the enemy, especially Britain, in order to quell any moves; whether directly or indirectly, aimed at reviving the Islamic State.

Pada tahun itu, Mustafa Kemal memansuhkan Sistem Khilafah dalam Negara ‘Uthmaniyyah akibat tekanan langsung daripada orang-orang kafir penjajah, lalu menjadikan Turki sebuah republik ‘demokratik’. Dengan itu, dia menghapuskan bayangan Khilafah dan bersamanya sisa harapan terakhir bagi Negara Islam untuk bangkit semula. Pada tahun itu juga, al-Hussein ibn ‘Ali diusir dari Hijaz dan dipenjarakan di Cyprus kerana dia berhasrat kepada Khilafah. Pada tahun yang sama, British, melalui sekutu-sekutu mereka, campur tangan bagi memastikan persidangan Khilafah yang diadakan di Kaherah dibatalkan dan ditakdirkan gagal. Lagi, pada tahun yang sama, British berusaha keras untuk membubarkan gerakan Khilafah yang ditubuhkan di India, memastikan cita-cita gerakan itu digagalkan dan kecenderungannya diubah menjadi gerakan nasionalis dan berpuak. Masih pada tahun yang sama, dan susulan tekanan daripada orang-orang kafir penjajah, tulisan yang dihasilkan oleh sebahagian ulama al-Azhar yang menyeru agar Deen dipisahkan daripada Negara, dengan mendakwa Islam tidak mengandungi asas-asas bagi pemerintahan atau kekuasaan, serta menggambarkan Islam sebagai agama teologi (Kahanuty) yang tiada asas dan ajaran tentang pemerintahan dan Negara, telah diterbitkan. Sekali lagi pada tahun yang sama dan tahun berikutnya, beberapa perdebatan dan pertikaian yang ditaja oleh golongan sofis mengenai dua perkara menjadi tumpuan utama di negara-negara Arab: Yang manakah lebih baik, Liga Arab atau Liga Islam? Akhbar dan majalah menumpukan perhatian kepada isu ini, walaupun hakikatnya kedua-dua liga itu memberi kesan yang merosakkan dan kewujudan mereka sendiri menjadi halangan terhadap sebarang usaha untuk menegakkan semula Negara Islam. Namun, orang-orang kafir penjajah berjaya mencetuskan perdebatan ini bagi mengalihkan perhatian daripada isu sebenar, iaitu Negara Islam. Langkah-langkah ini, oleh itu, berjaya menjauhkan minda rakyat di negeri-negeri Muslim daripada konsep Khilafah dan Negara Islam.

In that year, Mustafa Kemal abolished the Khilafah System in the ‘Uthmani State due to direct pressure from the colonial disbelievers and turned Turkey into a ‘democratic’ republic. He thus destroyed the specter of the Khilafah and with it the last vestige of hope for the Islamic State to stage a comeback. In that year, al-Hussein ibn ‘Ali was expelled from Hijaz and imprisoned in Cyprus as he had an eye on the Khilafah. In the very same year, the British, through their collaborators, intervened to make sure that the Khilafah conference held in Cairo was called off and doomed to failure. Again, in that same year, the British worked hard to dissolve the Khilafah movement established in India, making sure that the movement’s ambitions were aborted and its tendency was transformed into a nationalist and sectarian one. Still in the same year, and following pressure from the colonial disbelievers, literature written by some of al-Azhar’s scholars calling for the separation of the Deen from the State, claiming that Islam does not contain any fundamentals for government or ruling, and portraying Islam as a theological (Kahanuty) religion with no basics or teachings about ruling and the State, was published. Yet again in that same year and the following one, some Sophist sponsored debates and arguments over two topics took center stage in the Arab countries: Which of the two leagues would be better, the Arab league or the Islamic league? Newspapers and magazines focused their attention on this issue, despite the fact that both leagues had a damaging effect and that their very existence presented an obstacle in the face of any attempt to reestablish the Islamic State. Nevertheless, the colonial disbelievers managed to bring about this debate in order to direct attention away from the real issue, which was the Islamic State. These moves, therefore, managed to distance the people’s minds in the Muslim lands away from the concept of the Khilafah and the Islamic State.

Sebelum penjajahan mereka, kuasa-kuasa penjajah mula menyebarkan slogan-slogan nasionalistik di kalangan pemuda Turki dengan mendakwa bahawa Turki telah dibebani dengan menguruskan urusan orang-orang bukan Turki, dan sudah tiba masanya ia membiarkan orang-orang itu menentukan nasib mereka sendiri. Parti-parti politik turut berusaha menyebarkan nasionalisme Turki dan menyeru agar Turki merdeka daripada negara-negara bukan Turki. Golongan kafir menyebarkan konsep yang sama di kalangan pemuda Arab dan menggalakkan nasionalisme Arab. Mereka menggambarkan Turki sebagai kuasa penjajah dan menyeru orang Arab untuk membebaskan diri daripada dijajah oleh orang Turki. Begitu juga, parti-parti politik yang menyeru perpaduan Arab dan kemerdekaan Arab ditubuhkan. Tidak lama kemudian, mereka mengisi kekosongan yang dahulunya dihiasi oleh konsep-konsep Islam. Akibatnya, orang Turki memperoleh kemerdekaan atas dasar nasionalisme, dan orang Arab mula berusaha untuk mencapai autonomi atas asas geografi nasionalistik. Konsep nasionalisme dan patriotisme tersebar dengan pantas di seluruh negara, dan kaum Muslimin berbangga dengan konsep-konsep ini.

Prior to their occupation the colonial powers began spreading nationalistic slogans amongst the Turkish youth by claiming that Turkey had been burdened with the running of the affairs of non-Turkish people and that it was high time she left those people to their own fate. Political parties also worked towards spreading Turkish nationalism and called for Turkey’s independence from the non-Turkish countries. The disbelievers spread the same concepts among Arab youths and encouraged Arab nationalism. They described Turkey as being an occupying force and called on the Arabs to rid themselves of being occupied by the Turks, and likewise, political parties calling for Arab unity and Arab independence were formed. They soon filled the vacuum which was once graced by Islamic concepts. Consequently, the Turks gained their independence on the basis of nationalism, and the Arabs began working towards achieving autonomy on a nationalist geographic basis. The concepts of nationalism and patriotism spread rapidly throughout the nation, and the Muslims prided themselves on these concepts.

Pasukan penjajah tidak berhenti di situ, malah melangkah lebih jauh dengan menyebarkan konsep-konsep yang salah tentang sistem pemerintahan Islam dan Islam itu sendiri, dengan menggambarkan Khilafah sebagai pemerintahan ala kepausan dan kependetaan. Keadaan ini sampai ke tahap di mana kaum Muslimin merasa malu untuk menyebut perkataan Khalifah, atau untuk memproklamasikan konsep Khilafah. Pada masa itu timbul satu tanggapan umum di kalangan kaum Muslimin yang menghalang penubuhan Negara Islam, iaitu bahawa sebarang pengisytiharan perkataan Khilafah adalah kemunduran dan menunjukkan kekakuan, dan bahawa ia tidak boleh diucapkan oleh mana-mana orang yang berpelajaran.

The colonial forces did not stop at that, but went further by spreading erroneous concepts about the Islamic ruling system and Islam, portraying the Khilafah as being a papal and priestly rule. This reached the point whereby the Muslims were embarrassed to mention the word Khalifah, or to proclaim the concept of the Khilafah. At this time there arose a popular conception Preventing the Establishment of the Islamic State amongst the Muslims that any proclamation of the word Khilafah was backward and pointed up rigidity, and that it should not be uttered by any educated person.

Dalam suasana perasaan nasionalistik yang sangat kuat ini, yang telah memperoleh momentum dalam masyarakat, orang-orang kafir memecah-mecahkan Negara Islam. Mereka membahagikannya kepada beberapa negeri kecil, dan menggalakkan masyarakat tempatan untuk memperkukuh perpecahan ini. Negara ‘Uthmani dibahagikan kepada beberapa buah negara, iaitu: Turki, Mesir, Iraq, Syria, Lubnan, Palestin, Jordan Timur, Hijaz, Najd dan Yaman. Ahli-ahli politik di negeri-negeri kecil ini, sama ada yang bersekongkol dengan penjajah mahupun yang berniat baik, mula mengadakan persidangan di setiap negara, menuntut kemerdekaan mereka, iaitu kemerdekaan bagi negara yang diasaskan oleh orang-orang kafir dengan mengecualikan negeri-negeri kecil yang lain. Atas dasar ini, Negara Turki ditubuhkan, begitu juga negara Iraq, Mesir, Syria dan lain-lain. Kemudian sebuah tanah air kebangsaan bagi kaum Yahudi ditubuhkan di Palestin, yang kemudiannya dijadikan entiti merdeka. Ia digunakan oleh orang-orang kafir sebagai jambatan politik ke Dunia Islam dan untuk mengalihkan perhatian umat Islam daripada penjajah kafir, iaitu negara-negara Barat seperti Britain, Amerika Syarikat dan Perancis, serta untuk menjadi salah satu halangan yang menghalang kembalinya Negara Islam. Keadaan geografi ini dan suasana keseluruhan ini kedua-duanya direka untuk memastikan umat Islam tidak akan pernah dapat membebaskan diri mereka.

It was amidst this highly nationalistic feeling, which had gathered momentum within society, that the disbelievers dismembered the Islamic State. Parceling it up into little statelets, and encouraging local communities to strengthen these divisions. The ‘Uthmani State was divided into several states, these being: Turkey, Egypt, Iraq, Syria, Lebanon, Palestine, East Jordan, Hijaz, Najd and Yemen. Politicians in these statelets, both the collaborators and those with good intentions, began to hold conferences in every country, demanding their independence, i.e. independence for the country that the disbelievers had founded to the exclusion of the other statelets. On this basis the State of Turkey was founded, as were the states of Iraq, Egypt, Syria etc. Then a national homeland for the Jews was founded in Palestine, which was then subsequently turned into an independent entity. It was used by the disbelievers as a political bridgehead to the Muslim World and to draw the attention of the Muslims away from the colonial disbelievers, i.e. the Western countries such as Britain, the United States and France, and for it to constitute one of the obstacles which stand in the way of the return of the Islamic State. This geographical situation and the general scene were both designed to ensure that the Muslims would never be able to liberate themselves.

Orang-orang kafir mula melaksanakan sistem Kapitalis dalam bidang Ekonomi dan sistem Demokrasi dalam Pemerintahan. Mereka juga memperkenalkan undang-undang Barat ke dalam sistem Pentadbiran dan Kehakiman mereka. Mereka menyebarkan budaya dan konsep mereka tentang kehidupan, serta bersungguh-sungguh berusaha untuk menegakkan pandangan hidup mereka supaya cara hidup mereka menjadi yang diterima dan diikuti oleh orang Islam. Dan sesungguhnya mereka telah berjaya dalam usaha ini. Mereka menjadikan Mesir sebuah Sultanat, kemudian sebuah monarki berparlimen ditubuhkan. Di Iraq, sistem monarki berparlimen ditubuhkan. Syria dan Lubnan menjadi republik, dan di Jordan Timur sebuah emiriah ditubuhkan, manakala Palestin diletakkan di bawah pemerintahan mandat yang berakhir dengan penubuhan sistem demokrasi berparlimen bagi kaum Yahudi. Bahagian Palestin yang lain digabungkan dengan Jordan Timur dan dijadikan monarki berparlimen. Di Hijaz dan di Yaman, monarki diktator ditubuhkan, dan di Turki sebuah republik presiden dibentuk. Afghanistan diberikan sistem monarki warisan. Penjajah kafir menggalakkan Iran mengekalkan sistem empayar, manakala India kekal sebagai tanah jajahan sehinggalah akhirnya ia dibahagikan kepada dua negara. Maka penjajah kafir itu berjaya mengenakan sistem mereka ke atas tanah umat Islam, dan dengan itu konsep untuk mengembalikan pemerintahan Islam beransur-ansur pudar dalam fikiran masyarakat.

The disbelievers set about implementing the Capitalist system in Economics and the Democratic system in Government. They also introduced Western laws in their Administrative and Judicial systems. They spread their culture and their concepts about life, and earnestly attempted to establish their viewpoint about life so that their way of life became the one that the Muslims adopted and followed. They have in fact succeeded in this quest. They turned Egypt into a Sultanate, then a parliamentary monarchy was established. In Iraq, a parliamentary monarchy system was established. Syria and Lebanon became republics and in East Jordan an emirate was established, while Palestine was put under mandatory rule which ended in the establishment of a parliamentary democratic system for the Jews. The remainder of Palestine was joined to East Jordan and turned into a parliamentary monarchy. In Hijaz and in Yemen, dictatorial monarchies were established, and in Turkey a presidential republic was formed. Afghanistan was fitted with a hereditary monarchy. The colonial disbelievers encouraged Iran to maintain the Imperial system while India remained a colony, until eventually it was divided into two states. The colonial disbelievers, therefore, managed to impose their system on Muslim land, and by so doing the concept of reestablishing the Islamic rule gradually waned in people’s minds.

Tambahan pula, setiap komuniti tempatan digalakkan untuk berpegang kepada sistem yang telah dibentuk oleh orang kafir untuk mereka, dan mereka berusaha mencapai kemerdekaan mutlak daripada semua negara lain yang membentuk dunia Islam. Maka, seorang Iraq menjadi orang asing di Mesir. Para pemerintah setiap negeri kecil itu menjadi lebih bersungguh-sungguh untuk memelihara sistem demokrasi Kapitalis berbanding para pengasas sistem itu sendiri. Mereka menjadi proksi, mengawasi dan menjaga sistem serta perlembagaan yang telah didirikan oleh kuasa-kuasa penjajah untuk mereka.

Furthermore, each local community was encouraged to hold on to the system that the disbelievers had established for it and they worked towards achieving total independence from all other countries that comprised the Muslim world. Thus, an Iraqi became a foreigner in Egypt. The rulers of each statelet became more keen to safeguard the Capitalist democratic system than the founders of the system itself. They became surrogates, watching over and guarding the system and constitution that the colonial powers had set up for them.

Kuasa-kuasa kafir penjajah mula melaksanakan undang-undang Barat secara langsung di tanah Muslim. Sebelum ini, mereka cuba melaksanakannya melalui sekutu-sekutu mereka di negara-negara Islam. Orang-orang kafir memulakan percubaan mereka untuk memperkenalkan undang-undang Barat pada separuh pertama abad ke-19. Mereka mula menggalakkan rakyat di Mesir supaya menerima undang-undang sivil Perancis bagi menggantikan Shari'ah, dan mereka berjaya berbuat demikian; Mesir mula melaksanakan sistem kehakiman Perancis pada tahun 1883. Undang-undang sivil Perancis yang lama diterjemahkan dan diundangkan, dan ia menjadi sistem baharu yang diterima pakai di Mesir, menggantikan Shari'ah di mahkamah. Langkah yang serupa bermula di dalam Negara 'Uthmaniyyah pada tahun 1856 dengan tujuan memperkenalkan undang-undang Barat di sana. Walau bagaimanapun, langkah ini tidak semudah di Mesir kerana Khilafah itu sendiri berpusat di Negara 'Uthmaniyyah.

The colonial disbelieving powers implemented Western laws directly on Muslim land. Previously, they had attempted to implement them through their collaborators in the Muslim countries. The disbelievers initiated their attempts to introduce Western laws in the first half of the 19th century. They began encouraging people in Egypt to adopt French civil laws so as to replace the Shari’ah, succeeding in doing so and Egypt began implementing the French Judicial system in 1883. The old French civil law was translated and enacted, it became the newly adopted system in Egypt replacing the Shari’ah in the courts. A similar move began within the ‘Uthmani State in 1856 with the aim of introducing Western laws there. However, this move was not as easy as in Egypt because the Khilafah itself was based in the ‘Uthmani State.

Namun, disebabkan kegigihan orang-orang kafir dan sambutan daripada kolaborator mereka, mereka berjaya memperkenalkan kanun keseksaan dan undang-undang baharu bukan Islam dalam bidang undang-undang jenayah dan perdagangan, dengan memperoleh Fatwa yang menyatakan bahawa undang-undang kufur ini tidak bercanggah dengan Islam. Konsep kodifikasi kemudian berakar umbi, dan Al Majalla (Kanun yang dikeluarkan pada tahun 1868 sebagai kanun urus niaga, disusun daripada pendapat-pendapat lemah daripada banyak mazhab, yang membenarkan keadaan tersebut) diterima pakai sebagai undang-undang. Al Majalla dikodifikasikan sebagai undang-undang. Sistem mahkamah dibahagikan kepada dua: 1) mahkamah Shari'yah, yang menggunakan hukum-hukum Shari'yah; 2) mahkamah sivil. Negara Islam menggunakan a.) undang-undang Barat, yang dibenarkan oleh beberapa Fatwa yang menyatakan bahawa undang-undang ini tidak bercanggah dengan Islam; b.) undang-undang Shari'ah selepas dikodifikasikan sebagai undang-undang dengan meniru proses Barat. Demikianlah dari segi undang-undang. Adapun perlembagaan, usaha-usaha untuk merangka perlembagaan baharu bagi Negara, dengan menjadikan perlembagaan Perancis sebagai sumbernya, dijalankan seiring dengan gerakan kodifikasi baharu. Usaha-usaha ini hampir berjaya pada tahun 1878, kecuali disebabkan tentangan sengit orang-orang Islam yang bangkit menentangnya dan menghentikannya. Namun, kegigihan orang-orang kafir penjajah, ditambah dengan kejayaan kolaborator mereka dan mereka yang terpedaya oleh budaya mereka, membolehkan gerakan untuk merangka perlembagaan muncul semula, dan kali ini berjaya dalam tugasnya. Perlembagaan itu dilaksanakan pada tahun 1908 dengan penerimaan dan pelaksanaan perundangan baharu. Semua negeri Muslim, kecuali Semenanjung Arab dan Afghanistan, akhirnya ditadbir secara langsung oleh undang-undang Barat. Maka, undang-undang Shari'ah ditinggalkan, dan ini bermakna pemerintahan kufur dikuatkuasakan dan pemerintahan Islam dibuang.

However, due to the disbelievers’ persistence, and the response of their collaborators, they succeeded in introducing the penal code and new non- Islamic legal and commercial laws by securing Fatawa which stated that these Kufr laws did not contradict Islam. The concept of codification then took root and Al Majalla (Code issued in 1868 as a canon for transactions compiled from the weak opinions of many Madhahib, which justified the situation) was adopted as a law. Al Majalla was codified as law. The court system was divided into two: 1) a Shari’yah court, using Shari’yah rules. 2) civil court, The Islamic State using a.) Western laws, justified by some Fatawa stating that these laws did not contradict Islam. b.) Shari’ah laws after being codified as a law in imitating western process. This was concerning the law. As for the constitution, moves aimed at drafting a new constitution for the State, using the French constitution as its source, were made in conjunction with the movement for new codification. These moves nearly succeeded in 1878 except for the fierce resistance of the Muslims who stood up to them and stopped them in their tracks. However, the colonial disbelievers’ persistence, coupled with the success of their collaborators and those who were seduced by their culture, enabled the movement for the drafting of a constitution to emerge once more and this time succeeded in its task. The constitution was put into practice in 1908 with its adoption and implementation of the new legislation. All Muslims lands, with the exception of the Arabian Peninsula and Afghanistan, came to be directly governed by Western laws3. Thus, the Shari’ah laws were abandoned and this meant that Kufr rule was enforced and the rule of Islam discarded.

Yang membantu cengkaman sistem kufur ke atas kaum Muslimin ialah hakikat bahawa penjajah telah mendasarkan strategi mereka pada pengubahan dasar pendidikan Negara Islam. Mereka merangka program pendidikan baharu untuk kaum Muslimin. Objektif kurikulum ini ialah untuk melahirkan individu yang berkepribadian Barat, iaitu seseorang yang berpandangan kapitalistik/sekular dalam mengatur urusan kehidupan. Program-program ini, termasuk yang terdapat di universiti Islam, masih berkuat kuasa hari ini di seluruh negara dunia Islam. Akibatnya, kita mempunyai ramai guru yang memastikan keselamatan program pendidikan ini. Mereka memegang jawatan berpengaruh, melaksanakan kehendak golongan kafir. Dasar pendidikan itu berasaskan dua prinsip.

What helped the rule of Kufr to strengthen its grip over the Muslims was the fact that the colonialists had based their strategy on changing the Islamic State’s education policy. They designed a new educational program for the Muslims. The objective of this curriculum was to produce individuals with a Western personality, i.e., someone with a capitalistic/secular outlook to regulating life’s affairs. These programs, including those in Islamic universities, are still in force today throughout all the countries of the Muslim world. As a result, we have many teachers that ensure the safety of these educational programs. They take up influential posts, carrying out the wishes of the disbelievers. The education policy was founded on two principles.

Prinsip pertama ialah memisahkan Deen daripada urusan duniawi kehidupan, yang secara semula jadi akan membawa kepada pemisahan Deen daripada Negara. Langkah ini juga dirancang untuk memastikan bahawa generasi muda Muslim akan menentang usaha mendirikan semula Negara Islam kerana ia akan bercanggah dengan asas yang mereka telah dididik.

The first principle was to separate the Deen from the temporal affairs of life, which would naturally lead to the separation of the Deen from the State. This measure was also designed to ensure that young Muslims would fight off the re-establishment of the Islamic State as it would contradict the basis upon which they had been educated.

3 Penterjemah - Ini benar sehingga tahun 1952, ketika buku ini diterbitkan. Namun, kini semua negeri Muslim ditadbir oleh undang-undang Barat.

3 Translator - This was true until 1952 when this book was published. However, now all Muslims lands are governed by Western laws.

Prinsip kedua adalah menjadikan keperibadian kafir penjajah sebagai sumber teladan utama bagi pemuda Muslim. Ini kemudian akan memudahkan minda mereka untuk dipenuhi dengan budaya dan maklumatnya. Langkah seperti ini bermakna memberi penghormatan kepada kafir itu. Ia bermakna mengagungkannya, serta usaha untuk meniru dan berkawan dengannya, walaupun dia seorang kafir penjajah. Ia juga bermakna memandang rendah dan menghina orang Muslim, supaya dia dijauhkan daripada mereka. Perasaan jijik yang ditunjukkan terhadapnya seterusnya menghalang sesiapa daripada mengambil atau mempelajari apa-apa daripadanya, dan secara semula jadi mendorong mereka untuk menentang usaha mendirikan semula Negara Islam.

The second principle was to make the personality of the colonial disbeliever the main source of emulation for young Muslims. This would then readily facilitate their minds to be imbued with his culture and information. Such a move entailed giving respect to the Kafir. It entailed glorifying him, and an attempt to emulate and befriend him, despite the fact that he was a colonial disbeliever. It also entailed holding the Muslims in contempt and disdain so that he was kept away from him. The feelings of disgust displayed towards him thus prevented anyone taking or learning anything from him and naturally compelled them to fight the reestablishment of the Islamic State.

Penjajah merasakan bahawa sukatan pelajaran sekolah, yang telah mereka rangka dan awasi dengan teliti, tidak lagi memadai. Mereka melangkah lebih jauh dengan menubuhkan sekolah-sekolah mubaligh yang berasaskan prinsip penjajahan mereka. Selain itu, pusat-pusat kebudayaan diberi tugas untuk menyebarkan orientasi politik yang menyesatkan. Akibatnya, suasana intelek di pelbagai pusat "pembelajaran" ini menyebabkan Ummah disuapkan dengan budaya yang menjauhkannya daripada memikirkan untuk mendirikan semula Negara Islam dan menghalangnya daripada berusaha ke arah tujuan tersebut.

The colonialists felt that the school syllabus, which they had designed and closely monitored, was not enough. They went further by establishing missionary schools based on their colonialist principles. In addition, cultural centers were tasked with the spreading of misguided political orientations. Consequently, the intellectual atmosphere in these various “learning” centers led to the Ummah being fed with the culture that led her away from thinking about reestablishing the Islamic State and prevented her from working towards that cause.

Pemisahan Deen daripada urusan kehidupan menjadi konsep yang tersebar luas di kalangan golongan intelektual. Bagi masyarakat lain, ia dizahirkan sebagai pemisahan Deen daripada politik, atau pengaturan urusan dan kepentingan harian mereka. Akibatnya, sebahagian intelektual mendakwa bahawa punca kemunduran umat Islam ialah keterikatan mereka dengan Deen, dan mereka berpendapat bahawa satu-satunya jalan untuk kebangkitan semula mereka ialah melalui nasionalisme. Yang lain pula mendakwa bahawa punca kemunduran umat Islam ialah ketiadaan akhlak. Berdasarkan dakwaan pertama, parti-parti politik nasionalis ditubuhkan dengan dakwaan bahawa ia mempunyai asas Islam. Ini hanyalah helah penjajah. Berdasarkan dakwaan kedua pula, beberapa kumpulan ditubuhkan atas asas akhlak, dakwah dan bimbingan kerohanian. Kumpulan-kumpulan ini mula berusaha ke arah kecemerlangan akhlak individu, dan tidak terlibat dalam politik. Kehadiran parti-parti dan pertubuhan-pertubuhan inilah yang terbukti menjadi halangan yang berkesan dalam usaha-usaha untuk menegakkan semula Negara Islam. Ia mengalihkan perhatian umat Islam. Selain itu, parti-parti ini juga ditubuhkan atas asas penjajah yang bercanggah dengan Islam, dan oleh sebab itu, secara tidak sengaja, ia menghalang penegakan semula Negara Islam.

Separating the Deen from life’s affairs became a widespread concept amongst intellectuals. For the rest of society, it was manifested as a separation of the Deen from politics, or the regulation of their daily affairs and concerns. As a result, some of the intellectuals claimed that the cause behind the decline of the Muslims was their attachment to the Deen and they claimed that the only path to their revival would be through nationalism. Others claimed that the cause behind the Muslims’ decline was the absence of morals. On the first count, nationalistic political parties were established, claiming that they had an Islamic basis. This was merely a colonialist ploy. On the second count, several groups were formed on the basis of morals, preaching and spiritual guidance. These began to work towards moral excellence of the individual, and not to get involved in politics. It was the presence of these parties and organizations that proved to be the effective obstacle in the efforts made to reestablish the Islamic State. They distracted the minds of the Muslims. In addition, these parties were also established on a colonialist basis that contradicts Islam, and because of this they inadvertently prevented the reestablishment of the Islamic State.

Untuk melindungi program-program politik yang baru diterima pakai, undang-undang baharu telah digubal. Sebahagian undang-undang digubal untuk menghalang penubuhan parti dan gerakan politik Islam. Terdapat undang-undang yang mengandungi klausa tertentu yang mengenakan sistem demokrasi ke atas parti dan gerakan politik, serta menetapkan bahawa mereka tidak boleh menghadkan keahlian mereka kepada mana-mana mazhab tertentu. Ini bermakna menubuhkan mana-mana kumpulan atau parti Islam di negara-negara Islam menjadi suatu kesalahan di sisi undang-undang, bimbang Negara Islam akan dilahirkan semula. Orang Islam tidak mempunyai hak untuk menubuhkan mana-mana parti atau gerakan kecuali pertubuhan kebajikan atau pertubuhan lain yang serupa. Mereka dilarang daripada terlibat dalam kerja politik berasaskan Islam. Sebahagian undang-undang yang diperkenalkan menganggap penubuhan parti politik Islam sebagai jenayah serius yang layak dihukum. Oleh itu, program-program politik yang disebarkan di dunia Islam, dengan bantuan undang-undang yang diterima pakai, tertumpu kepada mencegah pembentukan semula Negara Islam.

To safeguard the newly adopted political programs, new laws were drafted. Some laws were enacted to bar the establishment of Islamic political parties and movements. There were laws that included certain clauses which imposed a democratic system on political parties and movements, and specified that they should not restrict their membership to any particular sect. This meant that it became against the law to establish any Islamic groups or parties in Muslim countries lest the Islamic State should be reborn. Muslims had no right to establish any party or movement except charity organizations or other similar organizations. They were restricted from indulging in political work on the basis of Islam. Some of the laws that were introduced considered establishing Islamic political parties a serious crime that deserved punishment. The political programs propagated in the Muslim world, with the help of the adopted laws, were therefore, focused on preventing the reestablishment of the Islamic State.

Penjajah tidak berhenti di situ, malah terus menyibukkan kaum Muslimin dengan perkara-perkara remeh, dengan tujuan mengalihkan mereka daripada memikirkan Negara Islam. Mereka menggalakkan persidangan-persidangan Islam, yang berfungsi sebagai pengalih perhatian daripada kerja yang sebenar, iaitu dakwah Islam dan kembalinya cara hidup Islam di bawah naungan Negara Islam. Persidangan sebegitu menjadi cara yang berkesan bagi kaum Muslimin untuk melepaskan kekecewaan mereka, dan menjadi injap keselamatan untuk menyalurkan emosi Islam seseorang. Keputusan akan dibuat di persidangan-persidangan ini, disiarkan di dalam surat khabar, dan diumumkan di stesen radio, tetapi tidak pernah dilaksanakan.

The colonialists did not stop there but went on to occupy the Muslims with trivial matters, aiming to distract them from thinking about the Islamic State. They encouraged Islamic conferences which served as a diversion from the real work, i.e. the Islamic call and the resumption of the Islamic way of life under the umbrella of the Islamic State. Such conferences served as an effective way for the Muslims to vent their frustrations and provided a safety valve to channel one’s Islamic emotions. Decisions would be made at these conferences, published in the newspapers, and announced on radio stations, but never executed.

Penulis dan pensyarah juga digalakkan untuk membentangkan Negara Islam sebagai satu ancaman. Mereka mempromosikan konsep bahawa Islam tidak mengandungi sistem pemerintahan. Buku-buku dan rencana, yang ditulis oleh sebahagian Muslim upahan, diterbitkan dengan membawa konsep-konsep penjajah ini untuk menyesatkan orang Islam, memesongkan mereka daripada Deen mereka, dan daripada berusaha ke arah kembalinya cara hidup Islam menurut hukum-hukum Deen tersebut.

Writers and lecturers were also encouraged to present the Islamic State as a threat. They promoted the concept that Islam does not contain a ruling system. Books and essays, written by some hired Muslims, were published carrying these colonialist concepts in order to lead the Muslims astray, divert them from their Deen, and from working towards the resumption of the Islamic way of life according to the rules of that Deen.

Sejak menghancurkan Negara Islam, para penjajah terus berusaha keras meletakkan halangan di jalan untuk membangunkan semula Negara Islam. Mereka memusatkan usaha mereka untuk mencegah pembentukannya semula, setelah terlebih dahulu menghapuskannya dari muka bumi.

Since destroying the Islamic State, the colonialists have persevered in their bid to place obstacles in the way of the re-establishment of the Islamic State. They have concentrated their efforts to prevent its formation again after first having abolished it from the face of the earth.