Kwa Jina la Allah, Mwingi wa Rehema, Mwenye Kurehemu. Kwa zama.

In the Name of Allah Ar-Rahmaan Ar-Raheem By time.

Hakika mwanadamu yumo katika hasara.

Verily man(kind) is in loss.

Isipokuwa yule aliyeamini na kutenda mema na akausia haki na kuusia subira (Al-'Asr).

Except for the one who believes and acts righteous deeds and enjoins to the truth and enjoins to patience (Al-‘Asr).

Wakati wahyu ulipomshukia Mtume wa Allah ﷺ kwa mara ya kwanza, mkewe Khadijah (ra) alimpeleka kwa mjomba wake Waraqah Bin Nawfil ili amuulize kuhusu alichokiona na kukisikia Mtume ﷺ. Waraqah alisema: ‘Hakika huyu ndiye Naamoos (Malaika yule yule) aliyeshuka kwa Musaa Bin ‘Imraan. Ikiwa nitabaki hai hadi siku ambayo wewe utatolewa nje, basi nitakuunga mkono kwa nguvu’. Mtume ﷺ akauliza: ‘Ee mjomba, je, watanifukuza?’ Akajibu: ‘Ndiyo. Hakuwahi kutokea mtu aliyekuja na kitu kama ulichokileta lakini akakutana na uadui’.

When the revelation descended upon the Messenger of Allah (saw) for the first time, his wife Khadijah (ra) took him to see her uncle Waraqah Bin Nawfil to ask him about what the Messenger (saw) saw and heard. Waraqah said: ‘Indeed this is the Naamoos (same Angel) that came down upon Musaa Bin ‘Imraan. If I should remain alive till the day when you will be turned out then I would support you strongly’. The Messenger (saw) asked: ‘O Uncle, will they drive me out?’ He replied: ‘Yes. Never did a man come with something similar to what you have brought but was met with hostility’.

Mjumbe wa Allah ﷺ alisema: <<Gurudumu la kusaga la Uislamu linageuka, basi geukia popote linapogeuka. Hakika mamlaka na Qur’ani zitatengana, basi shikamana na Kitabu (Al-Qur'ani). Hakika viongozi waliopotoka na wanaowapotosha watachukua usimamizi wa mambo yenu. Mkiwafuata basi watakupotezeni, na mkiwapinga basi watawaua. Maswahaba wakauliza: Tufanye nini, ee Mjumbe wa Allah? Akasema ﷺ: Fanyeni kama walivyofanya wafuasi wa ‘Isa (as). Walipigiliwa misumari kwenye mbao na walikatwakatwa kwa misumeno. Naapa kwa yule ambaye roho ya Muhammad ﷺ iko mikononi mwake, kufa katika njia ya Allah ni bora kuliko kuishi katika kumwasi Yeye>> (Imepokewa na Abu Nu’aim katika ‘Dalaa’il An-Nubuwwa).

The Messenger of Allah (saw) said: <<The grinding wheel of Islaam is turning, so turn wherever it turns. Indeed the authority and Qur’aan will separate, so stick to the Kitaab (Al-Qur’aan). Indeed misguided and misguiding leaders will take over your affairs. If you follow them then they will lead you astray and if you opposed them they will kill you. The Sahaabah asked: What should we do O Messenger of Allah? He (saw) said: Do just as the companions of ‘Isaa (as) did. They were nailed to wood and they were split by saws. By the one in whose hand is Muhammad’s soul, death in the path of Allah is better than living in disobedience to him>> (Related by Abu Nu’aim in ‘Dalaa’il An-Nabuwwa’).

Zaidi ya hayo, Allah (SWT) aliwasimulia Mtume wa Allah ﷺ hadithi za Manabii ili amdhihirishie yale ambayo ndugu zake miongoni mwa Manabii walikumbana nayo ya kuchukiwa, kukataliwa, kukanushwa na kudhuriwa, na jinsi watu hao wenye azma kubwa walivyosimama imara mbele ya hayo. Hili lilikuwa ili kuimarisha moyo wa Mtume ﷺ na kuufanya uwe thabiti.

Additionally Allah (swt) narrated the stories of the Prophets to the Messenger of Allah (saw) to make evident to him that which his brothers from amongst the prophets were exposed to in terms of repulsion, disbelief, denial and harm and how those men of great determination stood up to this. This was in order to strengthen the heart of the Messenger (saw) and make it firm.

Allah (SWT) alimwambia (ﷺ):

Allah (swt) said to him (saw):

Basi subiri kwa uvumilivu kama wale Mitume waliokuwa na azma thabiti (Al-Ahqaaf 35).

So persevere with patience like those Messengers who possessed firm determination (Al-Ahqaaf 35).

Hii ni kwa sababu watu ni watu, na kazi ya kuleta mabadiliko inamaanisha kwamba watakabiliana na kukutana na yale yale waliyokabiliana nayo wale waliofanya kazi hii kabla yao zamani. Hii itajumuisha kutupwa kando, kukataliwa, kunyimwa, kuchukiwa na kupigwa vita. Kuhusiana na hili, maneno aliyoambiwa Nuhu (as) yanajitokeza.

This is because people are people and the work for change means that they will face and be exposed to the same as those who engaged in this work before them in the past. This will include being cast aside, being rejected, denied, repulsed and fought. In regards to this; the words that were spoken to Nuh (as) stand out:

Hatuoni wewe ila kama mtu kama sisi wenyewe, wala hatuoni wakufuata wewe isipokuwa wale ambao ni wa chini kabisa miongoni mwetu [na wanaokubali] mara ya kwanza kwa kupendekezwa (bila kufikiri). Wala hatuoni wewe ukiwa na ubora wowote juu yetu.

We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and who accept] at the first suggestion (without thinking). And we do not see you possessing any merit over us.

(Hud 27).

(Hud 27).

Huu ni ule ule ujumbe ambao wabeba da'wah wanautoa leo.

This is the very same speech that the Da’wah carriers of hear today.

Kwa hiyo, wale wanaojitahidi kuifufua Ummah yao, kuinua hadhi yake na hali yake, na kubadilisha yaliyomo ndani yake hadi Allah (SWT) abadilishe hali yake halisi:

Therefore those who are working to revive their Ummah, elevate their status and affair and change what is within it until Allah (swt) changes its reality:

Hakika Allah habadilishi hali ya watu mpaka wao wabadilishe yaliyomo ndani ya nafsi zao (Ar-Ra'd 11).

Verily Allah does not change what exists within a people until they change what exists within themselves (Ar-Ra’d 11).

Ni wajibu kwa wale wanaofanya kazi, kuchochea azma yao na kunoa akili zao ili waweze kukabiliana na adui yao na kuwashinda maadui zao, huku wakimfuata Mtume wa Allah ﷺ na kumtegemea Allah (SWT). Allah (SWT) amesema katika Kitabu Chake Kitukufu, ili kuwakumbusha waumini yale watakayokutana nayo katika mateso na yale watakayokabiliana nayo katika hatari:

It is obligatory upon those working, to fuel their determination and sharpen their wits so that they can counter their foe and defeat their enemies, whilst following the Messenger of Allah (saw) and relying upon Allah (swt). Allah (swt) has said in His Kitaab Al-‘Azeez to remind the believers of what they will come across in terms of suffering and what they will face in terms of dangers:

Na kumbukeni mlipokuwa wachache, mkidhoofishwa katika ardhi, mkiogopa kwamba watu wangekuteka nyara. Lakini Yeye aliwapa mahali pa usalama, akawatia nguvu kwa msaada Wake, na akawaruzuku vitu vizuri ili mpate kushukuru.

And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful (Al-Anfaal 26).

Kwa hakika, ni wajibu kwa yeyote anayetaka kuhuisha Ummah kuzingatia yale yaliyompata Mtume wa Allah ﷺ na masahaba wake watukufu (rah), kiwango ambacho Allah (SWT) aliwajaribu na kuwapima, na jinsi walivyosimama imara mbele ya majaribu hayo. Jinsi walivyopambana na nafsi zao, na jinsi walivyoijenga juu ya yale aliyoyafanya Allah (SWT) kuwa ya lazima kwa upande wa elimu (‘Ilm) na matendo (‘Amal). Elimu ya kile kinachohitajika na kile kinachoitwa kuelekea, na matendo ya kuleta hayo katika uhalisia wa maisha. Haya hutekelezwa pamoja na kila kinachodaiwa kwa upande wa uthabiti, subira na juhudi, huku ukikubali kila kinachokuja kama mitihani na mateso. Hii ni kwa sababu kuandaa nafsi na kuiweka katika nafasi kuu ya wajibu na uongozi wa Ummah huu hufanya elimu ya kile wajibu huo unavyodai kuwa jambo lisilokwepeka na lisilo na budi.

Indeed it is incumbent upon anyone desiring to revive the Ummah to take into account that which befell the Messenger of Allah (saw) and his noble companions (rah) , the extent to which Allah (swt) put them on trial and tested them and how they stood up to this. How they struggled with their Nafs and built it upon that which Allah (swt) had made obligatory in terms of knowledge (‘Ilm) and action (‘Amal). Knowledge of what is needed and what is being calling to, and action to bring that into the reality of life. This is performed with all that is demanded in terms of tenacity, perseverance and effort whilst taking all that comes in terms of trials and afflictions. This is because the preparation of the Nafs (elf) and placing it in the central position of responsibility and leadership for this Ummah makes knowledge of what this responsibility demands an inevitable and indispensable.

Miongoni mwa wajibu mkubwa zaidi ambao uwajibikaji na uongozi unauhitaji ni wajibu wa kuwahudumia zaidi ya Waislamu bilioni moja, na wajibu wa baadaye wa kushughulikia mambo ya dunia nzima, ili maneno ya Allah (SWT) yatimie:

From amongst the greatest obligations that responsibility and leadership demands is the responsibility of attending to over one thousand million Muslims and the future responsibility of attending to the affairs of the entire world, so that the words of Allah (swt) can be realised:

Na hivyo ndivyo tulivyokufanya wewe kuwa umma wa wastani (wenye uadilifu) bora kabisa, ili uwe shahidi juu ya watu, na Mtume awe shahidi juu yenu (Al-Baqarah 143).

And as such we have made you the best (just) nation in order for you to be witnesses over mankind and the Messenger a witness over you (Al-Baqarah 143).

Miongoni mwa wajibu mkubwa unaodaiwa na uwajibikaji ni kutafuta elimu ya yale yanayohitajika na yanayohitajiwa. Vinginevyo, mtu mwenye jukumu atawezaje kuwajibika juu ya watu ikiwa hajui jukumu hilo ni nini na linahusisha nini? Na itawezekanaje watu kuongozwa na mtu huyu mwenye jukumu ilhali hajui ni mwelekeo gani anapaswa kuwaongoza? Aliyesema: "Ummah haumpi uongozi wake mjinga wala mwoga" alisema kweli. Hata hivyo, hii haimaanishi kwamba mtu anapaswa kukaa kimya hadi awe na elimu juu ya kila jambo. Badala yake, jambo hilo kwa mtazamo wa mtu binafsi linahusu kufanya azma thabiti ya kujua yale ambayo ni lazima ayajue na yale anayohitaji ili kutekeleza jukumu lake, na kufanya kazi kulingana na elimu iliyomfikia na aliyoielewa. Mtume wa Allah ﷺ alikuwa akifikisha alichosikia kutoka kwenye Wahyi na alichoteremshiwa kutoka kwa Rabb wake, bila ya kusubiri kukamilika kwa elimu, na aliendelea na Da'wah, ufikishaji na utekelezaji kwa miaka ishirini na mitatu. Alikuwa akifikisha Aya, Sura au Hadithi mara tu Wahyi ulipoteremka, na alisema ﷺ:

From amongst the greatest obligations that responsibility demands is the acquisition of knowledge for what is required and needed. Otherwise how can the responsible person be responsible over a people if he does not know what this responsibility is and what it entails? And how is it possible for the people to be led by this responsible person whilst he is unaware of what direction he should be leading them? The one who said: ‘The Ummah does not give its leadership to the ignorant or the coward’ spoke the truth. This does not mean however that the person should remain silent until he has knowledge about everything matter. Rather the issue from the perspective of the person revolves around making the firm resolution to know what is necessary to know and what he requires in order to fulfil his responsibility and to undertake the work in accordance to the knowledge that has reached him and he has understood. The Messenger of Allah (saw) used to convey what he heard from the Wahi (revelation) and what was revealed to him from His Rabb whilst not waiting for the completion of the knowledge and he continued in the Da’wah, conveyance and implementation for twenty-three years. He would convey the Aayah, Surah or Hadeeth as soon as the Wahi had descended and he (saw) said:

<<Nifikishieni kutoka kwangu hata kama ni aya moja>> (Al-Bukhaari, Ahmad, At-Tirmidhi kutoka kwa Ibn ‘Umar (ra)).

<<Convey from me and even if it is one Aayah>> (Al-Bukhaari, Ahmad, At-Tirmidhi from Ibn ‘Umar (ra)).

Na yeye (ﷺ) pia alisema: <<Allah na amwangaze mtu anayesikia Hadithi kutoka kwangu, akaihifadhi ili aweze kuifikisha. Huenda mtu anayebeba Fiqh (elimu/ufahamu) akaifikisha kwa mtu mwenye Fiqh zaidi kuliko yeye, na huenda mbebaji wa Fiqh hii asiwe Faqeeh (mtu mwenye elimu)>> (Imaam Ahmad katika Musnad yake, na At-Tirmidhi, kutoka kwa Ibn Mas'ood (ra).

And he (saw) also said: <<May Allah illuminate the person who hears a Hadeeth from me and memorizes it so that he can convey it. It may be that a person who carries Fiqh (knowledge/understanding) conveys it to someone with more Fiqh than that person and it may be that the carrier of this Fiqh is not a Faqeeh (A knowledgeable person)>> (Imaam Ahmad in his Musnad and At-Tirmidhi from Ibn Mas’ood (ra).

Kwa upande wa mtu binafsi, kama ilivyo kwa Kutlah, ni miongoni mwa majukumu yake makubwa kuelewa na kufahamu yanayohitajika na kuhitajiwa, na kuelewa kikamilifu wajibu wake, kutambua nafasi yake, na uwezekano wa kuchukua uongozi juu ya vijana wake, Ummah wake, na hata dunia pale inapoingia katika wigo wa wajibu wake halisi. Hivyo, ni jambo la lazima na lisiloepukika kuweka mpango wa msingi (blueprint) na mipango kamili ya kina kuhusu kile inachotaka kuwalea na kuwafundisha vijana wake, ili iweze kupata imani na kuaminiwa na Ummah na kuwaongoza kulingana na mpango huo, huku ikielewa kikamilifu kinachotokea duniani kote kwa mujibu wa uhalisia na matukio. Hii ni ili Kutlah iweze kutoa suluhisho na tiba zinazofaa, zilizo sahihi na zenye msingi imara, ikitambua kwamba uhalisia na matukio daima yanabadilika na hayakomi kubadilika. Kuchukua msimamo kuhusu uhalisia na matukio haya huku ikitoa suluhisho na tiba ni jambo la lazima, kwa kuzingatia kuufuata mfano wa yale yaliyokuja katika Qur’aan. Hii ni kwa sababu Qur’aan iliteremshwa kulingana na uhalisia na matukio, ilifichua njama na mipango iliyokuwa ikipangwa, na ilishughulikia yaliyotokea kiakili, kiasi kwamba ilimzungumzia hata yule aliyemkataza mwingine kusali (Swalaah).

This relates to an individual, as for the Kutlah, then it is also of its greatest obligations to understand and be aware of what it requires and needs and to fully comprehend its responsibility, understand its position and the possibility of it taking the leadership over its youth, Ummah and even the world when it comes within the realm of its actual responsibility. This makes it essential and indispensable to put down a blueprint and complete detailed planning in regards to what it wants to culture and raise its youth with and so that it can earn the trust and confidence of the Ummah and lead her in accordance to the planning, whilst fully comprehending what is happening in the world around her in terms of realities and events. This is so that the Kutlah is capable of presenting suitable solutions and treatments that are sound and correct whilst realising that the realities and events are always changing and never stop changing. Adopting a position towards these realities and events whilst presenting solutions and treatments is a necessary matter in respect to following the example of what came in the Qur’aan. This is because it was revealed upon the realities and incidents, it exposed the schemes and conspiracies that were being hatched and it addressed what happened intellectually, to the extent that it even addressed the one who forbade another to perform the Salaah:

Je, umemwona yule anayekataza, mja anaposwali (Al-'Alaq 9-10).

Have you seen the one who forbids, a slave when he prays (Al-‘Alaq 9-10).

Kwa hiyo, Kutlah lazima itoe wazi msimamo wake kuhusiana na matukio na hali halisi, na lichukue misimamo na mitazamo ambayo ni wajibu wake kuichukua, bila kuogopa matokeo yake wala chochote kingine isipokuwa Allah (SWT). Kwa sababu hiyo, Kutlah haimhurumii mtawala wala kumsifu kupita kiasi na kumfanyia unafiki kiongozi, na hainyamazi juu ya Munkar (uovuulio wazi).

Therefore the Kutlah must openly express its view in relation to the events and realities and adopt the positions and stances that it is obligatory for it to take whilst not fearing the consequences or anything other than Allah (swt). As such the Kutlah does not sympathise with the ruler or adulate and fawn the leader and it does not remain silent over a Munkar (clear wrong):

Allah (SWT) anasema:

Allah (swt) says:

Wanatamani wewe ulegee/upunguze msimamo [wako], nao wangelegea [kwako] (Al-Qalam 9).

They wish that you would soften/compromise [in your position], so they would soften [toward you] (Al-Qalam 9).

Hii ndiyo maana ya Nafs inayojitahidi kwa elimu na subira mbele ya dhiki zote. Hili linaonyeshwa katika mifano ya Bilaal Al-Habashiy na Khabbab Bin Al-‘Aratt (rah), ambao wote wawili walivumilia kupigwa vikali na mateso mengi, kiasi kwamba mmoja wao alilipeleka suala la mateso yao kwa Mtume wa Allah ﷺ, naye akajibu kwa kusema: <<Nina matumaini kwa Allah kwamba mwanamke ataweza kusafiri kati ya Yemen na Al-Furaat (Iraq) bila kuogopa chochote isipokuwa Allah na mbwa mwitu wa kondoo>>. Haya yalikuwa masomo ambayo Mtume wa Allah ﷺ aliwapandikiza Maswahaba wake (rah) ili waweze kuinuliwa hadi kiwango cha uwajibikaji na uongozi. Kuhusu kauli yake ﷺ kwa familia ya Yaasir:

This is the meaning of the Nafs that strives with knowledge and patience in the face of all hardships. This is demonstrated in the examples of Bilaal Al-Habashiy and Khabbab Bin Al-‘Aratt (rah), who both endured severe beating and much suffering to the extent that one of them raised the issue of their suffering to the Messenger of Allah (saw) and he responded by saying: <<I have hope in Allah that a girl will be able to travel between Yemen and Al-Furaat (Iraq) without having to fear anything but Allah and he sheep>>. These were lessons that the Messenger of Allah (saw) inculcated into his Sahaabah (rah) so that they could be raised to the level of responsibility and leadership. As for his (saw)’s statement to the family of Yaasir:

"Vumilia kwa subira, enyi familia ya Yaasir, kwani hakika mahali penu pa kukutana ni Peponi" (Ibn Hisham).

<<Persevere in patience O family of Yaasir for verily your appointed destination is Paradise>> (Ibn Hisham).

Ambayo ilifuatiwa na jibu la Sumayyah, ambalo alisema:

Which was followed by the reply of Sumayyah in which she said:

"Ni kana kwamba naiona mbele yangu, Ewe Mjumbe wa Allah ﷺ."

<It is as if I can see it in front of me O Messenger of Allah>.

Hili ni somo jingine, la aina tofauti, ambalo linahusu kuvumilia madhara na kustahimili kwa subira mbele ya magumu.

So this represents another lesson, of a different kind, which relates to enduring the harm and persevering patiently in the face of hardships.

Yafuatayo yanahusu aina mbalimbali za mateso yanayokumbana nayo mtu anapojishughulisha na kazi hii:

The following relates to the different types of suffering that are faced when engaging in this work:

Mshairi alisema: Dhulma (ukandamizaji) anayoipata mtu mikononi mwa wale walio karibu naye ni kali zaidi kwa mara nyingi.

The poet said: The Zhulm (oppression) suffered at the hands of those who are close (in relation) is more severe many times over.

Aina hii ya mateso inatokana na Sunnah ya Allah (SWT) kuhusu viumbe vyake, na Yeye alimsimulia Mtume wake yale yaliyowapata Manabii waliomtangulia. Kwa mfano, Sayyidina Nuhu (AS) alifanyiwa mtihani na kujaribiwa kuhusu mke wake na mwanawe.

This type of suffering is from the Sunnah of Allah (swt) in regards to his creation and He narrated upon His Messenger what had happened with the Anbiyaa’ (Prophets) who preceded him. So there is the example of Sayyidunaa Nuh (as) who was put on trial and tested in respect to both his wife and son:

Allah (SWT) anasema:

Allah (swt) states:

Allah anatoa mfano wa wale waliokufuru: mke wa Nuhu na mke wa Lutu. Walikuwa chini ya watumishi wawili miongoni mwa waja wetu wema, lakini wakawasaliti.

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them (At-Tahreem 10).

Na Yeye (SWT) anasema:

And He (swt) says:

Na Nuhu akamwita mwanawe, aliyekuwa mbali nao: "Ewe mwanangu, panda pamoja nasi wala usiwe pamoja na makafiri." Lakini (mwana) akasema, "Nitajilinda kwenye mlima utakaonilinda na maji." (Nuhu) akasema: "Leo hakuna mlinzi kutokana na amri ya Allah, isipokuwa yule ambaye Yeye amemrehemu." Mawimbi yakawatenganisha, akawa miongoni mwa waliozama. (Hud 42-43).

And Nuh called to his son who was apart [from them]: "O my son, come aboard with us and be not with the disbelievers. But] he said, "I will take refuge on a mountain to protect me from the water." [Nuh] said: "There is no protector today from the decree of Allah, except for whom He gives mercy." And the waves came between them, and he was among the drowned (Hud 42-43).

Na Yeye (SWT) aliteremsha habari za mataifa mbalimbali na yale waliyowatendea manabii waliotumwa kwao, ikiwemo yale yaliyosimuliwa kuhusu Bani Isra'il, walichokifanya, na jinsi walivyowaua manabii bila haki yoyote wala sababu yoyote ya kuhalalisha.

And He (swt) revealed the stories of the different nations and what they did to the prophets who had been sent to them including what was narrated about Bani Isra’eel, what they did and how they killed the prophets without any right or justification.

Ni jambo la kawaida na dhahiri kutarajia kwamba watu watakuwa na uadui dhidi ya wazo jipya linalolenga kubadilisha namna na mtindo wa maisha wanayoishi na waliyoyakubali, na watasimama kizuizi mbele yake. Kwa kawaida watapinga chochote kinacholenga mabadiliko kamili ya mahusiano yanayowaunganisha pamoja, na ambayo jamii yao imejengwa juu yake, na maslahi yao na mifumo yao imejengwa juu yake, pamoja na yale ambayo hisia na mihemko yao imeungana juu yake. Na katika Mtume wa Allah ﷺ tunaye mfano bora wa uhalisia huu, kwani si mwito wake wa umoja wa Allah na kumwabudu Yeye ndio uliochochea hasira ya Quraish na Waarabu. Hii ni kwa sababu kabla yake walikuwepo wengine waliokuwa wakifanya hivyo, kama Jamaa’ah Al-Hanafiyah (kundi la wamoja wa Mungu), ambalo lilijumuisha watu kama Waraqah bin Naufil na Qas bin Saa’idah Al-Iyaadi, waliokuwa wakiwahutubia watu sokoni Ukaazh wakisema: ‘Qas anaapa kwa Allah, hakuna dhambi ndani yake, kwa Allah ni Dini iliyo bora kuliko Dini mnayoifuata.’ Licha ya hayo, Waarabu hawakuwa na uadui dhidi yake wala hawakusimama kumpinga, na hii ni kwa sababu hakusimama kinyume na mahusiano yaliyokuwepo baina yao, wala hakupinga maslahi yao wala mtindo wao wa maisha.

It is a natural and obvious matter to expect the people to be hostile to and stand in the way of any new idea that aims at changing the model and style of life that they are living and have adopted. They will naturally oppose anything which targets a complete change in the relationships that connect them together and upon the basis of which their society has been formed and their interests and systems have been built, in addition to that which their feelings and sensations have unified upon. And we have in the Messenger of Allah (saw) the best example of this reality as it wasn’t his invitation to the oneness of Allah and His worship that stirred the anger of the Quraish and the Arabs. This is because there were others before him who used to do this like the Jamaa’ah Al-Hanafiyah (the monotheistic group) who included the likes of Waraqah Bin Naufil and Al-Qas Bin Saa’idah Al-Iyaadi who used to address the people in the market of ‘Ukaazh and say: ‘Qas swears by Allah, there is no sin in him, to Allah belongs a Deen that is better than the Deen that you are following’. Despite this the Arabs were not hostile towards him nor did not stand against him and this is because he did not stand in opposition to and challenge the relationships that existed between them, nor did he stand against their interests or their model of living.

Lakini walipoisikia Mtume wa Allah ﷺ akiwaambia: <<Semeni Laa Ilaaha Illallah nanyi mtafanikiwa>>, na walipoyasikia yale yaliyoteremka kwake katika aya za Qur'aan, walitambua matokeo ya hilo, na ikawa wazi kwao kwamba alikuwa anataka kubadilisha mtazamo wao kuhusu maisha, kubomoa mfumo wao wa sasa na kujenga mfumo mpya juu ya msingi mpya na mtazamo mpya wa maisha. Hilo lingeleta mwisho wa maslahi yao, uongozi wao, na lingefanya mamlaka ya kutawala iwe ya Allah na si yao. Kwa hiyo uasi wao, uadui wao, na juhudi zao za kuimaliza Da'wah zilijengwa juu ya kutambua huku. Mapambano yalikuwa kati ya Mtume wa Allah ﷺ na masahaba wake (ra) upande mmoja, na Quraysh na Waarabu upande mwingine. Wanyonge waliteswa kama Bilaal, 'Ammaar, Yaasir, Sumayyah na 'Abdullah Ibn Mas'ood miongoni mwa wengi wengine (ra), huku wale waliokuwa na uwezo walihama kama Ja'far, 'Uthmaan na Abdullah Bin Jahsh miongoni mwa wengine (ra). Na ni maelezo mazuri kiasi gani ambayo Mola wa viumbe amelitolea hali hii ya mateso na malipo ya subira na uvumilivu pale asemapo (swt):

Lengo ni kuanzisha Uislamu ndani ya uhalisia wa maisha, ambayo ina maana ya kufanya hukumu za Uislamu ziwe kanuni inayoongoza tabia na mwenendo wa watu, pamoja na kufanya hukumu za Kiislamu kuwa msingi wa kinachodhibiti mahusiano yaliyopo ndani ya jamii. Pia ina maana ya kufanya mamlaka kuwa ya Shari'a (sheria ya Kiungu ya Kiislamu), na kuubeba Uislamu hadi duniani mpaka hoja na ushahidi vimethibitishwa kwa wanadamu, na watu kutolewa gizani na kuingizwa kwenye nuru. Hii ndiyo maana ya kuleta Uislamu katika uhalisia wa maisha, na maana ya kujenga Ummah, kubadilisha msingi ambao jamii imesimama juu yake, na kuanzisha Dola inayochukua jukumu la kutekeleza na kutumia Uislamu ndani ya nchi na kuubeba kama mwito kwa ulimwengu.

The objective is to establish Islaam within the reality of life which means making the rulings of Islaam the regulator of the people’s behaviour and conduct, in addition to making the Islamic rules the basis of what regulates the relationships that exist within the society. It also means making the sovereignty belong to the Shar’a (Divine Islamic legislation) and to carry Islaam to the world until the proof and argument has been established upon mankind and the people have been taken out of the darkness and brought into the light. This is what bringing Islaam into the reality of life means and what it means to build an Ummah, change what the society is upon and to establish a State that takes over the responsibility to apply and implement Islaam internally and to carry it as an invitation to the world.

Kazi hii inalenga kujenga Ummah na kubadilisha mawazo na hisia ambazo jamii imejengwa juu yake. Kazi hii inamaanisha kwamba uovu wa mahusiano yaliyopo unawekwa wazi na kudhihirishwa kwa watu, iwe ni mahusiano yaliyopo kati ya watu wenyewe kwa wenyewe, au mahusiano yaliyopo kati ya watu na mamlaka ya utendaji na utawala, au uovu wa mahusiano kati ya mamlaka ya utendaji na taasisi nyingine na idara nyingine. Kazi hii ikifanywa, hata kama ingefanywa kwa kutumia nguvu ya fikra peke yake, ambapo mstari ulionyooka unawekwa mbele ya mstari uliopotoka, bado ingewasumbua na kuwachochea wale waliowekwa katika nafasi za mamlaka na wanaohusika na utekelezaji wa mfumo. Itawachochea hasira zao na kuwasukuma kujaribu kuimaliza Da’wah hii kwa kutumia mitindo mbalimbali, ambayo kidogo na nyepesi kabisa kati yake ni kifungo. Hii ni kwa sababu wao wanaelewa na kutambua kwamba kuwepo kwa fikra hii ndani ya Ummah kungemaanisha kutoweka kwa mamlaka yao ya utawala na mwisho wa maslahi yao.

The work aims to build an Ummah and to change the thoughts and sentiments that the society is established upon. This work means that the corruption of the standing relationships is made evident and clear to the people, whether these are relationships that exist between the individuals amongst themselves or relationships that exists between the people and the executive body and authority, or the corruption of the relationships between the executive body and the other institutions and departments. If this work was undertaken and even if it was only undertaken by utilising the power of thought alone where the straight line is presented in front of the crooked line, this work would still unsettle and provoke those who have been placed in the positions of authority and are responsible for the implementation of the system. It will provoke their anger and push them towards attempting to finish off this Da’wah using many different styles to achieve this, the least and lightest of which is imprisonment. This is because they comprehend and realise that the existence and presence of this thought within the Ummah would mean for them the disappearance of their ruling authority and the end to their interests.