Ukoloni ni njia ya itikadi ya kibepari ya kueneza na kuisambaza, na kuileta katika uhalisia wa maisha. Hii inamaanisha kuenea kwa utawala na ukuu wake wa kijeshi, kisiasa, kifikra, kiuchumi na kitamaduni. Kama vile ukoloni ulivyo njia ya kueneza itikadi hiyo na kuifanya iwepo katika uhalisia wa maisha, pia ni chombo cha kupora maliasili za nchi, kuiba hazina zao na kunyonya damu ya watoto wa ardhi hiyo. Hii ndiyo njia ya msingi ya kueneza itikadi ya kibepari, na ndiyo hasa njia waliyoitumia kueneza itikadi yao ndani ya ulimwengu wa Kiislamu.

Colonialism is the method of the capitalist ideology to spread and propagate it, and to bring it into the reality of life. This means the spread of its military, political, intellectual, economic and cultural hegemony and dominance. Just as it is the method for spreading the ideology and making it exist in the reality of life it is also a means for looting the natural resources of the lands, plundering their treasures and sucking the blood from the sons of the land. This is the fundamental method for propagating the capitalist ideology and it is the exact method that they have used for spreading their ideology within the Islamic world.

Wakakusanya majeshi, wakaunda miungano, wakawatiisha mawakala wao pamoja na wale waliokuwa na matamanio miongoni mwa wana wa Ummah, kisha wakatangaza vita ambavyo waliviita Vita vya Kwanza vya Dunia. Hapo ndipo nchi zote za kikafiri, isipokuwa Ujerumani, zilipokusanyika pamoja ili kuiangamiza Khilafah na kuondoa mamlaka ya Waislamu. Baada ya kufanikisha hilo, walieneza udhibiti wao wa kijeshi juu ya maeneo ya Waislamu. Waligawanya maeneo hayo kwanza ili nguvu zao na uwezo wao upotee endapo wangetambua uzito wa kilichotokea na ukatili waliosaidia kuufanikisha au walionyamaza wakati ukitendeka. Kisha, baada ya kuyararua maeneo hayo na kuyagawanya, walielekeza nguvu zao katika kupanua udhibiti wao wa kisiasa na utawala wao. Hivyo wakawaweka mawakala wao na wafuasi wao kuwa watawala juu ya shingo za Waislamu, ambao wakawa wanaamrishwa kwa amri zao na kutekeleza sera zote walizozitaka. Waliweka mikono yao juu ya uwezo wa ardhi na maliasili zake, huku wakitekeleza mfumo wa kiuchumi waliouhitaji. Mawakala hao walitia saini mikataba ya kiuchumi iliyowawezesha kupata rasilimali, ikiwemo mikataba mibaya na ya kudharauliwa kuhusu mafuta. Wakaendelea kupanua ushawishi wao wa kifikra na kitamaduni, na wakawakabidhi walinzi wao kutekeleza waliyoyataka, ili jamii ijengwe na itikadi ipandikizwe ndani yake waziwazi kulingana na umbo walilolitaka na kwa kiwango walichokitaka.

So they mobilized the armies, they made alliances and they subjugated the agents and those had desires from amongst the sons of the Ummah and they declared a war which they called the First World War. This is when all of the states of disbelief with the exception of Germany gathered together to destroy the Khilafah and remove the authority of the Muslims. After they accomplished that, they spread their military control over the Muslim regions. They divided them first so that their power and strength would be lost in case they realised the seriousness of what happened and the atrocity that they had helped to achieve or had been silent whilst it was taking place. Then after tearing up the regions and dividing them, they then focused on extending their political control and hegemony. So they established their agents and supporters as rulers over the necks of the Muslims who proceeded to be commanded by their commands and to implement all the policies that they desired. They placed their hands over the capabilities of the lands and their natural resources whilst they enforced the economic system that they wanted. These agents signed economic agreements that enabled them to obtain the resources including the despicable agreements in regards to the oil. They proceeded to extend their intellectual and cultural influence and they entrusted their wardens to implement what they wanted so that the society could be built and the ideology firmly implanted within it openly according to the form that they wanted and by the amount that they wanted.

Kwa kuwa utamaduni una athari kubwa zaidi juu ya fikra za binadamu na huathiri mwenendo wa maisha, walijikita katika kulazimisha utamaduni wao juu ya watu, wakaweka elimu na mitaala ya kitamaduni kwa msingi wa falsafa yao ya ‘kutenganisha Dini na maisha’, ambayo inawakilisha mtazamo wao juu ya maisha. Ili kuharakisha kujikita na kuenea kwa jambo hili, walianzisha shule na vituo vya elimu katika kila mji, kila mji mdogo na kila kijiji. Ukweli kwamba miji mingi na vijiji vingi havikuwa na shule tayari uliwasaidia na kulifanya jambo hili kuwa rahisi, na hili lilitokana na usimamizi mbaya wa mambo ya kijamii ya watu uliofanywa na mamlaka katika kipindi cha kudorora kilichotangulia kuanguka kwa Khilafah. Hali hii iliwafanya watu wakubali kwa urahisi vitendo hivyo, huku wakishindwa kutambua nia na malengo ya kweli yaliyokuwa nyuma yake.

As the culture has the greatest affect over the human thought and influences the course of life, they focused upon enforcing their culture upon the people and they put down education and cultural curricula upon the basis of their philosophy of ‘the separation of the Deen from the life’ which represents their viewpoint in life. To speed up the concentration and spread of this they established schools and educational centres in every city, town and village. The fact that most of the towns and villages did not already have schools helped them and made this matter easier and this was the result of the bad caretaking of the people’s societal affairs by the authority in the period of decline preceding the fall of the Khilafah. This made the people warm to the likes of these actions whilst they did not perceive the true intentions and objectives that lay behind them.

Walilazimisha mitaala waliyokuwa wameiandaa kwenye shule na vituo vya elimu, na waliwalazimisha kushikamana nayo, huku wakikataza kabisa kuacha hata kidogo kutoka kwenye mitaala na programu walizokuwa wameziweka. Kwa kuangalia mitaala ya kiutamaduni waliyoiweka, tunaona kwa mfano somo la Dini. Kwa hiyo ukoloni haukuzuia kufundishwa kwa Dini; bali walifanya kinyume chake kwa kuifanya kuwa somo la msingi shuleni. Hata hivyo, waliifundisha kwa namna waliyoikusudia wao, hivyo Dini haikuwa na mchango katika mambo ya kisiasa na mambo ya maisha, bali ilihusu tu mambo ya Akhera na uhusiano baina ya mtu na Mola wake. Mtaala ulikuwa umewekewa mipaka kwenye itikadi, ibada na maadili, na haikuruhusiwa mtaala huo kujumuisha mifumo ya kisiasa au ya kiuchumi, wala kujadili uhalisia wa kisiasa. Hivyo Dini imetenganishwa na siasa na kuondolewa kutoka dola: "Mpe Kaisari yaliyo ya Kaisari, na Mungu yaliyo ya Mungu," huku kuleta Dini katika mambo ya utawala kunachochea Fitna (fujo) na vita na kuleta majanga na misiba! Hii ni kwa sababu Ulaya iliteseka kutokana na kuingiliwa kwa dini, na ikawavuta kwenye vita vilivyodumu kwa mamia ya miaka, wala hawakuinuka wala kustawi isipokuwa baada ya kuiondoa Dini kwenye siasa na dola. Ndivyo mtaala wa somo la Dini ulivyopaswa kwenda. Ilikuwa ni lazima kwa wale waliopewa jukumu la kuandika maelezo ya mtaala kushikamana kikamilifu na kanuni hii, na hili ndilo lililolazimishwa na kusimamiwa kwa watu wote kwa ujumla.

They enforced curricula that they had prepared upon the schools and educational centres and compelled them to stick to them whilst not allowing a single departure from the curricula and programmes that they had laid down. By taking a glance at the cultural curricula that they laid down we find for example the subject of Deen (Religion). So the colonialism did not prevent the teaching of the Deen and indeed they did the opposite by making it a fundamental subject in the schools. However they taught it in the manner that they intended for the Deen so the Deen had no input in political affairs and the affairs of life but rather it only related to the affairs of the hereafter and the relationship between the individuals and their Lord. The curriculum was therefore restricted to the beliefs, worships and morals and it was not permitted for this curriculum to include within it the political or economic systems or discuss political realities. So the Deen is separated from politics and taken away from the State: ‘Give to Caesar what is to Caesar and to Allah what belongs to Allah’ whilst bringing the Deen into the matters of ruling instigates Fitnah (unrest) and wars and brings calamities and scourges! This is because Europe suffered from the interference of the religion and it pulled them into wars that lasted for hundreds of years and they did not revive or elevate except after they had taken the Deen away from politics and the State. This was how the curriculum for the subject of the Deen had to proceed. It was necessary for those entrusted with writing the details of the curriculum to stick firmly to this principle and this is what was obliged and enforced upon the people as a whole.

Kwa upande wa somo la historia, kanuni ya msingi kwake ilikuwa ni kuifanya historia ya Ulaya kuwa mfano na kielelezo kinachopaswa kuigwa, na haiba ya Magharibi kuwa mfano wa juu kabisa unaopaswa kuigwa. Walidai kwamba "Magharibi mna mifano bora kabisa", huku wakionyesha kwa vidole vyao hali ya nchi hizo zilizoendelea na kufufuka. Basi kanuni ya msingi na msingi wa mtaala wa historia ulijengwa juu ya mambo mawili. La kwanza: Kutoa picha inayong'aa na yenye mwanga kuhusu Ulaya, kufufuka kwake, historia yake na haiba zake, ikiwemo wanafikra wake. La pili: Historia ya Umma wa Kiislamu waliiwasilisha kwa namna ile ile ambayo Waorientalisti waliiwasilisha na kuiandika. Kwa hiyo hawakuacha tukio lolote la Fitna lililotokea, wala tofauti au mapambano yaliyotokea kuhusu utawala na mamlaka, isipokuwa waliliibua na kulifanya lijulikane sana. Walimfanya Muislamu mchanga ajione kuwa na aibu kwa historia yake, na alikuwa akiwaza Vita vya Ngamia, vya Siffin na Marj Dabiq miongoni mwa vingine, pamoja na ushindani kati ya Makhalifa, na mauaji ya 'Uthmaan, 'Umar na 'Ali (rah) miongoni mwa mambo mengine yaliyomfanya Waislamu wahisi dharau na chuki kuelekea matukio haya, hata kwa kusikia tu habari zake. Hili lilikuwa ili hali ifike kiwango ambacho Muislamu asiweze kuiangalia historia yake isipokuwa kupitia miwani ya picha hii ya huzuni na giza iliyowasilishwa kwake.

As for the subject of history, then the fundamental principle for it was to make the European history the example and model that needs to be emulated and the western personality the highest example that must be imitated. They claimed that ’In the West you have the best of examples’ whilst pointing with their fingers to the reality of those lands which are elevated and revived. So the fundamental principle and basis for the history curriculum was established upon two points. The first: To provide a glowing and shining image of Europe, its revival, its history and it personalities including its thinkers. Secondly: They presented the history of the Islamic Ummah in the same way as the Orientalists presented it and wrote it. They therefore did not leave any incident of Fitnah that took place, or difference or struggle that happened over the ruling and authority except that they brought it out and made it prominent. They made the young Muslim feel shy of his history and would visualise the Battle of the Camel, of Siffeen and Marj Dabiq amongst others and the competing amongst the Khulafaa, the assassinations of ‘Uthmaan, ‘Umar and ‘Ali (rah) amongst other matters that made the Muslims feel disdain and contempt towards these events and even from just hearing about them. This was so that the situation would reach the level where the Muslim would not be able to view his history except through the glasses of this gloomy and dark image that had been presented to him.

Kuhusu suala la lugha ya Kiarabu, wameifunika kwa kanzu ya kizalendo ili hisia za kizalendo zienee, pamoja nazo kiburi chao kwa Waarabu na Uarabu. Wameimba sifa za utukufu wao, wameandika vitabu na makala, na wameweka hisia na mihemko katika mpangilio kiasi kwamba, kwa sababu ya ujinga wao, baadhi wameanza kuona kwamba Waarabu na Uarabu wana ubora zaidi kuliko Uislamu, na kwamba bila hiyo Uislamu usingeenea wala kupata nafasi katika maisha.

As for the subject of the Arabic language they wrapped it in a nationalistic covering so that the nationalistic feelings would spread and their pride in Arabs and Arabism along with it. They sang the praises of their glories, they wrote books and articles and regulated the emotions and feelings to such a degree that due to their ignorance some began to view that the Arabs and Arabism held a greater merit over Islaam and that without it Islaam would not have spread and found a place within life.

Hizi ni baadhi ya masomo makuu ndani ya mtaala wa kitamaduni, nayo ni masomo yanayoathiri katika kuunda ‘Aqliyyah (fikra) ya mtu na kujenga utu wake. Ikiwa tutaongeza kwa hilo aina ya watu waliochaguliwa kutekeleza masomo haya, kuyasimamia na kuyafundisha, basi matokeo yake wanafunzi walichukia Dini kutokana na haiba ya mwalimu na tabia yake na mwenendo wake. Wanafunzi wa lugha ya Kiarabu walikuwa wakiacha au hata kumaliza mitaala yao na kuhitimu wakiwa wageni kwa lugha ya Kiarabu, kutokana na mchanganyiko wa mambo mawili: upotovu wa mtaala na upotovu wa wale waliokabidhiwa utekelezaji wake.

These are some of the main subjects within the cultural curriculum and they are the subjects that have an effect upon the shaping of the ‘Aqliyyah (mentality) of the person and the building of his personality. If we add to that the type of people that they appointed to implement these subjects, supervise over them and teach them, then this made the students as a result dislike the Deen as a result of the personality of the teacher and his behaviour and conduct. The students of the Arabic language would leave or indeed end their curriculums and graduated as foreigners to the Arabic language due to a combination of two factors: The corruption of the curriculum and the corruption of those who were entrusted over its implementation.

Miongoni mwa mambo mengine yaliyopelekea matokeo na madhara yafuatayo, na haya ndiyo tunayomaanisha kwa ushawishi wa kikoloni wa Magharibi juu ya fikra za jamii na maoni ya umma:

This was amongst other matters that led to the following results and consequences and these are what we mean by the western occupying influence over the thoughts of the society and its public opinion:

a) Kuwepo kwa idadi kubwa ya watu walioelimika, ambao walilelewa katika utamaduni wao, waliamini itikadi ya Magharibi na kufanya kazi kulingana na mtazamo wake na falsafa yake.

a) The existence of a large number of educated people, who had been educated with their culture, believed in the western Aqeedah and worked in accordance to its viewpoint and philosophy.

b) Kufanya kurejea kwa Uislamu katika uhalisia wa maisha na kurejea kwa mamlaka ya Kiislamu kuwa jambo la mbali, huku ukiliona wito wa kuelekea huko kuwa ni hadithi za kubuni tu au aina fulani ya wazimu, na ukiona wito wa Uislamu kuwa ni harakati za kurudi nyuma na za kizamani.

b) Making the return of Islaam to the reality of life and the return of the Muslim authority a far off matter whilst considering the call to that as mere fiction or a kind of madness and considering the call to Islaam as being reactionary and backward.

c) Kuzingatia na kulenga fikra za kitaifa au za kikanda, na kueneza chuki na uadui miongoni mwa watoto wa Ummah mmoja na yuleyule.

c) The concentration and focus upon the nationalistic or regional thinking and the spreading of malice and hatred amongst the sons of the one and same Ummah.

d) Kuweka mwangaza juu ya demokrasia na kuifanya kuwa lengo linalotakiwa na lengo linalofanyiwa kazi ili kulifikia.

d) Putting the spotlight upon democracy and making it the goal that is called for and the aim that is worked for to achieve.

e) Kuenea kwa mawazo ya uhuru, uhuru wa jumla chini ya kauli mbiu kama ‘Uhuru, haki na usawa’.

e) The spread of the ideas of freedom, general freedoms under slogans such as ‘Freedom, justice and equality’.

f) Kuenea kwa aina mbalimbali za mawazo ya ujamaa na yale yaliyoambatana nayo kwa upande wa maana na tafsiri.

f) The spread of various forms of socialist thoughts and what is attached to them in terms of meanings and interpretations.

g) Na ili kuwaridhisha Waislamu na kuwapotosha, walielekeza mitazamo yao katika kuielewa jamii kuwa imeundwa na kujumuisha watu binafsi. Kwa hiyo wito wa kurejea kwa Allah kwa njia ya kujirekebisha kwa mtu binafsi ulienea chini ya kauli mbiu ‘Mrekebishe mtu binafsi na jamii itarekebishwa!’ Jambo hili liliambatana na miito ya kukaribia kwa Allah kupitia ibada, matendo ya utiifu yaliyopendekezwa na maadili yenye sifa njema. Matokeo yake, vyama vingi vya kutoa misaada, vya kidini na vya kimaadili vilianzishwa kwa msingi huu.

g) And to satisfy the Muslims and mislead them they focused their viewpoints towards understanding the society as being made up of and consisting of individuals. So the call to return to Allah by the self reformation of the individual spread under the slogan ‘Reform the individual and the society will be reformed’! This was accompanied by calls to gain closeness to Allah through acts of worship, recommended acts of obedience and praiseworthy morals. As a result of this many charitable, religious and moral associations were established upon this basis.

h) Marufuku ya kufanya kazi za kisiasa kwa Mwislamu kutokana na kuiona siasa kuwa ni udanganyifu na unafiki, wakati Uislamu ni wa wazi na sahihi; hivyo Uislamu na siasa haviungani wala kuchanganyika. Zaidi ya hayo, wamewaondoa katika akili za Waislamu dhana kwamba siasa katika Uislamu ina maana ya kusimamia mambo ya watu ndani na nje ya nchi.

h) The prohibition of political work upon the Muslim due to considering politics as deceit and hypocrisy whilst Islaam is upright and clear and as such Islaam and politics do not meet and mix. In addition they distanced from the minds of the Muslims that politics in Islaam means the taking care of the affairs of the people domestically and externally.

i) Kutegemea mgeni ili kufikia malengo na kupata matokeo.

i) Reliance upon the foreigner to reach goals and achieve results.

Hili lilikuwa ni nyongeza ya kuenea kwa mawazo ya kukata tamaa na maoni dhaifu kama kauli zao zinazopotosha.

This was in addition to the spread of defeatist thoughts and declined opinions like their misleading statements:

Kwa kuheshimu Aya Tukufu:

In respect to the Noble Aayah:

Enyi mlioamini, juu yenu ni nafsi zenu wenyewe (Al-Maaidah 105).

O you who have believed, upon you is [responsibility for] yourselves (Al-Maa’idah 105).

Walichukua maana yake: Kutojali na kutokujali kuhusu yanayotokea katika maisha ya umma na ya jumla.

They took the meaning: Apathy and indifference to what happens in the public and general life.

Methali ya Kiarabu: ‘Mkono ambao huwezi kuupinga, ubusu kwa unyenyekevu, kisha omba uvunjike’.

The Arab proverb: ‘The hand which you cannot resist, kiss it in submission, and then pray that it may be broken’.

Ni lipi kati ya haya linalobeba maana: Kunyenyekea dhuluma na kuipinga tu kwa matumaini matupu.

Which carries the meaning: Submit to injustice and only resist it with empty hopes.

Usemi: 'Mwezi ambao hamna thawabu ndani yake, usihesabu siku zake.'

The expression: ‘The month in which you do not have in it a reward, do not count its days’.

Hii inaeleza maana ya kutojali maisha ya umma, yaani hakuna chochote unachoweza kufanya ili kuibadilisha.

This expresses the meaning of apathy towards the public life i.e. there is nothing that you can do to change it.

Kiganja hakipigani na ngumi.

The expression: ‘The palm does not exchange blows with the punch (fist)’.

Hii inaonyesha kushindwa na woga.

This reflects defeat and cowardice.

Usemi: ‘Si halali kwa Mwislamu kujidhalilisha, na kumkabili mtawala ni kujidhalilisha’.

The expression: ‘It is not Halaal (permissible) for the Muslim to humiliate himself and confronting the ruler is humiliation’.

Hii inamaanisha kwamba kazi ya kisiasa ni haramu.

This means that the political work is prohibited.

Usemi: ‘Mkaribie mbwa kwa mdomo wake ili nipate kuchukua haja yangu kutoka kwake’.

The expression: ‘Approach the dog by his mouth so that I can take my requirement from him’.

Hii inaonyesha udhaifu na unafiki.

This reflects weakness and hypocrisy.

Usemi: 'Kuridhika na hali halisi ikiwa si kile unachokitamani...'.

The expression: ‘Contentment with the state of the reality if it is not what you desire...’.

Usemi wa kukubali uhalisia wa kuwa mtumwa.

An expression to accept the reality of being subservient.

Usemi: ‘Chukua na udai’.

The expression: ‘Take and demand’.

Usemi unaoonyesha kukubali suluhisho la sehemu.

An expression reflecting the acceptance of partial solutions.

Kanuni: ‘Suluhisho la wastani’.

The principle: ‘The middle solution’.

Mtindo wa Magharibi uliotumika kutatua matatizo yaliyojengwa juu ya Aqeedah yao.

A western style used to solve problems built upon their Aqeedah.

Hizi ni baadhi tu ya maoni na mawazo mengi yaliyoitia sumu jamii na kuingia akilini mwa watu hadi yakawa kipimo cha matendo yao na misingi ya fikra zao. Hivyo, ikawa ni lazima kwa yule anayetaka kuhuisha (Uislamu) kufanya kazi ya kuondoa athari hizi, kusafisha akili na kuziweka mbali uchafu huu, ili usafi urejee kwa Ummah na fikra zake ziweze kujengwa juu ya misingi sahihi ya kiitikadi.

These are a selection of opinions and thoughts amongst many that poisoned the society and were absorbed into the minds of the people until they became the measure for their actions and the principles for their thought. It therefore became necessary upon the one desiring revival to work to remove these effects, cleanse the brains and distance these defilements so that the purity can return to the Ummah and so that its mentality can be built upon the correct ideological bases.

Kuhusu athari ya uvamizi juu ya hisia za jamii:

As for the effect of the occupation upon the collective’s (i.e. the society) sentiments:

Waliweza kupanda mbegu za utaifa, ukanda, ubaguzi wa rangi, ukabila, ukoo, madhehebu na mgawanyiko wa kimadhehebu. Walipata udongo wenye rutuba uliokua na kustawi haraka, na wakawasha moto wa uhasama na chuki miongoni mwa watu. Hii ndiyo ilikuwa silaha waliyoitumia kupata udhibiti juu ya kila mtu, na waliyalisha makundi yote kwa kanuni yao maarufu: ‘Gawanya utawale’. Umma ukawa mataifa mengi, watu mmoja wakawa watu wengi, na jamii moja ikawa jamii nyingi zilizoundwa kwa kufuata matamanio yao. Hisia na mihemko ya watu haikuchochewa isipokuwa kwa namna ile waliyopangiwa. Kwa upande mwingine, walifanya utu wao (wakoloni wa Kimagharibi) uwe mfano bora na kielelezo cha utu ndani ya nyoyo za watu, na wakafanya nchi zao na historia yao kuwa taswira ya kile watu wanachokitazama kwa mshangao kutokana na ukuu na utukufu wao. Walifanya hivyo hadi ikafikia kiwango ambacho wale waliolelewa na utamaduni wao na kuamini imani yao wakaenda sambamba na mkoloni. Walichorwa na fikra za mkoloni, na matokeo yake wakawa wageni katika jamii yao; wakiwatazama watu wao kwa dharau na Umma wao kwa kudharauliwa, huku wakiona aibu kwa historia yao.

They were able to sow the seeds of nationalism, regionalism, racism, tribalism, clanism, madhabiyah and sectarianism. They found a fertile soil that grew and developed quickly and set alight feelings of hostility and hatred amongst the people. This was the tool by which they were able to gain control over everyone and they would feed all of the factions in line with their famous principle: ‘Divide and rule’. The Ummah became many nations and a single people became many peoples and a single society became societies fashioned upon their desires and the feelings and sentiments of the people would not be agitated except in the way that had been drawn out for them to. This is from one angle and from another, they made their (the western colonist) personality the ideal and model personality within the breasts of the people and they made their lands and history the image of what the people look up to in awe of their greatness and majesty. They did this until it reached the extent that those who had been cultured with their culture and who believed in their belief proceeded along with the colonizer. They were imprinted with the colonizer’s thoughts and as a result they became strangers in their society, they would look at their people in scorn and their Ummah in contempt whilst being ashamed of their history.

Na hapa nitatoa simulizi kuhusu jambo lililotokea kwa ujumbe mmoja wa kundi la watu waliostaarabika sana waliotembelea China. Walipokelewa kwa uchangamfu, wakakaribishwa na kukarimiwa kwa heshima na adabu. Waliongeza kuwaheshimu, na hili likapita mipaka ya taratibu rasmi kwa kuwaalika kwenye shughuli zao za jioni za kijamii na mikusanyiko. Katika moja ya mikusanyiko hiyo ya jioni, waziri wa mambo ya nje wa China alikuwepo, akaketi nao ili kuwaheshimu na kuwafurahisha. Kisha akaanza kuzungumzia shujaa na gwiji ambaye hakuwa hata amefikisha umri wa miaka ishirini, kamanda wa Kiislamu aliyeishinda India na kufika kwenye mipaka ya China. Akataja mazungumzo yaliyotokea kati ya Mfalme wa China na kamanda huyo kijana. Kiongozi kijana Muhammad Bin Al-Qaasim alisema: 'Amiri wetu ameapa kwamba atakanyaga ardhi ya China kwa miguu yake miwili.' Mfalme wa China akamjibu: 'Mbebee salamu zangu kwake. Ni nini chepesi kubeba lakini chenye thamani kubwa kama zawadi? Bebea mfuko wa udongo ili aweze kuukanyaga, na kwa hiyo atatimiza kiapo chake.' Hivi ndivyo afisa huyo mkuu wa China alivyosimulia. Hata hivyo, ujumbe huo mtukufu na wenye adabu uliinamisha nyuso kwa aibu kutokana na simulizi hilo, kisha wakaanza kumshambulia vikali Muhammad Bin Al-Qaasim, wakieleza alichokifanya kuwa ni ukoloni wa kikatili, wakiuliza ni kwa nini alihisi haja ya kushambulia China na China ilikuwa na uhusiano gani naye? Na kwa nini Waarabu walitoka nje ya Rasi ya Arabia?! Hii ilikuwa matokeo ya mawazo ya wakoloni, kiburi chao na mtindo wao, na hii ndiyo iliyowakilishwa katika ujumbe huu mtukufu na uliostaarabika. Kwa sababu hiyo, afisa wa China alikasirika sana, akasimama akiuhutubia ujumbe huo kwa chuki na dharau huku akimwelekezea kidole kiongozi wa ujumbe aliyekuwa akimlaani Muhammad Bin Al-Qaasim, kisha akamwambia: 'Sikiliza wewe fulani.' "Taifa lolote ambalo linaona aibu kwa historia yake halistahili kuishi." Kisha yeye pamoja na wale waliokuwa pamoja naye waliondoka, na siku iliyofuata ujumbe huo ulilazimishwa kuondoka China. Tukio hili lilisimuliwa na mmoja wa waliohudhuria, ambaye wakati huo alikuwa balozi akiwakilisha nchi yake.

And at this point I will mention a story that happened with one of delegations of a group of very cultured people who visited China. They were received warmly, welcomed and were hosted with graciousness and honour. They increased their honouring of them and this went past the formalities by inviting them to their evening social activities and gatherings. In one of these even gatherings the Chinese foreign minister was present and he sat with them to honour them and to please them. He then began to talk about the hero and legend who had not even reached twenty years of age, the Muslim commander who conquered India and reached the borders of China. He then mentioned the dialogue that happened between the King of China and the young commander. The young leader Muhammad Bin Al-Qaasim said that ‘Our Ameer has made an oath that he would tread upon the ground of China with his two feet’. The King of China replied to him saying: ‘Carry my greetings with you to him and what is light to carry but precious in wealth as a present along with a bag of soil that you can put underneath his feet and then he can step over it and fulfil his oath’. This is what the high Chinese official related however the respectable cultured delegation hid their faces in shame from this story and they began to attack Muhammad Bin Al-Qaasim severely describing what he did as barbaric colonialism asking why he had felt the need to attack China and what did he have to do with China? And why did the Arabs ever go out outside from the Arabian Peninsula?! This was the result of the colonisers mentality, its arrogance and style and this is what was represented in this respectable and cultured delegation. As a result of this the Chinese Official was furious and he stood up addressing the delegation with hatred and contempt whilst pointing to the head of the delegation who had been condemning Muhammad Bin Al-Qaasim and he said to him: ‘Listen you so and so. Any nation that is ashamed of their history does not deserve to live’. He and those with him then left and the following day the delegation was made to leave China. This event was related by one of those attending who had been an ambassador representing his country at that time.

Hivyo basi, hayo yaliyotajwa hapo juu yanawakilisha hisia na mihemko iliyobaki ndani ya nyoyo za watu.

The above therefore represents the sentiments and feelings that were left within the breast of the people.

Kuhusu athari ya uvamizi juu ya Mfumo, Mfumo unawakilishwa na katiba yake, sheria zake, na chombo cha utendaji kinachohusika na kuzitekeleza na kuzitumia juu ya watu, yaani Haakim (mtawala). Kuhusu mtawala, uwepo wa makafiri katika mitaa ya Waislamu haukuondoka hadi waliporidhika na kuhakikishiwa kwamba kuna walinzi watakaolinda yale waliyoyalima. Kwa hiyo hawakukabidhi utawala kwa mawakala wao miongoni mwa watoto wa Waislamu hadi walipohakikishiwa kwamba wao ndio bora katika kulinda uwepo wao, kuwahakikishia maslahi yao na kutekeleza sera zao. Na kwamba wao ndio wenye uwezo zaidi wa kuwadhibiti watu na kuwaunda kulingana na mtazamo wa Magharibi juu ya maisha na utamaduni wa Magharibi, na kwamba wao ndio wenye uwezo zaidi wa kuiongoza jamii nzima kuelekea kuwa jamii ya kibepari katika mifumo yake, fikra zake na hisia zake.

As for the effect of the occupation upon the System, then the System is represented by its constitution, laws and the executive body that is responsible for implementing and applying them upon the people i.e. the Haakim (ruler). As for the ruler, then the presence of the disbelievers did not disappear from the Muslim street until they were satisfied and reassured that there were guards present that would protect what they had cultivated. So they did not hand over the rule to their agents from amongst the sons of the Muslims until they were reassured that they were the best to safeguard their presence, secure for them their interests and implement their policies. And that they were the most capable of taming the people and shaping them in accordance to the western viewpoint in life and the western culture, and that they were the most capable of carrying the society as a whole towards becoming a capitalist society in terms of its systems, thoughts and sentiments.

Waliifanya msingi wa kazi ya kisiasa katika nchi kuwa ni mapambano ya kugombea nafasi ya utawala, yanayofanyika baina ya kundi la mawakala wao. Mapambano hayo hayabadilishi utawala, bali yanaishia tu kubadilisha mtawala na kumwondoa na kumweka mwingine. Ushahidi bora wa hili ni yale tuliyoyashuhudia katika miaka ya hivi karibuni katika harakati za kisiasa, mapinduzi na mapinduzi ya kijeshi, ambayo hakuna hata moja lililopita zaidi ya jaribio la kubadilisha mtawala. Mengi ya majaribio haya yalifanikiwa katika kubadilisha mtawala huku mfumo ule ule ukibaki. Kwa hakika inaonekana wazi kwamba mifumo na sheria nyingi zilizotungwa tangu wakati wa uvamizi hazijabadilika hadi sasa, isipokuwa baadhi ya upendeleo mdogo ambao hautoki nje ya kanuni za msingi na mistari mipana, na hili ni licha ya ukweli kwamba mtawala amebadilishwa mara kadhaa.

They made the basis of political work in the land a struggle for the position of ruling that takes place between a collection of their agents that would not change the rule but rather just lead to the changing of the ruler and replacing him. The best evidence for this is what we have witnessed in recent years in terms of political struggles, revolutions and coups, not one of which extended beyond the attempt to change the ruler. Many of these attempts were successful in terms of changing the ruler whilst keeping the same system. Indeed it is noticeable that the systems and most of the laws that were enacted since the occupation have not changed until now apart from some minor partialities that do not go outside of the fundamental principles and broad lines, and this is despite the fact that the ruler has been changed a number of times.

Bado leo katika jamii tunashuhudia jinsi vyama na miundo ya kisiasa vinavyoshiriki katika mapambano makali ya kisiasa, ambayo mara nyingi hufikia hatua ya mapambano yanayomwaga damu. Tunaona programu, ilani na utamaduni wanaowasilisha (kama wamewasilisha hata kidogo), na tunaona kwamba hakuna hata mmoja wao anayeacha kupamba programu na ilani zao kwa maneno ya demokrasia, uhuru, ujamaa, ujamhuri na maendeleo, miongoni mwa maneno mengine ambayo kwayo wanawasifu sanamu zao na kwa yale wanayoamini yatawafanya wakaribie mioyo ya watu. Lakini mfumo wowote unaolazimishwa kwa watu kinyume na imani yao au kwa kupingana na mawazo na hisia zao, ni jambo la kawaida na dhahiri kwamba utakutana na dharau na chuki ya watu, nao watapinga ikiwa wataweza.

We still witness today in the society how political parties and structures engage in fierce political struggles which quite often reach the point of a bloody struggle. We see the programmes, manifestos and culture that they present (if they have even done that) and we see that not a single one of them exits from beautifying their programmes and manifestos with the words of democracy, freedom, socialism, republicanism and progress amongst other wordings by which they adulate their idols and by what they believe will bring them closer to the hearts of the people. However any system that is enforced upon a people in opposition to their belief or in contradiction to their thoughts and feelings, it is only natural and obvious for it to be met by the scorn and hatred of the people and they will oppose if they are able to.

Kwa sababu hiyo ilikuwa ni lazima kutumia sera ya "karoti na fimbo," na hivyo sera na kanuni ya ukandamizaji, mateso, sheria ya kijeshi, majasusi na wapelelezi viliunganishwa na kulinda maslahi, uwakilishi wa kibiashara, ruzuku, mikopo na leseni za uagizaji bidhaa. Fimbo ilikuwa mkononi mmoja huku karoti ikiwa mkononi mwingine, jambo lililoongeza dhiki juu ya jeraha, wakati madola ya kikafiri yakigombea ardhi na kushindania kupanua mamlaka yao, kuongeza ushawishi wao na kulinda maslahi yao. Kisha Marekani iliamua, baada ya Vita vya Pili vya Dunia, kujitoa katika kujitenga kwake baada ya kubeba mzigo mkubwa wa vita viwili, na ikaona kwamba Marekani ndiyo sababu ya kupata ushindi. Kwa sababu hiyo Marekani ilijiona kuwa mrithi halali na mwenye haki wa ukoloni wa Uingereza, Ufaransa, na kwa hakika ukoloni wote wa Magharibi uliokuwa ukidhibiti ulimwengu wa Kiislamu kabla ya vita. Hata hivyo, Uingereza na Ufaransa ziliamua kushikilia uwepo wao, kuendelea kuhifadhi maslahi yao na ushawishi wao, na kwa sababu hiyo mapambano ya siri kati yao yakaanza. Marekani ikatumia uzito wake wa kimataifa, shinikizo za kifedha na mawakala wake wapya, wakati Uingereza na Ufaransa zikatumia mawakala wao miongoni mwa watawala na wafuasi wao na wasaidizi wao. Hivyo mapambano ya umwagaji damu yakatokea, na zana za mapambano hayo zilikuwa ni wana wa Ummah, mafuta yake yalikuwa ni hazina zao na rasilimali zao, na Ummah ukaathirika kwa moto, yaani mitihani na vita vya ndani. Yote hayo yalitokea kwa kutekeleza matakwa ya kufuru na makafiri, na chini ya kivuli cha uhuru na ukombozi.

For this reason it was necessary to use the ‘carrot and stick’ policy and as such the policy and rule of repression, persecution, martial law, spies and informers were coupled with the securing of interests, trade representations, grants, loans and import licences. So the stick was in one hand whilst the carrot was in the other which added insult to injury whilst the states of disbelief wrestled over the lands and competed to extend their authority, widen their influence and secure their interests. Then America decided after the Second World War to break out of its isolation after it bore the brunt of the burdens of two wars and it saw that America was the reason for achieving the victory. For this reason America considered itself the legitimate and rightful inheritor of the British, French and indeed all western colonialism which had controlled the Islamic world prior to the war. However Britain and France decided to hang on to their presence and to hold on to their interests and influence and for this reason a hidden struggle between them commenced. So America utilised its international weight, financial pressures and its new agents whilst Britain and France utilised their agents from amongst the rulers and their supporters and helpers. So a bloody struggle occurred and the tools for the struggle were the sons of the Ummah, the fuel were their treasures and resources and the Ummah was afflicted by the fire or tribulations and internal wars. All of which happened in implementation of the desires of disbelief and the disbelievers and under the covering of freedom and liberation.

Hivyo basi, hii ndiyo hali ambayo jamii yetu imefikia pamoja na Ummah wetu, na hili ndilo urithi mkubwa ambao wale wanaofanya kazi ya kuufufua Ummah lazima wakabiliane nao. Hili ndilo tunalomaanisha kuhusu kuelewa uhalisia na kupata uelewa wa kina juu yake kabla ya kujaribu kuurekebisha na kabla ya kutoa hukumu juu yake. Kwa hiyo haitoshi tu kwa itikadi kuwa wazi akilini mwa wale wanaotaka kuufufua Ummah juu ya msingi wake, na kuiongoza kulingana na inavyodai na kuipandisha katika kiwango na nafasi inayomstahiki. Hili peke yake halitoshi, bali wanapaswa kuelewa kikamilifu hali ya watu ni ipi na wanateseka na nini kwa upande wa magonjwa ya msingi na mambo ya pembeni. Basi watafanikiwaje ikiwa hawaelewi kutoka kwenye itikadi isipokuwa jina lake, na hawaelewi kutoka kwenye Qur’aan isipokuwa maandishi yake na sifa zake, na hawaelewi chochote kutoka kwenye malengo na madhumuni wanayoyapigania isipokuwa kwamba wanataka Dola ya Kiislamu na kurejea kwa nguvu na heshima ya Waislamu?

This therefore is the condition that our society has arrived at in addition to our Ummah and this is the huge legacy that those working to revive the Ummah must deal with. This is what we mean in respect to understanding the reality and gaining a deep understanding of it before attempting to correct it and before making a judgement upon it. So it is not sufficient alone for the ideology to be clear in the minds of those who want to revive the Ummah upon its basis, to lead her in accordance to what it demands and raise her to the level and position that is fitting for her. This alone is not sufficient but rather they have to fully comprehend what the situation of the people is and what they are suffering from in terms of fundamental diseases and side issues. So how will they be successful if they do not comprehend from the ideology except its name and do not understand from the Qur’aan except its script and praise, and they do not understand anything from the goals and objectives that they are striving for except that they want an Islamic State and the return of the might and honour for the Muslims?

Sema ujuzi wake uko kwa Mola wangu tu. Hakuna atakayeidhihirisha wakati wake isipokuwa Yeye (Al-A'raaf 187).

Say its knowledge is only with my Lord. None will reveal its timing except Him (Al-A’araaf 187).