Tumesema: Haiwezekani kuleta ufufuo isipokuwa baada ya mwanadamu kuelewa maana au madhumuni ya kuwepo kwake ndani ya maisha, ili aweze kuunda dhana sahihi kuhusu hayo. Kwa maneno mengine: Hadi aweze kupanga mahusiano yake, kufafanua mwenendo wake, na kutosheleza njaa zake na misukumo yake (mahitaji ya kiasili na silika). Jambo hili lazima litokee pamoja na wengine miongoni mwa watu, viumbe hai wengine, na vitu vya kimaada anavyohitaji maishani. Hii ni kwa sababu yeye ni binadamu anayeishi miongoni mwa watu wengine na mataifa mengine, miongoni mwa viumbe mbalimbali juu ya ardhi hii ndani ya ulimwengu huu mkubwa. Basi itawezekanaje kwake kushirikiana na watu au viumbe hai wengine au vitu vya kimaada ili kutimiza mahitaji yake na kutosheleza matamanio yake, ikiwa hana mtazamo kuhusu maisha haya anayoishi, wala hayaelewi maisha haya na nafasi yake ndani yake?

We have stated: It is not possible to bring the revival except after the human has understood the meaning or purpose of his existence within the life so that he is able to form the correct concepts about it. In other words: Until he is able to organise his relationships, define his conduct and satisfy his hungers and urges (organic needs and instincts). This must inevitably take place with other than him from amongst the people, other living creatures and the material things that he requires in life. This is because he is a human who lives amongst other people and other nations from amongst the different creations upon this earth within this vast universe. So how can he interact with the people or with other living creatures or material things to fulfil his needs and satisfy his wants if he does not possess a viewpoint for this life that he is living and if he doesn’t understand this life and his position within it?

Kwa sababu hii, ni lazima kwake kwamba jibu lake kuhusu maana ya kuwepo kwake maishani litangulizwe na ujuzi wa kweli na ufahamu sahihi wa mambo haya yote kwa pamoja. Hivyo basi, ni lazima awe na fikra ya msingi kuhusu mwanadamu, viumbe hai na ulimwengu, yaani, ni lazima awe na fikra ya msingi na kamili kwa mambo haya yote kwa pamoja. Fikra hii ya msingi itakuwa ndiyo kanuni (au msingi) wa fikra zake na chanzo ambacho kila dhana kuhusu maisha haya hutokea, nayo itakuwa ndiyo kidhibiti na mpangaji wa kila mwenendo na uhusiano. Ikiwa anataka kweli kufufuka na kupanda hadi hadhi na kiwango ambacho Allah (SWT) amemheshimu nacho, yaani kiwango cha binadamu, ni lazima awe nayo. Hapo ndipo anapopanda kwa kile ambacho Allah (SWT) amemjaalia katika akili yake, ambacho ni cha kipekee kwake na kinatofautiana na sehemu nyingine za uhai wa mwili wake, ambazo anashiriki na viumbe vingine vilivyopo kwa upande wa muundo wake wa kimaumbile na kimsingi. Lakini ikiwa anataka kubaki daima ameambatana na ardhi, kushikamana nayo kwa nguvu na kuishi kwa namna ile ile kama viumbe wengine hai kama ng'ombe kwa mfano, basi atakuwa amefanya masikio yake yasisikie kile anachosikia na macho yake kufungwa kwa kile anachokiona, na atakuwa ameacha baraka na neema ambayo Allah (SWT) alikuwa ameiainisha kwa ajili yake.

For this reason it is necessary for his answer to the meaning of his existence in the life to be preceded by a true knowledge and understanding of all of these things together. So he must have a fundamental thought about the human, the living creatures and the universe which means that he must have a fundamental and comprehensive thought for all of these things together. This fundamental thought will be the principle (or basis) of his thought and the place from which every concept about this life springs from, and it will be the regulator and organiser of every conduct and relationship. If he truly wants to revive and elevate to the status and level that Allah (swt) has honoured him with, to the level of the human being, he must possess this. This is where he elevates with that which Allah (swt) has bestowed upon him in terms of his mind, that is unique to him and differs from the other life components of his body that he shares in common with other existing things in regards to their material and elemental composition. However if he wishes to remain forever attached to the earth, stick firmly to it and live in the same way as other living creatures like cattle for example, then he would be making his ears deaf to what he hears and his eyes closed to what he sees and he would have abandoned the blessing and favour that Allah (swt) had specified for him.

Aina hii ya mtu imeelezwa na Allah (SWT):

This type of person has been described by Allah (swt):

Wana nyoyo ambazo hawazitumii kufahamu, wana macho ambayo hawayatumii kuona, na wana masikio ambayo hawayatumii kusikia. Hao ni kama wanyama wa mifugo; bali wao ni wapotevu zaidi. Hao ndio walioghafilika (Al-A'raaf 179).

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

Au kauli yake (swt):

Or His statement (swt):

Na wasomee, Ewe Muhammad, habari ya yule tuliyempa ujuzi wa Ishara Zetu, lakini akajitenga nazo; basi shetani akamfuata, akawa miongoni mwa waliopotea.

And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.

Na lau tungelipenda, bila shaka tungeliweza kumwinua kwayo, lakini yeye alishikamana na ardhi na akafuata matamanio yake. Basi mfano wake ni kama wa mbwa: ukimfukuza, anahema; au ukimwacha, bado anahema. Huo ndio mfano wa watu waliokanusha Ishara zetu. Basi simulia visa hivyo, huenda wakafikiri. (Al-A'araf 175-176)

And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought (AL-A’araaf 175-176).

Kwa sababu hiyo, yule anayetaka kuamsha upya lazima awe na wazo pana kuhusu ulimwengu, binadamu na maisha, na kuhusu kilicho kabla ya maisha ya dunia hii, na kuhusu uhusiano wake wote na kilicho baada ya maisha ya Dunyaa (dunia). Hivyo lazima awe na Aqeedah ya kiakili (ya kimantiki) inayounda msingi wa fikra zake na ambayo mifumo na sheria zake zote zinatokana nayo. Pia itabainisha mtazamo wake katika maisha, yaani, itamweleza msingi ambao lazima ashirikiane na kuenenda nao kwa watu na mambo anayokutana nayo maishani. Kwa upande mmoja, hii fikra pana lazima pia ijumuishe misingi inayoeleza namna ya kutekeleza mifumo na sheria hizi, kama vile fikra hii pana lazima ijumuishe mbinu inayoeleza namna ya kuileta katika uhalisia wa maisha na kuifikisha kwa watu wote. Kwa ufupi, lazima wawe na itikadi (Mabda') ambayo wanaongozwa nayo, wanaongoza nayo, na wanawaongoza wengine miongoni mwa wanadamu nayo. Hivyo inamaanisha kwamba wanapaswa kuwa, kwa pamoja, kama itikadi hai inayopita kati ya watu. Hii ni kwa sababu wao, utamaduni wao, mwenendo wao na tabia zao ndizo kioo cha taswira ya itikadi wanayoibeba, na ili fikra wanayoitolea wito ichapwe juu yao. Vilevile ni wajibu wao, wakati kazi yao inalenga kuufufua Ummah na kuusogeza jamii kuelekea hali na mazingira bora zaidi, kuijua vyema hali halisi wanayofanyia kazi. Wanahitaji maarifa yatakayowawezesha kutoa tiba inayofaa au dawa inayofaa kwa kila tatizo, tukio au hali halisi, kuanzia magonjwa ya msingi au magonjwa ya pembeni yanayoimomonyoa mwili wa Ummah, yanayoivunja jamii na kuyatia sumu mazingira. Kwa hiyo, haitoshi kwamba elimu au wito unaotolewa uwe umejikita tu katika Aqeedah na kuelewa mawazo yake na hukumu zake.

For this reason the one who desires revival must possess a comprehensive idea about the universe, the human and the life, and about what is before the life of this world and about their relationship altogether with what is after the life of the Dunyaa (world). Therefore they must possess an intellectual (rational) Aqeedah that forms the basis of their thinking and from which all of their systems and laws emanate. It will also define their viewpoint in life which means that it specifies for them the basis upon which they must interact and behave with the people and things that they come across within life. This is from one angle and from another angle this comprehensive thought must include bases that explain the manner of implementing these systems and laws, just as this comprehensive thought must include the method that explains the manner of bringing it into existence within life’s reality and make it reach all people. In summary they must have an ideology (Mabda’) that they are led by, lead with and lead others from mankind with. This therefore dictates that they should be in their collective, as if they are the live ideology that runs through the people. This is because they, their culture and conduct and behaviour represent the mirror of the image of the ideology that they carry and so that the thought that they are calling for is imprinted upon them. Similarly it is a duty upon them, whilst their work is aimed at reviving the Ummah and moving the society towards a better state and condition, to be knowledgeable of the reality that they are working in. They need the knowledge that will enable them to present a fitting treatment or a suitable prescription for every issue, incident or reality from the fundamental diseases or the side diseases which eat away at the Ummah’s body, tear apart the society and poison the atmospheres. Therefore it is not sufficient for the knowledge or what is being called for to be restricted to the Aqeedah and the understanding of its thoughts and rulings.

Kuhusu kutoa maelezo juu ya hili, tutasema kwamba yafuatayo yanahitajika kutoka kwao:

In regards to providing details of this we will say that the following is required from them:

Inajulikana vizuri kwamba kubeba Da'wah ya Kiislamu ni Fardh (wajibu) kwa kila Muislamu, kwa kuwa ni ujumbe uliokabidhiwa ili kufikishwa na kueneza miongoni mwa watu: <<Kwa Allah kumwongoza mtu mmoja kupitia mikono yako ni bora kwako kuliko yote ambayo jua huchomoza na kuzama juu yake>> (As-Suyooti, Al-Jaami' As-Sighaar, Hadith Hasan), na katika riwaya nyingine: <<Bora kwako kuliko yale ambayo jua limechomoza juu yake>> kama alivyopokea At-Tabaraani kutoka kwa Ibn Raafi'.

It is well known that carrying the Islamic Da’wah is Fard (an obligation) upon every Muslim as it is a message that has been entrusted to be conveyed and spread amongst the people: <<For Allah to guide one man by your hands is better for you than all that the sun has risen and set over>> (As-Suyooti Al-Jaami’ As-Sighaar Hadeth Hasan) and in another narration: <<Better for you than what the sun has risen upon>> as reported by At-Tabaraani from Ibn Raafi’.

Na Allah (SWT) akasema:

And Allah (swt) said:

Wito kwenye njia ya Mola wako kwa hekima na mawaidha mazuri, na jadiliana nao kwa njia iliyo bora zaidi. Hakika Mola wako ndiye anayejua zaidi aliyepotoka na njia yake, naye ndiye anayejua zaidi walioongoka.

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided (An-Nahl 125).

Lakini suala hapa si la kubeba Da'wah peke yake, bali ni suala la kubeba Da'wah kwa ajili ya lengo maalum, ambalo ni kujenga Ummah na kuufufua kwa msingi maalum, na kuanzisha Dola itakayoifanya Uislamu uwepo katika uhalisia wa maisha. Kwa usemi mwingine, ni suala la kuwafanya Waislamu wawe na mwamko ili waweze kutekeleza hukmu ya Kishari'a ambayo imesimamishwa, nayo ni kutoa bay'ah kwa Khalifah.

However the issue is not one of just carrying a Da’wah alone but rather it is the issue of carrying a Da’wah for the sake of a specific objective which is to build an Ummah and revive her upon a specific basis and to establish a State that will make Islaam present in the reality of life. With another expression it means the issue of making the Muslims aware so that they can implement a Shar’iy ruling which has been suspended, which is the giving of the pledge of allegiance to the Khaleefah.

Mtume (ﷺ) alisema:

The Messenger (saw) said:

"Na yeyote atakayekufa bila kuwa na Bay'ah shingoni mwake, atakuwa amekufa kifo cha Jahiliyyah" (Muslim).

<<And whosoever dies without having a Bay’ah upon his neck, he dies a death of Jahilliyah (Muslim)>>.

Kwa hiyo basi, Da'wah lazima ibebwe kwa lengo maalum, na kufikia lengo hili hakuwezekani kwa kazi ya mtu binafsi na kwa mahubiri na mawaidha. Kwa sababu hiyo, ni muhimu kazi hii itekelezwe ndani ya kundi la chama au muundo (Kutlah), na kazi ya mtu binafsi lazima iondolewe akilini mwa watu. Hii ndiyo maana ya kuwepo kwake katika maisha haya, ambapo anaishi kwa ajili ya hili na kwa ajili ya kufikisha ujumbe na kuwafikishia watu, pamoja na kuuleta katika uhalisia wa maisha.

Therefore the Da’wah must be carried for a specific aim and the achievement of this aim is not possible by the individual work and by preaching and exhortation. As such it is essential for this work to be performed within a party bloc or structure (Kutlah) and the individual work must be distanced from the minds of the people. This therefore becomes the meaning of his existence in this life where he lives for the sake of this and for the sake of delivering the message and conveying it to the people and bringing it to the reality of life.

Mtu anayetaka kuhuisha Ummah lazima awe na uelewa wa itikadi pamoja na fikra yake (Fikrah) na mbinu yake (Tareeqah). Aqeedah (imani) inachukuliwa kwa msingi wa yakini ya kiakili (Yaqeen) na kujengwa juu ya akili. Lazima aelewe yanayotokana na Aqeedah katika suala la Ahkaam na suluhisho, na aelewe njia na mitindo inayoongoza katika kuieneza na kuwafikishia watu. Hii pia inajumuisha kuelewa alichokuja nacho Aqeedah hii na yanayotokana nayo katika hukumu zinazoeleza namna ya kuihifadhi au kuilinda itikadi yenyewe. Pia lazima aelewe kanuni zinazoeleza namna ya kutekeleza yale ambayo itikadi imekuja nayo, pamoja na kuelewa namna mahsusi ya kueneza itikadi yenyewe, ili ienee kwa watu wote na itawale kupitia upanuzi wa mamlaka ya Kiislamu (itikadi) juu ya watu, na hivyo kuwawezesha kuiamini.

The one who wants to revive the Ummah must have an understanding of the ideology with its thought (Fikrah) and method (Tareeqah), where the Aqeedah (belief) is taken based on rational certainty (Yaqeen) and built upon the mind. He must understand that which emanates from the Aqeedah in terms of Ahkaam and solutions and have an understanding of the means and styles that lead to spreading it and conveying it to the people. This also includes understanding what this Aqeedah has come with and what emanates from it in terms of the rulings that explain the manner of safeguarding or protecting the ideology itself. He must also understand the rules that explain the manner of implementing what the ideology has come with, in addition to understanding the specific manner of spreading the ideology itself, so that it spreads to all people and becomes dominant through the expansion of the Islamic authority (the ideology) upon the people and thus enabling them to believe in it.

Njia au Tareeqah (mbinu) inayowezesha kuimarisha itikadi katika maisha lazima ijulikane. Ujuzi huu huanzia wakati fikra hiyo inapoanza kuwepo kwa mtu mmoja au kundi la watu, kisha ufuatiwe na kuundwa kwa kambi ya kisiasa (Takattul) iliyojengwa juu ya fikra hiyo. Takattul hii basi inajengwa kiakili au kwa fikra. Wabebaji wa itikadi hii na wanachama wa kambi hii ya kisiasa (Takattul) wanalelewa katika utamaduni maalum ulioungana, ili kila mmoja wao awe mwakilishi wa itikadi hiyo. Hili linaambatana na kuwasiliana na watu na kuwaita kwenye itikadi hiyo, ili waaminiwe na kupata imani yao kupitia itikadi. Kisha itikadi hubebwa kupitia mwingiliano ili kufikia uwezekano wa kuweka hukumu na suluhisho katika nafasi ya kutekelezwa, yaani kufikia utawala na mamlaka. Kwa njia hii itikadi inaanzishwa katika uhalisia wa maisha kama alivyofanya Mtume wa Allah ﷺ. Kwa hiyo ni lazima kutofautisha kati ya njia ya kuleta itikadi katika maisha, yaani katika utawala, na kati ya njia ya kutekeleza itikadi na kuieneza, yaani kuchukua hatua za kutawala kwa Ahkaam zake zote kwa kuilinda itikadi, kutekeleza suluhisho, kulea na kusimamia mambo ya watu, na kuipeleka itikadi duniani kwa njia ya Al-Jihaad.

The manner or Tareeqah (method) which enables the establishment of the ideology within the life must be known. This knowledge starts from the point (in time) when the thought first begins to exist within a person or a number of people which is followed by the establishment of a party bloc (Takattul) that is established upon this thought. This Takattul is therefore built intellectually or by the thought. The carriers of this ideology and the members of this party bloc (Takattul) are cultured with a specific unified culture so that each individual becomes a representation of the ideology. This is coupled with making contact with the people and calling them to the ideology, so that their trust and confidence is taken by way of the ideology. The ideology is then carried through interaction in order to reach the possibility of placing the rulings and solutions in the position of being implemented i.e. the reaching of the rule and authority. In this way the ideology is established in the reality of the life just as the Messenger of Allah (saw) did it. It is therefore necessary to differentiate between the manner of delivering the ideology to life i.e. to the rule, and between the manner of implementing the ideology and spreading it i.e. undertaking the actions of ruling with all of its Ahkaam in terms of safeguarding the ideology, implementing the solutions, fostering and caretaking the affairs of the people and carrying the ideology to the world by way of Al-Jihaad.

Mtume wa Allah ﷺ alifuata njia ya kwanza kuanzia wakati wa kushuka kwa Wahyi hadi wakati wa kufanya Hijra na kuanzisha Dola, ambayo ndiyo iliyoileta itikadi hii katika uhalisia wa maisha. Kisha akahamia sehemu ya pili, iliyowakilishwa katika upande wa vitendo wa mbinu (Tareeqah). Hivyo akaanza kutekeleza Ahkaam (hukumu) za itikadi hii, na kwa matokeo yake akajenga jamii iliyo bora kabisa ambayo historia imewahi kuijua, na akaanzisha mwamko ambao dunia haijawahi kushuhudia wenzake. Kwa hiyo ni wajibu kuifanya Tareeqah (mbinu) ya Mtume wa Allah ﷺ pamoja na sehemu zake zote mbili kuwa mbinu ile ile ambayo Da’wah inafanywa nayo leo, huku ukidumisha uwazi kuhusu tofauti kati yake, ili kila sehemu iwekwe mahali pake sahihi na katika muktadha wake sahihi.

The Messenger of Allah (saw) proceeded in accordance to the first manner (or method) beginning from the time of the descent of the Wahi (revelation) until the performance of the Hijrah and the establishment of the State which brought the ideology into the reality of life. He then moved on to the second part represented in the practical aspect of the method (Tareeqah). So he undertook the implementation of the Ahkaam (rulings) of this ideology and as a result he built the most elevated society that history has known and established a revival that the world has never witnessed an equal to. Therefore it is obligatory to make the Tareeqah (method) of the Messenger of Allah (saw) with both of its parts the same method by which the Da’wah is carried today, whilst maintaining clarity in regards to the difference between them, so that each part is placed in its right place and context.

Kwa kuchunguza Tareeqah (mbinu) ya Mjumbe wa Allah ﷺ tunaona kwamba alianzisha kundi la kisiasa (Takattul) lililojengwa juu ya itikadi, yaani juu ya Aqeedah na fikra moja. Hili linaonekana wazi katika maneno ya ‘Umar Ibn ul-Khattaab (ra) alipoyasema: <Hakuna Uislamu bila Jamaa’ah (jamii iliyounganika), wala hakuna Jamaa’ah bila Imaarah (uongozi na mamlaka), wala hakuna Imaarah bila utii>. Hili linakanusha kazi ya mtu binafsi, ambayo inapingana na Uislamu katika kutekeleza lengo maalum. Basi itakuwaje kuwa kazi ya mtu binafsi, ilhali lengo limebainishwa na itikadi, na ilhali asili ya kazi inaamuru kuwepo kwa kundi (Jamaa’ah) lenye uongozi? Hata hivyo, hii haimaanishi kundi lolote lenye uongozi wa aina yoyote, bali inamaanisha kundi la kisiasa, pamoja na uongozi wa kisiasa.

By examining the Tareeqah (method) of the Messenger of Allah (saw) we find that he established a political bloc (Takattul) that was established upon the ideology i.e. upon a single Aqeedah and thought. This can clearly be seen in the words of ‘Umar Ibn ul-Khattaab (ra) when he said: <There is no Islaam without the Jamaa’ah (collective), and there is no Jamaa’ah without Imaarah (leadership and authority), and there is no Imaarah without obedience>. This negates the individual work which is contradictory to Islaam in regards to realising a specific aim. So how can it be individual work, when the aim has been defined by the ideology and when the nature of the work dictates the existence of a Jamaa’ah (collective group) with a leadership? This does not however mean any group with any kind of leadership but rather it means a political group, in addition to a political leadership.

Kwa upande wa sharti la kwamba jamaa'ah iwe ya kisiasa, basi ni kwa sababu zifuatazo:

As for the requirement of the group (Jamaa’ah) to be political, then it is for the following reasons:

a) Lengo ambalo kwa ajili yake kundi hili la kisiasa lilianzishwa, na Fardhi (wajibu) iliyolifanya kuwepo kwake kuwe wajibu, ni kubadilisha jamii na kuihamisha kuelekea hali bora, yaani kuifufua jamii. Jamii ni mkusanyiko wa watu wanaounganishwa na desturi za jumla au za umma na mfumo unaosimamia mambo yao. Hata hivyo, desturi na mfumo huu katika uhalisia wetu wa sasa uko chini sana ya kiwango kinachostahili, na kwa sababu hiyo lengo ni kuinua kiwango cha watu hawa. Kwa hiyo katika hali hii ni lazima kuinua kiwango cha desturi zao, fikra zao na hisia zao, na kubadilisha mfumo potovu unaowasimamia. Na ni lazima kuubadilisha mfumo huu kwa mfumo utakaorekebisha mambo yao, unaoendana na Aqeedah na fikra wanazozibeba. Maana yake ni kubadilisha chombo cha kisiasa kilichoharibika, pamoja na fikra na hisia ambazo mfumo huo umejengwa juu yake, kisha kuweka chombo cha kisiasa kinachofaa kuchukua nafasi yake. Kutokana na hili, ni lazima kundi hili la kisiasa (Kutlah) linalofanya kazi ya kuifufua jamii liwe chombo cha kiakili na kisiasa, ili liweze kufikia lengo lake na kufika kwenye malengo yake. Na hili ni kwa sababu ya kanuni: "Asiyekuwa nayo hawezi kuwapa wengine" (Faaqid Ash-Shay'i Laa Yu'teeh).

a) The aim which the party block came into existence for its sake and the Fard (obligation) that made its existence obligatory is the changing of the society and to move it to a better situation i.e. to revive the society. The society is comprised of a collective grouping of people who are joined together by general or public customs and a system that regulates there affairs however these customs and system in our current reality are far below the appropriate level and as such the objective is to raise the level of these people. Therefore in this situation it is necessary to raise the level of their customs, their thoughts and sentiments and to change the corrupt system that they are regulated by. And it is necessary to replace this with a system that will rectify their affair which agrees with the Aqeedah and thoughts that they carry. It means changing the corrupt political entity, in addition to the thoughts and sentiments that the system is built upon and to then to put down a political entity that is fitting to take its place. Due to this it is necessary for this party bloc (Kutlah) that is working for revival, to be an intellectual and political entity, so that it is capable of achieving its aim and arrive at its goal. And this is due to the principle: ‘The one who does not possess something cannot give it to others’ (Faaqid Ash-Shay’ Laa Yu’teeh).

b) Kuhusu vitendo ambavyo kundi hili la kisiasa (Kutlah) linapaswa kuvifanya katika mchakato wa kuleta mabadiliko na kuamsha upya, vitendo hivyo vyote ni vya kisiasa. Mchakato wa kubadilisha desturi, mila na fikra zilizotawala katika mahusiano kati ya watu unahitaji kuwalea watu kwa utamaduni wa kisiasa unaojumuisha fikra zote na Ahkaam (hukumu) ambazo jamii inatakiwa kujengwa juu yake. Hii ina maana kwamba kazi hii inalenga mahusiano ya kudumu yaliyofanya mkusanyiko wa watu kuwa jamii iliyotofautika, iwe mahusiano hayo yanahusu fikra za utawala, uchumi, mfumo wa kijamii, usalama, elimu au mengineyo, na hili linafanywa kupitia uongozi wake wa kifikra, yaani Aqeedah. Hii ina maana ya kuifanya Aqeedah ambayo Ummah umeiamini kuwa Aqeedah ya kisiasa, inayoshughulika na mambo yote ya maisha pamoja na mahusiano yake ya ndani na ya nje.

b) As for the actions that this party bloc (Kutlah) has to undertake in the process of bringing change and revival, then all of them are political actions. The process of changing the customs, traditions and thoughts that are dominant in the relationships between the people demands culturing the people with a political culture that encompasses all of the thoughts and Ahkaam (rulings) upon the basis of which the society is desired to be built. This means that the work targets the permanent relationships that have made the collective grouping of people a distinguished society whether these relate to the thoughts of ruling, economics, the social system, security, education or other than these and this is done via its intellectual leadership i.e. the Aqeedah. This means making the Aqeedah that the Ummah has believed in, a political Aqeedah, that deals with all of life’s affairs and its internal and external relationships.

c) Kundi la kisiasa (Al-Kutlah) linapofanya kazi ya kuufufua Ummah linapingana na ufisadi wa mahusiano na mifumo na sheria zinazosimamia mahusiano haya. Hii ina maana ya kupinga chombo cha utendaji kinachohusika na utekelezaji wa mifumo na sheria hizi. Kwa sababu hiyo, ni jambo lisiloepukika kwamba Dola itasimama mbele ya kundi hili la kisiasa ili kulikabili, na kwa hiyo hili linawakilisha mapambano ya kisiasa (Al-Kifaah As-Siyaasiy).

c) The Kutlah (party bloc) whilst it works to revive the Ummah is in opposition to the corruption of the relationships and the systems and laws that regulate these relationships. This means opposing the executive body that is responsible for the implementation of these systems and laws. As a result it is inevitable that the State will stand in the face of this party bloc to counter it and as such this represents the political struggle (Al-Kifaah As-Siyaasiy).

d) Kutlah hii, wakati inafanya kazi ya kuhuisha Ummah, inapinga mawazo katika jamii yanayopingana na yale inayoyashikilia. Inasimama dhidi ya kanuni, mila, dhana, na makundi mengine ya kisiasa na vyama vinavyopingana na mawazo na dhana ambazo Kutlah inayashikilia. Hii inawakilisha mapambano ya kifikra (As-Siraa’ Al-Fikriy) kati ya Kutlah na wengine miongoni mwa watu wanaobeba mawazo yasiyo sahihi na maoni potofu. Kwa hiyo, hii pia ni kazi ya kisiasa.

d) The Kutlah whilst it is working to revive the Ummah opposes the thoughts in the society that are in opposition to what it holds. It stands against the norms, traditions, concepts and other party blocs and parties that are in opposition to what the Kutlah holds of thoughts and concepts. This represents the intellectual struggle (As-Siraa’ Al-Fikriy) between the Kutlah and others from amongst the people who carry the erroneous thoughts and corrupt opinions. This therefore is also political work.

e) Kauli yake ﷺ:

e) His statement (saw):

"Yeyote anayeamka asiyeshughulikia mambo ya Waislamu, si miongoni mwao."

<<Whoever awakens and he has not concerned himself with the affair of the Muslims is not from them>>.

(Al-Haakim kutoka kwa Ibn Mas’ood (ra), Al-Bayhaqi, At-Tabaraani na Abu Na’eem).

(Al-Haakim from Ibn Mas’ood (ra), Al-Bayhaqi, At-Tabaraani and Abu Na’eem).

Au kauli yake ﷺ:

Or his statement (saw):

"Yeyote anayeona utawala wa kidhalimu unaohalalisha yaliyoharamishwa na Allah, unaovunja maagano aliyoweka kwa Allah, na kuwatawala watu kwa kinyume na alichoteremsha Allah, kisha asifanye juhudi za kuubadilisha kwa kauli au kitendo, basi ni juu ya Allah kumwingiza mahali pake pa kuingia (yaani Jahannam)."

<<Whoever sees an oppressive ruling making the prohibitions of Allah Halaal, breaking the covenants to Allah, ruling over the people by other than what Allah has revealed, and he does not work to change him by a statement or act then it is for Allah to make him enter his place of entry (i.e. Jahannaum)>>.

(At-Tabaraani katika ‘At-Tareekh’, Ibn ul-Atheer katika ‘Al-Kaamil’ na wengineo, kutoka kwa Al-Imaam Al-Hussein Bin ‘Ali (rah)).

(At-Tabaraani in ‘At-Tareekh’, Ibn ul-Atheer in ‘Al-Kaamil’ and others from Al-Imaam Al-Hussein Bin ‘Ali (rah)).

Hili ni mbali ya mafundisho mengi ya Hadithi zaidi ya kumi ambazo zimemfanya Muislamu kuwajibika kuamrisha Ma'roof (amri zilizo wazi zilizokuja katika Shar'a) na kukataza Munkar (makatazo yaliyo wazi yaliyokuja katika Shar'a). Vitendo hivi vya kuamrisha Ma'roof na kukataza Munkar ni pia vitendo vya kisiasa.

This is in addition to tens of Ahaadeeth that have made it obligatory upon the Muslim to engage in the ordering of the Ma’roof (the clear commands that have come in the Shar’a) and to forbid the Munkar (The clear prohibitions that have come in the Shar’a). These actions of ordering the Ma’roof and forbidding the Munkar are also political actions.

Pia Allah (SWT) amesema:

Also Allah (swt) said:

Na iwepo miongoni mwenu kundi la watu wanaolingania kwenye kheri (wema, yaani Uislamu), wanaoamrisha mema na kukataza maovu, na hao ndio waliofaulu. (Aali ‘Imraan 104).

And let there arise from amongst you an Ummah that calls to the Khair (good i.e. Islaam) and orders the Ma’roof and forbids the Munkar and those are they who are successful (Aali ‘Imraan 104).

Miongoni mwa wanaostahili kwanza kabisa kuamrishwa mema (al-Ma'roof) na kukatazwa maovu (al-Munkar) ni wale waliokabidhiwa mambo ya umma, yaani watawala. Hili pia linaonyesha kilele cha kazi ya kisiasa.

The first and foremost of those who need to be ordered with the Ma’roof and forbidden from the Munkar are those entrusted with the affairs i.e. the rulers. This also reflects the peak of the political work.

Hizi ni baadhi ya sababu za lazima zinazoifanya Kutlah (kundi la chama), ambalo linafanya kazi ya kuhuisha jamii na Ummah, kuwa kundi la chama cha kisiasa, na kwa vitendo vyake vyote na mawazo yake yote kuwa vitendo na mawazo ya kisiasa.

These are some of the obligating factors that require the Kutlah (party bloc), that is working to revive the society and Ummah, to be a political party bloc and for all of its actions and thoughts to be political actions and thoughts.

Kutlah lazima ifafanue fikra na malengo yake kwa namna inayoondoa kila utata na kuondoa kila ukungu. Zaidi ya hayo, lazima ichukue tahadhari kubwa katika kudumisha uwazi wa fikra zake na usafi wake, na hilo hufanyika kwa kufunga kila fikra, hukumu au maoni kwa Daleel (ushahidi) kutoka Kitaabu, Sunnah, au yale ambayo zote mbili zinaelekeza kwake kama ushahidi. Hili linadhihirisha kwa wanaoangalia kwamba fikra, hukumu na maoni haya yametokana na yale ambayo Wahyi (ufunuo wa Mwenyezi Mungu) umekuja nayo. Vilevile, Kutlah inatilia mkazo mkubwa katika kudumisha usafi wake kwa kuviweka mbali fikra, hukumu au maoni yoyote ambayo hayatokani na Kitaabu na Sunnah. Hivyo huondoa yale yaliyoambatanishwa nazo katika kipindi cha kudorora au wakati mwingine wowote, katika hukumu, maoni, fikra, kanuni na itikadi ambazo hazina uhusiano na Kitaabu na Sunnah, au zina uhusiano wa kiwazo na wa uongo unaohusishwa nazo.

The Kutlah has to define its thought and objectives in a manner that gets rid of every obscurity and removes any vagueness. Additionally is must take extreme care to maintain the clarity of its thought and its purity and this is done by binding every thought, ruling or opinion to a Daleel (evidence) from the Kitaab, the Sunnah or what they both guide to in terms of evidence. This makes it apparent to those observing, that these thoughts, rulings and opinions are deduced from that which the Wahi (divine revelation) has come with. Similarly is pays extreme attention upon maintaining its purity by distancing any thought, ruling or opinion that does not emanate from the Kitaab and the Sunnah. So it removes that which has been attached to them in the period of decline or at any other time, in terms of rulings, opinions, thoughts, principles and beliefs that have no linkage to the Kitaab and the Sunnah or have an imaginary and falsely attributed linkage to them.

Haya yote yanahusu usafi na uwazi, na katika kubainisha na kufafanua malengo na madhumuni ya Kutlah pamoja na mawazo yake, hukumu zake na maoni yake, ni lazima kufafanua namna vitendo vyake vinavyopaswa kwenda kulingana na kile kinachohitajika. Hii ina maana kwamba lazima ipitishe kanuni ya vitendo kwa ajili yake, kama vile: "Kila kitendo kitangulizwe na fikra, na kiwe kwa lengo mahususi na katika mazingira ya Imani." Hii ina maana kwamba fikra ndiyo ya kwanza, kisha inafuatiwa na kitendo kinachofanywa kwa lengo ndani ya mazingira ya Imani, ambayo inarejelea fikra ambazo Kutlah imezikubali. Fikra hizi ni za vitendo, mbali na kuwa za kufikirika, za kubuniwa au za kinadharia. Hii ni kwa sababu fikra iliyotengwa na kitendo ni ya kufikirika, ya kinadharia na ya kifalsafa, na haina thamani wala maana halisi. Kwa hakika, maktaba za Kiislamu zimejaa vitabu vya aina hii, kwani maktaba ya Kiislamu ndiyo tajiri zaidi duniani. Kwa sababu hiyo, fikra za Kutlah lazima ziwe fikra za vitendo, na fikra hizi zichukuliwe ili zifanyiwe kazi na kutekelezwa. Zaidi ya hayo, kuunganisha fikra na kitendo bila kubainisha lengo au madhumuni ya kitendo hicho ni kuzunguka katika mduara usio na maana, na Ummah tayari umeshakabiliwa na hali hii. Wako wahubiri na waongozaji wengi wanaopaza sauti kwa Ummah kwamba lazima wamche Allah na warejee kwa Rabb wao, lakini licha ya hayo hawajabadilisha chochote katika hali halisi ya Ummah, kwa sababu wanaita bila lengo. Kwa hiyo ni muhimu kufafanua lengo kwa fikra na kitendo, na msingi wa lengo hilo lazima ufafanuliwe na kubainishwa na Aqeedah yenyewe. Yote haya, yaani fikra, kitendo na lengo linalotafutwa, yote yanapaswa kuwa ndani ya Jaw Imaani (mazingira ya Imani). Hii ni kwa sababu ugumu na ukali wa njia pamoja na nguvu ya upinzani vinaweza kudhoofisha msukumo wa Kutlah, na kwa hiyo ni muhimu kurejea na kutafuta kimbilio kwa An-Naasir Al-Mo'een (Mtetezi na Msaidizi), ambaye ni Allah (SWT). Hii ni ili mkono wa Kutlah uongozwe na msimamo wake uwe imara, na jambo hili halitatokea isipokuwa kila fikra ambayo tendo linajengwa juu yake iunganishwe na amri ya Allah, ambapo kila Hukm (hukumu) inaunganishwa na Daleel (ushahidi) wake na na Aqeedah. Hili linaendana na mbinu ya Qur'aan kuhusu Aayaat zenye Ahkaam, ambapo Aayah huishia kwa kuunganisha amri hiyo kwa Allah (SWT) na kwa maelezo yanayoonyesha hukumu hiyo inavyohitaji.

All of this applies to the clarity and purity, and in regards to specifying and defining the goals, and objectives of the Kutlah in addition to its thoughts, rulings and opinions, it is necessary to define the manner in which its actions must proceed in accordance to what is required. This means that it must adopt a practical principle for it, like: ‘That every action should be preceded by thought and that it should be for a specific objective and in an atmosphere of Imaan’. This means that the thought is first and is followed by the action that is done for an objective within an atmosphere of Imaan which refers to the thoughts that the Kutlah has adopted. These thoughts are practical and far away from being imaginary, fictitious or theoretical. This is because the thought that is detached from the action is imaginary, theoretical and philosophical and holds no real value or worth. Indeed the Muslim libraries have been filled with the like of these books as the Islamic library is the richest library on the face of the earth. For this reason the Kutlah’s thoughts must be practical thoughts and these thoughts are taken to be worked with and acted upon. In addition, linking the thought to the action, without specifying an aim or objective for the action, means going around in an empty circle and the Ummah has already been exposed to this reality. There are a large number of preachers and guides who shout out loudly to the Ummah that they must fear Allah and return to their Rabb and despite this they have changed nothing from the Ummah’s reality because they are calling without an objective. For this reason it is essential to define an aim for the thought and action and the basis of the objective or aim has to be defined and specified by the Aqeedah itself. All of this, the thought, action and the aim that is sought all need to be within the Jaw Imaani (atmosphere of Imaan). This is because the difficulty and ruggedness of the path and the force of the opposition could weaken the drive of the Kutlah and as such it is essential to return and seek refuge in An-Naasir Al-Mo’een (The supporter and helper) who is Allah (swt). This is so that the Kutlah’s hand can be guided and its foothold made firm and this will not happen unless every thought that an action is based upon is tied to the command of Allah, where every Hukm (ruling) is connected to its Daleel (evidence) and to the Aqeedah. This is in line with the methodology of the Qur’aan in respect to the Aayaat containing Ahkaam and the Aayah ends by connecting the command to Allah (swt) and with a description that the ruling dictates.

Kwa mfano, Allah (SWT) alisema:

So for example Allah (swt) stated:

Na mwizi mwanaume na mwizi mwanamke, kateni mikono yao kama malipo ya yale waliyoyachuma, adhabu kutoka kwa Allah, na Allah ni ‘Azeezun Hakeem (Al-Maa’idah 38).

And the male thief and female thief, cut off their hands as a recompense for what they have earned, a punishment from Allah and Allah is ‘Azeezun Hakeem (Al-Maa’idah 38).

Hii inamaanisha kwamba wazo, kitendo, lengo, njia ya kulifikia, na kanuni ambayo vyote hivyo vinatokana nayo, vyote hupangwa kama mpango wa kihandisi au mchoro wa ujenzi. Kanuni yake ni Aqeedah, nayo huainisha umbo la jengo na namna ya kulisimamisha, kama kazi ya mbunifu. Hii ni kwa sababu anapoamua kujenga jengo (yaani anapobainisha lengo lake), huandaa mpango wa kihandisi ambao ni kama ramani inayomwonyesha wazi hali ya ardhi anayotaka kujengea. Kisha mpango huo hubainisha wazi umbo la jengo ndani na nje, ghorofa na mbawa zitakazokuwamo, pamoja na kile anachohitaji katika vifaa, na gharama ya yote hayo kwa ujumla.

This means that the thought, the action, the objective, the manner of reaching it and the principle from which they spring from are all put down similar to an engineering plan or blueprint. Its principle is the Aqeedah and it specifies the shape of the building and the manner of how it is established just like the work of the architect. This is because when he decides to build a building (i.e. when he specifies his objective), he lays down an engineering plan which is like a map that makes clear to him the nature of the land that he wants to build upon. It then makes clear the shape of the building internally and externally, the floors and wings that it will contain in addition to what he needs in terms of materials and how much it will all cost.

Therefore, when the Aqeedah has determined that it is obligatory for it to be established within the reality of life, and the Kutlah commits itself to this objective, it becomes necessary for the Kutlah to have a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah, so that the Ummah can be elevated as a whole, work towards realising this objective, and perceive the progress of this work along the way. It is not permissible for the Kutlah to overlook its clarity or to confine it within the hearts of its leadership. Rather, it is essential to present that objective, in its generalities and particulars, before the eyes of the Ummah, so that it becomes achievable for all those who work for it, support it, and the people as a whole. These are the ones we want to move towards this objective, so that they may know it and understand it; it is not permissible for them to be kept in the dark about it, nor for it to remain vague. For example, if it is stated that the objective is to build the Ummah and resume the Islamic way of life, and that this will absolutely not come about except through the establishment of the Islamic State, this statement is general and is not sufficient. It is necessary for the Kutlah and the Ummah along with it to have awareness of the meaning of building the Ummah and reviving her. This happens by clarifying this meaning and explaining it to the people, and this meaning is summed up as the Ummah's possession of an intellectual principle (or basis) and a productive method of thinking. And when we say "the resumption of the Islamic way of life," it is necessary to explain this statement clearly and what we mean by it, namely that we as an Ummah return once again to the rule of Islam over the people's internal and external relationships. Maana yake ni kurejea kwenye utekelezaji na matumizi ya Uislamu jinsi ulivyotekelezwa tangu wakati wa Mtume (ﷺ) hadi sehemu ya mwisho ya Khilafah. Mchakato wake ni wa kurejesha maisha ambayo yalisimama, wala si suala jipya linalotafutwa kuletwa; bali suala ni la kurejesha maisha ambayo tayari yalipita na kuishi. Na inapowaambiwa hayo na kufafanuliwa kwamba hili halitatokea isipokuwa kwa kuanzishwa Dola ya Kiislamu na kwa kutoa Bay'ah (kiapo cha utii) kwa Khalifah, basi ni lazima kulifanya lengo hili kuwa wazi na kubainisha matokeo na natija za kuwepo kwake kuhusiana na kuwepo kwa Uislamu ndani ya uhalisia wa maisha na kuhusiana na kuhuishwa kwa Ummah. Kwa hiyo ni muhimu lioneshwe wazi akilini mwa Kutlah kama ilivyo lazima lieleweke wazi akilini mwa Ummah. Ikawa basi ni lazima kufafanua maana ya Dola ya Kiislamu, kanuni zinazoijengea, nguzo zake, taasisi zake na mifumo inayoiongoza. Kwa maneno mengine, mpango kamili wa kiuhandisi na ramani ni lazima uchorwe kiasi kwamba kilichobaki ni kuwaweka watu katika nafasi au vyeo vyao. Hii ina maana kwamba katiba ya Dola, kwa mambo yake ya jumla na mahsusi, ni lazima iwe wazi, wazi kama jua linapokuwa katika machweo yake yanayoonekana zaidi.

So when the Aqeedah has specified that it is obligatory for it (the Aqeedah) to be established within the reality of life and the Kutlah then commits to this objective, it becomes necessary for the Kutlah to possess a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah and so that the Ummah can be elevated as a whole, work towards realising this objective and sense the progress of this work along the path. It is not permitted for the Kutlah to overlook its clarity or to confine it within the breasts of its leadership but rather it is essential to present that objective in its generalities and partialities in front of the eyes of the Ummah so it is made feasible to all of those who are working for it, supporting it and the people as a whole. These are those who we want to move towards this objective, so that they can be acquainted with it and understand it whilst it is not allowed for them to be kept in the dark or for it to be over general. So for example, in the case where it is stated that the objective is to build the Ummah and resume the Islamic way of life and that this will absolutely not come except by the establishment of the Islamic State. This statement is general and is not sufficient as it is necessary for the Kutlah and the Ummah along with her to have awareness in regards to the meaning of building the Ummah and reviving her. This occurs by clarifying this meaning and explaining it to the people and this meaning is summed up as the Ummah’s possession of an intellectual principle (or basis) and a productive method of thinking. And when we say: ‘The resumption of the Islamic way of life’ it is necessary to explain this statement clearly and what we mean by it i.e. that we as an Ummah return once again to the ruling by Islaam over the people’s internal and external relationships. It means returning to the implementation and application of Islaam as it was implemented from the time of the Messenger (saw) until the last part of the Khilafah. Its process is one of resuming a life that had halted and it is not a new issue that is sought to be brought but rather the issue is one of resuming a life that has already passed by and been lived. And when this is said to them and it is explained that this will not occur unless the Islamic State is established and by giving the Bay’ah (pledge) to the Khaleefah, then it is necessary to make this objective clear and to make clear the consequences and results of its existence in regards to the existence of Islaam within the reality of life and in relation to the revival of the Ummah. Therefore it is essential for it to be clearly envisioned in the mind of the Kutlah just as it is necessary for it to be clearly perceived in the minds of the Ummah. It would then become necessary to define the meaning of the Islamic State, the principles upon which it is established, its pillars, its institutions and the systems that regulate it. In other words a complete engineers plan and blueprint needs to be drawn out to the point that all that remains is to put the people in their places or positions. This means that the State’s constitution in its generalities and partialities need to be clear and as clear as the sun when it is at its most visual setting.

Kuhusu kuwaita Ummah kwenye jambo ambalo haulijui wala kulitambua, au kujaribu kuisogeza kwenye hali halisi ambayo haifahamu, huku ikitafutwa imani, uaminifu na msaada wake, basi hilo ni ndoto tupu na ni ujinga zaidi. Pia linapingana na kauli ya Allah (SWT):

As for calling the Ummah to a matter that she does not know or recognise, or to seek to move her towards a reality that she is ignorant of whilst seeking confidence, trust and support from her, then this is just pure fantasy and represents additional ignorance. It is also in opposition to the statement of Allah (swt):

Huu ndio njia yangu: ninalingania kwa Allah kwa ufahamu wa wazi (kwa busara), mimi na wale wanaonifuata. Subhaanallah! Wala mimi si miongoni mwa washirikina. (Yusufu 108)

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

Ni jambo linalojulikana na kukubalika wazi kwamba mtu asiyemiliki jambo au kitu hawezi kukitoa wala kukipitisha kwa wengine. Kwa upande mwingine pia inajulikana kwamba katika suala moja moja, kunaweza mara nyingi kuwepo zaidi ya maoni moja, na inawezekana maoni hayo tofauti kufikia hatua ya kupingana kwa kila moja. Hili linaweza kutokea katika Usool (misingi ya msingi) na Qawaa'id (kanuni) kama vile linavyoweza kutokea katika matawi na mambo madogo madogo. Kwa sababu hiyo, Kutlah lazima ichague kile inachokihitaji kwa upande wa Ahkaam, maoni na mawazo yanayopitishwa, yanayofuatwa na kufanyiwa kazi ili yatekelezwe, ili mambo mawili yanayopingana au yenye mkinzano yasikusanywe pamoja. Ni hakika kwamba kukosekana kwa kubainisha fikra kutaleta tofauti na mkinzano baina ya wanachama wa Kutlah, na hivyo hili linaweza kuipelekea Kutlah kutawanyika katika makundi au mabawa mengi ya kisiasa, na kisha hakuna kitakachowaunganisha isipokuwa jina la kundi hilo. Hii ni kwa sababu inawezekana maoni yoyote yakakusanya watu kuyazunguka na watu kuyaitia, na hivyo hili litapelekea kuvunjika kwa umoja wa mkusanyiko wa pamoja. Kwa hiyo hii ni sababu ya kutosha kwamba kupitishwa na kubainishwa kwa fikra, lengo na njia kuwe jambo la lazima.

And it is an obviously accepted and known matter that the one who does not possess a matter or thing cannot give it or pass it on to others. From another angle it is also known, that in one single issue, there can on many occasions exist more than one opinion and that it is possible for these differing opinions to reach the point of being contradictory to one another. This can occur in the Usool (fundamentals) and Qawaa’id (principles) just as it can occur in the branches and partialities. For this reason the Kutlah must choose what it needs in terms of Ahkaam, opinions and thoughts which are adopted, proceeded with and worked with to see them implemented and this is so that two opposites or contradictory matters are not brought together. It is certain that the lack of defining the thought will lead to differences and contradictions between the members of the Kutlah and as such this could lead to the scattering of the Kutlah into multiple party blocs or wings and then nothing would bring them together apart from the bloc’s name. This is because it is possible for any opinion to be gathered around and for people to call for it and as such this would lead to the fragmentation of the unity of collective grouping. This therefore is enough reason for the adoption and defining of the thought, goal and path to be an obligatory matter.

Kwa mfano, katika Uislamu kuna maoni kadhaa ya kifiqhi (ya kisheria) yanayohusu mtu wa Khalifa, ambaye ndiye nguzo ya kwanza ambayo utekelezaji wa Uislamu umesimama juu yake, na ambayo kuwepo kwake katika uhalisia wa maisha ni muhimu. Kuna maoni yanayosema kwamba Muislamu yeyote anayetimiza masharti yafuatayo anaweza kuwa Khalifa, na kwamba inaruhusiwa kwa Waislamu kumkabidhi jambo lao: masharti hayo ni kwamba awe Muislamu, mwanaume, mwenye akili timamu, mtu mzima kwa umri, huru, na mwadilifu, na kwamba kila sharti hilo lina dalili kutoka Kitabu na Sunnah, wakati nasaba yake, utaifa wake, na kiwango cha elimu yake si miongoni mwa masharti hayo. Kuna maoni mengine katika suala hili yanayosema kwamba ni wajibu kwa Khalifa kutimiza masharti hayo sita pamoja na sharti la kuwa mtu wa Quraishi, kwa dalili ya kauli yake ﷺ: <<Maimamu ni kutoka Quraishi>>. Kuna maoni ya tatu yanayoweka, pamoja na masharti sita hayo, kwamba Khalifa lazima awe wa Aali Bayt (Ahl ul-Bayt, yaani watu wa nyumba ya Nabii ﷺ), kwa msingi wa kauli ya Allah (SWT):

For example, in Islaam there are a number of Fiqhi (jurisprudential) opinions related to the person of the Khaleefah which is the first pillar which the application of Islaam is established upon and for it to exist within life’s reality. So there is an opinion that states: That any Muslim who fulfils the following Shuroot (conditions) can become a Khaleefah and that it is permissible for the Muslims to entrust him with their affair. These conditions are that he is Muslim, male, of sound mind, mature (in age), free and just and that each of these conditions has an evidence from the Kitaab and the Sunnah, and his lineage, nationality and the extent of his knowledge are not from these. There is another opinion within this issue that states: That it is obligatory for the Khalifah to fulfil these six conditions in addition to the condition that he is from Quraish with the evidence: <<The A’immah (Imaams) are from Quraish>>. There is another third opinion that stipulates in addition to the six conditions that the Khaleefah must be from Aali Bayt (Ahl ul-Bayt/Those of the Nabi’s household (saw)) based on the speech of Allah (swt):

Allah anakusudia tu kuwaondolea uchafu [wa dhambi], enyi watu wa nyumba [ya Nabii ﷺ], na kukutakasa kwa utakaso kamili (Al Ahzaab 33).

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification (Al Ahzaab 33).

Pia kuna maoni ya nne yanayosema kwamba ni wajibu kwa Khalifah kuwa Mujtahid, ili asiwe tegemezi kwa maoni ya Mujtahid mwingine, na ili mamlaka kamili yasikae kwake. Kwa kuzingatia hilo, tuchukulie kwamba Kutlah haikubainisha maoni yake katika suala hili, na kwa sababu hiyo maoni yote manne yakawepo miongoni mwa wanachama wa kundi hili, wale walioshikamana nalo na wafuasi wake. Tuchukulie pia kwamba idadi kubwa ya wanafikra ndani yake na viongozi wake walikusanyika karibu na maoni hayo manne, na kila mmoja wao akaona kwamba maoni yake ndiyo sahihi, na kwamba si halali kuliacha ili kufuata maoni ya mwingine. Basi, kundi hili likifikia nafasi ya kutawala na kuwa katika hali ya kutekeleza Ahkaam, mawazo na maoni waliyoyashikilia, ni maoni gani wangeyachukua? Ni hakika kwamba kila mwenye maoni atajaribu kulazimisha maoni yake na kupinga maoni ya mwingine. Na matokeo yake yatakuwa nini basi? Yatapelekea kugawanyika kwa Kutlah hii na kutokubaliana, bali hata mapigano baina yao (na baina ya wafuasi wao).

There is also a fourth opinion that states that it is obligatory for the Khaleefah to be a Mujtahid so that he is not subservient to the opinion of another Mujtahid so that the full authority does not rest in him. In light of this, if we were to suppose that the Kutlah had not specified her opinion in this issue and as a result all four opinions existed amongst the members of the party bloc, those attached to it and its supporters, and that a large number of the thinkers in it and its leaders gathered around these four opinions and each of them saw that his opinion was the correct one and that it is not permissible to give it up to follow another’s opinion. Then if this party bloc was to reach the position of ruling and was in a position to implement the Ahkaam, thoughts and opinions that they held, which opinion would they then adopt? It is certain that each possessor of an opinion will attempt to oblige his opinion and resist the opinion of the other. And what will the result of this then be? It would lead to the splitting of this Kutlah and disagreement or even fighting between them (and their supporters).

Kwa sababu hii, na kutokana na Hukm Shar'iy inayosema: 'Hukm ya Allah ni moja kwa kila (mtu mmoja) na sio nyingi', yafuatayo yanatumika. Kutlah (kundi la kisiasa) linafanana na kufanana na mtu mmoja, na linachukua hukumu sawa na ya mtu mmoja binafsi kwa upande wa wajibu wa kisheria. Kwa hiyo, hairuhusiwi kabisa kwake kuwa na hukumu, maoni, mawazo na imani nyingi. Kukubali kwa lazima mawazo, hukumu na imani zinazohitajika kunaonyesha taswira yake halisi, hutumika kama roho yake, uhai wake wa kweli unategemea hilo, na imani na uaminifu wa watu huwekwa juu yake kwa njia ya ufahamu wa wazi, na mawazo na maoni ya watu hubadilishwa kulingana nayo. Kwa njia hii inaweza kuzalisha mawazo, hukumu na imani hizi kama maoni ya umma, ili ziwe desturi na kanuni zilizopitishwa na watu, zinazowakilisha nguzo za msingi zinazofafanua muundo wa jamii.

For this reason and due to the Hukm Shar’iy that states: ‘The Hukm of Allah is one for each (one) person) and it is not many’ the following applies. The Kutlah (party bloc) is analogous and similar to a person and it takes the same ruling as the single person in terms of legal obligation. Therefore it is absolutely not permitted for it to have multiple rulings, opinions, thoughts and beliefs. The necessary adoption of required thoughts, rulings and beliefs represents its true image, it serves as its spirit, its vital existence rests upon it and the confidence and trust of the people is taken upon it by way of clear understanding and the thoughts and opinions of the people are changed in accordance to it. In this way it is capable of generating these thoughts, rulings and beliefs as a public opinion so that they become the adopted customs and norms of the people which represent the fundamental pillars defining the society’s composition.

Kutlah lazima pia ijihusishe na mawazo potofu na desturi mbaya zilizopo ndani ya jamii, ili kuziondoa na kutoa mbadala wake. Hili linahitaji ujuzi wa mawazo yaliyopotoka, dhana zisizo sahihi na imani za uongo zilizopo katika jamii, ili yaweze kupingwa, upotovu wake ufichuliwe, na uongo wake pamoja na udhaifu wake vionyeshwe wazi. Si sahihi kujumlisha kwa kusema tu: ‘Kufr (ukafiri) ni Millah (dini) moja’, ingawa hilo ni sahihi, bali ni muhimu kujadili kila wazo, maoni au imani kwa njia ya kiakili, ukionyesha makosa yake wazi na kufichua kasoro zake. Naam, kweli Kufr ni Millah moja; hii ni kweli na hali halisi iliyothibitishwa kwa uthabiti, kwa kuwa Dini haigawanywi, ni either Uislamu au Kufr, na hakuna kitu kati ya hivyo viwili. Lakini suala hapa si kuthibitisha ukweli tu, bali ni kuondoa upotovu, jambo lisilo sahihi na uongo, kwa kuyaweka wazi na kuthibitisha hoja dhidi yake kwa dalili na ushahidi. Allah (swt) anasema katika Al-Qur'aan Al-Kareem:

The Kutlah must also engage with the corrupt thoughts and bad practises that are present within the society in order to remove them and to present an alternative to them. This requires knowledge of the corrupted thoughts, incorrect concepts and false beliefs that exist in the society so that they can be refuted, their corruption revealed and their falsity and weakness exposed. It is not valid to over generalise in this and merely state: ‘Kufr (disbelief) is one Millah (religion)’ despite this being correct, but rather it is essential to discuss every thought, opinion or belief in an intellectual manner making clear its error and to reveal its flaws. Yes indeed Kufr is one Millah, this is a firmly established truth and reality as the Deen cannot be partitioned, it is either Islaam or it is Kufr and there is nothing in between. However the issue here is not only about affirming a truth but it is rather about removing a corruption, erroneous matter and falsehood by making them clear, establishing argument against them by way of evidence and proof. Allah (swt) says in Al-Qur’aan Al-Kareem:

Batili haiwezi kuifikia kutoka mbele yake wala kutoka nyuma yake; ni wahyi kutoka kwa Mola Mwenye hekima, Anayesifiwa (Al-Fussilat 42).

Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy (Al-Fussilaat 42).

Kwa kuchunguza kwa kina Aayaat za Qur’aan Tukufu, tunaona kwamba ilishughulikia kila aina iliyopo ya Kufr (ukafiri) kwa njia ya jumla na pia kwa undani, pamoja na kujibu yale ambayo kila kundi lilisema au kudai na yale waliyoyaamini. Aayaat hizo Tukufu ziliteremka kuthibitisha uongo wa kauli na imani hizo. Hoja ilithibitishwa kwa ushahidi wa hakika, juu ya uhalisia uliokusudiwa kuonyeshwa, ili imani (Imaan) ya wale waliokuwa wakiamini ithibitike kwa njia ya akili na dalili wazi. Qur’aan Tukufu haikuona inatosha peke yake kuonyesha ‘Aqeedah ya Uislamu na kueleza yaliyomo ndani yake kwa mujibu wa ukweli na dalili zilizo wazi, kisha watu waachwe wafikiri juu ya hayo tu. Badala yake, iligusa moyo wa watu kwa undani na kuyashambulia imani zao, ikazivunja dhana zao za kubuni, na kuonyesha wazi upumbavu wao na ukaidi wao. Aayaat zilizungumza na kila kundi kulingana na uhalisia wao, kwa kuzingatia mawazo na imani walizokuwa nazo. Kwa hiyo ilizungumza na Mushrikeen wa Kiarabu (washirikina) kulingana na madhehebu na mielekeo yao mbalimbali, pamoja na wale waliowafuata katika kuabudu masanamu. Ilishambulia kwa nguvu ibada ya masanamu na upagani, na kuwakemea wale waliokuwa wakiamini hayo, huku ikibainisha udhaifu wao katika jambo hili na kukosa kutumia akili zao, ili waweze kutambua kwamba masanamu hayo na vile walivyokuwa wakiabudu havikuweza kuleta madhara wala manufaa. Kwa sababu hiyo walielezwa kuwa kama wanyama wa mifugo, bali wamepotea zaidi ya wanyama hao. Kwa hiyo walikuwa wakizungumzwa kwa namna ya kuchochea na kwa njia iliyogusa mioyo yao moja kwa moja?

By closely examining the Aayaat of the Qur’aan Al-Kareem we find that it dealt with every existing category of Kufr (disbelief) in a holistic general manner and also in detail, in addition to addressing what every group said or claimed and what they believed in. The Noble Aayaat descended to prove the falsehood of these statements and beliefs. The argument was established with definite evidence, upon the reality that was intended to be demonstrated, so that the belief (Imaan) of those who believed would be established by way of the mind and clear proof. The Noble Qur’aan did not find it sufficient alone to demonstrate the Aqeedah of Islaam and explain what it comprised of in terms of truths and glaring proofs merely for the people to be then left to think about that. Rather it struck at the raw nerves of the people and attacked their beliefs, it dispelled their imaginary claims and made clear their foolishness and stubborn rigidity. The Aayaat addressed each grouping according to their reality in terms of the thoughts and beliefs that they held. Therefore it addressed the Arab Mushrikeen (polytheists) according to their different schools of thought and directions in addition to those who followed in them in respect to worshipping idols. It attacked the worship of idols and paganism relentlessly and reproached those who believed in it whilst making clear the feebleness in regards to this and the lack of using their minds, so that they could perceive that these idols and what they worshipped could not bring any harm or benefit. For this reason they were described as being like cattle and indeed even further astray than cattle. They were therefore addressing in a provocative manner and a way that struck at their raw nerves?

Wana nyoyo ambazo hawazitumii kufahamu, wana macho ambayo hawayatumii kuona, na wana masikio ambayo hawayatumii kusikia. Hao ni kama wanyama wa mifugo; bali wao ni wapotevu zaidi. Hao ndio walioghafilika (Al-A'raaf 179).

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

Vivyo hivyo, Qur'ani ilijadili kila moja ya mawazo yao, iwe ilikuwa inawahutubia wale waliokana kuwepo kwa Mwenyezi Mungu, au wale waliochukua matamanio yao kuwa miungu yao, au wale walioabudu masanamu kwa lengo la kujikaribisha kwa Mwenyezi Mungu. Iliwaeleza kwamba masanamu yalikuwa yameabudiwa katika zama zilizopita, na ikataja masanamu yaliyoabudiwa na watu wa Ibrahim (as), jinsi alivyoyaharibu, na jinsi yalivyokosa uwezo wa kujilinda, kama vile ilivyotaja kwa majina masanamu yaliyoabudiwa na watu wa Nuhu (as):

Similarly the Qur’aan discussed every one of their thoughts whether it addressed those who denied the existence of Allah, or those who took their desires as their deity, or those who worshiped idols for the purpose of gaining closeness to Allah. It explained to them that idols had been worshipped in times that had passed by and mentioned the idols worshipped by the people of Ibraheem (as), how he destroyed them and how they did not possess the power to defend themselves, just as it mentioned the idols worshipped by the people of Nuh (as) by name:

Na wakasema: "Msiache kamwe miungu yenu, wala msiache Wadd wala Suwa', wala Yaghuth na Ya'uq na Nasr."

And they said: 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr’ (An-Nuh 23).

Kama vile baadhi ya masanamu ya Quraish yalivyotajwa kwa majina yake:

Just as some of the idols of Quraish were mentioned by name:

Je, basi umezingatia Al-Lāt na Al-'Uzzā? Na Manāt, wa tatu, yule mwingine? (An-Najm 19-20).

So have you then considered al-Lat and al-'Uzza? And Manat, the third - the other one? (An-Najm 19-20).

Aidha, ilijadili pia wale waliodai kuwa wao ni wa kimungu au wana sifa za kiungu, kama inavyodhihirika katika mazungumzo yaliyofanyika kati ya Ibrahim (as) na Namrudi, au mjadala wa Musa (as) na Firauni.

In addition it discussed those who believed that they were divine or Godly as demonstrated in the example of the dialogue that took place between Ibraheem (as) and Nimrood or the discussion of Musaa (as) with Fir’awn:

Allah (SWT) anasema:

Allah (swt) says:

Je, hukumtazama yule aliyebishana na Ibrahim kuhusu Mola wake kwa sababu Allah alimpa ufalme? Ibrahim alipomwambia, "Mola wangu ndiye anayetoa uhai na kusababisha kifo," yeye alisema, "Mimi natoa uhai na kusababisha kifo." Ibrahim akasema, "Hakika Allah huliinua jua kutoka mashariki, basi lete wewe kutoka magharibi." Basi yule asiyeamini akashindwa (akastaajabu), na Allah hawaongozi watu madhalimu {Al-Baqarah 258}.

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people (Al-Baqarah 258).

Kwa hiyo inaweza kuonekana kwamba Qur’aan Tukufu haikuelekeza khitabu chake kwa kundi moja huku ikipuuza mengine, wala haikuwakusanya wote pamoja, kama vile haikuona inatosha kueleza tu fikra yake, itikadi yake na kile inachotaka kutoka kwa watu. Vivyo hivyo, Qur’aan haikujizuia kushambulia dini na imani, bali ilienda mbali zaidi na kuzungumzia wanachosema, wanachofanya, na mahusiano yaliyoongoza maisha yao. Hivyo, wakati dini zilipokuwa zikishambuliwa, pia ilishambulia vitendo vyao na tabia zao, jambo ambalo linaweza kuthibitishwa katika Sura moja fupi tu inayojumuisha haya yote:

Therefore it can be noticed that the Qur’aan Al-Kareem did not restrict its address to one group whilst ignoring others and it did not group them altogether just as it did not find it enough to merely explain its thought, Aqeedah and what it wants from the people. Similarly the Qur’aan did not restrict itself to attacking religions and beliefs but went beyond this to address what they were saying, what they were doing and the relationships that regulated their lives. So in the time in which the religions were being attacked it also attacked their actions and characteristics which can be demonstrated in just one short Surah that encompasses all of this:

Hii ni kama Allah (SWT) alivyosema:

This is like when Allah (swt) stated:

Kwa Jina la Allah, Mwingi wa Rehema, Mwenye Kurehemu Je, umemwona yule anayekanusha Siku ya Malipo?

In the Name of Allah Ar-Rahmaan Ar-Raheem Have you seen the one who denies the Recompense?

Kwa maana huyo ndiye anayemfukuza yatima.

For that is the one who drives away the orphan.

Wala haihimizi kulisha maskini.

And does not urge the feeding of the poor.

Ole wao wanaosali.

So woe to those who pray.

Wale wanaopuuza sala zao.

Those who are heedless in their prayer.

Wale wanaofanya vitendo vyao kwa kujionyesha.

Those who make a show of their deeds.

Na wanazuia msaada mdogo kabisa (Surat Al-Ma'un).

And withhold any small assistance (Surah Al-Ma’oon).

Na anaposema (SWT):

And when He (swt) says:

Ole wao wale wanaopunja vipimo.

Woe to those who give less [than due].

Wale ambao wanapojipimia kutoka kwa watu, wanajipimia kwa kipimo kamili.

Who when they take a measure from the people they take their full measure.

Lakini wanapowapimia au kuwapimia, wanawapunjia.

But if they give by measure or weigh out to them, they give less (than due).

Je, hawafikiri kwamba watafufuliwa?

Do they not think that they will be resurrected?

Hadi siku kubwa (Al-Mutaffifeen).

To a mighty day (Al-Mutaffifeen).

Na tunapaswa sote kusoma Qur'ani Tukufu ili tuweze kutafakari Aya na Sura zilizoteremshwa Makka, jinsi zilivyozungumza na jamii, na yale yaliyomo ndani yake katika imani, desturi na vitendo vilivyokuwepo miongoni mwa Washirikina wa Kiarabu. Mbali na hayo, pia tuzingatie jinsi Qur'ani inavyovuta umakini na kuelekeza fikra kwenye Aqidah ya Uislamu, iliyojengwa juu ya hoja zilizo wazi na ushahidi. Imekuja ikithibitisha kwamba Allah (SWT) ndiye Muumbaji wa kila kitu, kwamba Yeye (SWT) ndiye aliyeteremsha Qur'ani, na kwamba Yeye ambaye hakuna Ilaha isipokuwa Yeye, alimtuma Mtume wake ﷺ akiwa na mwongozo na Dini ya haki, ili ishinde kila Dini nyingine licha ya matakwa ya makafiri, na imekuja ikiwa na ushahidi usioacha swali wala shaka kuhusu Siku ya Kiyama.

And we should all read from the Noble Qur’aan so that we can ponder over the Aayaat and Suwar that were revealed in Makkah and how they addressed the society and what it contained of beliefs, norms and actions that existed amongst the Arab Mushrikeen. This is in addition to the manner it grabs the attention and the focus towards the Aqeedah of Islaam based upon clear argument and proof. It came proving that Allah (swt) is the Khaaliq (creator) of everything, that He (swt) caused the Qur’aan to descend, that He whom there is no Ilaaha other than Him sent His Messenger (saw) with the guidance and the Deen of truth, so that it prevails over every other Deen in spite of the wishes of the disbeliefs, and it came with proof leaving no question or doubt, in regards to the Day of Judgement.

Hebu sasa pia tutafakari jinsi Aayaat na Suwar zilivyoshughulikia kundi jingine miongoni mwa makafiri kuhusiana na Ahl ul-Kitaab (watu wa Kitabu). Pale ilipohitajika, zingewashughulikia pamoja na Washirikina wa Kiarabu.

Let us now also reflect upon how the Aayaat and the Suwar dealt with another category from amongst the disbelievers in respect to the Ahl ul-Kitaab (people of the book). When it was required it would address them together along with the Arab Mushrikeen.

Allah (SWT) anasema:

Allah (swt) says:

Wale waliokufuru miongoni mwa Watu wa Kitabu na washirikina hawakuwa wakitaka kuachana na ukafiri wao mpaka iwafikie dalili iliyo wazi.

Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from disbelief] until there came to them clear evidence.

Mtume kutoka kwa Allah akisoma kurasa zilizotakaswa (Al-Bayyinah 1-2).

A messenger from Allah reciting purified scriptures (Al-Bayyinah 1-2).

Na maneno Yake (SWT):

And His speech (swt):

Na Hatukuwafanya walinzi wa Moto isipokuwa ni Malaika. Na hatukuifanya idadi yao isipokuwa kuwa ni mtihani kwa wale waliokufuru, ili wale waliopewa Kitabu wapate yakini, na wale walioamini waongezeke imani, na wale waliopewa Kitabu na Waumini wasiwe na shaka, na ili wale ambao katika nyoyo zao kuna unafiki na makafiri waseme: "Allah amekusudia nini kwa mfano huu?" Hivyo ndivyo Allah humpoteza amtakaye na humwongoza amtakaye. Wala hakuna ajuaye askari wa Mola wako isipokuwa Yeye. Na kukumbushwa kwa Moto si chochote ila ni ukumbusho kwa binadamu (Al-Mudaththir 31).

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity (Al-Mudaththir 31).

Qur'ani pia inawaelekeza Ahl-ul-Kitaab kwa pamoja:

The Qur’aan also addresses the Ahl-ul-Kitaab collectively:

Sema: Enyi watu wa Kitabu, njooni kwenye neno lililo sawa baina yetu na nyinyi: kwamba hatutamwabudu isipokuwa Allah, wala hatutamshirikisha na chochote, wala baadhi yetu hatutawachukua wengine kuwa waungu badala ya Allah. Lakini wakikataa, basi semeni: "Mshuhudieni kwamba sisi ni Waislamu [wanaojisalimisha kwake]." (Aali ‘Imraan).

Say: O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah. But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]. (Aali ‘Imraan).

Pia inashughulikia kila kundi kwa majadiliano mahususi na ushahidi uliothibitishwa juu ya uongo wa yale yaliyosemwa au kudaiwa na moja au jingine kati ya makundi haya. Inazungumzia Banu Isra'eel na kuwaelekeza kwa jina hili "Yaa Bani Isra'eel" pale jambo linapohusiana na madai na masuala yanayohusu Mayahudi. Inaeleza imani zao, matendo yao, kauli zao, yale waliyoyazua katika Dini yao, yale waliyoyabadilisha katika vitabu vyao, Manabii wa Allah waliowaua kwa dhuluma na uadui dhidi yao, pamoja na yale waliyoyataka kutoka kwao na jinsi walivyojaribiwa. Wametajwa kiasi kwamba Suwar (Sura) ishirini na saba zimewataja katika muktadha na hali mbalimbali.

And it also addresses each one with a specific discussion and established evidence upon the falsehood of what one or the other of these groups said or claimed. It discusses Banu Isra’eel and addresses them with this title ‘Yaa Bani Isra’eel’ when the matter is connected to the claims and issues related to the Jews. It addresses their beliefs, actions, statements, what they invented to their Deen, what they changed in their books, the Anbiyaa’ of Allah that they killed in transgression and hostility against them, in addition to what they would demand from them and how they were tested. They were mentioned to the point that twenty-seven Suwar (Surahs) made mention to them in a host of different contexts and realities.

Na Qur'ani Tukufu ilipowaelekea Wakristo moja kwa moja, ilitaja pia yale waliyoyazua na kuyabuni katika Dini yao, pamoja na mabadiliko waliyofanya katika imani zao. Ilizungumzia kauli zao mbalimbali kuhusu imani zao juu ya Allah (SWT) na ‘Isa (AS).

And when the Qur’aan Al-Kareem addressed the Christians specifically, then it also mentioned what they invented and fabricated in their Deen and the changes that they made to their beliefs. It addressed their different statements in regards to their beliefs about Allah (swt) and ‘Isa (as):

Hakika Allah ni wa tatu kati ya watatu (Al-Ma'idah 73).

Verily Allah is the third of three (Al-Ma’idah 73).

Hakika Allah ndiye Masihi mwana wa Maryam (Al-Maidah 17).

Verily Allah is the Messiah son of Maryam (Al-Maa’idah 17).

Au wale waliosema kwamba Al-Masihi (‘Isa (as)) alikuwa mwana wa Allah. Aya hizo basi ziliwakumbusha yale aliyokuja nayo kwao, ili hoja na ushahidi usimame dhidi yao. Ilisimulia kwao habari ya kuzaliwa kwa ‘Isa (as) katika Surat Maryam na Surat Aali ‘Imraan, pamoja na habari za Zakariyyaa, Yahya na Maryam kwa undani kamili ambao hakuna awezaye kuzijua isipokuwa yule aliyeshuhudia matukio haya, wakati wengi, ikiwa si wote, wa Waarabu walikuwa hawazijui kabisa.

Or those who stated that Al-Maseeh (‘Isa (as)) was the son of Allah. The Aayaat therefore reminded them of what he (as) came to them with, so that the proof and argument was established against them. It narrated to them the story of the birth of ‘Isa (as) in Surah Maryam and Surah Aali ‘Imraan along with the stories of Zakariyaa, Yahyah and Maryam in absolute detail that none could know them except the one who witnessed these events, whilst most if not all of the Arabs were completely ignorant of them.

Allah (SWT) alisema:

Allah (swt) said:

Hizi ni habari za ghaibu tunazokufunulia kwa wahyi. Wewe haukuzijua, wala watu wako hawakuzijua (Hud 49).

These are the news of the unseen we have divinely revealed to you. You did not know of them, neither you nor your people (Hud 49).

Ilitaja kauli za Mayahudi kuhusu ‘Isa (as) mwana wa Maryam (as), na ikataja kile Mayahudi walichosema kuhusu Wakristo na kile Wakristo walichosema kuhusu Mayahudi.

It mentioned the statements of the Jews in respect to ‘Isa (as) the son of Maryam (as) and mentioned what the Jews said about the Christians and what the Christians said about the Jews:

Na Mayahudi walisema: "Wakristo hawako juu ya chochote," na Wakristo wakasema: "Mayahudi hawako juu ya chochote."

And the Jews said: ‘The Christians are not upon anything’ and the Christians said: ‘The Jews are not upon anything’ (Al-Baqarah 113).

Haikuacha jambo lolote isipokuwa aliliweka wazi kwao, akavunja hoja zao, akaondoa madai yao ya kubuni, kisha akawakabili mmoja mmoja, akiwafahamisha kwamba Muhammad ﷺ alikuwa amemtaja kila mmoja wao katika Kitaab.

So it did not leave a matter except that it made it evident to them, refuted their arguments, dispelled their imaginary claims and then addressed each of them in turn making them aware that Muhammad (saw) had mentioned each of them in the Kitaab:

Muhammad ﷺ ni Mtume wa Mwenyezi Mungu, na wale walio pamoja naye ni wakali dhidi ya makafiri, wenye huruma miongoni mwao wenyewe. Utawaona wakiinama na kusujudu [katika sala], wakitafuta fadhila kutoka kwa Mwenyezi Mungu na radhi Yake. Alama yao iko katika nyuso zao kutokana na athari ya kusujudu. Hiyo ndiyo sifa yao katika Taurati. Na sifa yao katika Injili ni kama mmea unaotoa machipukizi yake na kuyaimarisha, hivyo yanakuwa imara na kusimama juu ya mashina yake, ukiwafurahisha wanaoupanda, ili Mwenyezi Mungu awakasirishe kwa sababu yao makafiri (Al-Fath 29).

Muhammad is the Messenger of Allah and those who are with him are severe against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the planters - so that Allah may enrage by them the disbelievers (Al-Fath 29).

Qur'ani haikuishia tu kwa yale yaliyokuwepo miongoni mwao, bali ilienda mbali zaidi ili kushughulikia yale yaliyotokea baina yao katika mazungumzo waliyokuwa wakifanya, kauli walizokuwa wakitoa, vitendo walivyokuwa wakivifanya, na njama walizokuwa wakizisuka.

The Qur’aan did not stop at what was present amongst them but rather went beyond that to address what took place between them in terms of the discussions they had, the statements they were making, the actions they were undertaking and the conspiracies that they were hatching.

Wakati Mayahudi walipodai uongo kwamba Ibrahim alikuwa Myahudi, na Wakristo walidai kwamba alikuwa Mkristo, uongo wa madai yao ulifichuliwa kwa sentensi fupi:

When the Jews made the false claim that Ibraheem was Jewish and the Christians claimed that he (as) was a Christian, the falsity of what they were claiming was exposed in a short sentence:

Ibrahimu hakuwa Myahudi wala Mkristo, bali alikuwa Muislamu mwenye imani safi (Hanif), wala hakuwa miongoni mwa washirikina (Aali 'Imraan 67).

Ibraheem was not a Jew and he was not a Christian but rather he was a Muslim Haneef and he was not of the polytheists (Aali ‘Imraan 67).

Na Allah (SWT) pia alisema:

And Allah (swt) also said:

Enyi watu wa Kitabu, kwa nini mnabishana kuhusu Ibrahim, ilhali Taurati na Injili hazikuteremshwa isipokuwa baada yake? Je, hamtafikiri?

O people of the Book why do you argue in regards to Ibraheem whilst the Taurah and the Injeel were not revealed except after him. Will you not then reason?

Hii inamaanisha kwamba dini ya Mayahudi na Wakristo ilikuja baada ya Ibrahim (as), na inawezekanaje kwa yule aliyetangulia kufuata wale waliokuja baada yake? Kwa hiyo Aya ilikataa hoja yao, ambayo ilikuwa kilele cha upumbavu.

This means that the religion of the Jews and the Christians came after Ibraheem (as) and how can it be possible for the one who came before to follow those who came after him. Therefore the Aayah repudiated their argument which represented the heights of foolishness.

Aya hizo pia zilieleza yale waliyoyafanya kwa kuwaua Manabii, kula Riba (Riba) na Suht (vyanzo vilivyoharamishwa), mambo ambayo walikatazwa kuyafanya. Pia zilifichua njama zao dhidi ya Waislamu. Hii ni kama wakati walipowaambia kundi miongoni mwao kwamba waingie katika Uislamu mwanzoni mwa siku kisha wawe makafiri mwishoni mwa siku, kwa lengo la kuleta shaka miongoni mwa Waislamu kuhusu ukweli wa Utume wa Muhammad ﷺ, pamoja na kufichua njama nyingine walizozipanga.

The Aayaat also mentioned what they had done in terms of killing the Anbiyaa’ (Prophets), eating Ribaa (Usury) and Suht (Haraam sources), which they had been forbidden from. It also exposed their conspiracies against the Muslims. This is like the time when they said to a group from amongst them that they should become believers in Islaam at the beginning of the day and then become disbelievers at the end of the day, in an attempt to create doubt amongst the Muslims in relation to the truthfulness of the Prophethood of Muhammad (saw), in addition to exposing other conspiracies that they hatched.

Na pale kundi lilipojitokeza kundi jipya au kategoria mpya, ambalo halikuwepo hapo awali ndani ya jamii, Qur'ani ilililenga kwa kuweka wazi na kufafanua yaliyokuwa ndani ya nyoyo zao. Hivyo walitengwa katika Surah iliyopewa jina lao: 'Al-Munaafiqoon'. Walitajwa, sifa zao zikaelezwa, na yale waliyoyaficha ndani yao yakafunuliwa katika sehemu nyingi tofauti na katika Suwar kadhaa za Qur'aan Al-Kareem. Kwa mfano, mwanzoni mwa Surah Al-Baqarah, waumini walitajwa katika Aayaat nne, makafiri walitajwa katika mbili, na Munaafiqoon (wanafiki) walitajwa katika Aayaat kumi na tatu. Pia ilitaja kujengwa kwao Masjid Ad-Daraar (Dhiraar) na walichopanga kufanya nayo, jambo lililopelekea Mtume ﷺ kuiteketeza. Hata mmoja wao akitamka maneno fulani, Allah (SWT) angeyafichua, kama kauli ya Allah (SWT):

And when a new group or category came into being, which had previously not been present within the society, it addressed them by way of revealing and explaining what lay inside of their hearts. So they were singled out in the Surah named after them: ‘Al-Munaafiqoon’. They were mentioned, their characteristics were described and what they concealed within themselves was disclosed in a number of different places and Suwar of the Qur’aan Al-Kareem. So in the beginning of Surah Al-Baqarah for example the believers were mentioned in four Aayaat, the disbelievers were mentioned in two whilst the Munaafiqoon (hypocrites) were mentioned in thirteen Aayaat. It also mentioned their building of Masjid Ad-Daraar (Harm) and what they had conspired to do with it which led to the Messenger (saw) burning it down. Even if one of them was to utter some words Allah (swt) would expose that like the statement of Allah (swt):

Na miongoni mwao yuko yule anayesema, "Niruhusu nibaki nyumbani wala usiniweke katika mtihani." Bila shaka, katika mtihani wamekwisha ingia. Na hakika Jahannamu itawazunguka makafiri. (At-Tawbah 49).

And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. (At-Taubah 49).

Au kauli yake (swt):

Or His statement (swt):

Je, hujamwona wale waliokatazwa kufanya minong'ono, kisha wakarudia yale waliyokatazwa, na wakaendelea kunong'ona kwa dhambi, uadui, na kuasi amri ya Mtume ﷺ? Na wanapokujia, wanakusalimu kwa salamu ambayo Mwenyezi-Mungu hakukusalimu nayo, na wanasema baina yao: "Kwa nini Mwenyezi-Mungu hatuadhibu kwa yale tunayosema?" Inawatosha Jahanamu, watakayoingia kuungua ndani yake, na ni marudio mabaya. {Al-Mujaadalah 8}

Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination. (Al-Mujaadalah 8).

Hii ni miongoni mwa mambo mengi yaliyozungumziwa na Qur-aan Tukufu, kama yale yaliyotoa kutia moyo na nguvu kwa Mtume wa Allah ﷺ na Waumini pale ilipotaja safari za Mitume waliotangulia na yale waliyokumbana nayo katika njia zao za Da'wah.

This is amongst many other matters addressed by the Qur’aan Al-Kareem, like those which gave encouragement and strength to the Messenger of Allah (saw) and the believers when they mentioned the journeys of the previous Prophets and what they encountered on their Da’wah paths.

Kulingana na muhtasari huu hapo juu, inafuata kwamba ni wajibu kwa kundi lolote linalodai kufanya kazi ya kuhuisha Ummah na kuinua hadhi yake, kufuata njia ile ile aliyoipita Mtume ﷺ na kuingia katika mapambano ya kifikra dhidi ya mawazo yote yanayopingana yaliyopo katika jamii. Hili halitawezekana kabisa isipokuwa wawe na maarifa kamili na ufahamu wa mawazo na imani hizi, ili waweze kuthibitisha upotofu wake na uharibifu wa maoni hayo. Na haitoshi tu kuwasilisha yale wanayoshikilia na kuyabeba, kwa kuwa hilo linapingana na mbinu ya Mtume ﷺ na mbinu ya Qur'aan ya kushiriki katika mapambano ya kifikra na kujibu hoja kwa ushahidi na dalili.

Based on this short summary above, it follows that it is obligatory upon any group that claims to be working to revive the Ummah and elevate its status, to proceed along the same path that the Messenger (saw) trod and to launch into an intellectual struggle with all the conflicting thoughts existing in the society. This would not be possible at all unless they possessed complete knowledge and understanding of these thoughts and beliefs, so that they are capable of proving their falsehood and corruption of the opinions. And it is not enough to merely present what they hold and carry because this is contradictory to the method of the Messenger of Allah (saw) and the methodology of the Qur’aan of engaging in the intellectual struggle and by countering arguments with proof and evidence.

Qur'ani ilifunuliwa na kushushwa kwa Mtume wetu (saw) kwa sehemu, katika kipindi kilichodumu miaka ishirini na tatu. Haikushushwa kwa mara moja, bali kulingana na hali, uhalisia na mazingira. Kwa msingi huu, ni wajibu kwa kila kundi linalofanya kazi ya kuhuisha Ummah kuishi pamoja na matukio, uhalisia na mazingira, ili liweze kutoa maoni ya Kiislamu kwa kila suala, tukio au hali. Kufuatilia na kuchunguza uhalisia na matukio kunahitaji ujuzi na ufahamu wa uhalisia au tukio hilo kwa namna itakayomwezesha mtu kuelewa yaliyomo ndani yake ya mazingira, hali na mambo yanayohusiana nayo kwa upande wa sababu na visababishi, ili maoni au hukumu yake iwe sahihi au karibu na usahihi. Hili linadai kwanza ujuzi wa jamii yetu, kisha ujuzi wa nguvu zinazoshiriki katika mapambano ndani yake, zikiwemo nchi zinazoshindania rasilimali zake na kueneza udhibiti na ushawishi wake juu yake. Tunao ushahidi madhubuti katika kisa cha Abu Bakr (ra) alipoweka dau na makafiri wa Quraishi kuhusu matokeo ya vita vilivyokuwa vikiendelea kati ya Warumi na Waajemi, pamoja na yale aliyoyataja Qur'ani kuhusiana na hilo, kuhusu wajibu wa kufuatilia uhalisia na matukio. Ni dhahiri kwamba Mjumbe wa Allah (saw) na wale waliokuwa pamoja naye waliwakilisha kundi la kisiasa lililotambua uhalisia wake na lililokuwa na ujuzi wa jamii yake, kama vile lilivyotambua kila kilichokuwa kikiizunguka. Hapa tunamwona Abu Bakr (ra) akiweka dau juu ya jambo la kijeshi na kisiasa, na kuhusiana na nchi mbili zenye nguvu zaidi duniani wakati huo, Waajemi na Warumi; mazungumzo ambayo yaliungwa mkono na kauli ya Allah (swt):

The Qur’aan was revealed and descended upon our Messenger (saw) in parts over a period that lasted twenty-three years. It was not revealed in one go but rather in accordance to circumstances, realities and conditions. Based on this it is obligatory upon any group that works to revive the Ummah to live with the events, realities and conditions so that it is capable of providing the Islamic opinion for every issue, incident or condition. Following and pursuing the realities and events necessitates knowledge and understanding of the reality or incident in a manner that enables the person to encompass what it includes of circumstances, conditions and what is related to it terms of reasons and causes in order for his opinion or judgement to be correct or close to correct. This demands a knowledge of our society firstly and then knowledge about the forces that are involved in the struggle within it, including the states that are competing for its resources and to spread their control and influence over it. We have strong evidence in the story of Abu Bakr (ra) when he wagered the disbelievers of Quraish in regards to the results of the war that was waging between the Romans and Persians in addition to what the Qur’aan mentioned in relation to that, in regards to the obligation of pursuing the realities and events. It is evident that the Messenger of Allah (saw) and those with him represented a political Kutlah (bloc) which was aware of its reality and knowledgeable of its society, just as it was aware of all that surrounded it. So here we have Abu Bakr (ra) wagering upon a military and political matter and in relation to the two most powerful States in the world at that time, the Persians and Romans, a dialogue that was supported by the statement of Allah (swt):

Alif, Lam, Meem.

Alif, Lam, Meem.

Warumi wameshindwa.

The Romans have been defeated.

Katika ardhi iliyo karibu zaidi. Lakini wao, baada ya kushindwa kwao, watashinda (watapata ushindi).

In the nearest land. But they, after their defeat, will overcome (be victorious).

Ndani ya miaka mitatu hadi tisa. Amri ni ya Allah, kabla na baada. Na siku hiyo waumini watafurahi.

Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.

Kwa ushindi wa Allah. Yeye humpa ushindi amtakaye, na Yeye ndiye Mwenye nguvu, Mwenye kurehemu.

With the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.

(Ar-Rum 1-5).

(Ar-Rum 1-5).

Kuhusu hali ya ndani, basi jinsi uhalisia ulivyofichuka kwa kiwango kikubwa wakati makafiri wa Makka walipokusanyika kujadiliana na kupanga mipango kati yao, na kutoa mipango ya kivitendo, huku Allah (swt) akifuatilia kila hatua na kila kauli walizotoa. Hili lilidhihirika wakati wakuu wa Makka walipokusanyika katika Dar un-Nadwah na kushauriana wao kwa wao kuhusu Mjumbe wa Allah ﷺ na Da'wah yake. Walijadili suala la nini wanapaswa kusema juu yake kwa watu, na jinsi watakavyojibu na kutoa majibu kwa ujumbe wa Waarabu na wageni katika soko, soko la 'Ukaadh. Kikao hicho kiliongozwa na Al-Waleed Bin Al-Mugheerah, Sayyid (Bwana) wa Bani Makhzoum, ambaye pia alijulikana kama Sayyid wa Makka. Basi wakasema: 'Ee Abu-l-Waleed, tuseme nini kwa watu?' Akajibu: 'Toeni mapendekezo yenu ili niyasikie'. Hivyo wakaanza kutoa maoni yao, na Al-Waleed alikuwa akiyakataa kwa sababu hayaendani na uhalisia. Walipokwisha kumaliza mapendekezo, wakasema: 'Basi wewe ndiye utuambie'. Akakunja paji la uso wake, akaanza kukwaruza kichwa na kufikiri kwa kina huku akitembea huku na kule katika eneo la kikao, hadi alipofika kwenye maneno yake ya udanganyifu. Akasema kwamba tutasema yeye ni Saahir Bayyaan (mchawi au mshirikina wa maneno), na kwamba kwa usemi wake mtu hutengwa na watu wake na familia yake.

As for the internal situation, then how greatly was the reality exposed when the disbelievers of Makkah gathered to discuss and scheme amongst themselves and to draw out practical plans, whilst Allah (swt) was monitoring every move and statement they made. This was highlighted when the chiefs of Makkah gathered in Dar un-Nadwah and consulted one another in regards to the Messenger of Allah (saw) and his Da’wah. They discussed the issue of what they should say about him to the people and how they should respond and provide answers to the Arab delegations and visitors in the marketplace, the market of ‘Ukaazh. The meeting was led by Al-Waleed Bin Al-Mugheerah the Sayyid (Master) of Bani Makhzoum who was also known as the Sayyid of Makkah. So they said: ‘O Abu-l-Waleed what should we say to the people?’ He replied: ‘Make your suggestions so that I can hear them’. So they began to suggest their opinions and Al-Waleed would reject them because they did not fit the reality. When they had run out of suggestions they then said: ‘You tell us then’. So he brought his eyebrows together and he began to scratch his head and pick his brain whilst walking back and forth across the space of the gathering place until he arrived at his words of deception. So he said that we will say that he is Saahir Bayyaan (A sorcerer or magician of words) and that by his speech a person is separated from his people and family.

Mara tu baada ya tukio hili kufanyika kwa siri nyuma ya milango, wahyi uliteremka ukimjulisha Mtume wa Allah ﷺ kuhusu njama zao. Hivyo, Aya za Qur'ani zikateremshwa zikifichua hila yao pamoja na yale yaliyojiri miongoni mwao kwa undani wa ajabu.

As soon as this had taken place behind doors the revelation descended informing the Messenger of Allah (saw) of their scheming. So the Aayaat of the Qur’aan were revealed exposing their conspiracy and what had taken place amongst them in amazing detail.

Allah (SWT) alisema:

Allah (swt) said:

Niache peke yake na yule niliyemuumba.

Leave Me with the one I created alone.

Na yule ambaye nilimpa mali nyingi.

And to whom I granted extensive wealth.

Na watoto wako pamoja naye.

And children present [with him].

Na mkapeleke kila kitu mbele yake, mkifanya iwe rahisi [maisha yake].

And spread out [everything] before him, easing [his life].

Kisha anataka nimongeze zaidi.

Then he desires that I should add more.

Hapana! Hakika yeye amekuwa mkaidi dhidi ya aya Zetu.

No! Indeed, he has been toward Our verses obstinate.

Nitamfunika kwa adhabu kali.

I will cover him with arduous torment.

Hakika, alifikiri na kutafakari.

Indeed, he thought and deliberated.

Na aangamizwe kwa jinsi alivyopanga njama.

So may he be destroyed [for] how he deliberated.

Kisha (tena) na aangamizwe kwa jinsi alivyopanga.

Then (again) may he be destroyed [for] how he deliberated.

Kisha akafikiri tena.

Then he considered [again].

Kisha akakunja uso na kukunja paji la uso.

Then he frowned and scowled.

Kisha akageuka nyuma na akajivuna.

Then he turned back and was arrogant.

Akasema: "Hii si chochote ila ni uchawi ulioigwa [kutoka kwa wengine]."

And said: "This is not but magic imitated [from others].

Hii si ila neno la binadamu.

This is not but the word of a human being.

Nitamtupa katika Saqar (moto wa Jahannamu).

I will cast him into Saqar (hellfire).

(Al-Muddathir 11-26).

(Al-Mudaththir 11-26).

Huu ndio kiwango cha Wa'iy (ufahamu) kinachohitajika kuhusiana na matukio na hali halisi, ili tuweze kutoa hukumu ya Allah juu yake, au ili tuweze kuufafanulia Ummah matukio yanayotokea miongoni mwao, au njama zinazopangwa dhidi yao, au vikwazo vinavyowekwa mbele ya Da'wah, iwe vinatoka kwa watoto wa Ummah wenyewe, au kutoka kwa maadui wa Ummah kupitia mikono ya watoto wa Ummah, au moja kwa moja kutoka kwa maadui wake.

This is the level of Wa’iy (awareness) that is required in relation to the events and realities so that we are able to provide the ruling of Allah upon it or so that we are able to make clear to the Ummah the incidents that are occurring amongst them, or the conspiracies that are being hatched against them, or the obstacles that are being placed in front of the Da’wah, whether these are coming from the sons of the Ummah themselves, or from the enemies of the Ummah through the hands of the sons of the Ummah or directly from her enemies.

Tumesema kwamba jamii imeundwa na desturi yake ya jumla ya umma ('Urf 'Aamm) na mfumo. Kama ilivyo wajibu kwa Kutlah (kundi la chama) kujihusisha na kushughulikia mawazo potofu na matukio yaliyopo ili kueleza upotovu wake na kufichua uongo wake, na kuyaondoa katika maisha ya watu na fikra zao, ni lazima pia lifanye kazi ya kuzalisha fikra zake ndani ya jamii ili kuunda maoni ya umma juu yake na kuunda desturi ya umma na ya jumla ('Urf 'Aamm) kulingana na kile fikra hiyo inavyoamuru. Hili ndilo linalopaswa kushughulikiwa, kama vile linavyopaswa kushughulikia nguzo ya pili miongoni mwa vipengele vya jamii, yaani mfumo au utawala uliopo unaodhibiti na kusimamia mahusiano baina ya watu na unaohusika na kusimamia mambo yao. Ni wajibu kufichua na kuweka wazi upotovu wake na uongo wa suluhisho na tiba zake, usimamizi mbaya wa mambo ya watu, na kwenda kwake kinyume na kupingana na Aqeedah yao na hukumu zinazoambatana nayo. Misingi ambayo utawala na mfumo vimejengwa juu yake inahitaji kubomolewa, huku ikiwasilishwa njia mbadala na kuthibitishwa ushahidi wa ukweli na usahihi wake. Kazi hii inaweka mstari ulio sawa dhidi ya ule uliopotoka, mpaka watu wapoteze imani yao kwa utawala, na uungwaji wao mkono kwa wale wanaoutekeleza unaondolewa.

We have stated that the society is composed of its public general custom (’Urf ‘Aamm) and the system. Just as it is an obligation for the Kutlah (party bloc) to engage and deal with the corrupt thoughts and the prevailing events in order to explain their corruption and reveal their falsehood, and to distance them from the life of the people and their thinking, it must also work to generate its thought within the society to shape a public opinion upon it and to form the public and general custom (‘Urf ‘Aamm) in accordance to what the thought dictates. This is what is has to engage with just as it has to engage with the second pillar from amongst the components of the society, meaning the standing current system or regime that controls and regulates the relationships amongst the people and is responsible for taking care of their affairs. It is obligatory to reveal and expose its corruption and the falsity of its solutions and treatments, its bad caretaking of the people’s affairs and its contravention and opposition to their Aqeedah and the rulings that accompany it. The bases that the regime and system are established upon need to be demolished whilst presenting the alternative and establishing the evidence for its truthfulness and correctness. The work presents the straight line against the crooked until the people lose their confidence in the regime and their support for those who implement it is taken away.

Kwa upande mwingine, Kutlah lazima ichukue jukumu la kufichua hakika ya wale mawakala ambao kafiri amewaweka shingoni mwa watu ili kulinda maslahi yake, kutekeleza mfumo wake na kueneza utamaduni wake. Hii ni ili usaliti wao kwa Ummah wao uweze kuthibitishwa na utumwa wao na utumishi wao kwa adui yao uweze kuthibitishwa. Hili litasababisha Ummah kujitenga nao, na kwa hakika litasababisha wao kuisaidia Kutlah kuwaondoa na kuwaondoa katika nafasi ya kutawala. Hii ndiyo tunayomaanisha kwa Al-Kifaah As-Siyaasiy (Mapambano ya Kisiasa), na hili ni kwa kufuata Mtume wa Allah ﷺ na kutumia mbinu yake ambayo Qur'aan iliitumia katika uwanja huu na eneo hili. Wakati huo huo, Qur'aan ilipokuwa ikidhihirisha na kuweka wazi ufisadi wa Nizhaam (mfumo), pia ilikuwa ikidhihirisha na kuweka wazi ufisadi wa watawala na udhalimu wao. Baadhi yao walishambuliwa kwa majina yao, baadhi walishambuliwa kwa kutajwa sifa zao, na baadhi walishambuliwa kutokana na kauli waliyoitoa au kitendo walichokifanya.

This is one angle and from another angle the Kutlah has to assume the responsibility of exposing the reality of those agents that the Kaafir has established over the necks of the people to protect his interests, implement his system and to spread his culture. This is so that their treachery to their Ummah can be proven and their agency and servitude to their enemy can be established. This would lead to the Ummah separating from them and indeed it would lead to them helping the Kutlah to get rid of them and take them away from the position of ruling. This is what we mean by Al-Kifaah As-Siyaasiy (Political struggle) and this in compliance to the Messenger of Allah (saw) and the application of his method which the Qur’aan utilised in this field and area. At the same time as it was making clear and evident the corruption of the Nizhaam (system) it was also making clear and evident the corruption of the rulers and their tyranny. Some of them were attacked by name, some were attacked by mentioning their characteristics and some were attacked due to a statement they made or an action they undertook.

Hivyo Allah (SWT) ametajwa kwa jina:

So Allah (swt) mentioned by name:

Maangamie mikono miwili ya Abu Lahab (mjomba wa Mtume ﷺ), na aangamie yeye! Mali yake haitamfaa, wala kile alichokichuma.

Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he! His wealth will not benefit him or that which he gained.

Ataingia kwenye Moto wenye miali ya moto mkali.

He will [enter to] burn in a Fire of [blazing] flame.

Na mkewe pia, mchukuzi wa kuni.

And his wife [as well] - the carrier of firewood.

Kuzunguka shingo yake kuna kamba ya nyuzi iliyosokotwa.

Around her neck is a rope of [twisted] fiber.

(Al-Masad).

(Al-Masad).

Hili lilitangazwa licha ya hadhi yake na nafasi ya heshima aliyokuwa nayo miongoni mwa Bani Haashim na Quraish, na hakuna kidogo kilichosemwa kuhusu Sayyid wa Bani Makhzoum (Al-Waleed Bin AL-Mugheerah) kama ilivyonukuliwa hapo juu, kuanzia Aya ya 11 katika Surat Al-Mudaththir:

This was declared in spite of his status and the position of honour he held amongst Bani Haashim and the Quraish and no less was said in regards to the Sayyid of Bani Makhzoum (Al-Waleed Bin AL-Mugheerah) as quoted above, beginning from Aayah 11 in Surah Al-Mudaththir :

Niache peke yake na yule niliyemuumba.

Leave Me with the one I created alone.

Na yule ambaye nilimpa mali nyingi.

And to whom I granted extensive wealth.

Hadi Aya ya 26:

Until Aayah 26:

Nitamtupa katika Saqar (moto wa Jahannamu).

I will cast him into Saqar (hellfire).

Na yeye pia anatajwa katika Surat Nuun (Wal Qalami Wa Maa Yasturoon):

And he is also mentioned in Surah Nun (Wal Qalami Wa Maa Yasturoon):

Katili, zaidi ya hayo ni mdai wa uongo asiye halali.

Cruel, moreover an illegitimate pretender.

Kwa sababu yeye ni mwenye mali na watoto.

Because he is a possessor of wealth and children.

Wakati aya zetu zinaposomwa kwake, husema: "Ni hadithi za watu wa kale." Tutamtia alama juu ya pua yake.

When Our verses are recited to him, he says: "Legends of the former peoples." We will brand him upon the snout (nose).

(Al-Qalam 13-16).

(Al-Qalam 13-16).

Pia ilitaja Al-Akhnas Bin Shuraiq katika Surah Al-‘Alaq:

It also referred to Al-Akhnas Bin Shuraiq in Surah Al-‘Alaq:

Hapana! Ikiwa hataacha, Tutamkokota kwa hakika kwa utosi wake.

No! If he does not desist, We will surely drag him by the forelock.

Nywele za mbele zenye uongo na dhambi (Al-‘Alaq 15-16).

A deceitful sinful forelock (Al-‘Alaq 15-16).

Kama ilivyowarejelea wengine, kama katika Surat Al-Qiyaamah:

Just as it referred to others like in Surah Al-Qiyaamah:

Ole wenu na ole.

Woe to you and woe.

Kisha tena ole wenu, na ole!

Then again woe to you and woe! (34-35 Al-Qiyaamah).

Huu basi ni Kifaah As-Siyaasiy (mapambano ya kisiasa), yakiwakilishwa katika kuushambulia mfumo na utawala, na kuweka wazi ufisadi wake, kuwashambulia watawala na kufichua usaliti wao, na kufunua mipango na njama za mabwana zao. Mapambano haya ya kisiasa ni miongoni mwa vitendo muhimu zaidi ambavyo Kutlah inapaswa kushiriki, kwa kuwa ndiyo njia ambayo Mtume wa Allah ﷺ aliifuata, na ndiyo njia ambayo Mola wake Mlezi Jalla Wa ‘Alaa alimwongoza nayo na kutuamuru tuifuate Aliposema (SWT):

This then is the Kifaah As-Siyaasiy (political struggle) represented in attacking the system and regime and making clear its corruption, attacking the rulers and exposing their treachery and revealing the plans and schemes of their masters. This political struggle is one of the most important actions that the Kutlah has to engage in because it is the way that the Messenger of Allah (saw) proceeded with and the path that his Rabb (Lord) Jalla Wa ‘Alaa guided him to and commanded us to follow when He (swt) said:

Huu ndio njia yangu: ninalingania kwa Allah kwa ufahamu wa wazi (kwa busara), mimi na wale wanaonifuata. Subhaanallah! Wala mimi si miongoni mwa washirikina. (Yusufu 108)

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

Kwa hiyo, njia inayoelekeza kwenye kufikia malengo yanayotakiwa ni kulingania kwa Allah kwa kuwa na ufahamu wa wazi (basira), pamoja na fikra inayofanya imani zake, mawazo yake, hukumu zake, mifumo yake na sheria zake kuwa dhahiri na wazi. Ni lazima iwe na basira ya wazi juu ya njia yake, ambapo kila hatua yake inajulikana, na namna ya kutekeleza fikra hiyo na Ahkaam zake inajulikana. Pia lazima kuwepo basira (ufahamu wa wazi na uelewa) kuhusu uhalisia ambao kundi linafanya kazi kuubadilisha, ambapo elimu yao inajumuisha yote yaliyomo ndani ya uhalisia huo kwa upande wa imani, mawazo na mifumo, pamoja na yale yaliyomo ndani yake ya desturi na mila. Hii ni ili waweze kuelewa na kujua namna ya kuziondoa kwa watu, na ili waweze kuimarisha na kupandikiza kwa uthabiti imani, mawazo na hukumu mbadala.

Therefore the path that leads to the achievement of the desired objectives is inviting to Allah upon clear sight (awareness) with the thought that makes its beliefs, thoughts, rulings, systems and laws evident and clear. It must possess a clear sight (Baseerah) upon its path where every one of its steps is known and the manner of implementing the thought and its Ahkaam is known. There must also be Baseerah (clear sight and awareness) in regards to the reality that the group is working to change where their knowledge encompasses all that is within this reality in terms of beliefs, thoughts and systems in addition to what it contains of customs and traditions. This is so that they can understand and know how to remove them from the people and so that they can firmly ingrain and implant the alternative beliefs, thoughts and rulings.