Aqeedah imefafanuliwa kama: Wazo kamili (fikra) kuhusu ulimwengu, binadamu na maisha, na kuhusu yaliyokuwepo kabla ya maisha na yale yatakayokuwepo baada ya maisha, na kuhusu uhusiano wao na yaliyokuwepo kabla yao na uhusiano wao na yale yatakayokuja baada yao.

The Aqeedah has been defined as: A comprehensive thought (idea) about the universe, the human and the life, and what was before the life and what was after the life, and about their relationship with what was before them and their relationship with what was after them.

Je, fikra hii pana ya kutosha kuwa Qaa'idah Fikriyah (msingi wa kifikra au kanuni ya msingi ya kufikiri) ambayo mawazo yote ambayo binadamu anaweza kukabiliana nayo maishani yanajengwa juu yake? Je, inawezekana fikra hii kuwa pana kwa ukamilifu wake kwa kila nyanja ya maisha, na si kuwekewa mipaka katika nyanja moja huku ikiacha nyingine? Je, fikra hii imeweka misingi inayoifanya kuwepo na kuwa hai katika uhalisia wa maisha? Kwa maneno mengine, je, Aqeedah hii inajumuisha ndani yake namna ya kuiletea uhai maishani, namna ya kuitekeleza na kuilinda, yaani je, inajumuisha Tareeqah (mbinu) ya kuiletea uhai ndani ya uhalisia wa sasa, ya kuilinda, ya kueleza jinsi matatizo ya binadamu yanavyopaswa kushughulikiwa, na jinsi ya kuwaongoza wanadamu nayo?

However is this comprehensive thought sufficient to act as a Qaa’idah Fikriyah (Intellectual principle or basis for thought) upon which all of the thoughts that the human could possibly face in life are built upon? Is it possible for this thought to be comprehensive in its entirety for every aspect of life and not restricted to one aspect whilst leaving another? Has this thought laid down bases that make it present and existent within the reality of life? In other words, does this Aqeedah include within it the manner to bring it in to existence in life, the manner to implement it and safeguard it i.e. does it include a Tareeqah (method) to bring it to life within the present reality, to safeguard it, to explain how the human problems should be treated and how to carry it mankind?

Ikiwa majibu ya maswali haya yote ni ndiyo, basi hii ndiyo itakayofanya Aqeedah kuwa msingi wa kifikra wenye ukweli, ambao matibabu na suluhisho zote za maisha zinatokana nao, na ambao mawazo yote ambayo mwanadamu anaweza kuyakuta yanajengwa juu yake. Ina namna maalum ya kutekeleza matibabu au suluhisho zake, ili kuyahifadhi na kuyalinda na kuyapeleka kwa wanadamu, yaani ina Tareeqah (njia) ya kuyaleta katika uhalisia ndani ya maisha. Kwa hiyo itakuwa Aqeedah ya kifikra ambayo kutoka kwake hutokea mfumo wa maisha kwa mwanadamu anayeishi juu ya ardhi hii, huku ikitoa misingi ya kutekeleza mfumo huu, na kuufikisha kwa kila mwanadamu, wala haijizuii katika upande mmoja ikipuuza mengine. Haiangalii kundi moja la watu kwa kuwatenga wengine, kwa kuwa inamtazama binadamu katika uhalisia wake kama binadamu. Haijizuii katika eneo moja kwa kuwatenga maeneo mengine, na hivyo ina mtazamo kamili wa kila kilichopo. Haijizuii kwenye mawaidha, uongozi na ushauri tu, bali inachukua namna maalum ya kumwezesha mwanadamu kuileta Aqeedah katika uhalisia wa maisha na kutekeleza yale iliyokuja nayo katika mifumo na matibabu au suluhisho zilizotokana nayo.

If the answer to all of these questions is affirmative then this is what would make the Aqeedah an intellectual basis in truth, from which all of the treatments and solutions of life emanate from, and upon which all of the thoughts that the human can possibly come across are built. It has a specific manner for implementing its treatments or solutions, to preserve and safeguard them and to carry them to mankind i.e. it possesses a Tareeqah (method) to bring it into existence within life. Therefore it would be an intellectual Aqeedah from which a system of life emanates for the human being living upon this earth, whilst at the same time it provides bases for the implementation of this system, and to make it reach every human being and it is not restricted to one aspect whilst ignoring others. It does not look to one group of people to the exclusion of others as it views the human in his reality as a human being. It is not restricted to one region to the exclusion of others and as such has a complete view of all that exists. It is not restricted to exhortation, guidance and advice but rather adopts a specific manner to enable the human to bring the Aqeedah into existence in life and implement what it has come with in terms of systems and the treatments or solutions that have emanated from it.

Kwa njia hii binadamu anaweza kuishi kwa kuiongoza, kwa ajili yake, na kuwaongoza wengine miongoni mwa wanadamu kwa kupitia hiyo. Yeye huongozwa nayo, yeye huiongoza na huwaongoza wengine kwa kupitia hiyo, na kwa namna hiyo Aqeedah hii pia ni Qiyaadah Fikriyah (Uongozi wa kifikra).

In this way the human is able to live by it, for its sake and to lead others from mankind by it. He is led by it, he leads it and leads others by it and as such this Aqeedah is also a Qiyaadah Fikriyah (Intellectual leadership).

Hii ndiyo inavyoelekezwa kuhusu Aqeedah, ili iwe Qaa'idah Fikriyah (msingi wa kifikra) ambao mawazo yote yanajengwa juu yake, na ili iweze kuleta Nahdah (mwamko) wa kweli. Usahihi wa Nahdah unategemea Aqeedah hiyo; kwa hiyo, ikiwa Aqeedah hii (fikra kamili) ni sahihi, basi mwamko utakaotokana nayo nao utakuwa sahihi, na ikiwa Aqeedah ni potofu, basi mwamko unaotokana nayo nao utakuwa potofu. Kwa sababu hii, ni lazima fikra hii kamili (Aqeedah) iwe Fikrah Yaqeeniyah (fikra inayotokana na yakini kamili) inayoendana na Fitrah na kuushawishi akili, ili moyo wa binadamu ujazwe utulivu na aweze kuhisi furaha.

This is therefore what is stipulated upon the Aqeedah so that it can become a Qaa’idah Fikriyah (intellectual basis) upon which all of the thoughts are built upon and so that it can lead to real revival. The correctness of the Nahdah (revival) rests upon it, so if this Aqeedah (comprehensive thought) was correct then the revival would also be correct and if the Aqeedah was incorrect then the revival that arises from it would also be incorrect. For this reason it is necessary for this comprehensive thought (Aqeedah) to be a Fikrah Yaqeeniyah (Thought based on absolute certainty) that agrees with the Fitrah and convinces the mind so that the heart of the human can be filled with tranquillity and so that he experiences (feels) happiness.

Hakika inawezekana kwa Aqaa'id (imani) kuwa na upungufu ingawa zinawakilisha fikra pana kuhusu ulimwengu, mwanadamu na maisha. Zimezuiliwa kuwasilisha suluhisho bila kueleza jinsi ya kutekeleza suluhisho hizi, hivyo zinabaki kuwa suluhisho za kibinafsi au za kifalsafa tu. Au zinaweza kuzuiliwa kwa kundi maalumu au watu fulani kwa kuwatenga wengine. Aqaa'id (imani) za namna hii, hata kama ni fikra pana, hazifai kwa ufufuo wa mwanadamu katika mtazamo wake wa kibinadamu, wala hazifai kuwapa binadamu furaha.

Indeed it is possible for Aqaa’id (beliefs) to be deficient despite representing a comprehensive thought about the universe, the man and the life. They are restricted to presenting treatments without explaining how to implement these treatments, so they remained as individual solutions or philosophical. Or they can be restricted to a specific group or people to the exclusion of others. Aqaa’id (beliefs) like this, even if they are comprehensive ideas, are not suitable for the revival of the human being in his human perspective, or are they suitable to provide humanity with happiness.

Aqiidah ya Kiyahudi, kwa mfano, ni fikra kamili kuhusu ulimwengu, mwanadamu na maisha, na kuhusu uhusiano wake na kile kilichotangulia maisha na uhusiano wake na kile kitakachofuata maisha. Hata hivyo, imejikita katika baadhi ya tiba (suluhisho) huku ikipuuza nyingine. Hii ni kwa upande mmoja. Kwa upande mwingine, imani hii imefungwa kwa watu fulani maalum. Ni imani mahsusi kwa Wana wa Israeli, na kwa hiyo ni aqiidah kwa watu maalum. Kwa hiyo haifai kwa wanadamu popote walipo, katika zama zote na kwa jamii zote, kwa kuwa ni aqiidah ya watu maalum na imefungwa kwa wakati fulani. Hivyo ni yenye upungufu na haifai kuwa msingi wa kuamsha upya (uhuishaji).

The Jewish Aqeedah for example is a comprehensive thought about the universe, the man and the life, and about its relationship with what is before the life and the relationship with what is after the life. However it is restricted to some treatments (solutions) whilst neglecting others. This is from one angle and from another, this belief is restricted to a specific people. It is a belief specific to the children of Israel and as such is an Aqeedah for a specific people. It is therefore not suitable for mankind wherever they are, in any time and for any race as it is an Aqeedah for a specific people and restricted to a certain time. It is therefore deficient and not suitable as a basis for revival.

Kuhusu Aqeedah ya Kikristo, nayo pia inatoa fikra kamili kuhusu ulimwengu, binadamu na maisha. Hata hivyo, imejikita katika kutoa ushauri na mawaidha kwa baadhi tu ya vipengele vya maisha ya watu binafsi. Pia imepungukiwa katika kubainisha namna ya kuhifadhi na kulinda Aqeedah hiyo, au katika kutoa njia ya kutekeleza ushauri huu ambao Aqeedah hiyo imekuja nao. Imejikita katika uhusiano kati ya binadamu na Muumba wake katika kushughulikia ibada, vyakula, na baadhi ya mambo yanayohusiana na ndoa. Pia imeshauri na kuwajulisha watu wasijihusishe na matendo fulani maovu, na haya yametajwa kuwa ‘Amri Kumi’ (Usiibe, usizini, usiue n.k.), pamoja na kushughulikia mambo mengine ya msingi. Imemwachia mtu binafsi kuchukua jukumu la mambo haya na kuyasimamia mwenyewe, wala haikutoa njia maalum au namna ya kuyatekeleza, wala namna ya kuilinda Aqeedah yenyewe. Na hasa kuhusiana na hili, na kulingana na madai ya wafuasi wake, dini hiyo inasema: ‘Mpe Kaisari yaliyo ya Kaisari, na mpe Mungu yaliyo ya Mungu.’

As for the Christian Aqeedah, then it also provides a comprehensive thought about the universe, the human and the life, however it is restricted to providing advice and exhortation to only some aspects of the lives of individuals. It has also fallen short in terms of putting down the manner to preserve and safeguard it or in terms of providing a way to implement these advices that the Aqeedah has come with. It is restricted to the relationship between the human and his creator in terms of addressing worships, foodstuffs and some aspects related to marriage. It has also advised and informed individuals not to engage in certain bad acts and these have been named ‘The ten commandments’ (Do not steal, fornicate, kill etc...) in addition to addressing some other basic matters. It has left the individual to take charge of this and administer these matters himself and it did not provide a specific method or manner for implementing them or a manner of safeguarding the very Aqeedah itself. And specifically in regards to this and in accordance to the claims of its adherents, the religion states: ‘Give what belongs to Caesar to Caesar and give what belongs to Allah to Allah’.

Pia kuna imani na mawazo mbalimbali ya kifalsafa ambayo, kwa mtazamo wao, yamezungumzia uwepo kwa ujumla wake, yamemtazama mwanadamu kwa kuzingatia ubinadamu wake, na yametoa suluhisho za kutibu matatizo ya mwanadamu na kudhibiti mahusiano yake. Hata hivyo, yamepungukiwa katika kutoa njia ya kutekeleza suluhisho na mawazo haya. Mifano yake ni ‘Jamhuri’ ya Plato na ‘Utopia’ ya Farabi, miongoni mwa mengine. Kwa hiyo, imani (Aqaa’id) na mawazo ya jumla ya aina hii hayafai kuwa msingi wa mwamko (An-Nahdah) wala kuwa njia itakayoongoza kwenye mwamko. Hii ni kwa sababu An-Nahdah (mwamko), namna ya kuufikia au kuendelea katika njia ya mwamko, unahitaji yafuatayo:

There are also a number of beliefs and philosophical thoughts that have in their view comprehensively addressed existence in its entirety, have viewed the human in terms of his humanity and have put down solutions to treat the problems of the human and to regulate his relationships. However they have fallen short in relation to providing a method for the implementation of these solutions and thoughts. Examples of which include ‘Plato’s republic’ and Farabi’s ‘Utopia’ amongst others. As such the like of these Aqaa’id (beliefs) and general thoughts are not suitable to become the basis for revival (An-Nahdah) or as a method that will lead to revival. This is because An-Nahdah (revival), the manner of arriving at it or proceeding upon the path of revival necessitates the following:

Kwanza: Kuwepo kwa fikra kamili kuhusu ulimwengu, mwanadamu na maisha, na kuhusu kilichokuwepo kabla ya maisha na kuhusu kilicho baada ya maisha, na kuhusu uhusiano wao na kilichokuwepo kabla ya maisha, na kuhusu uhusiano wao na kilicho baada ya maisha ya Dunia. Hii ni ili mwanadamu aweze kubainisha maana ya kuwepo kwake katika maisha haya. Kwa msingi huu, yeye hubainisha dhana zake kuhusu maisha ya Dunia, ambayo kisha huelezea mwenendo wake katika maisha ya dunia hii, yaliyojengwa juu ya fikra hii kamili, pamoja na kubainisha yale yanayojengwa juu yake kwa upande wa mawazo, na yale yanayotokana nayo kwa upande wa maana, dhana na suluhisho (tiba).

First: The presence of a comprehensive thought about the universe, the man and the life, and about what is before the life and about what is after the life, and about their relationship with what is before the life and about their relationship with what is after the life of the Dunyaa. This is so that the human can define the meaning of his existence in this life. Based on this he defines his concepts about the life of the Dunyaa, which then specifies his conduct in the life of this world built upon this comprehensive thought, in addition to specifying what is built upon it in terms of thoughts and what emanates from it in terms of meanings, concepts and solutions (treatments).

Pili: Tatu huu unapaswa kujumuisha matibabu ya tatizo la msingi kabisa la mtu. Tatizo hilo ni kubainisha maana ya kuwepo kwake ndani ya maisha. Vilevile unapaswa kujumuisha matibabu (suluhisho) ya matatizo yake yote, ili mahusiano yake yote yapangwe kwa ajili yake, yaani vitendo vyake na tabia zake zipangwe katika maisha haya. Hii ni ili asibaki katika mzunguko wa kudumu wa mikinzano, au kuwa mwathirika wa hofu, minong'ono (vishawishi), wasiwasi na msongo wa mawazo, ambapo anaogopa kwa ajili ya nafsi yake, au kwa ajili ya jamii yake (spishi yake), au kwa ajili ya heshima yake, au hajisikii salama wala kuwa na amani. Hii inamaanisha kwamba fikra kamili imempa misingi ya suluhisho na matibabu ya matatizo yote atakayokabiliana nayo katika kipindi cha muda atakachotumia juu ya ardhi hii, yaani hatua ya maisha ya dunia hii.

Second: The comprehensive idea needs to include the treatment for the individual’s most fundamental problem. This is the specifying of the meaning of his existence within the life. Similarly it needs to include the treatments (solutions) for all of his problems, so that all of his relationships are regulated for him i.e. his actions and behaviours are regulated in this life. This is so that he is not left in a continual cycle of contradictions or as a victim of fears, whispers (obsessions), worry and stress where he is afraid for himself, or afraid for his kind (species) or his dignity, or he does not feel safe or secure. This means that the comprehensive idea has provided him with the bases for all of the solutions and treatments to all of the problems that he will face within the period of time that he will spend upon this earth i.e. the stage of the life of this world.

Tatu: Kwamba itikadi hii ina uwezo wa kuenezwa kwa wanadamu wote, na haikomei kwa watu fulani peke yao kwa kuwatenga wengine.

Third: That this Aqeedah has the potential to be spread to mankind and it is not restricted to one people to the exclusion of others.

Allah (SWT) anasema: Enyi watu, hakika Tumekuumbeni kutokana na mwanamume na mwanamke, na Tukakufanyeni kuwa mataifa na makabila ili mjuane. Hakika mtukufu zaidi kwenu mbele ya Allah ni mcha Mungu zaidi kati yenu. Hakika Allah ni Mjuzi, Mwenye habari zote.

Allah (swt) says: O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Verily Allah is Aleemun Khabeer (Al-Hujuraat 13).

Hii ni kwa sababu ni fikra kamili inayojumuisha kila kitu, na kwa sababu imemtazama binadamu katika mtazamo wake wa kibinadamu tangu mwanzo. Ni fikra kwa kuwa imezalishwa kiakili kwa kufanya hukumu ya kiakili juu ya mkusanyiko wa mambo ambayo hisia zake zimeyagusa. Kwa hiyo ni lazima iwe ya kiakili (ya kimantiki) na izungumze na akili za binadamu, na kufanya akili au ufahamu kuwa chanzo cha uwajibikaji (Manaat At-Takleef).

This is because it is a comprehensive thought that encompasses everything and because it has looked at the human in his human perspective in origin. It represents a thought because it has been produced intellectually by making an intellectual judgement upon a collection (of matters) which his senses have fallen upon. Therefore it is necessary for it to be intellectual (rational) and address the minds of human beings and make the mind or intellect the source of responsibility (Manaat At-Takleef).

Kwa msingi huu, ni lazima pia ijumuishe wajibu wa kueneza na kufanya kazi kwa ajili yake na kwa mujibu wake. Hii ili iwe sahihi na halali kuiita Qaa'idah Fikriyah (Msingi wa kifikra) na Qiyaadah Fikriyah (Uongozi wa kifikra), ambao binadamu huongozwa nao na kwa huo huwaongoza wengine.

Based on this it is also necessary for it to include the obligation of spreading it and working by it and for it. This is so that it is valid and correct to call it a Qaa’idah Fikriyah (Intellectual basis) and a Qiyaadah Fikriyah (Intellectual leadership) which the human is led by and by which he leads others.

Nne: Mfano wa nne: Fikra ya jumla lazima iwe na ndani yake namna ya kuihifadhi (kuilinda) na namna ya kuiweka safi na kudumisha uwazi wake. Kwa hiyo si sahihi kwake kuathiriwa na kasoro zinazoficha uwazi wake, au kuingizwa ndani yake kitu ambacho asili yake si kutoka kwake, na matokeo yake usafi wake kupotea. Kwa sababu hiyo, ni lazima mtazamo ujengwe juu ya yakini (Yaqeen) na uwe mbali na dhana (Zhann) au shaka. Unapaswa kujitenga na kila kitu ambacho hakijathibitishwa kwa Daleel (ushahidi) wa yakini unaothibitisha usahihi wake.

Fourth: The comprehensive idea must contain within it, the manner of preserving (safeguarding) it and the manner of keeping it pure and maintaining its clarity. So it is not correct for it to be exposed to blemishes that hide its clarity or that something is included in it which in origin is not from it and as a result its purity is lost. Therefore it is essential for the mentality to be based on certainty (Yaqeen) and far away from speculation or doubt (Zhann). It needs to be distanced from anything that has not been established upon the definite (Yaqeeni) Daleel (evidence) to prove its correctness.

Allah (SWT) anasema:

Allah (swt) says:

Wao hawafuati chochote isipokuwa dhana (mambo yenye shaka), na hakika dhana haiwezi kuwafaa chochote katika haki. (An-Najm 28).

They follow nothing but Zhann (matters with doubt) and verily the Zhann does not avail the truth in anything (An-Najm 28).

Mawaidha peke yake hayatoshi kwa ajili ya kuhifadhi wazo hilo, bali adhabu hutekelezwa juu ya wale wanaojaribu kulibadilisha, kulidhuru, au kulichukua kwa msingi wa zann.

Exhortation is not sufficient in regards to the preservation of the idea but rather punishments are enforced upon those who attempt to change it, harm it or take it based on Zhann.

Tano: Aqida hii lazima iwe na njia ya kutekeleza yale iliyokuja nayo kwa upande wa suluhisho (tiba) na Tariqa (mbinu) inayowezesha kuanzisha suluhisho hizi ndani ya uhalisia wa maisha. Haitoshi kwa suluhisho hizi kuachwa kwa mtu binafsi kuzichukua kama ushauri au mawaidha ambayo anaweza kuchukua au kuacha apendavyo. Bali ni muhimu kuwepo na Tariqa (mbinu) kwa suluhisho hizi itakayofanya kuwepo kwake katika maisha ya mtu binafsi, watu na jamii kuwa jambo lisiloepukika, awe anapenda au hapendi.

Fifth: This Aqeedah must include a manner to implement what it has come with in terms of treatments (solutions) and a Tareeqah (method) that enables the establishment of these treatments within the reality of life. It is not sufficient for these solutions to be left to the individual to take them as advice or exhortations for him to take or leave as he wishes. Rather it is essential for there to be a Tareeqah (method) for these solutions that make their existence in the life of the individual,, people and society an inevitable matter whether he likes it or not.

Wakati inahimiza kulinda uhai wa binadamu, imeweka njia ya kutekeleza hilo kwa adhabu ya kumuua muuaji. Ilipoamuru akili ilindwe, iliweka njia ya kutekeleza hilo kwa kumpiga viboko mlevi. Na iliposhughulikia ulinzi na hifadhi ya heshima na utu wa binadamu, iliweka namna ya kutekeleza hilo kwa kumpiga viboko Qaadhif (mtu anayemsingizia mwanamke kwa kumtukana heshima yake). Ilipofanya lazima kuhifadhi uzazi, yaani kulinda jamii ya binadamu, iliweka adhabu ya malipo ya damu (diyya) kwa kufunga kizazi na kuhasi. Uislamu ulipoweka wazi kwamba nasaba zisichanganywe, uliweka adhabu kali ya kifo, yaani kupigwa mawe, kwa Muhsin (aliyeoa/aliyeolewa) Zaani (mzinifu), ili uzazi wa binadamu na nasaba vilindwe. Uislamu ulipoamuru mali na vitu vya watu vilindwe, uliweka kukatwa mkono kuwa njia ya kutekeleza hilo. Ulipotaka kueneza utulivu mioyoni mwa watu na kuenea kwa usalama na uthabiti katika jamii, uliweka adhabu ya kifo, au kusulubiwa, au kukatwa mkono na mguu kwa pande tofauti, kwa wale wanaotaka kuvunja usalama wa watu (unyang'anyi barabarani). Na ulipoamua kulinda Aqiyda, uliweka adhabu ya kifo kwa mwasi wa dini. Ulipofanya utekelezaji wa hukumu hizi zote kuwa wajibu na kuwalazimu watu kuweka fikra zake katika uhalisia wa maisha, pia uliwafanya watu wajibu wa kumteua na kumkabidhi mtu mmoja miongoni mwao kufanya utekelezaji huo. Kwa maneno mengine, ukafanya kuwa wajibu kula kiapo cha utii kwa Khalifah ili kutekeleza hilo, na ukaweka adhabu ya kifo kwa yule anayeasi dhidi ya Khalifah, yaani dhidi ya Dola.

So when it exhorts to the safeguarding of the human life it has made a Tareeqah (method) to implement that by way of (the punishment of) killing the killer. When it commanded the mind to be safeguarded it provided the Tareeqah to implement this by way of the lashing the drunkard and when it addressed the safeguarding and protection of the human dignity and honour it made the manner of implementing this, the lashing of the Qaadhif (the one who slanders the woman’s honour). When it made obligatory the preservation of progeny i.e. the safeguarding of the human kind, it put down the punishment of blood money for sterilization and castration. When Islaam established that lineages should not be mixed, it put down a gruesome death penalty as punishment (Stoning) for the Muhsin (married) Zaani (Adulterer) so that human procreation and lineage would be protected. When Islaam commanded that the wealth and properties of the people should be safeguarded it made the cutting the hand the method of implementing that. When it wanted to spread tranquillity within the breasts of the people and the spread of security and stability in the society it made death or crucifixion or the cutting of the hand and foot on opposite sides as the punishment for those who want to infringe upon the security of the people (highway robbery). And when it decided to safeguard the Aqeedah it made death the punishment for the apostate. When it made the implementation of all of these rulings obligatory and obliged the establishing of its thought in life’s reality, it also made it obligatory upon the people to deputise and delegate an individual from amongst them to undertake this implementation. In other words it made it obligatory to pledge allegiance to a Khalifah to implement that and it made death the punishment for the one that rebels against the Khalifah i.e. against the State.

Kwa njia hii haikuacha tiba wala suluhisho lolote bila kutoa namna mahususi ya kulitekeleza, jambo ambalo Dola ina wajibu wa kulitekeleza. Kwa kifupi, haikuona kutosha kuwasilisha kwa watu suluhisho zinazoeleza jinsi wanavyodhibiti matendo yao na kukidhi mahitaji na matamanio yao (misukumo). Badala yake, ilitoa pia namna mahususi za kutekeleza kila moja ya tiba au suluhisho hizi. Kwa maneno mengine, haitoshi kuandika tu dawa kisha kumwachia mgonjwa wa hospitali ajitibu mwenyewe. Badala yake, mfumo huu unafanya kazi kama hospitali iliyopangwa vizuri, ambapo muuguzi anachukua jukumu la mgonjwa na kuhakikisha anapata dawa, iwe amekubali kuitumia kwa hiari au kwa kulazimishwa. Hili linahusu hata tabia za mtu mwenyewe, yaani uhusiano wa mtu na nafsi yake, au uhusiano wake na Rabb wake (Muumba na Bwana wake). Kwa hakika, haikuona kutosha kuwasilisha tiba peke yake, bali iliwajibisha utekelezaji wa tiba au suluhisho hiyo. Hivyo, mgonjwa asipofuata tiba yake ya ibada, kama swala (kwa mfano), basi wenye jukumu la utekelezaji wanalazimika kuweka adhabu ya kuzuia ili azingatie tiba hiyo. Na anapokiuka tiba ya kimaadili au ya kilishe, huwekwa adhabu inayolingana na kile kinachotosha kumzuia, ili aifuate njia iliyonyooka na njia sahihi.

In this way it did not leave a treatment or solution without providing a specific manner to implement it which the State is responsible for undertaking. In summary, it did not find it sufficient to present solutions to the people that explain how they regulate their actions and satisfy their needs and hungers (drives). Rather it (also) provided the specific manners to implement every one of these treatments or solutions. In other words, it is not sufficient to merely write a medical prescription and leave it to the hospital patient to take the treatment by himself. Rather it functions like an organised hospital in which the nurse takes responsibility over the patient and makes sure that he receives the medicine whether this was voluntarily taken or forced. This even relates to the behaviours of the individual himself i.e. the relationship of the individual with himself or his relationship with his Rabb (creator and Lord). Indeed it did not find it sufficient to present the treatment alone but rather obliged the implementation of this treatment or solution. So if the patient does not take his treatment of worship like the prayer (for example) then it is obligatory upon those responsible over the implementation to put down a preventative punishment so that he takes the treatment. And when he does not abide by a moral or dietary treatment then a punishment is similarly enforced according to what is sufficient to deter him and so that he follows the upright way and sound path.

Sita: Kwa mujibu wa tulivyoeleza, ni fikra kamili inayomtazama mwanadamu katika hali yake ya kibinadamu, na imewekwa kwa ajili ya furaha yake na uhuishaji wake. Kwa hiyo imeichukua jukumu la kuifikisha kwa watu na kuwaalika waikubali. Imeyasemesha akili ili ziweze kuelewa uhalisia wake wa kweli, na imeweka hoja na ushahidi wa usahihi wake. Hata hivyo, haikuliacha jambo hili kuwa ushauri tu ambao mtu huutekeleza akitaka, bali imeweka njia maalum inayoeleza jinsi fikra hii inavyofikishwa kwa watu, na namna ambavyo watu wataweza kuhisi au kuutambua kikamilifu uhalisia huo wa kweli bila kuzuiwa na kile kinachoficha mtazamo wao au kupotosha picha yake.

Sixth: As we have stated it is a comprehensive thought that looks at the human in his human capacity and it has been established for the sake of his happiness and his revival. Therefore it has adopted the obligation of carrying it to the people and inviting them to embrace it. It addressed the minds so that they could comprehend its true reality and it established the proofs and evidences for its correctness. However it did not leave this as a mere advice that the individual implements if he wishes to, but rather it provided a specific manner that explains how this thought is carried to the people and the way by which the people will be able to fully sense or feel that true reality without being impeded by that which obscures their view or distorts its image.

Kwa mfano:

For example:

Allah (SWT) alipowaamuru Waislamu wabebe Da'wah kwa watu:

When Allah (swt) commanded the Muslims to carry the Da’wah to the people:

Na hatukukutuma wewe ila kwa watu wote, uwe mbashiri na mwonyaji (Saba' 28).

And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner (Saba’ 28).

Hakuona kutosha kuiacha kwa mawaidha na ushauri peke yake, kama ilivyokuja katika kauli yake (swt):

He (swt) did not find it sufficient to leave it to exhortation and advice alone like that which came in His speech (swt):

Waite kwenye njia ya Mola wako kwa hekima na mawaidha mema, na jadiliana nao kwa njia iliyo bora. Hakika Mola wako ndiye mjuzi zaidi wa anayepotea na njia yake, naye ndiye mjuzi zaidi wa walioongoka. (An-Nahl 125).

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).

Au kama kauli Yake (SWT):

Or like His (swt)’s speech:

Na ni nani aliye bora zaidi kwa maneno kuliko yule anayewalingania watu kwa Allah, akatenda mema, na kusema: "Hakika mimi ni miongoni mwa Waislamu." (Fussilat 33).

And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." (Fussilaat 33).

Da'wah ilifanywa kiakili na kikundi cha kisiasa (Takattul) ambacho Mtume wa Allah ﷺ alikiendeleza, na kilieleza na kufafanua hatua zote na awamu zote ambazo Da'wah inahitaji ili ifikie hatua ya utekelezaji na utendaji inayojidhihirisha katika kuanzishwa kwa Dola ya Kiislamu, ambayo kisha huanza kutekeleza suluhisho na tiba (za Kiislamu). Da'wah wakati huu ilihamia katika hatua mpya iliyohitaji kwamba isizuiliwe kwenye njia ya kiakili ya kubeba Da'wah peke yake.

The Da’wah was intellectually undertaken by a party bloc (Takattul) which the Messenger of Allah (saw) proceeded with and it explained and clarified all of the steps and stages that the Da’wah requires in order for it to reach the stage of application and implementation manifested in the establishment of the State of Islaam, which then commences to implement the (Islamic) solutions and treatments. The Daw’ah at this point moved on to a new stage which necessitated that it should not be restricted to the intellectual manner of carrying the Da’wah alone.

Haikutosheleza hilo, bali Yeye (SWT) alimwamuru Mjumbe Wake (ﷺ) na Waumini kuvunja vizuizi na vikwazo vya kimaada vilivyosimama njiani mwa Da'wah ya Kiislamu. Hii ni kwa sababu mbinu (Tareeqah) ya kubeba Da'wah katika hatua hii inahitaji kuilazimisha mfumo wa Uislamu juu ya watu na kutekeleza hukumu za Uislamu juu yao. Hii ili waweze kuona na kutambua ukweli wa fikra zake na uadilifu wa sheria zake bila kuzuiwa na kuwepo kwa vizuizi, upotoshaji, upotoshaji wa makusudi au kulazimishwa. Kwa sababu hii Aayaat zilishuka mfululizo zikiwaamuru Waislamu kufanya Al-Jihaad na kupigana na Makafiri waliosimama kama kikwazo kati ya Waislamu na utekelezaji wa Uislamu juu ya watu.

It did not find this sufficient and it did not stop at that but rather He (swt) commanded His Messenger (saw) and the believers to break the material barriers and obstacles that stood in the way of the Islamic Da’wah. This is because the Tareeqah (method) of carrying the Da’wah in this stage necessitates the imposing of the system of Islaam upon the people and to apply the rulings of Islaam upon them. This is so that they can perceive and realise the truthfulness of its thought and the justice of its legislation without being hindered by the existence of barriers, distortions, misrepresentations or compulsion. For this reason the Aayaat came in succession that commanded the Muslims with Al-Jihaad and to fight the Kuffaar (disbelievers) who stood as an obstacle between the Muslims and the application of Islaam upon the people.

Allah (SWT) anasema:

Allah (swt) says:

Ruhusa [ya kupigana] imetolewa kwa wale wanaopigwa vita, kwa sababu wamedhulumiwa. Hakika Mwenyezi Mungu ana uwezo wa kuwapa ushindi. (Al-Hajj 39).

Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is all capable to give them victory. (Al-Hajj 39).

Na kauli Yake (SWT):

And His (swt)’s speech:

Kwa hiyo mtakapokutana na wale waliokufuru [vitani], pigeni shingo zao mpaka mtakapowaua kwa wingi, kisha wafungeni kwa nguvu. Baadaye wawe ni wa kuwaachia kwa wema au kwa fidia, mpaka vita iweke chini mizigo yake (Muhammad 4).

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens (Muhammad 4).

Hili linatumika kwa wale wanaomwamini Allah lakini wanakataa Utume wa Muhammad ﷺ, kama Mayahudi na Wakristo, na vilevile linatumika kwa wale wanaomkataa Allah na Utume wa Muhammad ﷺ, kama Washirikina wa Kiarabu au Wamajusi miongoni mwa wengine. Lengo ni kuitumikisha Uislamu juu yao ili waweze kuona ukweli wa fikra zake na kushuhudia haki yake bila kulazimishwa wala kushurutishwa, mbali na udanganyifu, chuki na husuda.

This applies to those who believe in Allah but disbelieve in the Prophethood of Muhammad (saw) like the Jews and the Christians just as it applies to those who disbelieve in Allah and the Prophethood of Muhammad (saw) like the Arab Mushrikeen (polytheists) or the Majoos amongst others. It is for the purpose of applying Islaam upon them so that they can see the truthfulness of its thought and witness its justice without being forced or compelled and far away from deception, malice and envy.

Allah (SWT) amesema:

Allah (swt) said:

Pigeni vita dhidi ya wale ambao hawamwamini Mwenyezi Mungu wala Siku ya Mwisho, wala hawaharamishi yale aliyoyaharamisha Mwenyezi Mungu na Mtume wake, wala hawaifuati dini ya haki miongoni mwa wale waliopewa Kitabu, mpaka watoe jizya kwa mikono yao wakiwa wamenyenyekea. {At-Tawbah: 29}

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled. (At-Taubah 29).

Na ni kama kauli yake (SWT):

And it is like His (swt)’s speech:

Enyi mlioamini, pigeni vita dhidi ya makafiri walio karibu nanyi, na wawakute ndani yenu ukali. Na jueni kwamba Mwenyezi Mungu yuko pamoja na wacha Mungu. (At-Tawbah 123).

O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. (At-Taubah 123).

Vivyo hivyo, Sīra ya Mtume ﷺ katika maisha yake yote inachukuliwa kuwa utekelezaji wa vitendo wa itikadi hii. Yafuatayo yamekuja katika Hadith iliyopokewa na Sulaymaan bin Buraidah kutoka kwa baba yake, aliyesema:

Similarly the Seerah of the Messenger (saw) throughout his life is considered to be the practical implementation of this ideology. The following came in the Hadeeth related by Sulaymaan Bin Buraidah from his father who said:

Wakati Mtume wa Allah (saw) alipokuwa akimteua Amiri (Kiongozi) juu ya jeshi, alikuwa akimwusia hasa amche Allah (Taqwaa) na awatendee wema Waislamu waliokuwa pamoja naye. Alikuwa akisema: Pigana kwa jina la Allah na katika njia ya Allah. Pigana dhidi ya wale wanaomkataa Allah. Fanya jihadi, usiiibe ghanima; usivunje ahadi yako; usiwakatakata (maiti); usiwaue watoto. Utakapokutana na maadui zako ambao ni washirikina, wawekee mapendekezo matatu. Wakikubali mojawapo kati ya haya, nawe pia ukubali na ujizuie kuwadhuru. Waalike wakubali Uislamu; wakikujibu, ukubali kutoka kwao na uache kupigana nao. Kisha wawalike wahame kutoka nchi zao kwenda nchi ya Muhaajiruun, na uwafahamishe kwamba, wakifanya hivyo, watakuwa na haki zote na wajibu wote wa Muhaajiruun. Wakikataa kuhama, waambie kwamba watakuwa na hadhi ya Waislamu Mabedui, watatiishwa kwa amri za Allah kama Waislamu wengine, lakini hawatapata sehemu yoyote ya ngawira ya vita wala Fai' isipokuwa pale watakapopigana kweli pamoja na Waislamu (dhidi ya makafiri). Wakikataa kukubali Uislamu, wadai kutoka kwao Jizyah. Wakikubali kulipa, pokea kutoka kwao na uache kuwadhuru. Wakikataa hilo pia, basi tafuta msaada wa Allah dhidi yao. Muslim, Ibn Maajah na Ad-Daarami.

<<When the Messenger of Allah (saw) used to appoint an Ameer (Leader) over an army he would exhort him especially to have Taqwaa (fear) of Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhaajiroon and inform them that, if they do so, they shall have all the privileges and obligations of the Muhaajiroon. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse this then seek Allah's help against them>> Muslim, Ibn Maajah and Ad-Daarami.

Imepokewa pia katika Siyaar yake (ﷺ) kwamba alipohama kutoka Makkah kwenda Al-Madinah, aliwakusanya wakuu na wawakilishi wa watu, wakiwemo viongozi wa Mayahudi, akamwagiza ‘Ali Bin Abi Twaalib (ra) aandike katiba ya kwanza. Katiba hiyo ilieleza mahusiano ya jumla kati ya Waislamu wenyewe kwa wenyewe, na kati ya Waislamu na wengine, na hili lilifanyika mbele ya macho na masikio ya wakuu miongoni mwa watu. Hakuona kuwa hilo linatosha peke yake, bali alidai wote wakubali na kutia saini, na iliwalazimu watu kupeleka hukumu zao kwake (ﷺ), na hili lilihusu pia Mayahudi waliokuwepo, licha ya kuwa ni Ahl ul-Kitaab. Hata hivyo, Mayahudi walipohaini na kuvunja agano lao (jambo ambalo ni la kawaida kwao), Mtume (ﷺ) aliwahukumu kwa hukumu zinazolingana na walichokitenda katika kuvunja agano. Aliwaadhibu baadhi yao kwa kifo, kama Banu Quraidhah, na aliwafukuza wengine, kama Banu Nadhiir. Zaidi ya hayo, alipanua wigo wa mamlaka yake kwa ushindi, iwe ni ardhi ya Washirikina wa Kiarabu kama Makkah, au ardhi ya Mayahudi kama Khaibar. Alipoitwaa Khaibar kwa nguvu, aliwaacha watu hao waendelee kuwa chini ya utawala na mamlaka yake, akawaweka juu ya mitende yao na ardhi zao kwa mujibu wa mkataba wa Al-Musaaqaah, wala hakumlazimisha yeyote kati yao kuingia Uislamu. Vilevile, alituma jeshi lake kupigana na Warumi katika vita vya Mu’tah, ingawa walikuwa Wakristo.

It has also been narrated in his Seerah (saw) that when he migrated from Makkah to Al-Madinah he called together the notables and representatives of the people including the leaders of the Jews and he dictated to ‘Ali Bin Abi Taalib (ra) to write down the first constitution. It explained the general relationships between the Muslims with each other and between the Muslims and others and this was done in front of the eyes and ears of the notables from amongst the people. He did not find this sufficient on its own but rather demanded that they all accept it and sign up to it and it obliged the people to refer their judgements to him (saw) and this included the Jews who were present despite being from the Ahl ul-Kitaab. However when the Jews betrayed and breached their covenant (which is normal for them) the Messenger (saw) judged upon them with judgments that were fitting for what they had done in respect to breaking the covenant. He punished some with death like Banu Quraizhah and he expelled others from them like Banu Nadeer. In addition he extended the sphere under his authority by conquest whether this was the land of the Arab Mushrikeen (polytheists) like Makkah or the land of the Jews like Khaibar. When he (saw) conquered Khaibar by force he made the people remain under his rule and authority and he placed them over their date palms and lands based upon the contract of Al-Musaaqaah and he did not force any of them to embrace Islaam. Similarly he (saw) despatched his army to fight the Romans in the battle of Mu’tah despite the fact that they were Christians.

Hii ni Sira yake ﷺ, na mambo mawili yanadhihirishwa nayo.

This is his Seerah (saw) and two matters are made clear by it:

Njia (Tareeqah) ya kusimamisha Uislamu katika uhalisia wa maisha ni kupitia kuanzishwa kwa Dola ya Kiislamu, na ina hukumu zake maalum.

The first: The method (Tareeqah) for establishing Islaam in the reality of life is via the establishment of the Islamic State and it has its own specific rulings.

Ya pili: Mbinu ya kutekeleza Uislamu, tiba zake (suluhisho) na hukumu zake, na kuueneza kwa binadamu wote.

The second: The method to implement Islaam and its treatments (solutions) and its Ahkaam, and to spread it to the whole of Mankind.

Aidha, hukumu zifuatazo (Ahkaam) zimefafanuliwa wazi kuhusiana na jambo la kwanza: Takattul (kuunda kundi lenye msimamo), Da'wah, kazi ya kisiasa, kupambana na hoja kwa hoja (zenye nguvu zaidi), ushahidi na dalili, kueleza maovu na uharibifu ambao watu wamo, kuwashambulia viongozi wa Kufr (ukafiri) na vichwa vya ufisadi. Kwa maneno mengine, mapambano ya kifikra na mapambano ya kisiasa yako wazi.

In addition the following Ahkaam (rulings) are made clear in regards to the first matter: The Takattul (Party block), the Da’wah, the political work, combating arguments by (stronger) arguments, evidence and proof, explaining the evils and corruptions that the people are upon, attacking the leaders of Kufr (disbelief) and the heads of corruption. In other words the intellectual struggle and the political struggle are evident.

Kuhusu jambo la pili, hukumu zifuatazo zinabainishwa wazi: kusimamia mambo ya watu, kuanzisha Hudud (adhabu zilizowekwa), na kulinda mipaka, kueneza Uislamu kwa Al-Jihaad ili watu waweze kuuona mbele ya macho yao na ukweli wa mwito wake pamoja na haki ya sheria zake. Kwa maneno mengine, hii inaeleza uwakilishi na ukabidhi wa Waislamu kwa yule aliyekabidhiwa mambo haya, ambayo si miongoni mwa mambo mahsusi kwa mtu binafsi, bali yanaangukia chini ya uwanja maalum na wajibu wa Sultaan (mamlaka), yaani Khalifah.

And in regards to the second matter the following Ahkaam (rulings) are made clear: Taking care of the affairs of the people, establishing the Hudood (set punishments) and protecting the borders, spreading Islaam by Al-Jihaad so that the people can see it in front of their eyes and the truthfulness of its invitation and the justice of its legislation. In other words it explains the deputyship and delegation of the Muslims to the one who is entrusted with these matters which are not of the matters that are specific to the individual and rather fall under the speciality and responsibility of the Sultaan (authority) i.e. the Khalifah.

Hizi ndizo sharti sita za kila Fikrah Kulliyah (wazo pana/fikra kamili) ambayo kwayo huduma ya ufufuo wa watu hutafutwa. Kwa muhtasari, ni Mabda’ (Itikadi) iliyojengwa juu ya Aqeedah ya kiakili (ya kimantiki) ambayo kutokana nayo hutokea mfumo. Ni Fikrah (fikra) inayofafanua wazi Aqeedah, Mu’aalajaat (njia za matibabu/suluhisho) na kubeba kwa Da’wah, pia ni Tareeqah (mbinu) inayoeleza namna ya kulinda itikadi hii, namna ya kutekeleza yale ambayo imekuja nayo, na namna ya kuyafikisha kwa watu.

These are the six conditions for every Fikrah Kulliyah (comprehensive idea/thought) through which the revival of the people is sought. In summary it is the Mabda’ (Ideology) that is established upon the intellectual (rational) Aqeedah from which a system emanates. It is a Fikrah (thought) that makes clear the Aqeedah, the Mu’aalajaat (treatments/solutions) and the carrying of the Da’wah and it is a Tareeqah (method) that explains the manner of safeguarding this ideology, the manner of implementing what it has come with and the manner of carrying it to the people.

Hii ndiyo msingi sahihi ambao Nahdah (uamsho) inasimamishwa juu yake, na chochote kilicho tofauti na hapo hakiwi zaidi ya suluhisho za kiraka, mwonekano wa udanganyifu, na hila zisizo za kweli.

This is the correct basis upon which Nahdah (revival) is established and anything other than that represents no more than patchwork solutions, deceptive appearances and dishonest deception.

I'm sorry, but I don't see the text that is in question. Could you paste the English passage (or the specific sentence) you'd like translated into Swahili? Once you share it, I'll translate it following the rules you've set out.

An issue remains:

Je, Aqaa’id (imani) ndizo msingi wa mifumo na chanzo cha sheria ambazo mwenendo wa binadamu hufuata? Na je, zimejibu maswali matano ambayo Aqeedah imejengwa juu yake?

Are the Aqaa’id (beliefs) the basis of the systems and the source of the laws that the human conduct proceeds in accordance with? And have they answered the five questions that the Aqeedah is composed upon?

Kuhusu kuunda fikra kuhusu kila kilichopo (ulimwengu, mwanadamu na uhai): je, vitu hivi ni vya Azali (vya milele) au vimeumbwa na Muumba? Kuna nini kabla yake? Na kuna nini baada yake? Ni uhusiano gani walio nao na kilichokuwa kabla yao? Na ni uhusiano gani walio nao na kitakachokuja baada yao? Maswali haya yanayomjia kila mfikiriaji kwa lazima yanalenga kumwelekeza jinsi anavyopaswa kuendesha maisha yake, na mwenendo wake katika maisha haya utadhibitiwa kulingana na majibu yatakayopatikana kwa maswali hayo. Hivyo basi, hayo yatamwezesha kuelewa maana ya kuwepo kwake, jinsi anavyopaswa kuendelea katika maisha haya, na yanaelekea wapi.

In regards to the formation of a thought about all that exists (The universe, the man and the life), are they Azaliyah (eternal) or created by a creator? What is before them? And what is after them? What is their relationship with what was before them? And what is their relationship with what is after them? These questions that force themselves upon any thinker intend to strike at how he should proceed in life and his conduct in this life will be regulated in accordance to the answers that are provided to them. This will therefore provide him with the understanding of the meaning of his existence, how he should proceed in this life and where his life is leading to.

Hakika maswali haya ni yale ambayo Aqeedah imeyajibu kwa majibu yaliyoweka wazi njia kwa binadamu ili ajue maana ya uwepo wake na jinsi anavyopaswa kuendelea. Imemfafanulia uhusiano wake na yaliyo kabla ya maisha, jambo linalompa maelezo ya nini anapaswa kufanya katika maisha haya.

Indeed these are the questions and the Aqeedah has answered these questions with answers that have clarified the path for the human to know the meaning of his existence and how he should proceed. It has explained for him his relationship with what is before the life which provides for him an explanation of what he should do in the life.

Kwa hiyo, itikadi ya kimaada imejibu maswali haya kwa kusema: Kwamba hakuna muumbaji, kwamba uhai ni maada, maada ni ya milele, na kwamba maada kupitia ushahidi wake wa mageuzi ndiyo chanzo cha kila kitu. Basi fikra (Fikr) na akili (‘Aql) ni zao la maada, na kwa sababu hiyo maada ndiyo chanzo cha fikra (Tafkeer). Mahusiano yanayohusiana na uzalishaji yanabainishwa na njia za uzalishaji, na njia za uzalishaji ni matokeo ya mageuzi ya maada. Zaidi ya hayo, mahusiano ya uzalishaji hubadilika sambamba na mageuzi ya kimaada, yaani sambamba na njia za uzalishaji.

Therefore the materialist Aqeedah has answered these questions by stating: That there is no creator, that life is matter, matter is eternal and that matter through its proves of evolution is the source of everything. So the Fikr (thought) and ‘Aql (mind/intellect) are a product of matter and as such matter is the source of Tafkeer (thinking). Relationships related to production are specified by the means of production and the means of production are a result of the evolution of matter. In addition the production relationships evolve in line with the material evolution i.e. in line with the means of production.

Kama hivyo, jambo hilo (yaani Aqeedah yao) pamoja na mabadiliko yake ya kuendelea kulingana na madai yao, ndio chanzo cha fikra (au mawazo) na chanzo cha mifumo yao na sheria zao. Kwa hiyo jiwe, shoka, trekta, gari, ndege na kombora ndivyo vinavyoamua mifumo inayodhibiti mahusiano baina ya watu. Hii ni kulingana na madai yao na kile Aqeedah wanayoiamini na kuikumbatia inavyoamuru.

As such matter (i.e. their Aqeedah) with its continual evolution according to their claim, is the source of the thinking (or thought) and the source of their systems and laws. So the rock, axe, tractor, car, plane and missile are what determine the systems that regulate the relationships between the people. This is according to their claim and what the Aqeedah that they believe in and have embraced dictates.

Kuhusu itikadi ya kibepari (yaani Demokrasia): Basi wao wamejibu maswali haya kupitia kutenganisha Dini na maisha, na wametangaza kwamba Hukm (utawala) ni wa watu, unatoka kwa watu, na ni kwa ajili ya watu. Kwa maneno mengine, wamemfanya binadamu kuwa chanzo cha kila kitu, hivyo yeye ndiye anayeweka mifumo yake na sheria zake, na ndiye anayebainisha njia anayoifuata. Hivyo anapanga mahusiano yake, anatosheleza matamanio yake na kukidhi mahitaji yake kulingana na matakwa yake na tamaa zake. Hakuna nafasi ya kukiuka au kuingilia jambo hili, na kwa sababu hiyo ni lazima ampe uhuru ili aweze kutekeleza mapenzi yake. Kwa hiyo mtu binafsi ndiye chanzo cha mfumo na sheria, na kwa sababu hiyo wamesema kwamba watu ndio chanzo cha mamlaka, na watu ndio wanaotunga sheria na kuweka kanuni. Kwa hiyo itikadi ya kidemokrasia (ya kibepari) ndiyo chanzo cha mfumo na msingi unaotokana nao.

As for the capitalist Aqeedah (I.e. Democracy): Then they have answered these questions through the separation of the Deen from the life and they have declared that the Hukm (rule) is of the people, by the people and for the people. In other words they have made the human being the source of everything, so he is the one who lays down his systems and laws and it is he who defines the path that he proceeds along. So he regulates his relationships, satisfies his hungers and meets his needs in accordance to his wishes and desires. There is no room for infringement or interference in this and as such it is necessary to provide him with his freedom so that he can practise his will. Therefore the individual is the source of the system and the laws and for this reason they stated that the people are the source of the authorities and the people are those who enact the laws and lay down the legislations. As such the democratic (capitalist) Aqeedah is the source of the system and basis from which it emanates.

Kuhusu Aqeedah ya Kiislamu, inasema: Ulimwengu huu (au kila kilichopo) una Muumba aliyeuumba, na Yeye ndiye Allah (swt). Maisha haya yana mwanzo na mwisho. Baada ya hayo kuna hesabu ya kile alichochuma (yaani alichokifanya) ndani ya muda aliotumia katika maisha. Kwa hiyo, ni lazima kwamba kanuni za mahusiano kati ya watu, kanuni za maisha ya binadamu, na ubainishaji wa matendo yake na tabia zake zijengwe na kuegemezwa juu ya amri za Muumba huyu na Mpangaji huyu (Mudabbir). Wahyi ndiyo njia ya kuwafikishia watu yale wanayoyahitaji kutoka kwa Rabb (Mola) wao na yale ambayo Muumba wao anawakusudia. Hili hufanyika kupitia Mitume anaowatuma, na hii ndiyo Sunnah yake (swt) (njia aliyoichagua Yeye (swt)). Kwa hiyo mfumo na sheria zinazopanga mahusiano kati ya watu na kudhibiti mwenendo na tabia zao zinatokana na Aqeedah hiyo hiyo. Aqeedah hii ni: Imani kwa Allah, Malaika Wake, Vitabu Vyake, Mitume Wake, na Siku ya Hukumu.

As for the Islamic Aqeedah then it states: That this universe (or all that exists) has a creator that created it and He is Allah (swt). That this life has a beginning and an end. After it there is accounting for what was earned (i.e. what he did) within the time period that he spent in the life. As such it is then necessary for the regulation of the relationships between the people, the regulation of the human life, the specification of his actions and his behaviours to be built and based upon the commands of this creator and organiser (Mudabbir). So the Wahi (revelation) is the means to convey to the people that which they require from their Rabb (lord) and what their creator intends for them. This is done by way of the Messengers he sends and this is His Sunnah (swt) (the way that He (swt) has chosen). Therefore the system and the laws that organise the relationships between the people and regulate his conducts and behaviours emanate from the very same Aqeedah. This Aqeedah is: Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

Basi Mtume ﷺ aliwafikishia watu Wahyi uliotoka kwa Allah (SWT). Qur'ani Tukufu na Hadithi Tukufu (yaani Sunnah) ndizo zilizokuja na Wahyi huo, nazo ni sehemu ya Aqeedah (imani) (vitabu Vyake na Mitume Wake). Ndani yake zimejumuisha mfumo kamili na mkusanyiko mkubwa wa hukumu za Shari'ah za kuongoza maisha ya mtu binafsi na kupanga maisha ya jamii. Zimekuja pia kueleza namna ya kutekeleza suluhisho na tiba hizi, na kuziweka katika uhalisia wa maisha, pamoja na kueleza namna ya kuyafikisha kwa wanadamu wote. Pia zimetoa misingi imara na yenye kuaminika ya kutoa hukumu za matatizo yote mapya yanayoweza kuwakabili watu katika mwenendo wa maisha.

So the Messenger (saw) conveyed to the people the Wahi (revelation) that came from Allah (swt). The Qur’aan Al-Kareem and the Ahaadeeth Ash-Shareefah (Noble) (i.e. the Sunnah) was what the Wahi came with and they are a part of the Aqeedah (belief) (His books and his Messengers). And they included within them a complete system and large collection of Shar’iyah rulings to regulate the life of the individual and organise the life of the society. And they came explaining the manner of implementing these solutions and treatments and to establish them within life’s reality in addition to explaining the manner of carrying it to mankind in its entirety. It also provided viable and sound bases in order to derive rulings for all newly occurring problems that the people can possibly face in the course of life.

Baada ya kubainisha kile kinachofaa kwa ajili ya kuamsha upya Ummah na kumwinua binadamu kwenye hatua zinazoelekea ukamilifu. Na baada ya kueleza namna ya kufikia hilo kwa kufafanua mbinu ya kufikiri kwa tija, ambayo lazima iwe fikra yenye mwanga inayoondoa utata wote unaozunguka mambo na kufafanua sifa za vitu na uhalisia. Hii ni ili kumbainishia binadamu uwezekano wa kusonga mbele katika mwelekeo fulani wa utendaji, au uwezekano wa yeye kusita kufanya hivyo, jambo ambalo limejengwa juu ya kanuni za msingi na vigezo au vipimo sahihi ambavyo lazima atumie wakati wa mchakato wa kufikiri. Baada ya kuweka wazi yote haya, ni lazima sasa kuelewa uhalisia unaotakiwa kushughulikiwa, na kupata ufahamu wa kina kuuhusu, mpaka tuweze kuubadilisha kuwa kile tunachokitaka au kuchukua msimamo na nafasi inayofaa kuelekea huo.

After making clear what is suitable for the revival of the Ummah and to elevate the human upon the steps leading to completion. And after explaining the manner of how to reach that by explaining the the manner of productive thinking which must be an enlightened thought that clears away all obscurities around matters and clarifies the features of things and realities. This is in order to specify for the human the possibility of his moving forward upon a course of action or the possibility of him being reluctant to do so, which is built upon fundamental principles and precise criteria or measures that he must utilise during the thinking process. After having made all of this clear it is then necessary to understand the reality that is desired to be treated and to gain a deep understanding about it until we are able to transform it to what we want or take a suitable stance and position towards it.