Tumeeleza kwamba uamsho maana yake ni kuinuka kiakili, na fikra iliyoangazwa ni fikra inayoonyeshwa na upana na kina. Inajumuisha kila kilichopo (ulimwengu, maisha na mwanadamu), na hili linahusu upana wa fikra. Kwa upande wa kina, linahusu kuthibitisha uhalisia wa kuwepo huku, kwa maana kama ni cha milele au kama ni uumbaji wa Muumba. Kwa msingi huo, uamsho hauwezi kabisa kutimia wala kufikiwa bila Mabda' (itikadi) iliyojengwa juu ya Aqeedah ya kiakili (ya kimantiki), ambayo mfumo wake unatokana nayo, unaodhihirisha msingi wa kiakili katika maisha ya watu, huku ukibainisha maana na lengo la kuwepo kwa binadamu ndani ya maisha.

We have explained that revival means the intellectual elevation and the enlightened thought is the thought that is characterised by comprehensiveness and depth. It encompasses all that is in existence (the universe, life and man) and this is in regards to the comprehensiveness of the thought. As for the depth, then this relates to the affirmation of the reality of this existence in terms of it being eternal or the creation of a creator). Based upon that, the revival cannot possibly be realised and achieved without a Mabda’ (ideology) that is established upon an intellectual (rational) Aqeedah from which its system emanates, that manifests the intellectual basis in the life of the people in life, whilst defining the meaning and purpose of the human’s existence within life.

Hakika, nimeelekeza uso wangu kwa Yule aliyeziumba mbingu na ardhi, nikielekea kwenye haki (kama Mwenye kuamini Mungu Mmoja), wala mimi si miongoni mwa wale wanaomshirikisha Allah (Al-An'aam 79).

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth (As a monotheist), and I am not of those who associate others with Allah (Al-An’aam 79).

Sema: Hakika sala yangu, ibada yangu ya kuchinja, uhai wangu na mauti yangu ni kwa ajili ya Allah, Mola Mlezi wa viumbe vyote (wanadamu, majini na kila kilichopo). Hana mshirika. Na haya nimeamriwa, nami ni wa kwanza katika Waislamu. (Al-An'aam 162-163)

Say: Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims. (Al-An’aam 162-163)

Hili ndilo jibu la madhumuni na maana ya kuwepo kwetu katika maisha haya:

This is the answer to the purpose and meaning of our existence in this life:

Hakika sisi ni wa Mwenyezi Mungu, na hakika kwake Yeye tutarejea. (Al-Baqarah 156).

إ Verily we belong to Allah and verily to Him we shall return (Al-Baqarah 156).

Kwa hiyo, ni Aqeedah (imani) inayoyapa msingi itikadi, msingi wa maisha ya mtu binafsi, msingi wa maisha ya jamii, na msingi wa maisha ya Dola. Aqeedah hii ni Imani kwa Allah, Malaika Zake, Vitabu Vyake, Mitume Yake, na Siku ya Hukumu.

So it is the Aqeedah (belief) that is the basis of the ideology, the basis of the individual’s life, the basis of the society’s life and the basis of the life of the State. This Aqeedah is Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

Kutokana na Aqeedah hii hutokea na kupatikana suluhisho la matatizo yote ya binadamu. Inamfafanulia mtu mahusiano yake matatu: uhusiano wake na Rabb wake (Mola Mlezi) kupitia ‘Ibaadaat (matendo ya ibada), uhusiano wake na nafsi yake kwa upande wa maadili na tabia, na uhusiano wake na wengine kuhusiana na Mu’aamalaat (miamala ya kijamii). Kwa hiyo Sharee’ah yetu (sheria ya Mwenyezi Mungu) haikuacha jambo lolote isipokuwa imelieleza, wala haikuacha tendo lolote isipokuwa imeweka wazi hukumu yake ya kisheria. Hii ni kwa sababu ni kanuni kamili ya maisha ambayo mtu atahesabiwa kuhusiana na kufuata kwake kanuni hii na mbinu hii kuhusu yote aliyoyafanya na kuyakusanya katika maisha haya.

From this Aqeedah all of the solutions for all human problems emanate and are found. It explains for him the three relationships; the relationship with his Rabb (Lord) through ‘Ibaadaat (acts of worship), his relationship with himself in terms of morals and manners and his relationship with others in respect to the Mu’aamalaat (societal transactions). Therefore our Sharee’ah (Divine law) has not left a single matter except that it has explained it and it has not left a single action except that it has made clear its legal ruling. This is because it is a complete code for life in which the person is held to account in relation to his adherence to this code and methodology in regards to all that he has done and accrued in this life:

Allah (SWT) anasema:

Allah (swt) says:

Basi atakayefanya wema wa uzito wa chembe ya mchanga atauona. Na atakayefanya uovu wa uzito wa chembe ya mchanga atauona (Az-Zalzalah 7-8).

So whoever does an atoms weight of good shall see it. And whoever does an atoms weight of evil will see it (Az-Zalzalah 7-8).

Na:

And:

Kwa Allah ni kila kilichomo mbinguni na ardhini, na mkidhihirisha yaliyomo ndani ya nafsi zenu au mkiyaficha, Allah atakufanyieni hesabu kwayo (Al-Baqarah 284).

To Allah belongs all that is in the heavens and earth and if you reveal what is within your selves or conceal it Allah will bring you to account for it (Al-Baqarah 284).

Vivyo hivyo, itikadi hii ya kiakili imeweka wazi kwamba kazi kuu ya binadamu ni kubeba ujumbe huu, kutekeleza amana hii (dhamana) na kueneza Dini hii.

Similarly this intellectual Aqueedah has made clear that the main work of the human is to carry this message, to fulfil this Amaanah (trust) and to spread this Deen:

Alisema (swt):

He (swt) said:

Na nani aliye bora zaidi kwa usemi kuliko yule anayelingania kwa Allah, na kutenda matendo mema, na kusema: "Hakika mimi ni miongoni mwa Waislamu" (Fussilat 33).

And who is better in speech than the one who calls to Allah and works righteous deeds and he says verily I am of the Muslims (Fussilat 33).

Na Yeye (SWT) anasema:

And He (swt) says:

Ingia katika njia ya Mola wako kwa hekima na mawaidha mazuri, na jadiliana nao kwa njia iliyo bora. Hakika Mola wako ndiye Mjuzi zaidi wa anayepotea na njia yake, na Yeye ndiye Mjuzi zaidi wa walioongozwa [kwenye uongofu].

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).

Na Yeye (SWT) alisema:

And He (swt) said:

Sema: "Ikiwa baba zenu, watoto wenu, ndugu zenu, wake zenu, jamaa zenu, mali mliyoyachuma, biashara mnayoogopa kuporomoka, na makazi mnayoridhika nayo ni mapenzi kwenu kuliko Mwenyezi Mungu na Mtume Wake na jihadi katika njia Yake, basi ngojeni mpaka Mwenyezi Mungu alete amri Yake. Na Mwenyezi Mungu hawaongoi watu mafasiki." {Sema: "Ikiwa baba zenu, watoto wenu, ndugu zenu, wake zenu, jamaa zenu, mali mliyoyachuma, biashara mnayoogopa kuporomoka, na makazi mnayoridhika nayo ni mapenzi kwenu kuliko Mwenyezi Mungu na Mtume Wake na jihadi katika njia Yake, basi ngojeni mpaka Mwenyezi Mungu alete amri Yake. Na Mwenyezi Mungu hawaongoi watu mafasiki."}

Say: "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (At-Taubah 24).

Na Yeye (SWT) anasema:ا Hutapata watu wanaoamini Mwenyezi Mungu na Siku ya Mwisho wakiwapenda wale wanaompinga Mwenyezi Mungu na Mtume Wake, hata kama walikuwa baba zao au watoto wao au ndugu zao au jamaa zao (Al-Mujaadalah 22).

And He (swt) says:ا You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred (Al-Mujaadalah 22).

Itikadi ya itikadi hii haikomei tu katika kutoa suluhisho na kubeba da'wah, bali pia imeeleza na kuweka wazi yafuatayo:

The Aqeedah of the ideology is not restricted to providing solutions and carrying the Da’wah but rather it has also explained the following and made it clear:

a) Inaeleza namna na njia ya kuleta itikadi hiyo katika uhalisia wa maisha, njia ya kuufufua Ummah juu ya msingi wake, na jinsi ya kujenga Dola itakayoiingiza katika uwanja wa vita vya maisha na kuipeleka duniani. Hili linafanyika kwa kufuatilia njia ya Mtume wa Allah ﷺ, Siira yake, na hatua alizopitia.

a) It explains the manner and way of bringing the ideology into the reality of life, the way of reviving the Ummah upon its basis and how to build a State that will bring it into the battlefield of life and carry it to the world. This is done by tracing the path of the Messenger of Allah (saw), his Seerah and the stages that he passed through.

Hakika katika Mjumbe wa Allah (Muhammad ﷺ) mnaye kielelezo bora cha kufuatwa kwa yule anayetarajia (Kukutana na) Allah na Siku ya Mwisho, na anayemkumbuka Allah sana. {Al-Ahzaab 21}

Indeed in the Messenger of Allah (Muhammad SAW) you have an excellent model to follow for the one who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much (Al-Ahzaab 21).

b) Pia ilieleza njia ya kuhifadhi na kulinda itikadi, kulinda Aqeedah, na kulinda jamii na Dola kwa Ahkaam (hukumu) ambazo zinafikia kiwango cha kumuua yule anayejaribu kuiangusha Aqeedah hii, jamii hii au Dola hii. Itikadi imemkabidhi yule ambaye Waislamu wamemteua kuchukua jukumu la kutekeleza hukumu hizi.

b) It also explained the method of preserving and protecting the ideology, safeguarding the Aqeedah and protecting the society and the State with Ahkaam (rulings) that reach the extent of killing the one who attempts to bring down this Aqeedah, society or State. The ideology has delegated the one who has been deputised by the Muslims to assume the role of implementing these rulings.

c) Itikadi hii ilieleza utekelezaji wa tiba na suluhisho, wala haikuviacha kuwa ushauri, mwongozo na mawaidha tu. Badala yake iliamuru kiongozi wa dola kutekeleza hukumu hizi, iwe hukumu hizo zinahusu 'Ibaadaat, Akhlaaq au Mu'aamalaat. Hivyo iliamuru kutekelezwa kwa adhabu dhidi ya yeyote anayezembea katika ibada za lazima kama Swalaah, Swawm na Zakaah. Vilevile iliamuru kutekelezwa kwa adhabu dhidi ya yeyote anayetenda kinyume na sifa za Waislamu na tabia zao njema, au yule anayekula Haraam na kunywa Haraam, wala haikumwachia mtu huyo uhuru kuhusu matumizi ya chakula na kinywaji chake.

c) The ideology explained the implementation of the treatments and solutions and it did not leave them as advice, guidance and exhortations alone. Rather it commanded the head of state to implement these rulings whether these rulings relate to the ‘Ibaadaat, Akhlaaq or Mu’aamalaat. So it commanded the implementation of the punishment upon anyone who falls short in the obligatory acts of worship like the Salaah, Sawm and Zakaah. In the same way it commanded the implementation of punishment upon anyone who acts in a way that is contrary to the characteristics of Muslims and their moral behaviour, or the one who eats Haraam and drinks Haraam and it did not leave the person free in respect to the consumption of his food and drink.

Vilevile, sheria imeweka adhabu zinazotumika kama kizuizi kwa yeyote anayekiuka Shari'ah zinazohusiana na kulinda uhai wa watu, heshima yao, nasaba yao na mali zao. Hii ni kama kuuawa kwa muuaji, kuchapwa viboko kwa mwenye kumsingizia zinaa mwanamke (Al-Qaadhif), kuuawa kwa Zaani aliyeoa au kuolewa (mzinzi), na kukatwa mkono kwa mwizi. Pia imelinda usalama na amani ya jamii na kuwapa utulivu wa akili katika maisha yao, kwa kuweka adhabu za kuzuia dhidi ya wale wanaotaka kusababisha ufisadi na fujo duniani. Hizi ni pamoja na adhabu ya kifo, kusulubiwa, kukatwa viungo na kufukuzwa kutoka katika nchi.

Similarly it has imposed punishments that act as a deterrent for any contravention to the Shar’iyah related to safeguarding the lives of the people, their dignity, lineage and wealth or property. This is like the killing of the killer, the whipping of the slanderer of women (Al-Qaadhif), the killing of the married Zaani (Adulterer) and the cutting of the hand of the thief. It has also safeguarded the security and safety of the collective and provided them with peace of mind in their lives by imposing preventative punishments upon those who want to cause corruption and disruption in the earth. This includes the punishments of death, crucifixion, cutting of limbs and banishment from the land.

d) Kuhusu kubeba jukumu la Da'wah, Aqeedah imelifanya kuwa wajibu kwa Waislamu wote, na pia kwa yule aliyewakilishwa kwa niaba ya Waislamu. Imemlazimu kuandaa maandalizi ya jeshi ili kupigana na makafiri, ili hukumu ya Uislamu itekelezwe juu yao, au ili mahusiano ya Waislamu nao yadumishwe kulingana na mikataba, au ili Jizyah ichukuliwe kutoka kwao, pamoja na mahusiano na mipango mingine inayoweza kutokea. Hili limefafanuliwa na kubainishwa katika makumi ya Aayaat za Qur'aan Tukufu na Ahaadeeth.

d) As for the carrying of the Da’wah, the Aqeedah has made it obligatory upon all of the Muslims and it has made it obligatory upon the one who has been deputised on behalf of the Muslims. It has obliged him to make ready the preparations of the army in order to fight the disbelievers so that the rule of Islaam is applied upon them or so that the relations of the Muslims with them are maintained in accordance to treaties or so that the Jizyah is taken from them, amongst other relations and arrangements that can take place. This has been explained and made clear in tens of Aayaat of the Noble Qur’aan and Ahaadeeth.

Ili kufikia fikra iliyotukuka na kupata uamsho, Uislamu umeweka utamaduni (Thaqaafah) ambao Muislamu lazima ajipambe nao, pamoja na namna na njia ambayo lazima achukue na kupokea utamaduni huu.

And in order for the elevated thought to be reached and revival attained, Islaam has specified the culture (Thaqaafah) that the Muslim has to be cultured with, in addition to the manner and way by which he must take and receive this culture.

Kwa upande wa utamaduni wa Kiislamu, huu unajumuisha:

As for the Islamic culture then this includes:

Kwanza: Kile ambacho Aqeedah ya Kiislamu imekileta, kama vile Kitaab na Sunnah.

Firstly: That which the Islamic Aqeedah has brought like the Kitaab and the Sunnah.

Pili: Kile ambacho Aqeedah ya Kiislamu ilikuwa sababu ya kujifunzwa kwake, kama lugha ya Kiarabu.

Secondly: That which the Islamic Aqeedah was the reason for its study like the Arabic language.

Kuhusiana na yale yanayotokana na Aqeedah ya Kiislamu, hayo yamewakilishwa katika mkusanyiko wa maandiko yanayojumuisha Kitabu cha Allah, ufafanuzi wake na Tafsiri yake, ufafanuzi wa mawazo yake na hukumu zake, pamoja na ufafanuzi wa hoja zake na ushahidi wake ambao hauachi nafasi ya shaka. Hii ni kwa lengo la kuthibitisha kwamba Kitabu na Sunnah ni Wahyi (ufunuo wa kimungu) kutoka kwa Allah, na kwamba yale ambayo Mtume wa Allah, Muhammad ﷺ, alikuja nayo pia ni Wahyi kutoka kwa Allah (SWT). Hii ni pamoja na mambo mengine ambayo Aayaat na Ahaadeeth zinajumuisha na kuyahusu.

In relation to that which has come from the Islamic Aqeedah then this is represented in the collection of texts that include the Book of Allah, its explanation and Tafseer, the explanation of its thoughts and rulings and the clarification of its proofs and evidences which leave no room for doubt. This is in respect to establishing that the Kitaab and the Sunnah are Wahi (divine revelation) from Allah and that which the Messenger of Allah, Muhammad (saw) came with, is also Wahi (divine revelation) from Allah (swt). This is in addition to other matters that the Aayaat and Ahaadeeth include and relate to.

Kuhusu jambo ambalo Aqidah ya Kiislamu ndiyo sababu ya kujifunza kwake, inajulikana kwamba Kitabu kiliteremshwa kwa lugha ya Kiarabu, kwamba Hadithi za Muhammad ﷺ zilisemwa kwa lugha ya Kiarabu, na kwamba haiwezekani kuzielewa isipokuwa kwa lugha ya Kiarabu. Kwa sababu hiyo, kujifunza lugha ya Kiarabu pamoja na matawi yake yote ni jambo ambalo Aqidah ya Kiislamu ndiyo sababu ya kufanyika kwa kujifunza kwake.

As for that which the Islamic Aqeedah was the reason for its study, then it is known that the Kitaab was revealed in the Arabic language, that the Ahaadeeth of the Muhammad (saw) were spoken in the Arabic language and that it is not possible to understand them except with the Arabic language. For this reason the study of the Arabic language with all of its branches represents a matter that the Islamic Aqeedah was the reason for its study to take place.

Pamoja na kufuatilia matukio, kuelewa uhalisia wake, na kuelewa mambo yote mapya ili kuyatumikia Hukumu za Sharia juu yake, au kueleza hukumu ya Allah kuhusiana nayo, au kufichua upinzani wake na mgongano wake na mawazo ya Uislamu na hukumu zake, yote haya ni miongoni mwa mambo ambayo Aqeedah ya Kiislamu ndiyo sababu na chanzo cha kujifunza kwake.

In addition pursuing the events, understanding the reality and understanding all new matters so as to apply the Ahkam Ash-Shar’iyah upon them or to explain the ruling of Allah in respect to them or to expose their opposition and contradiction to the thoughts of Islaam and its rulings, then all of this is from the matters that the Islamic Aqeedah is the reason and cause for its study.

Pia elimu ya kihistoria pamoja na mambo halisi yanayohusiana nayo na matukio, ambayo hutumika kuelewa hali halisi ya Ummah wa Kiislamu katika zama mbalimbali. Lengo ni kujua na kuelewa jinsi Khulafaa' walivyotekeleza Uislamu, na kupata ujuzi wa nchi ambazo bendera (Raayah) ya Uislamu ilipandishwa, pamoja na matokeo yaliyotokana na hilo kwa upande wa hukumu za Kiislamu. Hii ni sehemu nyingine ambamo Aqeedah ya Kiislamu ndiyo sababu na chanzo cha kujifunza kwake.

Also historical knowledge with its associated realities and events used to understand the reality of the Islamic Ummah throughout the times. This is to know and understand how the Khulafaa’ implemented Islaam and to have knowledge of the lands upon which the banner (Raayah) of Islaam was raised and what resulted from that in terms of Islamic rulings. This is another area in which the Islamic Aqeedah is the cause and reason for its study.

Mwishowe, kupata maarifa na kuelewa hali halisi ya kimataifa, mahusiano ya kimataifa, pamoja na matukio na mambo yanayoizunguka nchi za Waislamu, pia ni miongoni mwa mambo ambayo Aqeedah ya Kiislamu inayataka yasomwe. Hii ni ili Waislamu waweze kutekeleza wajibu wao maishani, na ili Ummah uwe shahidi juu ya wanadamu.

Lastly, gaining knowledge and understanding the international reality, international relations and the events or incidents that surround the Muslim lands, is also considered to be from the matters that the Islamic Aqeedah demands to be studied. This is in order for the Muslims to be able to fulfil their role in life and for the Ummah to be a witness over mankind.

Kuhusu njia ya kupata maarifa haya yote mbalimbali, ni lazima yapatikane kwa akili, ambako yanageuzwa kuwa dhana zenye athari juu ya mwenendo na tabia za watu, na kuwaongoza kuendelea katika njia iliyo sahihi.

As for the method of acquiring all of this different knowledge, then it is necessary that they be acquired intellectually where they are crystallised into concepts that have an effect upon the conduct and behaviour of the people and makes them proceed along the correct path.

Hii inafanywa kama ifuatavyo:

This is done as follows:

Kwanza: Hali halisi inayokusudiwa kutatuliwa au kutibiwa inafahamika na kutambulika kikamilifu kwa namna inayoondoa utata wowote, inayoondoa ukungu wote, inayoondoa kila shaka, na iliyo mbali na kufanya jumla na kutiliwa shaka.

Firstly: The reality that is intended to be solved or treated is fully comprehended and perceived in a manner that removes any obscurity, vagueness, removes all ambiguity and is distanced from generalising and dubiousness.

Pili: Uhalisia wa maandiko au mawazo na yale yanayomo ndani yake ya maana unafahamika kikamilifu kulingana na maana zake za kilugha, za kiistilahi (Istilaahi) au za kishari'ah (Shar'iyah), na somo ambalo yameletwa kwalo linafahamika kwa namna inayofafanua yote yaliyomo ndani yake kwa upande wa 'Ilal (sababu za kisheria), Shuroot (masharti), Mawaani' (vizuizi) au Asbaab (sababu za kutokea).

Secondly: The reality of the texts or the thoughts and what they contain of meanings is fully comprehended in accordance to their literal, terminological (Istilaahi) or Shar’iyah meanings, and that the subject that they have come for is comprehended in a manner that explains all that they contain in terms of ‘Ilal (legal reasonings), Shuroot (conditions), Mawaani’ (preventions) or Asbaab (causes).

Tatu: Kwa ajili ya Tasdeeq (Uthibitisho) kuhusiana nao, ambayo hufanyika kwa kuyapima kulingana na Qaa'idah Al-Fikriyah (Msingi wa kifikra), yaani Aqeedah ya Kiislamu na yale iliyoleta kwa upande wa ushahidi na vigezo (vipimo). Uthibitisho huu (Tasdeeq) hufanyika kwa namna inayowageuza ndani ya nafsi ya binadamu kutoka kuwa mawazo (Afkaar) yenye uhalisia, kuwa dhana (Mafaaheem). Hii ina maana kwamba ni mawazo ambayo uhalisia wake umeeleweka kikamilifu na uthibitisho umefanyika kuhusiana nayo, na kwa sababu hiyo yana athari juu ya mwenendo wa mtu binafsi.

Thirdly: For Tasdeeq (Affirmation) to take place in regards to them and that is done by measuring them in according to the Qaa’idah Al-Fikriyah (Intellectual basis), in other words the Islamic Aqeedah and what it has brought in terms of evidences and criteria (measures). This affirmation (Tasdeeq) takes place in a manner that transforms them within the human self from being thoughts (Afkaar) that have a reality, to being concepts (Mafaaheem). This means they are thoughts whose reality has been fully comprehended and affirmation has taken place in regards to them and as such they have an effect upon the individual’s behaviour.

Nne: Kwamba aina hizi tofauti za elimu zinachukuliwa ili zifanyiwe kazi na zitekelezwe, na ili zipelekwe kwa ulimwengu mzima.

Fourthly: That these different types of knowledge are taken so that they are worked with and acted upon, and for them to be carried to the entire world.

Tano: Kwanza kabisa, yote haya yanapaswa kufanywa kwa mbinu yenye kuchochea, yenye kushawishi na yenye ufanisi. Kuhusu kuchochea, ni kuonyesha uhalisia kwa njia ambayo unakuwa wa kugusika kwa mtu, unachochea na kuamsha hisia, mihemko na hisia za mwili, na unaimarisha umakini na uangalifu kwake. Kuhusu ufanisi, ni kwa sababu mambo haya yanatumika juu ya uhalisia kwa usahihi, na yanafungamanishwa na ushahidi ambao yametolewa kutoka kwake. Kwa hiyo, kuyaunganisha na Aqeedah (msingi wa kiakili) ambao mtu anauamini ndiko kunakofanya dhana hizi ziwe na ufanisi na ndiko kunakomsukuma kuelekea kutenda.

Fifthly: All of this needs to be done with a stimulating, influencing and effective method. As for it being stimulating then demonstrating the reality in a way in which it becomes touchable to the person, stimulates and instigates the feelings, sentiments and sensations, and it strengthens the focus and attention to it. As for it being effective then this is because they are applied upon the reality in a precise manner and they are tied to the evidence from which they have been deduced from. So connecting them to the Aqeedah (the intellectual basis) that the person believes in, is what makes these concepts effective and what drives him towards action.

Matokeo ya asili ya kufuata mbinu hii ni kwamba mbinu yenye tija ya kufikiri inazaliwa ndani ya Ummah, ikijengwa juu ya msingi sahihi wa kiakili, na inayoongoza kwenye uamsho na kupanda kwa kiakili. Katika hali hii, fikra haiwezi kubaki imefungwa ndani ya mtu, na ni jambo lisiloepukika kwa athari yake kujidhihirisha katika maisha. Hii ni kwa sababu imepatikana kwa njia sahihi, kwa kuwa imechukuliwa kwa ufahamu kamili wa uhalisia wake, uhalisia ambao inatumika juu yake, na kukubaliwa kwa moyo kumetokea kuhusiana nayo. Zaidi ya hayo, imepatikana na kuchukuliwa kwa lengo la kuitendea kazi, si kwa ajili ya dhana za kiakili tu au kujionyesha. Kwa sababu hiyo, kwa kawaida inakuwa kiongozi kwa mtu anayeiamini, na mdhibiti wa tabia na mwenendo wake. Kwa maneno mengine, itakuwa uongozi wa kifikra ambao watu wanaongozwa nao, na ambao kwa huo wao nao huwaongoza wengine.

The natural result of following this method is that the productive method of thinking is generated within the Ummah which is built upon the correct intellectual basis and which leads to the revival and the intellectual elevation. In this case the thought cannot remain imprisoned within the person and it is inevitable for its effect to manifest in life. This is because it has been acquired by a sound method as it has been taken by way of a full comprehension of its reality, the reality upon which it applies, and Tasdeeq has taken place in regards to it, in addition to it being acquired and taken for the purpose of acting upon it and not merely for the sake of intellectual postulation or for showing off. For this reason it naturally becomes a leader for the one who believes in it and the regulator of his behaviour and conduct. In other words it will be an intellectual leadership which the people are lead by and by which they lead others.

Kwa njia hii, i'tiqadi yao itakuwa msingi wa kifikra (Qaa'idah Fikriyah) ambao juu yake hujengwa mawazo yao kuhusu uwepo na maisha, na pia itakuwa uongozi wa kifikra (Qiyaadah Fikriyah) ambao kutokana nao mifumo na hukumu zao hutokea, ili watu watolewe kutoka gizani na kuingizwa kwenye nuru kwa idhini ya Mola wao. Watakwenda katika njia ya ukamilifu na kuelekea ukamilifu wa hali ya juu, njia ya uhuishaji na kuinuliwa, ambapo watu hufahamu maana ya uwepo wao na lengo lao maishani.

In this way their Aqeedah would be an intellectual basis (Qaa’idah Fikriyah) for them upon which their ideas about existence and life are built and it will also be an intellectual leadership (Qiyaadah Fikriyah) from which their systems and rulings emanate so that the people are taken out of the darkness and into the light by the permission of their Lord. They will proceed in the path of completion and towards perfection, the path of revival and elevation where the people understand the meaning of their existence and purpose in life.

Huu ni ufufuo, na hii ndiyo njia ya kuufikia, na sifa zote ni za Allah, Mola wa viumbe vyote.

This is revival and this is the way of reaching it and all praise belongs to Allah the Lord of the worlds.

Ee Allah, tufanye miongoni mwa wale wanaosikiliza maneno, kisha wakafuata yaliyo bora zaidi kati yake.

O Allah, make us from amongst those who hear the speech and then follow the very best of it.