Dola hutekeleza Sharia ya Kiislamu kwa wote wanaoshikilia uraia, wawe Waislamu au la. Kwa upande wa wasio Waislamu, waachwe waendelee kufuata imani yao na ibada zao. Watashughulikiwa kwa mambo ya vyakula na mavazi kulingana na dini yao ndani ya mipaka ya utulivu wa umma. Mambo ya kifamilia miongoni mwao, kama ndoa na talaka, yatatatuliwa kulingana na dini zao. Kuhusu sehemu nyingine ya Sharia ya Kiislamu, kama mambo ya miamala (mu'amalat), sheria ya adhabu, mfumo wa utawala na mifumo ya kiuchumi, hayo yatatekelezwa kwa raia wote, Waislamu na wasio Waislamu kwa pamoja. Kwa upande wa Waislamu, dola hutekeleza Sharia yote ya Kiislamu juu yao, iwe katika eneo la ibada, maadili, miamala, sheria ya adhabu na kadhalika. Wajibu wa dola ni kutekeleza Uislamu kikamilifu, na kuuchukulia utekelezaji wake juu ya wasio Waislamu kuwa ni Da'wah kwao kuingia katika Uislamu. Hii ni kwa sababu Sharia ni ya ulimwengu wote kwa binadamu; na dola huitekeleza katika kila nchi iliyo chini ya utawala wake ili kufikisha wito kwa watu wake. Siri ya mafanikio nyuma ya ushindi wa Kiislamu ni kufikisha wito wa Uislamu kwa wasio Waislamu.

The state implements the Islamic Shar’a upon all those who hold citizenship, whether Muslim or otherwise. With regards to non-Muslims they should be left to practise their own belief and worships. They are treated in the matters of foodstuffs and clothes according to their religion within the framework of public order. The matters of family affairs amongst themselves, such as marriage and divorce, will be settled according to their religions. As for the rest of the Islamic Shari’ah like matters of transactions (mu’amalat), penal code, ruling and economic systems, they are implemented upon all citizens, both Muslims and non-Muslims alike. With regards to Muslims, the state implements the entire Islamic Shari’ah upon them, whether in the area of worship, morals, transactions, penal code and so on. The duty of the state is to implement Islam completely and to consider its implementation upon non-Muslims as Da’wah for them to Islam. This is because the Sharee’ah is universal to mankind; and the state implements it in every country under its rule in order to convey the call to its people. The secret of success behind the Islamic conquests is to deliver the call to Islam to the non-Muslims.

Uislamu una ’aqeedah ambayo mfumo hutokana nayo. Mfumo huu unajumuisha kanuni za Sharee’ah zinazotokana na dalili za kina. Uislamu umeonyesha katika mfumo wake jinsi kanuni zake zinavyopaswa kutekelezwa kupitia kanuni za Sharee’ah. Kanuni za Shar’i zinazoonyesha namna ya utekelezaji ndizo Tareeqah (njia); na kanuni zote zilizo zaidi ya hapo ni sehemu za fikrah (wazo). Kwa hiyo, Uislamu ni fikrah (wazo) na Tareeqah (njia). Hivyo, ’aqeedah na kanuni za Shar’i zinazotatua matatizo ya binadamu huunda fikrah, na kanuni za Shari’ah zinazoonyesha namna ya kutekeleza suluhisho hizi, kulinda imani na njia ya kubeba da’wah, ndizo Tareeqah. Tareeqah ya Uislamu ina asili sawa na fikrah yake, nayo ni sehemu ya Uislamu. Hairuhusiwi kuufunga wito wa Uislamu katika kuonyesha fikrah yake pekee, bali wito lazima pia ujumuishe Tareeqah. Kwa hiyo, mabda’a (itikadi) ni mchanganyiko wa fikrah na Tareeqah. Kuamini Tareeqah ni muhimu kama kuamini fikrah. Ni lazima Tareeqah na fikrah ziwe kitu kimoja kisichogawanyika, zikiunganishwa kwa nguvu kiasi kwamba hakuna kitu isipokuwa Tareeqah ya Kiislamu kinachotumika katika kutekeleza fikrah ya Kiislamu. Vyote viwili huunda Uislamu ambao kwao unatawaliwa na ambao kwa ajili yake wito unatolewa. Kwa kuwa Tareeqah ipo katika Shari’ah, inapaswa kukomewa kwenye yale ambayo Shari’ah imeleta na yanayotokana na matini zake. Kama vile kanuni za fikrah zilivyomo katika Qur’an na Sunnah, vivyo hivyo kanuni za Tareeqah pia zimo katika Qur’an na Sunnah. Allah (swt) anaposema: “Na ikiwa unahofia khiyana kutoka kwa watu fulani, basi warudishie (mkataba wao) kwa haki.” [TMQ Al-Anfal:58]

Islam has an ‘aqeedah from which a system emanates. This system consists of the Sharee’ah rules derived from the detailed evidences. Islam has demonstrated in its system how its rules are to be implemented via the Sharee’ah rules. The Shar’ai rules which demonstrate the manner of implementation are the method (Tareeqah); and all rules beyond that are parts of the idea (fikrah). Accordingly, Islam is a fikrah (idea) and Tareeqah (method). Thus, the ‘aqeedah and the Shar’ai rules which solve man’s problems make-up the fikrah, and the Shari’ah rules which demonstrate the manner of implementing these solutions, protecting the creed and the way to carry the da’wah are the Tareeqah. Islam’s Tareeqah is of the same nature as its fikrah and it is a part of Islam. It is not allowed to confine the call for Islam to only demonstrating its fikrah but rather the call must also include the Tareeqah as well. Therefore, the mabda’a (ideology) is a combination of the fikrah and Tareeqah. The belief in the Tareeqah is as important as the belief in the fikrah. It is necessary that the Tareeqah and the fikrah be an indivisible whole, linked together tightly such that nothing but the Islamic Tareeqah is used in the implementation of the Islamic fikrah. Both of them form Islam by which it is governed and for which the call is conveyed. Since the Tareeqah exists in the Shari’ah, it should be restricted to that which the Shari’ah has brought and what is derived from its texts. As the rules of the fikrah were included in the Qur’an and the Sunnah, likewise the rules of the Tareeqah were also embodied in the Qur’an and Sunnah. When Allah (swt) says; “And if you fear treachery from any folk, then throw back to them (their treaty) fairly.” [TMQ Al-Anfal:58]

Hii ni kutoka katika kanuni za Tariqah. Pia, kauli ya Mtume ﷺ,

This is from the rules of the Tareeqah. Also, the saying of the Prophet (saw),

"Usitamani kukutana na adui, na ukikutana naye, uwe mvumilivu," ni miongoni mwa kanuni za Tareeqah. Kisha, kanuni zote za Tareeqah, kama kanuni nyingine zote, zinatokana kwa ijtihadi kutoka katika Qur'ani, Sunnah, Ijmaa' na Qiyas. Kwa kuwa Sunnah ni ufafanuzi wa Qur'ani, fikra hiyo imefupishwa katika Qur'ani na imefafanuliwa kwa kina katika Sunnah. Tareeqah nayo imefupishwa katika Qur'ani na imefafanuliwa kwa kina katika Sunnah. Ni wajibu kumchukua Sayyidina Muhammad ﷺ, Mjumbe wa Allah, kuwa mwanga wa uongofu. Tuzichukue kanuni za Tareeqah kutoka katika matendo yake, yaliyomo katika Sira yake (maisha yake), na kutoka katika maneno yake na idhini yake, kama tunavyozichukua kutoka katika Qur'ani, kwani yote hayo ni Shari'ah. Tunafanya mfano wetu katika kuelewa Sira, Makhalifa waongofu, na Maswahaba wengine wote; na tunafanya ufahamu wetu wa kiakili kuwa njia madhubuti katika kuelewa na kutoa (kanuni) kulingana na mbinu ya Kishari'ah.

“Don’t wish to face the enemy and if you face him, be patient”, is from the rules of the Tareeqah. Subsequently, all the rules of the Tareeqah, like all other rules, are derived by ijtihad from the Qur’an, Sunnah, Ijma’a and Qiyas. Since the Sunnah is an explanation of the Qur’an, the fikrah is summed up in the Qur’an and detailed in the Sunnah. The Tareeqah is also summed up in the Qur’an and detailed in the Sunnah. It is obligatory to take as the light of guidance Sayyidinaa Muhammad (saw), the Messenger of Allah. We should take the rules of the Tareeqah from his deeds, which exist in his Sirah (life) and from his speech and consent as we take them from the Qur’an, since all that is Shari’ah. We make our example in understanding the Sirah, the rightly guided Khulafa’a and all the other Sahabah; and we make our rational understanding the effective means in the understanding and derivation (of rules) according to the Shar’ai method.

Kanuni za Shari'a zinazofafanua namna ya utekelezaji zinaonyesha vitendo. Vitendo hivi lazima vitekelezwe, iwe vinahusiana na utekelezaji au na kubeba da'wah. Vitendo hivi haviwezi kuonekana kuwa njia, kwa sababu wasilaha (waseelah) ni kifaa kinachotumiwa wakati wa kutekeleza kitendo. Njia hizi hutofautiana kitendo kinapotofautiana, hubadilika kulingana na hali, na huamuliwa na aina ya kitendo. Kwa hiyo haichukui umbo moja. Hata hivyo, vitendo vilivyoonyeshwa na Tariqah havibadiliki; badala yake vinapaswa kutekelezwa kulingana na maandiko. Hivyo inapaswa kufahamika kuwa hakuna kitendo kingine isipokuwa kile kilichofafanuliwa na Shari'a kinachoweza kufanywa. Zaidi ya hayo, hakuna kitendo kinachopaswa kufanywa isipokuwa ndani ya muktadha uliobainishwa na Hukmu ya Shari'a.

The Shar’ai rules that explain the way of implementation indicate actions. These actions must be performed, whether related to implementation or to carrying the da’wah. These actions cannot be viewed as a means, because means (waseelah) are a device used when performing an action. These means differ when the actions differ, and they change according to the situation and are determined by the type of action. Therefore it does not take one form. However the actions indicated by the Tareeqah do not change, rather they should be performed based upon the text. So it should be noted that no action other than that explained by the Shar’a could be undertaken. Additionally, no action should be undertaken except in the context defined by Hukm Shar’ai.

Tunapochunguza yale matendo ambayo yamebainishwa na kanuni za Shar'i zinazohusiana na Tariqah, tunaona kwamba ni matendo ya kimaada yanayopata matokeo yanayoonekana. Si matendo yanayolenga kupata matokeo yasiyoonekana, ingawa matendo yote mawili yanapata thamani ile ile. Kwa mfano, dua ni tendo la kimaada linalopata thamani ya kiroho, na jihadi pia ni tendo la kimaada linalopata thamani ya kiroho. Hata hivyo, dua, ingawa ni tendo la kimaada, hupata matokeo yasiyoonekana ambayo ni thawabu, hata kama nia ya anayeifanya ilikuwa kupata thamani ya kiroho. Hii ni tofauti na jihadi: kupigana na adui ni tendo la kimaada linalopata matokeo yanayoonekana, kwa mfano kufunguliwa kwa ngome au mji, au kuuawa kwa adui na mengineyo, hata kama nia ya mujahid ilikuwa kupata thamani ya kiroho. Matendo ya Tariqah ni matendo ya kimaada yanayopata matokeo yanayoonekana, nayo yanatofautiana na matendo mengine. Kwa hiyo, dua haichukuliwi kuwa njia ya jihadi, ingawa mujahid humwomba Allah. Vilevile, mahubiri hayachukuliwi kuwa njia ya kumzuia mwizi, ingawa anapewa ushauri na maelekezo. Allah (SWT) anasema,

On examining those actions which are defined by the Shar’ai rules related to the Tareeqah, we find that they are materialistic actions achieving tangible results. They are not actions aimed at achieving non-tangible results, even though both actions achieve the same value. For example, supplication (dua’a) is a materialistic action that achieves a spiritual value, and jihad is also a materialistic action that achieves a spiritual value. However, dua’a, although being a materialistic action, it achieves a non-tangible result which is the reward even if the intention of its performer was to achieve a spiritual value. This is in contrast to jihad, fighting against the enemy is a materialistic action which achieves a tangible result, e.g. the opening of a fortress or city, or killing the enemy and the like, even if the intention of the mujahid was to achieve the spiritual value. The actions of the Tareeqah are materialistic actions that achieve tangible results and they differ from other actions. Therefore, dua’a is not taken as a method for jihad, though the mujahid prays to Allah. Likewise, preaching is not taken as a method to deter the thief, though he is advised and instructed. Allah (swt) says,

"Na pigeni vita nao mpaka fitina isiwepo tena, na dini yote iwe ni ya Allah." [TMQ Al-Baqarah:193]

“And fight them until persecution is no more, and all deen is for Allah.” [TMQ Al-Baqarah:193]

Allah (SWT) pia anasema: "Na mwizi, mwanamume na mwanamke, kateni mikono yao." [TMQ Al-Maidah:38]

Allah (swt) also says; “And for the thief, both male and female, cut off their hands.” [TMQ Al-Maidah:38]

Haikubaliki kabisa kwamba vitendo vyote vinavyotumika kutekeleza Fikra ya Kiislamu viwe vile vinavyopata matokeo yasiyoonekana. Hili ni kinyume na asili ya Tareeqah ya Kiislamu. Katika hili hakuna tofauti kati ya vitendo vinavyotumika kutekeleza hukumu zinazohusiana na kutatua matatizo na vitendo vinavyotumika kufikisha da‘wah ya Kiislamu. Kwa mfano, Swala ni sehemu ya fikra, na Tareeqah ya kuitekeleza ni dola. Si halali kwa dola kutumia elimu na mafundisho pekee kama Tareeqah ya kuwafanya watu waswali. Badala yake, dola ni lazima imwadhibu yeyote anayeacha swala, kwa mfano kwa vitendo vya kimaada kama kifungo, ingawa dola inafanya pia elimu na mafundisho. Vivyo hivyo, kubeba da‘wah ya Kiislamu ni sehemu ya fikra, na Tareeqah ya kuitekeleza na dola ni jihadi, yaani kupigana dhidi ya maadui. Kwa hiyo si halali kwa dola kutumia usomaji wa Sahih Al-Bukhari kama njia ya kuondoa vikwazo vya kimaada katika njia ya da‘wah. Badala yake, dola lazima itumie jihadi kama Tareeqah, ambayo ni mapambano ya kimaada dhidi ya maadui. Hukumu hiyo hiyo inatumika kwa vitendo vyote vinavyohusiana na Tareeqah.

It is completely unacceptable that all actions used to implement the Islamic Fikrah be those actions that achieve non-tangible results. This is contrary to the nature of the Islamic Tareeqah. In this respect there is no difference between actions used to implement the rules related to the solving of the problems or actions used to convey the Islamic da’wah. Salah, for example, is considered part of the fikrah, and the Tareeqah of its implementation is the state. It is not permissible for the state to use education and instruction alone as a Tareeqah to make people perform the salah. Rather the state has to punish anyone who abandons prayer, for example by material actions such as imprisonment, even though the state undertakes education and instruction. Similarly carrying the Islamic da’wah is part of the fikrah, and the Tareeqah of its implementation by the state is jihad, i.e. fighting against the enemies. So it is not permissible for the state to use the reading of Sahih Al-Bukhari as a method to remove the materialistic obstacles from the way of the da’wah. Instead the state must use jihad as a Tareeqah which is the materialistic fight against the enemies. The same applies to all actions related to the Tareeqah.

Inapaswa kufahamika kwamba ingawa kitendo kinachoashiriwa na Tareeqah ni kitendo cha kimada kinachopata matokeo yanayoonekana, kitendo hiki kinapaswa kuongozwa na amri na makatazo ya Allah kwa nia ya kutafuta radhi za Allah (SWT). Muislamu pia lazima atawaliwe na ufahamu wa uhusiano wake na Allah, hivyo atafute ukaribu kwa Allah kupitia swala, du'aa, kusoma Qur'an na mengineyo. Pia lazima aamini kwamba ushindi (Nasr) unatoka kwa Allah. Ni lazima Waislamu wadumishe taqwa iliyoimarika moyoni ili kutekeleza hukumu za Allah. Ni pia lazima kufanya du'aa na kumkumbuka Allah (dhikr), na kudumisha uhusiano na Allah wakati wowote wanapofanya kila kitendo.

It must be noted that though the action indicated by the Tareeqah is a materialistic action which achieves tangible results, this action should be directed by the commands and prohibitions of Allah with the intention of earning Allah (swt) pleasure. The Muslim must also be dominated by his awareness of his relationship with Allah, so he seeks nearness to Allah through salah, dua’a, recitation of the Qur’an and so on. He must also believe that Nasr is from Allah. It is necessary that Muslims maintain taqwa established in the heart to implement the rules of Allah. It is also necessary to make dua’a and to remember Allah (dhikr), and to maintain the relationship with Allah whenever undertaking all actions.

Kuhusu Tariqah kuwa ni kanuni za Shari'ah ambazo lazima tuzifuate na hatuna ruhusa ya kupingana nazo, na kuhusu vitendo hivi kuwa vina matokeo yanayoonekana, lakini katika kufikia matokeo hayo, tunapaswa kufuata kanuni ya vitendo, yaani vitendo vinapaswa kutokana na fikra na vinapaswa kufanywa kwa ajili ya lengo maalum. Hii ni kwa sababu hisia ya uhalisia unaohusiana na taarifa zilizotangulia inapaswa kuzaa fikra. Fikra hii inapaswa kuunganishwa na kitendo, na kitendo kinapaswa kufanywa kwa ajili ya lengo maalum, na yote haya yanapaswa kujengwa juu ya imani, ili kumweka mtu daima katika mazingira ya imani. Haruhusiwi kabisa kutenganisha kitendo na fikra, au na lengo maalum, au na imani, kwa kuwa kutengana huku, hata kidogo kiasi gani, kunadhuru sana kitendo chenyewe, matokeo yake, na mwendelezo wake. Lengo hili maalum linapaswa kueleweka na kuwa wazi kwa kila mtu anayetaka kufanya kitendo chochote kabla hajaanza kitendo hicho. Pia ni wajibu kwamba mtazamo wa hisi uwe msingi, yaani ufahamu na fikra viwe matokeo ya hisia, si ya dhana ya kubahatisha tu au ya mawazo. Hisia ya uhalisia inapaswa kufikishwa kwenye ubongo, hivyo kuzalisha, pamoja na taarifa yoyote iliyotangulia (kuhusu jambo hilo), shughuli ya ubongo, ambayo ndiyo fikra. Hii ndiyo inayohakikisha kina katika kufikiri na tija katika kitendo. Mtazamo wa hisi huongoza kwenye hisia ya kiakili, yaani hisia inayoimarishwa ndani ya mtu na fikra. Kwa mfano, hisia ya wabebaji wa da'wah, mara wanapoelewa da'wah, inakuwa imara zaidi kuliko hapo awali. Ni hatari kwa binadamu kuruka kutoka hisia hadi kitendo bila kufikiri. Tabia kama hiyo haibadilishi uhalisia kamwe. Badala yake, hilo litamfanya mtu akubali uhalisia na kuwa mtu wa kujibu kwa hasira, akiendelea maishani kwa fikra dhaifu, na kufanya uhalisia kuwa chanzo cha fikra badala ya kuwa kitu kinachofikiriwa. Kwa hiyo, hisia ni lazima kwanza ziongoze kwenye fikra, kisha fikra hiyo iongoze kwenye kitendo. Huu ndio mbinu inayomwezesha mwanadamu kuinuka juu ya uhalisia na kuwezesha juhudi ya kuhamia hali bora kwa njia ya kimsingi. Mtu anayetenda kwa msingi wa hisia zake peke yake hataweza kamwe kubadilisha uhalisia, bali atajirekebisha nao. Hivyo atabaki nyuma na katika hali ya kudorora. Ama yule anayehisi uhalisia kisha anafikiria mbinu ya kuubadilisha, kisha anatenda kulingana na fikra hii, huyo ndiye anayebadilisha uhalisia kulingana na itikadi yake, na kuubadilisha kabisa. Huyu ndiye aina ya mtu anayefuata mbinu ya kimsingi, ambayo ndiyo njia pekee ya kurejesha mfumo wa maisha wa Kiislamu. Hii ni kwa sababu mbinu hii inaamuru kwamba fikra itokane na hisia (za hali halisi), na fikra hii iundwe kwa namna ambayo mpango wa Fikrah na Tareeqah unaeleweka vizuri. Mtu binafsi ataielewa itikadi kwa usahihi, jambo litakalompelekea kuchukua hatua. Kwa namna hii mabadiliko kamili ya kimsingi hutokea katika fikra, hivyo mwanadamu huendelea kuwaandaa watu, jamii na mazingira kwa fikra hii, na kuzalisha mabadiliko ya kimsingi katika maoni ya umma baada ya kuzalisha uelewa wa jumla wa itikadi (kama Fikrah na Tareeqah). Kwa msingi huu, na kupitia mamlaka tawala, itikadi itatekelezwa kimsingi, bila kukubali utekelezaji wa taratibu au wa vipande vipande. Mbinu hii ya kimsingi inahitaji kwamba fikra itokane na hisia, iunganishwe na kitendo na ilenge lengo maalum. Hakuna kitu kinachoweza kuongoza kwa hili isipokuwa fikra ya kina.

Fikra hii ya kina inahitaji kitu kinachoianzisha, kuiendeleza na kuiimarisha. Zaidi ya hayo, njia ya kimapinduzi (ya mabadiliko) inahitaji kuwajenga watu na kuiandaa jamii kwa Itikadi ya Kiislamu. Kuzalisha fikra hii ya kina na kuwaandaa watu kwa itikadi hiyo kunahitaji kwa wale wanaofanya kazi ya mabadiliko kufanya utafiti wa kina kuhusu Uislamu na jamii. Hili haliwezi kufikiwa isipokuwa kwa kuutajirisha akili kwa taarifa. Masomo ndiyo njia rahisi na fupi zaidi ya kuwasilisha taarifa kwa akili ili kusaidia kuzalisha fikra hiyo.

This deep thought is in need of that which initiates it, develops it and enhances it. Additionally the radical method (of change) requires building people and preparing society with the Islamic Ideology. Generating this deep thought and the preparing of people by the ideology requires from those who work for the change to undertake a detailed study of Islam and society. This cannot be achieved except through culturing the mind with information. Study is the easiest and shortest way to communicate information to the mind in order to help generate the thought.

Uislamu una mbinu yake maalum ya kujifunza. Kwa kufuata mbinu hii pekee, matokeo ya kujifunza hupatikana. Mbinu hii inahitaji kwamba elimu isomwe ili itekelezwe, na yule anayejifunza apokee elimu hiyo kwa njia ya kiakili yenye athari inayogusa hisia zake. Hivyo, hisia zake kuhusu maisha na majukumu yake huwa matokeo ya fikra yenye athari, ili kumzalisha mpokeaji joto, hamasa, fikra na maarifa mapana kwa wakati mmoja, na kufanya utekelezaji kuwa matokeo yasiyoepukika. Mbinu hii humjengea mtu uelewa na uwezo wa kuwasilisha anachokielewa kwa njia yenye athari. Hupanua fikra na kuziunganisha na hisia, pia humpa mtu ukweli anaohitaji ili kushughulikia mambo ya maisha yake ya kila siku. Kujifunza kwa ajili ya elimu pekee, bila kuigusa maisha, kunapaswa kuepukwa, ili mtu asiwe kitabu kinachotembea. Kujifunza huku pia hakupaswi kuwa kwa mahubiri na maelekezo yasiyo ya kiutendaji, vinginevyo kunakuwa juu juu na kukosa joto la imani. Vilevile, anayejifunza Uislamu hapaswi kuuchukulia utafiti huo kama elimu ya kitaaluma na mahubiri ya kinadharia tu. Badala yake, afahamu kwamba ikiwa utapokelewa hivyo, utakuwa na madhara kwa kazi ya da‘wah na unaweza kuivuruga na kuidhoofisha.

Islam has its own specific method of study. Following this method alone produces the results of this study. This method mandates that the information be studied to be practised, and the one who studies them should receive them in an effective intellectual way that affects their emotions. This makes their feeling of the life and its responsibilities the result of an effective thought, so as to produce in the one who receives the information the warmth, enthusiasm, thought and broad knowledge simultaneously, making the implementation an inevitable result. This method generates understanding in the individual and ability to communicate that which they understand in an effective manner. It broadens the thought and connects it with the feeling and also provides the individual with the facts he or she needs to address the affairs of his or her daily life. Abstract study for the sake of knowledge only should be avoided, so that the individual does not become a walking book. This study should not also be by abstract preaching and instructions; otherwise it becomes shallow and void of the warmth of iman. Similarly the one who studies Islam should not consider the study only as academic knowledge and theoretical preaching. Rather, they should consider it harmful to the work of da’wah and potentially distracting and paralysing it if it was received as such.

Ili kufikia lengo ambalo kitendo kilifanywa, inapaswa kufahamika kwamba kulifikia lengo hili kunahitaji uzito, umakini na kushikamana na wajibu unaolazimishwa na majukumu ya Hizbi, pamoja na zile wajibu zilizowekwa na Uislamu. Uislamu umetuamuru kutekeleza wajibu maalum na kujiepusha na mambo fulani, yakiwemo mambo ya kifedha, kimwili na kihisia. Miongoni mwa wajibu hizo, baadhi ni za lazima na za faradhi kwa kila mtu, na baadhi ni zaidi ya fardhi na wajibu, zinazotekelezwa kwa hiari na wale walio na kuinuka kiakili na kiroho. Hao ni wale wanaotaka kuongeza ukaribu wao kwa Allah (SWT). Kutekeleza wajibu hizi ni lazima ili kufikia lengo. Kwa hiyo, kila mmoja anapaswa kuzilazimisha nafsi zake na kujilazimisha kutekeleza wajibu za lazima katika pande zake zote; za kifedha, kimwili na kihisia, ili matumaini ya kufikia lengo yawepo.

To achieve the objective for which the action was performed, it should be conceived that achieving this objective requires seriousness, attention and adherence to the duties obliged by the Hizbi responsibilities in addition to the obligations placed by Islam. Islam has ordered us to perform specific obligations and refrain from certain things covering financial, physical and emotional aspects. Amongst such obligations, some are compulsory and obligatory on everybody, and some are above the compulsory (fards) and obligatory (wajib), fulfilled optionally by those who have intellectual and spiritual elevation. They are those who want to increase their nearness to Allah (swt). Fulfilling these obligations is necessary to achieve the objective. Therefore, everyone should compel their souls and force themselves to fulfil the compulsory obligations in all their aspects; financial, physical and emotional, in order that the hope in achieving the objective exists.

Ili kazi iwe yenye matokeo, ni lazima kubainisha mahali pa kuanzia kazi hiyo na watu ambao kazi itaanzia kwao. Hakika Uislamu ni wa ulimwengu wote na unaiona jamii nzima ya wanadamu kuwa sawa. Katika da'wah, Uislamu hautoi uzito wowote kwa tofauti za mazingira, hali na mahali n.k. Uislamu unawaona wanadamu wote kuwa na uwezo wa kuukubali da'wah, na unawaona Waislamu kuwa na jukumu la kuifikisha da'wah hii kwa wanadamu wote. Licha ya hayo, kuifikisha da'wah ya Kiislamu hakuwezi kuanza kwa kiwango cha dunia nzima, kwani kama kuanza kwa namna hiyo kungetokea kungeshindwa na hakungeleta matokeo yoyote. Badala yake, inapaswa kuanza kwa mtu mmoja mmoja, na kumalizikia duniani. Kwa hiyo, da'wah inapaswa kufanyika mahali ambapo, itakapoimarika, mahali hapo panakuwa sehemu ya kuanzia (nuqTat el-ibtidaa). Baada ya hapo, mahali hapo au mahali pengine popote ambapo da'wah imeimarika kunachukuliwa kuwa sehemu ya kuondokea (nuqTat el-inTilaq) ambapo da'wah itaendelea na safari yake. Mahali hapo au sehemu nyingine hizo kisha zinachukuliwa kuwa sehemu ya kutegemea (nuqTat el-irtikaz) ambapo dola itaanzishwa. Kisha dola inaiimarisha da'wah mahali hapo na kuendelea kwa njia yake ya asili, yaani njia ya jihad. Hata hivyo, ni lazima ifahamike kwamba ingawa mahali panachukuliwa kama sehemu za kutendea kazi katika kila hatua, ni da'wah, si mahali, ndiyo inayohama kutoka hatua moja hadi nyingine, na da'wah inahama kwa wakati mmoja katika sehemu zote inapofanya kazi. Ingawa ni lazima kubainisha mahali pa kuwa sehemu ya kuanzia, baada ya hapo kuwepo sehemu ya kuondokea na sehemu ya kutegemea, kuamua mahali pa sehemu hizi tatu si ndani ya uwanja ambao mwanadamu anaudhibiti, kwa sababu mwanadamu hana maarifa ya namna hiyo. Jambo hili liko ndani ya uwanja unaomtawala mwanadamu. Mwanadamu anapaswa tu kuendelea na kazi yake ndani ya uwanja anaoudhibiti. Ama vitendo vilivyo katika uwanja mwingine vitatokea kwa Mapenzi na Qadari ya Allah (SWT).

In order that the action be productive it is necessary to define the place where to commence the action and the people with which the work is to be started. Indeed Islam is universal and views all of humankind as the same. In the da’wah, Islam gives no weight to the difference of environment, situation and place etc. Islam considers all humankind as having the ability to embrace the da’wah, and considers Muslims responsible for carrying this da’wah to all of humankind. Despite this, carrying the da’wah to Islam cannot start globally, for if such a start took place it will fail and will not lead to any result. Instead, it should start with the individual, and end with the world. Therefore, the da’wah should be carried in a place where once it is established, this place becomes the starting point (nuqTat el-ibtidaa). Thereafter, this place or any other place where the da’wah was established is then considered as a departure point (nuqTat el-inTilaq) from which the da’wah will proceed on its course. This place or other places are then considered as a support point (nuqTat el-irtikaz) in which the state will be established. Then the state establishes the da’wah in this place and proceeds in its natural way, the way of jihad. However it must be known that although the places are taken as locations for action in every point, it is the da’wah, not the place, which transfers from one point to another and the da’wah transfers simultaneously in all the places where it works. Though it is necessary to define a place to be the starting point after which there will be a departure point and a support point, but determining the place of these three points is not within the sphere which man controls, because man does not possess such knowledge. This issue is within the sphere which dominates man. Man should only proceed in his action within the sphere which he controls. Whereas the actions which are in the other sphere will occur according to the Will and Decree of Allah (swt).

Kuhusu kubainisha mahali pa kuanzia, hakika ni eneo analoishi mtu ambaye ndani ya akili yake ndipo cheche ya kwanza ya da'wah inapowashwa, na ambaye Allah amemtayarisha kuifikisha. Watu zaidi ya mmoja wanaweza kushiriki hisia zilezile, lakini mtu ambaye Allah amemtayarisha kuifikisha da'wah hatajulikana mpaka atakapojitokeza. Da'wah basi huanza katika eneo analoishi, na eneo hilo ndilo litakalokuwa mahali pa kuanzia.

With regards to determining the starting point, it is surely the area where the person in whose mind the first spark of the da’wah is ignited and whom Allah has prepared to convey it, lives. More than one person may share the same sensations, but the person whom Allah has prepared to convey the da’wah would not be known until he appears. The da’wah starts then in the area where he lives, and that area would be the starting point.

Ufafanuzi wa eneo litakalokuwa sehemu ya kuanzia unategemea utayari wa jamii, kwa kuwa jamii hazifanani katika mawazo, hisia na mifumo yake. Kwa hiyo eneo ambalo jamii na mazingira yake vinafaa zaidi kwa wazo jipya ndilo linalokuwa sehemu ya kuanzia. Kuna uwezekano mkubwa kwamba eneo lililokuwa mahali pa kuanzia pia litakuwa sehemu ya kuanzia, ingawa hilo si lazima, kwa sababu mahali panapofaa zaidi kuwa sehemu ya kuanzia ni pale ambapo dhuluma ya kisiasa na kiuchumi imeenea, na pale ambapo kutokuamini Mungu na rushwa vimekithiri na kuenea.

The definition of the area which will be the departure point depends on the readiness of the societies, because societies are not the same in their thoughts, emotions and systems. Therefore the area in which the society and the atmosphere are more conducive towards the new idea becomes a departure point. More than likely the area which was the starting point will also be the departure point. though that is not inevitable, since the most favourable place to be the departure point is that place where political and economic oppression prevails, and where atheism and corruption have become excessive and prevalent.

Kuhusu nuqṭat al-irtikāz (eneo la kuegemea), hili linategemea mafanikio ya da'wah katika jamii fulani. Mahali popote ambapo da'wah haileti athari katika jamii na haiwezi kujiundia mazingira yanayofaa, hayawezi kuchukuliwa kuwa nuqṭat al-irtikāz, bila kujali idadi kubwa ya watu wanaobeba itikadi hiyo. Lakini mahali ambapo Fikrah na Ṭarīqah zinakubaliwa na jamii na kutawala mazingira yake, ndipo panapofaa kuwa nuqṭat al-irtikāz, bila kujali idadi ya watu wanaobeba itikadi hiyo.

With regards to the support point (nuqTat el-irtikaz), this depends on the success of the da’wah in a specific society. Any place where the da’wah does not create impact on the society and could not create a suitable environment for itself cannot be considered as a support point (nuqTat el-irtikaz) regardless of how great the number of the people who carry the ideology. However, the place where the Fikrah and the Tareeqah are embraced by the society and they dominate its environment is suitable as a support point (nuqTat el-irtikaz), irrespective of the number of people who carry the ideology.