Mojawapo ya mbinu muhimu zaidi za kisiasa ni kuonyesha ukuu wa mawazo ya Kiislamu katika kusimamia mambo ya watu binafsi, mataifa na nchi.

One of the most important political methods is the manifestation of the greatness of the Islamic thoughts in governing the affairs of individuals, nations and states.

Kifungu hiki ni sehemu ya yale ambayo Dola ya Kiislamu inapaswa kuyatekeleza, kwa kuwa ni wajibu na si jambo la ruhusa tu. Hilo ni kwa sababu ni wajibu wa Dola kulingania kwenye Uislamu kwa namna inayovutia umakini, kwa sababu Allah (SWT) amesema:

This Article is part of what the Islamic State must undertake since it is obligatory and not simply permissible. That is because it is the duty of the State to carry the call to Islam in a manner which attracts attention, because Allah (swt) said:

“Na juu ya Mtume (pbuh) hakuna isipokuwa [wajibu wa] kufikisha ujumbe waziwazi.” (TMQ 24:54). Neno *Mubeen* ni kivumbuzi chenye uhusiano na Hukm (Wasf Mufhim), na kwa hiyo ni kizuizi kwa ufikishaji. Kufikisha wito wa Uislamu kwa njia inayovutia umakini hakuwezekani isipokuwa kwa kudhihirisha ukuu wa fikra za Kiislamu. Miongoni mwa fikra kuu za Kiislamu ni jinsi Dola ya Kiislamu inavyoshughulika na Dhimmi, yule aliyepewa amani (Musta'min), na yule aliye na mkataba, pamoja na ukweli kwamba mtawala ni mtekelezaji wa Shari'ah wala si dikteta juu yao, na kwamba Ummah unamhesabu mtawala kwa nidhamu kamili. Kwa hiyo, kama vile ilivyo wajibu kwa Ummah kumhesabu mtawala, ni wajibu kumtii hata akiwa dhalimu, ni haramu kumtii katika maasi, na Ummah una haki kamili ya kumpinga, na ni wajibu kumpinga iwapo ataonyesha ukafiri wa wazi. Mtawala na raia ni sawa katika mambo yote, na Ummah unaweza kumlalamikia kama vile ungemlalamikia mtu mwingine yeyote kuhusu haki yoyote mbele ya hakimu yeyote, na wanaweza kumlalamikia kwa hakimu wa Madhalim iwapo atapingana na Shari'ah wakati wa kutawala. Zipo fikra nyingine za Kiislamu za aina hiyo, kwa hiyo ni wajibu kuzidhihirisha na kusisitiza ukuu wake hadi ukuu wa Uislamu uonekane na hadi wito wa Uislamu ufikishwe kwa njia inayovutia umakini. Udhihirishaji wa fikra hizi si miongoni mwa mtindo wa kisiasa, bali ni miongoni mwa mbinu za kisiasa.

“And there is not upon the Messenger (pbuh) except [the duty of] clear notification.” (TMQ 24:54), and the word Mubeen is a description indicative of relation to the Hukm (Wasf Mufhim), and consequently it is a restriction for the conveyance. Conveying the call to Islam in a manner which attracts attention cannot be achieved except through the manifestation of the greatness of the Islamic thoughts. Amongst the great Islamic thoughts are the way that the Islamic State deals with the Dhimmi, the one given amnesty, and the one who has a covenant, and the fact that the ruler is an implementer of the Shari’ah and not a dictator over them, and the fact that the Ummah accounts the ruler with complete discipline. So in the same manner that it is obligatory upon the Ummah to account the ruler, it is obligatory to obey him even if oppressed, and it is forbidden for it to obey him in a sin, and it has the full right to revolt against him, and it is obligatory to revolt if he showed clear disbelief. And the ruler and the ruled are equal in all affairs, and the Ummah can complain against him as they would against any other individual regarding any right in front of any judge, and they can complain about him to the judge of Madhalim if he contradicts the Shari’ah while ruling. And there are other Islamic thoughts of such nature, so accordingly it is obligatory to manifest them and accentuate their greatness until the greatness of Islam is displayed and until the call to Islam is conveyed in a manner which attracts attention. The manifestation of these thoughts is not from the political style rather they are from the political methods.

Zaidi ya hayo, kanuni ya Shari'ah ni kwamba kuwapiga vita makafiri kwa vitendo hairuhusiwi mpaka wito wa Uislamu uwafikie kwanza. Al-Tabarani ameeleza katika Al-Kabir kutoka kwa Farwah b. Mosaik aliyesema:

In addition to that, the Shari’ah rule is that practically fighting the disbelievers is not permitted until after the call to Islam has been conveyed to them: Al-Tabarani reported in Al-Kabir from Farwah b. Mosaik who said:

. فَ قُلْ تُ: يَا رَسُولَ اللَّهِ أُقَاتِلُ بِمَنْ أَقْ بَلَ مِنْ قَ وْمِي مَنْ ،أَتَ يْتُ رَسُولَ اللَّهِ « نَ عَمْ"، فَ لَمَّا أَدْبَ رَ دَعَاهُ، فَ قَالَ: ادْعُهُمْ إِلَى الإِسْلامِ فَإِنْ أَبَ وْا "«: أَدْبَ رَ مِنْ هُمْ؟ قَالَ » فَ قَاتِلْهُمْ .

. فَ قُلْ تُ: يَا رَسُولَ اللَّهِ أُقَاتِلُ بِمَنْ أَقْ بَلَ مِنْ قَ وْمِي مَنْ ،أَتَ يْتُ رَسُولَ اللَّهِ « نَ عَمْ"، فَ لَمَّا أَدْبَ رَ دَعَاهُ، فَ قَالَ: ادْعُهُمْ إِلَى الإِسْلامِ فَإِنْ أَبَ وْا "«: أَدْبَ رَ مِنْ هُمْ؟ قَالَ » فَ قَاتِلْهُمْ .

Nilisema: Ewe Mjumbe wa Mwenyezi Mungu ﷺ, je, nipigane na wale (miongoni mwa watu wangu) waliokubali Uislamu, au wale waliokataa? Akasema: Ndiyo. Nilipogeuka, akaniita na kusema: Usiwapige vita mpaka uwaite kwenye Uislamu. Na Al-Tirmidhi amepokea jambo linalofanana na hilo. Na kutoka kwa Ibn ‘Abbas:

“I said O Messenger of Allah (pbuh) ; Shall I fight with those (of my people) who accepted Islam the others who refused it? He said Yes. After I turned around he called me and said: Do not fight them until you have called them to Islam”. And Al-Tirmidhi reported something similar. And from Ibn ‘Abbas:

. » قَ وْماً حَتَّى دَعَاهُمْ مَا قَاتَلَ رَسُ ولُ اللهِ «.

. » قَ وْماً حَتَّى دَعَاهُمْ مَا قَاتَلَ رَسُ ولُ اللهِ «.

"Mjumbe wa Allah ﷺ hakupigana na watu yeyote mpaka alipowalingania" (ameipokea Al-Darimi, Ahmad na Al-Hakim). Hii ni dalili ya wajibu wa kulingania Uislamu kabla ya kupigana. Na ili kulingania Uislamu kukamilike, ni lazima kuufikisha wito huo kwao kwa namna inayovutia umakini. Kutokana na hili, suala la kuwasilisha ukuu wa mawazo ya Kiislamu ni wajibu, kwa sababu kufikisha wito kwa namna inayovutia umakini kunapatikana kupitia hilo. Kwa hiyo, ni miongoni mwa kanuni zinazohusu mbinu, si miongoni mwa mitindo.

“The Messenger of Allah (pbuh) did not fight any people until he called them” (reported by Al-Darimi, Ahmad and Al-Hakim). This is evidence for the obligation of the call to Islam before fighting. And for the call to Islam to be complete, it is imperative that the conveyance of the call to Islam to them be done in a way that attracts attention. From this, the issue of presenting the greatness of the Islamic thoughts is an obligation, because the conveyance in a manner which attracts attention is achieved through it. Therefore, it is from the rules regarding the method, and not from the styles.