Miongoni mwa fasiri nyingi zilizopo, itikadi (ideology) inaweza kufafanuliwa kama seti ya malengo na mawazo yanayoelekeza malengo, matarajio na vitendo vya mtu; itikadi inaweza kufikiriwa kama mtazamo kamili wa mambo, kama njia ya kuangalia mambo. Neno ideology lenyewe halibebi maana wala muktadha wa kuwa chanya au hasi. Kwa mujibu wa Destutt de Tracy, neno ideology limeundwa kwa sehemu mbili, idea na logy. Kwa maneno mengine, itikadi inaeleza mantiki inayotokana na seti ya malengo, makusudio, kanuni na mifumo kutoka wazo la msingi na kamili. Kwa mtazamo huu, itikadi ni itikadi tu; si chanya wala hasi, si nzuri wala mbaya, si inayokubalika wala inayokataliwa. Inatoa njia ya kimfumo ya kueleza mawazo, dhana, mifumo, kanuni na mbinu. Kwa msingi huu, itikadi ya ujamaa (socialism) haiwezi kukosolewa kwa sababu tu ni itikadi. Ujamaa unaweza kukosolewa kwa kuzingatia mawazo na imani unazobeba; ni maudhui ya itikadi ndiyo yanayostahili kuchunguzwa na kukosolewa. Vivyo hivyo, ubepari (capitalism) hauwezi kukataliwa au kukubaliwa kwa sababu tu ni itikadi. Ni kanuni za ubepari na athari za matumizi yake ndizo zinazostahili kukosolewa na kuchunguzwa. Jambo hilo hilo linatumika kwa Uislamu. Hatuwezi kukubali au kukataa dhana ya Uislamu kwa msingi kwamba unaunda itikadi.

Among the many existing definitions, an ideology can be defined as a set of aims and ideas that directs one’s goals, expectations, and actions; an ideology can be thought of as a comprehensive vision, as a way of looking at things. The word ideology itself does not carry any positive or negative semantics or connotation. According to Destutt de Tracy, the word ideology is assembled from two parts, idea and logy. In other words, ideology describes the logic which derives the set of goals, aims, rules, and systems from a basic and comprehensive idea. From this perspective, an ideology is just an ideology; it is neither positive nor negative, neither good nor bad, neither acceptable nor rejected. It provides a systematic way of describing ideas, concepts, systems, regulations, and methods. In this regard, the ideology of socialism cannot be criticized simply because it comprises an ideology. Socialism can be criticized based on the ideas and beliefs it carries; it is the content of the ideology that could be subject for scrutiny and criticism. By the same token, capitalism cannot be rejected or accepted simply because it stands as an ideology. It is the principles of capitalism and the impact of its application that should be subject for criticism and scrutiny. The same applies to Islam. We cannot accept or reject the notion of Islam on the basis that it formulates an ideology.

David F. Forte, profesa wa sheria katika Chuo Kikuu cha Cleveland State, katika makala iliyochapishwa na taasisi ya Heritage Foundation, anachukua msimamo mkali anapolinganisha itikadi na ugaidi na mauaji, na anasisitiza kwamba Uislamu unapaswa kuonekana kama dini pekee yenye uwezo wa kutoa sadaka. Kwa maneno yake mwenyewe, “Sera yetu inapaswa kuwa kwamba watu wote, wa dini zote, wanaotekeleza dini yao kwa kujitolea, sadaka, usawa na kujali wengine watasherehekewa na kulindwa, lakini mtu yeyote—iwe kwa jina la dini, ujamaa au historia—anayetaka kuchukua udhibiti wa dola na kugeuza imani hiyo kuwa itikadi, itikadi inayowatisha na kuwaua watu wasio na hatia, ni adui yetu na adui wa dini zote.” Ni wazi kwamba ugaidi hauwezi wala haupaswi kuvumiliwa chini ya hali yoyote, lakini pia inapaswa kuwa wazi kwamba ugaidi si sawa na “itikadi.”

David F. Forte, professor of law at Cleveland State University, in an article published by the Heritage Foundation, takes the extreme point when he equates ideology to terrorism and killing and insists that Islam should be viewed only as a religion capable of providing charity. In his own words, “Our policy ought to be that all peoples, of all religions, who fulfill their religion with devotion, charity, equality and concern for others will be celebrated and protected, but that any person—whether in the name of religion or socialism or history—who seeks to take over a state and turn that belief into an ideology, an ideology which terrorizes and kills innocent people, is our enemy and the enemy of all religion.” Where it should be clear that terrorism cannot and should not be tolerated under any circumstances, it should also be clear that terrorism is not equivalent to “ideology.”.

Kile kilicho hatarini hapa si majina wala istilahi zinazotumika kueleza Uislamu. Kilicho muhimu zaidi kuliko istilahi au majina ni mawazo na dhana zilizo nyuma ya ufafanuzi na istilahi hizo. Neno "itikadi" bila shaka ni la kiupande zaidi kuliko maneno "Uislamu wa kisiasa", "msimamo mkali wa kidini" (fundamentalism), "uliberali" (extremism), "fonetiki-ism" au mengineyo kama hayo. Ili kuepuka mkanganyiko wowote, nitajaribu kutumia neno rahisi "Uislamu" badala ya kusema "itikadi ya Uislamu" pale inapofaa.

What is at stake here is not the names or terminology used to describe Islam. What is more important than terms or names are the ideas and concepts underlying the definitions and terms. The term ideology is certainly more neutral than the term Islamism, fundamentalism, Extremism, phonetic-ism, or the like. To avoid any confusion, I will try to use the plain word Islam in lieu of the term ideology of Islam where applicable.

Karibu mwaka 610 BK, Nabii Muhammad ﷺ alianza kupokea Qur'ani kwa njia ya wahyi kutoka kwa Allah, Mungu Muumba.8 Muhammad ﷺ aliishi Makka. Makka ilikuwa maarufu kwa kuwa na Msikiti Mtukufu uliojengwa kuzunguka mahali palipoitwa Al-Ka'aba. Inaaminiwa kwamba Msikiti Mtukufu ulijengwa na Nabii Ibrahim na mwanawe Ismail. Dini aliyoieneza Ibrahim huko Makka na mazingira yake ilihubiri umoja wa Mungu na maadili ya juu yaliyoendelezwa na dini zilizofuata za Uyahudi, Ukristo, na Uislamu. Baada ya muda, Waarabu wa Makka na mazingira yake walifanikiwa kuipotosha dini ya Ibrahim na kuingiza dini ya ushirikina yenye miungu mingi. Waarabu wa Makka na Arabia walizoea kuabudu sanamu za mawe kama uwakilishi wa kimwili wa miungu. Kwa kuwa Al-Ka'aba ilionekana kuwa mahali patakatifu kwa Waarabu wa eneo hilo, makabila ya Makka yalitafuta njia ya kuwa wenyeji na walinzi wa miungu yote iliyoabudiwa na Waarabu wa Makka na sehemu nyingine. Hadhi hii iliipatia Quraish, kabila kuu la Makka, nafasi maalum na heshima, na kuwapa jina la walinzi wa mahali patakatifu (Al-Haram). Mbali na heshima, sifa na hadhi, Quraish walikuwa katika nafasi ya kunufaika kifedha na kiuchumi kutokana na nafasi yao kama walinzi wa Al-Haram. Baadaye Qur'ani iliwakumbusha Quraish juu ya hadhi hii maalum katika Sura iitwayo "Quraish."9

Around the year 610 CE, Prophet Mohammad (PBUH) began to receive Quran in the form of revelation from Allah, god the Creator.8 Mohammad was living in Mecca. Mecca was famous for hosting the Sacred Mosque built around the place called the Ka’aba. The Sacred Mosque is believed to have been built by Prophet Ibraheem and his son Ismail. The religion propagated by Ibraheem in Mecca and its surrounding preached the oneness of god and the supreme values which were carried out by subsequent religions of Judaism, Christianity, and Islam. Over time, the Arabs in Mecca and its surrounding managed to distort the religion of Ibraheem and introduce polytheistic religion with multiple gods. The Arabs in Mecca and Arabia grew accustomed to worshiping stone idols as material representatives of Gods. Since the Ka’aba was considered a holy place by Arabs in the area, the tribes of Mecca worked out their way to become the hosts and custodians of all gods worshiped by Arabs in Mecca and elsewhere. This status has secured for Quraish, the main tribe of Mecca, a special status and prestige, and won them the title of the custodians of the holy place (Al-Haram). Besides the prestige, honor, and status, Quraish was in a position to gain financially and economically from their position as custodians of Al-Haram. The Quran later reminded Quraish of this special status in a Surah named “Quraish.”9

Kabla ya kutangazwa kwa Uislamu na Mtume Muhammad ﷺ, dini huko Makka ilikuwa imepunguzwa kuwa mila na hadithi za kiasili pamoja na sanamu za Mungu. Nafasi ya Mungu kama chanzo cha sheria na amri ilikabidhiwa kwa viongozi wenye ushawishi na utajiri huko Makka.10, 11 Hatimaye, kanuni za juu za dini ya Ibrahim ziliondolewa kabisa huko Makka na katika jamii za Waarabu. Ibada takatifu zaidi ya dini ya zamani ilikuwa kuzunguka Kaaba kwa matumaini ya rehema na msamaha wa Mungu. Waarabu, chini ya ushawishi wa Quraish, waligeuza desturi hiyo kuwa kitendo cha ajabu walipoturuhusu wanaume na wanawake kuzunguka Kaaba wakiwa uchi.12 Desturi hii ilikomeshwa rasmi na kivitendo baada ya Mtume Muhammad ﷺ kuiteka Makka, miaka ishirini baada ya kuteremshwa kwa Uislamu.

Karibu mwaka 623 BK, miaka kumi na mitatu baada ya kuanza kwa Uislamu, Nabii Muhammad ﷺ pamoja na masahaba zake walihama kutoka Makka kwenda mji wa Madina (uliokuwa ukiitwa Yathrib hadi siku ya Hijra). Mwaka huo huo ulikuwa mwanzo wa kalenda ya Kiislamu. Waislamu walichagua mwaka huu kuwa mwanzo wa kalenda badala ya mwaka ambao Uislamu ulianza rasmi miaka kumi na mitatu kabla yake. Umuhimu wa mwaka huu ni kwamba ulikuwa wakati ambapo Uislamu ulihama kutoka kuwa mfano wa kinadharia kwenda kuwa mfumo wa kivitendo.

Around the year 623 CE, thirteen years after the initiation of Islam, Prophet Mohammad and his companions migrated from Mecca to the city of Medina (called Yathrib until the day of migration). That same year marked the beginning of the Islamic calendar. Muslims chose this year to mark the calendar instead of the year Islam physically began thirteen years earlier. The significance of this year is that it marked the transfer of Islam from being a theoretical model into a practical one.

Mtume Muhammad ﷺ aliongeza kwenye nafasi yake ya ujumbe wa kupokea ufunuo wa Mwenyezi Mungu, nafasi ya mwanasiasa-kiongozi anayetekeleza sheria kwa watu. Uongozi wake mjini Madina uliidhinishwa kwa kauli moja bila pingamizi hata kidogo, si hata kutoka kwa kabila za Kiyahudi zilizoishi karibu na Madina wala kutoka kwa kundi lililokuwa halijaukubali Uislamu kikamilifu.

Prophet Mohammad added to his role as a messenger who receives god’s revelations, the role of a statesman who applies the rules upon people. His leadership position in Medina was unanimously approved without the least challenge, not even from Jewish tribes living in the vicinity of Medina or the group which did not thoroughly accept Islam.

Mara tu baada ya Hijra kwenda Madina na kuundwa kwa dola ya kwanza ya Kiislamu, ufunuo wa Qur'ani ulichukua mwelekeo mpya. Mkazo sasa ulilenga zaidi sheria, kanuni, muundo, mpangilio na mahusiano kati ya watu. Watu wa Madina, waliokuwa chini ya utawala wa Kiislamu, waliagizwa kuleta mambo yao, matatizo yao na mizozo yao kwa Muhammad ﷺ ili awahukumu na atoe maamuzi.

Right after the migration to Medina and the creation of the nucleus Islamic state, the revelation of the Quran took a new direction. The emphasis now is more focused on the rules, regulations, structure, organization, and relationships between people. The people in Medina, who were under the rule of Islam, were requested to bring their issues, problems, disputes to Mohammad for ruling and judgments.

Mtume Muhammad ﷺ hakupoteza muda hata kidogo kabla ya kuanza kupanga mahusiano katika jamii mpya. Alianzisha mfumo wa kuoanisha, ambapo aliwaunganisha wahamiaji waliotoka Makka na wenzao kutoka Madina. Mfumo huu wa kuoanisha au kuunganisha uliwawezesha wahamiaji wapya kuzoea mahali na mazingira mapya kwa urahisi, baada ya kuacha mali zao zote na vitu vyao huko Makka. Kugawana mali kulikuwa matokeo yaliyoonekana zaidi ya mpango huu wa kuoanisha. Mtume Muhammad ﷺ pia aliandaa mkataba uliosimamia uhusiano kati ya makabila ya Kiyahudi na Waislamu huko Madina. Mkataba huo ulibainisha wajibu wa pamoja wa kulinda usalama na ulinzi wa Madina na maeneo yake ya jirani.

Dola ya Kiislamu tangu wakati huo ilijulikana kama dola ya ukhalifa (khilafah). Dola iliendelea kufanya kazi kwa namna ile ile: sheria na kanuni zinazotokana na matini za Qur'ani na Sunnah.

The Islamic state came to be known since then as the state of the caliphate (khilafah). The state continued to function in the same manner: rules and regulations derived from the texts of the Quran and the Sunnah.

Kwa kuteuliwa kwa Abu Bakr kuwa khalifa wa kwanza wa Mtume ﷺ, umbo na muktadha wa muundo wa Kiislamu ulipata tabia na sura yake tofauti. Muundo huo ulijumuisha dola yenye khalifa kama mkuu wa dola. Khalifa huchukua wadhifa wa mkuu wa dola kupitia mchakato wa uchaguzi unaofuatiwa na mchakato wa bai'ah. Baraza linalowakilisha watu lina jukumu la kumteua khalifa. Khalifa huwateua wasaidizi wa kumsaidia kubeba majukumu ya utawala. Migogoro ndani ya dola hushughulikiwa na watendaji wa mahakama. Maeneo ya mbali ndani ya dola hutawaliwa na magavana walioteuliwa na khalifa. Baada ya muda, vyombo hivi vya dola vilipata utulivu zaidi na kufafanuliwa vizuri zaidi. Dola ya khilafah kwa pamoja iliwajibika kutekeleza mifumo ya Uislamu. Kupitia kanuni nyingi zinazotokana na Qur'ani na Sunnah, inaweza kuonyeshwa kwamba muundo wa Uislamu ulijumuisha mifumo ya kiuchumi, kijamii, kisiasa na kimahakama. Kinachovutia zaidi katika chapisho hili ni mfumo wa kiuchumi, ambao utajadiliwa kwa undani zaidi katika sehemu zinazofuata.

With the appointment of Abu Bakr as the first successor of the Prophet, the shape and the context of the Islamic structure has taken its distinct character and shape. The structure included a state with the khalifah as the head of the state. The khalifah assumes the post of the head of state through a process of election followed by a process of bai’ah. A council representing the people is charged with the process of appointing the khalifah. The khalifah appoints assistants to help him carry the governing responsibilities. Disputes within the state are handled by judicial personnel. Remote areas within the state are governed by governors appointed by the khalifah. Over time, these organs of the state became more stable and better defined. The state of the khilafah collectively became responsible for the implementation of the systems of Islam. Through a large set of rules derived from the Quran and the Sunnah, it can be shown that the structure of Islam comprised economic, social, political, and judicial systems. Of particular interest to this publication is the economic system, which will be discussed in greater details in subsequent sections.

Muundo wa kiitikadi wa Uislamu umefupishwa katika kielelezo namba 28. Msingi wa kifikra unajumuisha itikadi ya msingi, ambayo nayo ina imani kwa Allah kuwa ndiye Mungu mmoja pekee, kwa Muhammad ﷺ kuwa ndiye Mjumbe wa mwisho wa Allah kwa watu wote, na kwa Qur'ani kuwa ufunuo wa mwisho wa Mungu kwa wanadamu. Njia ya kutekeleza itikadi hii ni Dola ya Kiislamu, ambayo ina jukumu la kutekeleza mifumo mbalimbali.