Waislamu kwa sasa wanakabiliwa na majaribu makali zaidi na mateso mabaya zaidi. Tiba madhubuti kwao iko katika kutambua kama masuala yao ni ya msingi au la, na katika kuchukua hatua ya maisha na kifo kuhusu kila suala la msingi. Hili ni la lazima hasa ikiwa suala husika linajumuisha masuala yote ya msingi kwa pamoja. Mradi mtazamo huu haujapatikana kwa namna inayotawala nafsi za watu na mazingira yanayowazunguka, Waislamu wataendelea kuwa katika hali ya kudorora na kuporomoka daima, na hawatainuka kamwe miongoni mwa mataifa. Kwa hiyo, ni wajibu kwa Waislamu kubainisha masuala yao ya msingi, na kuufikisha mtazamo wao kuhusu masuala haya mioyoni mwao, nafsini mwao na katika mazingira yao kwa ujumla, ili uwe mtazamo unaowasukuma kuchukua kile ambacho masuala ya msingi yanahitaji kwa upande wa hatua za maisha na kifo; na hili likifanyika kwa azma isiyoyumba na bidii isiyokoma. Hili ndilo jambo linalozungumziwa, na ndilo msingi wa yote ambayo Waislamu wanajaribu kuyafanya ili kukabiliana na uhalisia wanaokabiliana nao sasa.

The Muslims are at present experiencing the severest of trials and the worst of ordeals. The effective remedy for them lies in the perception of whether their issues are vital or not, and in the undertaking of a life and death measure towards every vital issue. This is particularly necessary if the issue in question encompasses all the vital issues put together. As long as this perception is not achieved in a manner that dominates over the souls of people and the atmospheres around them, the Muslims will continue to be in a constant state of decline and degeneration, and they will never rise among the nations. Therefore, it is incumbent upon the Muslims to discern their vital issues and to have their perception of these issues find its way to the hearts, the souls and the general atmospheres around them so that it becomes a perception that drives them towards undertaking what the vital issues necessitate in terms of life and death measures; and this with an unshakable resolve and unrelenting zeal. This is the point at issue, and this is the basis of all that which the Muslims are attempting to undertake in order to deal with the reality they are currently facing.

Hali halisi ya Waislamu leo inahisiwa na kila Muislamu; haihitaji maelezo wala ufafanuzi zaidi. Ardhi zao zinatawaliwa na mifumo ya Kufr, hivyo kwa hakika ni nchi za Kufr. Wamegawanywa katika zaidi ya aina nne za vyombo, vikiwemo Mataifa, Emirati, Usultani na Ushekhe. Ni dhaifu mno kiasi cha kushindwa kusimama dhidi ya makafiri.

The reality of the Muslims today is sensed by every Muslim; it does not require any explanation nor does it necessitate any elaboration. Their lands are ruled by Kufr systems, thus they are conclusively Kufr homelands. They are divided into more than four types of entities, including States, Emirates, Sultanates and Sheikhdoms. They are too weak to stand up to the Kuffar.

Kwa hiyo, suala kuu linalowahusu kila nchi katika ulimwengu wa Kiislamu ni kuwa nchi za Kiislamu, kisha kuungana na nchi nyingine zote za Kiislamu. Suala hili ni la maisha; zaidi ya hayo, ni jumla ya masuala yote ya maisha yaliyokusanywa pamoja; kwa hiyo ni lazima kuchukua hatua zinazohitajika kama jambo la kuishi au kufa.

Hence the primary issue of concern for every country in the Islamic world is to become Islamic homelands and then unite with the rest of the Islamic countries. This issue is a vital issue; it is moreover the whole of the vital issues put together; thus it is imperative to undertake the necessary measures as a matter of life and death.

Hata hivyo, suala hili muhimu, yaani suala la kuzigeuza ardhi kuwa nchi ya Kiislamu na kuziunganisha na ardhi nyingine zote za Kiislamu, ni lengo ambalo Waislamu wanalitafuta kulifikia, na njia inayopaswa kufuatwa ili kulifikia lengo hili ni ile ya kuurejesha Khilafah. Kwa hiyo suala linalowakabili Waislamu leo ni kuanzishwa kwa Khilafah kama mfumo wa utawala ambao kupitia huo ardhi zinageuzwa kuwa nyumba ya Kiislamu, na matokeo yake kuziunganisha na ardhi nyingine zote za Uislamu.

However, this vital issue, which is the issue of transforming the lands into the Islamic homeland and uniting them with the rest of the Islamic lands is an objective which the Muslims aim to achieve, and the method which ought to be undertaken to achieve this objective is that of re-establishing Khilafah. Hence the issue facing the Muslims today is the establishment of the Khilafah as a ruling system through which the transformation of the lands into an Islamic household is achieved and consequently to unite them with the rest of the lands of Islam.

Hata hivyo, ni lazima ieleweke wazi kabisa kwamba kinachowakabili Waislamu leo si tu suala la kumteua Khalifa, kwa kusema kwamba hili ni wajibu wa kifaradhi (wa kutosheleza) kwa Waislamu, kulingana na alichopokea Ibn Omar kwamba Mtume ﷺ alisema: "Na yeyote atakayekufa bila kuwa na Imamu wa kundi linalomtawala, kifo chake ni kifo cha Jahiliyyah," hivyo kukifanya kuwa suala lisilo la msingi. Kinachowakabili Waislamu leo ni kuanzisha Khilafah, jambo linalohitaji kuunda mfumo wa Khilafah kama mfumo wa utawala, na uhalisia wa kazi hii ni mkubwa kuliko kumteua Khalifa, ingawa kuanzishwa kwa Khilafah kunalazimu kumteua Khalifa.

However, it should be made absolutely clear that what is facing the Muslims today is not merely the appointment of a Khaleefah by saying that this is a duty of sufficiency upon the Muslims, according to what ibn Omar reported that the Messenger of Allah (saw) said: “And he who dies without an Imam for the group ruling over him, his death is a death of Jahilyyah”, thus making it a non-vital issue. What is rather facing the Muslims today is establishing the Khilafah, which requires generating the Khilafah system as a ruling system, and the reality of this task is greater than the appointment of a Khaleefah, although the establishment of the Khilafah necessitates the appointment of a Khaleefah.

Kuanzisha Khilafah ni jambo la lazima kabisa, kwa sababu mbali na kuwa njia ya kuyageuza ardhi zetu kutoka nchi ya Kufr kuwa nchi ya Kiislamu, kuanzishwa kwake pia kunalenga kuziangamiza mifumo ya Kufr; yaani kulenga kuondoa Kufr dhahiri inayotekelezwa, ambalo ni jambo la lazima, kwani Mtume wa Allah ﷺ alisema: Isipokuwa mshuhudie Kufr dhahiri. Pia kwa sababu imetajwa katika Hadith: Walisema: Ee Mtume wa Allah, je, hatupaswi kuwapinga kwa upanga? Akasema ﷺ: Hapana, mradi tu wanaendelea kusimamisha Swalah miongoni mwenu. Kwa hiyo, njia ya kutimiza suala la Waislamu ni jambo la lazima, kwa sababu ni njia ya jambo la lazima, na kwa sababu dalili za Shariah kutoka Sunnah zinaonyesha kwamba ni jambo la lazima. Hivyo, ni wajibu kuchukua kuelekea hilo kipimo cha uhai na kifo.

Establishing the Khilafah is conclusively a vital issue, because in addition to being a method to transform our lands from a Kufr homeland into an Islamic homeland, its establishment is also aimed at destroying the Kufr systems; i.e. aimed at removing the flagrant Kufr that is implemented - which is a vital issue, for the Messenger of Allah (saw) said: “Unless you witness a flagrant Kufr.” And also because it is mentioned in the Hadith : “ … They said: “ O Messenger of Allah, should we not resist them with the sword? He (saw) said : No, as long as they continue to establish the Salah among you.” Therefore, the method to achieve the Muslims’ issue is a vital issue, because it is the method of a vital issue, and because the Shari’ah evidence from the Sunnah indicates that it is a vital issue. Thus, it is imperative to undertake towards it the measure of life and death.

Lakini tangu Ukafiri umekaa juu ya vifua vya Waislamu, na tangu mambo yao yalipoingia mikononi mwa makafiri, wanafiki na waasi wa dini, hawajakoma kujaribu kujikomboa kutoka kwenye kitanzi cha mamlaka ya Ukafiri na utawala wa mabwana zake na mawakala wake. Hawakutambua kwamba suala walilokuwa wakilipigania lilikuwa la uhai, wala halikuwa na kipimo kingine isipokuwa kipimo cha uhai na kifo. Kwa hiyo, ukosefu wa ufahamu miongoni mwa kundi la Waislamu ndio uliowaondolea, kama kundi au Ummah, utayari wao wa kuvumilia madhara, kifungo na mateso, pamoja na kuvumilia umaskini, uharibifu na kifo, mambo ambayo hayawezi kamwe kutenganishwa na mapambano juu ya masuala ya uhai. Kwa hiyo, majaribio haya yalikusudiwa kushindwa bila shaka, na hayakusonga hata hatua moja kufikia lengo walilokuwa wakilipigania.

However, since the Kufr has been sitting on the Muslims’ chests and since their affairs fell in to the hands of the Kuffar, the hypocrites and the apostates, they have not ceased to attempt to break free from the noose of the Kufr authority and the hegemony of its masters and agents. They failed to realise that the issue for which they were struggling was vital, and that it had no other measure but the measure of life and death. Hence, it was the lack of perception among the group of Muslims, that stripped them in their quality as a group or an Ummah from their readiness to endure harm, imprisonment and torture, in addition to enduring poverty, devastation and death, something which can never be detached from the struggle over the vital issues. Hence, these attempts had been destined to inevitable failure and they failed to move one single step towards achieving the issue they were fighting for.

Waislamu hawakuhitaji fikra nyingi wala tafakuri ya kina ili kutambua kwamba suala lao ni la msingi. Kwani ilikuwa dhahiri tangu mwanzo, kama ilivyo dhahiri leo kwa kila mwenye macho, kwamba haiwezekani kiakili kwa makafiri kuiwezesha Uislamu kurejea katika medani ya kisiasa (katika utawala), mradi wao wana chembe moja tu ya dhulma dhidi ya wale wanaofanya kazi kuelekea hilo. Cheo cha waliofanya ridda na wanafiki si cha chini zaidi kwa uhalifu na dhulma. Watatupa kila walichonacho cha nguvu uwanjani vitani ili kupigana na wale waumini wanaolenga kuwachukulia madaraka ili kusimamisha sheria za Mwenyezi Mungu na kuzilinda heshima takatifu za Mwenyezi Mungu kwa kusimamisha Hudud (sheria za adhabu) za Mwenyezi Mungu.

The Muslims were not in need of a great deal of thought and contemplation to perceive that their issue was a vital one. For it was evident from the first moment, just as it is evident today to any sighted person that it is rationally impossible for the Kuffar to enable Islam to return to the political scene (to the rule), as long as they had one iota of oppression against those who work towards this. The rank of the apostates and the hypocrites is not lower in terms of crime and oppression. They will throw everything they have in terms of power in the battlefield to fight those believers who aim at taking the power from them in order to establish the rules of Allah and to protect the sanctities of Allah through establishing the “Hudud” (penal codes) of Allah.

Kwa hiyo, haitawezekana kwa juhudi yoyote itakayofanywa na Waislamu katika suala hili kuzaa matunda isipokuwa wakilichukulia kuwa suala la lazima, ambalo kufanikiwa kwake kunategemea kipimo cha uhai na kifo. Kwa sababu Waislamu walishindwa kutambua asili ya vita hivi na kanuni thabiti ya Allah (SWT) inayohusu vita hivi, walianza kujaribu kujikomboa kwa njia isiyostahili masuala ya lazima.

Therefore, it would be impossible for any attempt undertaken by the Muslims in this issue to bear fruit unless they considered it to be a vital issue, whose achievement depends on the measure of life and death. Due to the fact that the Muslims failed to perceive the nature of the battle and the sound rule of Allah (swt) pertaining to this battle, they set about attempting to liberate themselves in a method unworthy of the vital issues.

Kwa hiyo, juhudi zao kuelekea hili zilikuwa chini ya kiwango cha mambo ya uhai na kifo. Kwa kweli, jambo lenyewe ni kwamba kuhusu masuala muhimu sana, kama vile kuondoa mfumo wa Kufr na kuanzisha mfumo wa Uislamu, bila kujali kama yalionekana kuwa ni muhimu au la, haiwezekani kufanikiwa kuyafikia, bila kujali nguvu ilivyo kubwa na bila kujali juhudi zilizotumika ni kubwa kiasi gani, isipokuwa yakichukuliwa kuwa ni muhimu na isipokuwa hatua za uhai na kifo zikichukuliwa kuyaelekea. Kwa hiyo, Waislamu wanapaswa kuambiwa waziwazi, iwe ni watu binafsi au makundi, kwamba hawana chaguo jingine zaidi ya kuendesha mapambano dhidi ya Kufr kwa msingi wa hatua za uhai na kifo, kwa sababu asili ya suala lililopo inalazimu hatua hizo, na kwa sababu Shariah imeamuru hatua hizo katika Kitabu na Sunnah.

Hence, their efforts towards this were below the measures of life and death. Indeed, the fact is that in regard to vital issues, such as the removal of the Kufr system and the establishment of the system of Islam, regardless of whether or not they were perceived as vital, one could not succeed in achieving them, no matter how great were one’s force and no matter how tremendous the efforts exhausted were, unless they were considered as being vital and unless measures of life and death were undertaken towards them. Hence, the Muslims should be frankly told, be it individuals or groups, that they have no other choice but to carry out the struggle against Kufr on the basis of the life and death measures, because the nature of the issue at hand necessitates such measures and because the Shari’ah has in the Book and the Sunnah decreed such measures.

Zaidi ya hayo, Mjumbe wa Allah ﷺ ametufundisha jinsi ya kuamua masuala yetu, na ametuamuru kuchukua hatua za maisha na kifo kuelekea kila suala muhimu. Allah (SWT) alipomtuma kwa Ujumbe wa Uislamu, na alipoanza kufikisha Da'wah kupitia jihadi ya kifikra, aliamua suala lake kuwa ni ushindi wa Uislamu, na akachukua kuelekea suala hilo hatua ya maisha na kifo. Imepokewa kwamba alipoambiwa na mjomba wake Abu Talib yale Quraysh waliyoyataka kutoka kwake, yaani amzuie Muhammad ﷺ kuwashambulia, alisema kwake: Niachie mimi na wewe mwenyewe, wala usinitwike mzigo mkubwa kuliko ninavyoweza kuubeba. Mjumbe wa Allah ﷺ akamwambia: Ee mjomba, kwa Allah, ikiwa wangeweka jua mkononi mwangu wa kulia na mwezi mkononi mwangu wa kushoto kwa sharti kwamba niachane na jambo hili, hadi Allah alifanye lishinde au mimi niangamie humo, sitaliacha. Alipoanzisha Dola na kufanya Jihadi kwa upanga, pia aliamua suala lake kuwa ni ushindi wa Uislamu, na akachukua kuelekea suala hili hatua ya maisha na kifo. Imepokewa kwamba alipokuwa Usfan, umbali wa vituo viwili kutoka Makkah njiani kwenda kufanya Umrah, alikutana na mtu kutoka Bani Ka'b, akamuuliza kama ana habari yoyote kuhusu Quraysh. Jibu lake lilikuwa: Kuna Quraysh waliosikia kuja kwako, wametoka wamevaa ngozi za chui na wamepiga kambi huko Dhu Tuwa wakiapa kwamba hutaingia Makkah kinyume nao kamwe. Mtu huyu Khalid ibn al-Walid yumo pamoja na wapanda farasi wao ambao wametumwa mbele kuelekea Kura al-Ghamim. Hapo Mjumbe wa Allah ﷺ akasema: Ole wao Quraysh! Vita vimewala. Wangepata hasara gani kama wangeniacha mimi na Waarabu wengine tukaenda njia yetu? Ikiwa wataniua, hilo ndilo walilolitaka, na ikiwa Allah atanipa ushindi juu yao, wataingia Uislamu kwa makundi. Ikiwa hawatafanya hivyo, watapigana wakiwa bado na nguvu; sasa Quraysh wanawaza nini? Kwa Allah, sitaacha kupigania ujumbe ambao Allah amenikabidhi mpaka Yeye auifanye ushindi, au hiyo Salifah ikatwe. Salifah ni sehemu ya juu ya shingo, na kukatwa kwake ni sawa na kifo. Kisha Mjumbe wa Allah ﷺ aliendelea na safari yake hadi akafika Al-Hudaybiya.

Besides, the Messenger of Allah (saw) has taught us how to determine our issues and ordered us to undertake the measures of life and death towards every vital issue. When Allah (swt) sent him with the Message of Islam, and when he started conveying the Da’awah through the intellectual struggle, he (saw) determined his issue as being the triumph of Islam and he undertook towards it the measure of life and death. It is reported that when he (saw) was told by his uncle Abu Talib what Quraysh had wanted from him, i.e. to make Muhammad refrain from attacking them and when he said to him: “Spare me and yourself, and do not put on me a burden greater than I can bear.” The Messenger of Allah (saw) said to him: O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it.” When he (saw) established the State and performed Jihad by the sword, he also determined his issue as being the triumph of Islam and he undertook towards this issue the measure of life and death. It has been reported that when he (saw) was in Usfan, two junctions away from Makkah on his way to perform Umrah, he met a man from Bani Ka’ab and asked him whether he had any news about Quraysh. His answer was: “There are Quraysh who have heard of your coming and have come out wearing leopards’ skins and have encamped at Dhu Tuwa vowing that you shall never enter Makkah in defiance of them. This man Khalid ibn ul-Walid is with their cavalry which they have sent in advance to Kura Al-Ghamim.” Upon this the Messenger of Allah (saw) said: “Woe unto Quraysh! War has devoured them. What harm would they have suffered if they have left me and the rest of the Arabs to go our own ways? If they should kill me, that is what they desired, and if Allah should give me victory over them they would enter Islam in flocks. If they do not do that they will fight while they have the strength; so what are Quraysh thinking of ? By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” The Salifah is the surface of the neck, and its severance is tantamount to death. Then the Messenger of Allah (saw) continued his March until he reached Al-Hudaybiya.

Katika kesi hizi mbili: kesi ya kubeba Da'wah kupitia jihadi ya kiakili, na kesi ya kuibeba kupitia Jihadi, Mjumbe wa Allah ﷺ alibainisha lengo lake kuwa ni ushindi wa Uislamu, na yeye ﷺ

In these two cases: the case of carrying the Da’awah through intellectual struggle, and the case of carrying it through Jihad, the Messenger of Allah (saw) determined his issue as being the triumph of Islam, and he (saw)

Aliifanya suala hili kuwa la uhai na mauti. Hivyo, akachukua hatua inayostahili na isiyoepukika kwake katika pande zote mbili, yaani kipimo cha uhai na kipimo cha kifo. Kwa hiyo, Mtume wa Allah ﷺ alisema mara ya kwanza: "Ee mjomba, kwa Allah, kama wangeniwekea jua mkono wangu wa kulia na mwezi mkono wangu wa kushoto kwa sharti kwamba niache jambo hili, sitaliacha hadi Allah alifanye lishinde, au mimi niangamie humo." Na alisema ﷺ mara ya pili: "Kwa Allah, sitaacha kupigania ujumbe ambao Allah amenikabidhi hadi Yeye alifanye lishinde, au mtu huyu wa Salifah akatwe." Lau Mtume wa Allah ﷺ asingefanya suala hili kuwa la uhai na mauti, wala asingechukua kipimo cha uhai na kifo kwa ajili yake, Uislamu usingeshinda, wala kwa kufikisha Da'wah kwa juhudi za kiakili, wala kwa kuifikisha kwa Jihadi ya upanga. Hali hii inafanana na uhalisia wa Waislamu leo, yaani utawala wa mifumo ya Kufr juu yao na ukuu wa makafiri na wanafiki juu yao; wasipolichukulia suala lao kuwa la uhai na mauti, na wasipochukua kipimo cha uhai na kifo kwa ajili yake, juhudi zao hazitazaa chochote na hawataweza kupiga hatua hata moja mbele.

made it a vital issue. Thus, undertaking towards it the required and inevitable measure in both cases, that is the measure of life and death. Therefore, the Messenger of Allah (saw) said in the first instance: “O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it.” , and he (saw) said in the second instance: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Had the Messenger of Allah (saw) not made this issue a vital one and had he not undertaken the measure of life and death towards it, Islam would not have triumphed, neither by conveying the Da’awah through intellectual struggle, nor by conveying it through Jihad with the sword. This is similar to the Muslims’ reality today, that is the dominance of the Kufr systems over them and the hegemony of the Kuffar and the hypocrites over them; if they do not treat their issue as a vital issue, and if they do not undertake the measure of life and death towards it, their endeavour would not yield anything and they would not be able to move one single step forward.

Kwa hiyo, tunamwita kila Muslim mmoja mmoja, katikati ya ukafiri huu unaotawala katika ardhi za Kiislamu, kujitahidi kuanzisha Khilafah kama njia ya kuigeuza nchi yake kuwa nyumba ya Kiislamu na kuiunganisha na ardhi nyingine za Kiislamu, na kubeba Da'wah kwenda ulimwenguni ili kuufanya Uislamu ushinde; huku akirudia kwa imani ya kweli, kwa nuru na kwa ufahamu, kauli ya Mtume wa Allah ﷺ.

Therefore, we call upon every single Muslim, amidst this Kufr dominating the Islamic lands, to work towards establishing the Khilafah as a method to transform his own country into an Islamic household and unite it with the rest of the Islamic lands and to carry the Da’awah to the world in order to make Islam triumphant, while reiterating with truthful belief, enlightenment and awareness the saying of the Messenger of Allah (saw)

Kwa Allah, ikiwa wangeniwekea jua katika mkono wangu wa kulia na mwezi katika mkono wangu wa kushoto kwa sharti niachane na jambo hili, hadi Allah alifanye lishinde au mimi niangamie humo, nisingeliacha. Na kauli yake: Kwa Allah, sitaacha kupigania da'wa aliyoniamini nayo Allah mpaka Yeye aifanye ishinde au Salifah hii ikatwe. Rajab 1382 AH, Desemba 1962 CE.

: “By Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it”, and his saying : “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Rajab 1382 AH December 1962 CE