Mfumo wa fikra za Magharibi ulikamilika katika karne ya kumi na tisa Miladia. Kisha ukageuka kutoka kuwa mawazo na nadharia tu za waasisi wake, na kuwa itikadi kamili, yenye mafundisho yake na mfumo wake. Haya pamoja na mitazamo ya kistaarabu na kitamaduni, kwa pamoja yalijulikana kama itikadi ya kibepari. Iliyapitisha mataifa ya Ulaya Magharibi, ambayo yaliibeba kuipeleka duniani, ikiwemo Ulimwengu wa Kiislamu, kwa njia ya ukoloni. Chini ya uongozi wa dola kubwa ya wakati ule, Uingereza, mataifa ya Magharibi yaliweza kuvuruga utulivu wa Khilafah ya Kiislamu (Khilafah ya Ottoman). Maendeleo ya kitamaduni ya Khilafah yalidumaa, na raia wake Waislamu wakaacha kufikiri kwa tija. Hivyo, sehemu za Khilafah ya Kiislamu zilipotea kwa uvamizi, huku ushawishi wake wa kisiasa duniani ukipungua, hadi ikaitwa "Mzee Mgonjwa," aliyekuwa akisubiri dunia itangaze kifo chake. Hili lilitokea mwanzoni mwa karne ya ishirini Miladia (karne ya kumi na nne Hijria), yaani mwaka 1924 Miladia, pale dola ya Khilafah ya Kiislamu ilipofutwa rasmi. Kwa kuanguka kwake, Uislamu haupo tena katika uwanja wa kisiasa wa dunia kama itikadi inayobebwa na dola, ingawa bado upo duniani, ukibebwa na watu binafsi na jamii.

The construct of Western thought was completed in the nineteenth century CE. It transformed then from mere ideas and theories of its originators, into a comprehensive ideology, with its own doctrine and system. These along with civilizational and cultural perceptions, collectively came to be known as the capitalist ideology. It was adopted by Western European nations, who carried it to the world, including the Islamic World, through the method of colonialization. Headed by the superpower of the time, Britain, the Western nations were able to destabilize the Islamic Khilafah (the Ottoman Caliphate). The Khilafah’s cultural development had stagnated and its Muslim citizens ceased to think productively. Thus, parts of the Islamic Khilafah were lost to occupation, whilst its global political influence waned, until it was called the “Sick Old Man,” who was waiting for the world to announce his death. This came to be at the beginning of the twentieth century CE (fourteenth century AH), that is, in the year 1924 CE, when the Islamic Khilafah state was officially abolished. With its fall, Islam is no longer present in the global political arena as an ideology, carried by a state, although it remains existent in the world, carried by individuals and peoples.

Mwishoni mwa karne ya ishirini Kiristo haikushuhudia tu kuanguka kwa nguvu kubwa, yaani kuanguka kwa Khilafah ya Kiislamu. Pia ilishuhudia kuibuka kwa nguvu nyingine kubwa iliyojengwa juu ya itikadi inayopingana na itikadi ya kibepari, kwa mafundisho yake na mfumo wake, ingawa kwa kweli inatokana na ndani ya kiini cha fikra za Magharibi zenyewe. Ilizaliwa katika tumbo la mwangaza wa kimaada wa fikra za Magharibi, ikakuzwa na kulelewa ndani ya mazingira yake ya kitamaduni. Ole, hivyo ndivyo ilivyokuwa itikadi ya kikomunisti, licha ya ukubwa wake. Mwaka 1917 Kiristo, Umoja wa Kisovieti ulianzishwa juu ya wazo la ujamaa wa Kimarx. Hivyo ukomunisti ulijitokeza katika uwanja wa kisiasa wa dunia, kama itikadi iliyobebwa na dola. Mgogoro wa kimataifa ulibaki kuwa mgogoro kati ya itikadi mbili, ukomunisti na ubepari. Hata hivyo, ukomunisti haukudumu kwa muda mrefu, ukaanguka kuelekea mwisho wa karne ya ishirini Kiristo, hasa mwaka 1989, mwaka wa Kuanguka kwa Ukuta wa Berlin. Kwa kuanguka kwa ukomunisti kama dola na kama itikadi, ubepari wa Magharibi, ukiongozwa sasa na Marekani, ulitangaza kwa furaha kubwa na kujiamini kupita kiasi ushindi wa ubepari huria dhidi ya ujamaa wa Kimarx. Ulitangaza "mwisho wa historia" na kulazimisha itikadi yake na njia yake ya maisha kupitia ukoloni mamboleo chini ya bendera ya "utandawazi." Kwa kweli, historia bado haijaisha. Bado kuna mgogoro wa kifikra kati ya Uislamu kama watu binafsi, vyama, makundi na Ummah, kwa upande mmoja, na ubepari kama dola yenye nguvu na mamlaka ya aina zote, kwa upande mwingine. Mgogoro huu utazidi hivi karibuni kuwa mgogoro wa kistaarabu na wa kimataifa, baada ya kuanzishwa kwa Khilafah ya Kiislamu, kwa idhini ya Allah (SWT), ambayo ukaribu wa kuanzishwa kwake unajulikana vizuri Magharibi, hata kabla ya Waislamu.

The end of the twentieth century CE did not just witness the fall of a great power i.e. the fall of the Islamic Khilafah. It also witnessed the emergence of another major power established upon an ideology that contradicts capitalist ideology, both in its doctrine and system, even though it is, in fact, emergent from within the core of Western thought itself. It was born of the womb of Western thought’s materialistic enlightenment, raised and groomed within its cultural atmosphere. Alas, such was the communist ideology, much as it was. In the year 1917 CE, the Soviet Union was established upon the idea of Marxist socialism. Thus communism appeared on the global political arena, as an ideology, carried by a state. The international conflict was restricted to a conflict between two ideologies, communism and capitalism. Communism did not last long, however, collapsing towards the end of twentieth century CE, specifically within the year 1989, the year of the Fall of the Berlin Wall. With the fall of communism as both a state and ideology, Western capitalism, now led by the United States, declared ecstatically and over-confidently the victory of liberal capitalism over Marxist socialism. It announced ‘the end of history’ and imposed its ideology and way of life through neo-colonialism under the banner of ‘globalization.’ In fact, history has not ended yet. There remains an intellectual conflict between Islam as individuals, parties, groups and an Ummah, on the one hand, and capitalism as a state, possessing power and authority of all types and forms, on the other hand. This conflict will intensify soon into a civilizational and international conflict, after the establishment of the Islamic Khilafah, by the permission of Allah (swt), whose closeness to establishment is known well to the West, even ahead of the Muslims.

Miongo mitatu iliyopita imeshuhudia kuongezeka kwa ufahamu miongoni mwa Ummah wa Kiislamu kuhusu itikadi yake, ustaarabu wake na utamaduni wake. Pia imeshuhudia hamu kubwa ya Ummah ya kurejesha mfumo wa maisha wa Kiislamu, kwa kuanzisha Khilafah Rashidah kwa mfumo wa Unabii. Magharibi inafahamu vizuri jambo hili, kama vile inavyofahamu hali yake yenyewe ya ndani, pamoja na mwanzo wa kuporomoka kwake, unaojidhihirisha kama nyufa kubwa katika muundo wake wa kifikra. Kuanguka kwa ustaarabu wa kibepari wa Magharibi ni jambo lisiloepukika, ikiwa Waislamu watashiriki katika mapambano ya kifikra na kisiasa kwa umahiri, hasa baada ya kurejeshwa kwa dola yao. Ni matokeo ya asili, kutokana na kutokuwa sahihi kwa msingi wa kifikra ambao itikadi ya kibepari ilijengwa juu yake, na kutokana na upotofu wa dhana na njia za matibabu zilizozaliwa kutokana na itikadi hiyo. Hivyo basi, Mwamko wa Magharibi si mwamko wa kweli, wala haujengwi juu ya msingi wa kifikra wenye mwanga na msingi wa kiroho chanya. Umejengwa tu juu ya mchanganyiko wa mawazo mengi ya kibinadamu, falsafa, mielekeo na mitazamo iliyoundwa kwa karne nyingi. Kutoa na kupokea, mgongano, vita, uzoefu wa kimajaribio na upunguzaji wa kila kitu kwenye sehemu zake vyote kwa pamoja vilitengeneza maono ya ustaarabu na utamaduni fulani, ambao, kwa mujibu wa madai ya watetezi wake, ni wa kumkomboa na kumpa furaha mwanadamu wa Magharibi. Fikra za Magharibi hazikugeuka tu kuwa chanzo cha taabu na minyororo inayomfunga Magharibi, bali zikawa chanzo cha taabu kwa dunia nzima.

The last three decades have witnessed growing awareness with the Islamic Ummah about its ideology, civilization and culture. They have also witnessed the deep desire of the Ummah to resume the Islamic way of life, by establishing the Rightly Guided Khilafah (Khilafah Rashidah) on the Method of Prophethood. The West is well aware of this matter, just as it is aware of its own innate reality, with the beginnings of its own decline, manifesting as deep cracks in its intellectual edifice. The fall of the Western capitalist civilization is an inevitable matter, if the Muslims engage in the intellectual and political conflict competently, particularly after the restoration of their state. It is the natural consequence due to both the invalidity of the intellectual basis, upon which the capitalist ideology was established, and the corruption of both concepts and treatments, that emerged from this ideology. Thus, Western Renaissance neither is true revival, nor is it based upon an enlightened intellectual basis and a positive spiritual basis. It is only based on a concoction of multiple human ideas, philosophies, tendencies and perceptions, that were formed over centuries. Give and take, conflict, war, empiricism and reductionism all formed a vision of a specific civilization and culture, which, according to the claim of its advocates, is to emancipate and grant happiness to the Western man. Western thought not only turned into a source of misery and binding shackles for the West, it became a source of misery for the entire world.

Mgongano kati ya Uislamu na Magharibi, iwe wa sasa au wa baadaye, iwe unafanywa na watu binafsi au na mataifa, iwe umejidhihirisha kwa vitendo vya kimwili au la, katika kiini chake na hakika yake, ni mgongano wa kifikra. Ni mgongano wa kifikra baina ya mawazo na dhana zinazotokana na itikadi, ustaarabu na tamaduni ambazo si tu ni tofauti, bali ni zinazopingana. Umma wa Kiislamu, unapojiandaa kurejesha nafasi yake ya uongozi wa kistaarabu, umekuwa wajibu kwake kuelewa kwa kina asili ya fikra za Kimagharibi ambazo unapambana nazo. Umma lazima ufahamu kwa uangalifu kanuni zake, misingi yake, thamani zake na mbinu zake. Ni lazima uwe na silaha ya fikra za kina na zenye nuru ili kupambana na fikra za Kimagharibi, ukifichua udhaifu wake na ubatili wake.

The conflict between Islam and the West, whether in the present or in the future, whether it is engaged in by individuals or states, whether it manifested as material actions or not, in its essence and reality, is an intellectual conflict. It is an intellectual conflict between thoughts and concepts emanating from ideologies, civilizations and cultures that are not only disparate, but are contradictory. As it prepares to resume its leading civilizational role, it has become obligatory upon the Islamic Ummah to deeply perceive the nature of Western thought which it is struggling against. The Ummah must consciously understand its rules, foundations, values and methods. It has to be armed with a deep, enlightened thought to wrestle with Western thought, exposing its weakness and invalidity.

Katika kitabu hiki, Kukanusha Fikra ya Kibepari ya Magharibi, tunapitia uhalisia wa ustaarabu wa Magharibi na utamaduni wake, pamoja na uhalisia wa itikadi ya kibepari kwa upande wa imani na mfumo. Tunafafanua asili ya fikra za Magharibi na matokeo yake kwa upande wa maarifa, mbinu, mawazo na dhana. Tunavuta umakini kwa ubatili na upotovu wa itikadi hii kwa ujumla wake, kwa ushahidi wa kiakili. Tunachora mstari ulio sawa karibu na mstari uliopinda ili kufafanua, kwa kila mtu mwenye akili timamu, ukweli kutoka upotevu, na nuru kutoka giza.

In this book, Refutation of the Capitalist Western Thought, we review the reality of the Western civilization and its culture, as well as the reality of capitalist ideology in terms of doctrine and system. We clarify the origin of Western thinking and its results in terms of knowledge, methods, thoughts and concepts. We draw attention to the invalidity and corruption of this ideology in its entirety, with rational evidence. We draw the straight line next to the crooked line to clarify, for every sane person, the truth from the misguidance and the light from the darkness.