3 Uongozi wa Kifikra wa Uislamu Sehemu ya 1

3 Uongozi wa Kifikra wa Uislamu Sehemu ya 1 - Mfumo wa Uislamu | Quran Course

Zaidi ya hayo, pale kiwango cha kufikiri kinapokuwa finyu, huibuka uhusiano wa kitaifa (raabitah qawmiyyah). Ni uhusiano wa kifamilia, ingawa kwa maana pana zaidi. Hii ni kwa sababu silika ya kuishi inapokita mizizi ndani ya mtu, upendo wa kutawala huzaliwa ndani yake. Upendo huu wa kutawala ni wa kibinafsi kwa mtu mwenye akili ndogo. Hata hivyo, ufahamu wa mtu unapopanuka, upendo wake wa kutawala nao hupanuka, hivyo huanza kuzingatia kutawala kwa familia yake. Mara ufahamu wake unapokuwa umepanuka na kuenea, huanza kuzingatia kutawala kwa watu wake katika nchi yao. Kikifikiwa hicho, huanza kuzingatia kutawala kwao juu ya watu wengine wote. Kwa sababu ya jambo hili, migogoro ya ndani hutokea miongoni mwa wanafamilia. Hivyo, mara kutawala ndani ya familia kukiwa kumethibitishwa, mgogoro huhamia kuwa mgogoro kati ya familia yake na familia nyingine, mpaka kutawala kuthibitike kwa upande wa familia moja au kikundi cha watu kutoka familia mbalimbali. Mwishowe, mzozo huibuka kati ya watu wake na wengine kwa ajili ya mamlaka na kupata kiwango cha juu cha maisha. Kwa hiyo, ukabila ('asabiyyah) hutawala miongoni mwa wafuasi wa uhusiano huu. Matokeo yake, matamanio ya nafsi na kusaidiana dhidi ya wengine hutawala miongoni mwao. Kwa hiyo, ni uhusiano usio wa kibinadamu, nao unabaki wazi kwa migogoro ya ndani isipokuwa wakijishughulisha badala yake na migogoro ya nje.

Moreover, when the thinking level is narrow, a nationalistic bond (raabitah qawmiyyah) arises. It is a family bond though in a broader sense. This is because when the survival instinct becomes deeply rooted in the individual, love of dominance appears in him. This love of dominance is individualistic in the man of low intellect. However, as the awareness of an individual broadens his love of dominance widens, thus he considers the dominance of his family. Once his awareness has broadened and widened, he considers the dominance of his people in his homeland. Once this is achieved he considers their dominance over all other peoples. Therefore, due to this aspect local feuds arise amongst the members of the family. Hence, once the dominance within the family is settled then the feud transfers to a feud between his family and other families until the dominance is settled in favour of one family or a group of people from different families. In the end, the conflict arises between his people and others for sovereignty and achieving a high standard of living. Therefore, tribalism ('asabiyyah) prevails amongst the adherents of this bond. As a result of this, whims and assisting one another against others prevail amongst them. Consequently, it is an inhumane bond and it remains exposed to internal feuds if they are not preoccupied instead with external conflicts.

Kwa hiyo, msingi wa itikadi (mabda'a) ni wazo kamili (al-fikrah al-kulliyyah) kuhusu mwanadamu, maisha na ulimwengu, pamoja na mbinu (tareeqah) inayolifanya jambo hilo liwe itikadi halisi na kuitekeleza katika nyanja zote za maisha; mbinu hiyo ni ya lazima ili kuhakikisha kuwepo kwa itikadi. Wazo kamili ndilo msingi wa itikadi kwa kuwa ndilo ‘aqeedah na uongozi wa kifikra. Juu ya wazo hili kamili ndipo mwelekeo wa kifikra wa mwanadamu na mtazamo wake kuhusu maisha hubainishwa. Zaidi ya hayo, fikra zote hujengwa juu yake, na suluhisho za matatizo ya maisha hutokana nalo. Kwamba tareeqah (mbinu) ni ya lazima ni kwa sababu, ikiwa mfumo unaotokana na ‘aqeedah (imani ya msingi) hautajumuisha namna ya kuutekeleza mfumo huo, kuihifadhi ‘aqeedah na kuufikisha da’wah kwake, basi wazo hilo litageuka kuwa falsafa ya kudhania na ya kufikirika tu, itakayoandikwa vitabuni bila kuwa na athari yoyote duniani. Hivyo basi, ‘aqeedah (imani ya msingi), suluhisho za matatizo na tareeqah (mbinu) vyote ni vya lazima ili itikadi (mabda'a) iweze kuwepo. Hata hivyo, kuwepo tu kwa wazo (fikrah) na mbinu (tareeqah) ambavyo mfumo hutokana navyo hakuonyeshi kwamba itikadi (mabda'a) ni sahihi; kunaonyesha tu kwamba ni itikadi (mabda'a) na si zaidi ya hapo. Jambo linalothibitisha usahihi wa itikadi (mabda'a) ni ‘aqeedah. Hii ni kwa sababu ‘aqeedah ndiyo msingi wa kifikra (al-qa'idah al-fikriyyah) ambao kila fikra hujengwa juu yake, mitazamo hubainishwa, na kutokana nao kila suluhisho na mbinu hutokea. Kwa hiyo, msingi wa kifikra (al-qa'idah al-fikrayyah) ukiwa sahihi, itikadi (mabda'a) itakuwa sahihi, na ukiwa wa uongo, itikadi (mabda'a) itakuwa ya uongo tangu msingi wake.

Consequently, the foundation of the ideology is the comprehensive idea (al-fikrah alkulliyyah) about man, life and the universe and the method, which brings the ideology into existence and implementation in all the walks of life is indispensable to ensure the existence of the ideology. The comprehensive idea is the foundation of the ideology since it is the ‘aqeedah and the intellectual leadership. On the basis of this comprehensive idea the intellectual direction of man and his viewpoint in towards life is defined. Moreover, all thoughts are built upon it and the solutions for life's problems emanate from it. The fact that the tareeqah (method) is essential, is because if the system that emanates from the ‘aqeedah (doctrine) does not include the manner of implementing such a system, preserving the ‘aqeedah and conveying the da’wah to it, then the idea would become a hypothetical and fanciful philosophy that remains recorded in the books without having any effect in this world. Hence, the ‘aqeedah (doctrine), the solutions for the problems and the tareeqah (method) are all necessary for the ideology to come into existence. However, the mere presence of the idea (fikrah) and the method (tareeqah) from which a system emanates does not indicate that the ideology (mabda'a) is correct; it simply indicates that it is an ideology (mabda'a) and nothing more. The matter that proves the validity of the ideology (mabda'a) is the ‘aqeedah. This is because the ‘aqeedah is the intellectual basis (al-qa'idah al-fikriyyah) upon which every thought is built, views are defined and from which every solution and method emanates. Therefore, if the intellectual basis (al-qa'idah al-fikrayyah) is correct the ideology (mabda'a) will be correct and if it is false the ideology (mabda'a) will be false from its basis.

Itikadi hii awali iliibuka wakati wafalme na watawala wa Ulaya na Urusi walipokuwa wakitumia dini kama njia ya kuwanyonya watu, kuwadhulumu na kuwanyonya damu. Walitumia makasisi kama chombo cha kufanikisha hilo. Kutokana na hali hii, likatokea pambano la umwagaji damu ambalo baadhi ya wanafalsafa na wanafikra walikana dini kabisa. Wengine walikubali dini lakini wakataka itenganishwe na maisha haya. Hatimaye, maoni ya wengi wa wanafalsafa na wanafikra yalikubaliana juu ya wazo moja, nalo ni kutenganisha dini na maisha haya. Hili kwa kawaida likasababisha kutenganishwa kwa dini na dola. Hivyo, maoni yakatulia katika kuepuka mjadala kuhusu dini, iwe kwa kuikana au kuikubali, na badala yake mjadala ukajikita katika umuhimu wa kutenganisha dini na maisha haya. Wazo hili linachukuliwa kuwa suluhisho la maelewano kati ya makasisi, kwa upande mmoja, ambao walitaka kudhibiti kila kitu kwa jina la dini, na wanafalsafa na wanafikra, kwa upande mwingine, ambao walikana dini na mamlaka ya makasisi. Kwa hiyo, wazo hili halikukataa dini wala halikuruhusu iingilie maisha, badala yake liliitenganisha tu na maisha. Kwa hiyo, ‘aqeedah (itikadi), ambayo Magharibi iliikumbatia, ni kutenganisha dini na maisha. Hii ‘aqeedah (itikadi) ndiyo msingi wa kifikra ambao mawazo yote yanajengwa juu yake, kwa msingi wake mwelekeo wa kifikra wa mwanadamu na mtazamo wake katika maisha hupangwa, na kwa msingi wake matatizo yote ya maisha hutatuliwa. Ndiyo uongozi wa kifikra ambao Magharibi inaubeba na kuuita ulimwengu uufuate.

This ideology originally emerged when the emperors and kings of Europe and Russia were using religion as a means to exploit the peoples, transgress against them and suck their blood. They used the clergy as an instrument for this. There arose, as a result of this, a bloody struggle in which some philosophers and thinkers denied religion completely. Others acknowledged religion but called for its separation from this life. Eventually, the opinion of the majority of the philosophers and thinkers settled on one idea, which is the separation of religion from this life. It naturally resulted in the separation of religion from the state. Thus, the opinion settled on avoiding the discussion of religion, whether in denial or recognition and instead discussion was confined to the necessity of separating religion from this life. This idea is considered a compromise (solution) between the clergy, on the one hand, who sought to control everything in the name of religion and the philosophers and thinkers, on the other hand, who denied religion and the authority of the clergy. Therefore, this idea did not deny religion nor did it allow it to interfere in the life, instead it just separated it from life. Consequently, the ‘aqeedah (doctrine), which the West embraced, is the separation of religion from life. This ‘aqeedah (doctrine) is the intellectual basis upon which all thoughts are built, upon its basis the intellectual direction of man and his viewpoint in life are determined and upon its basis all life problems are solved. It is the intellectual leadership, which the West carries and calls the world to.

Ujamaa, ambao ulisababisha Ukomunisti, huiangalia ulimwengu, binadamu na maisha kama jambo la kimaada tu, na kwamba jambo la kimaada ndilo chanzo cha mambo yote. Kupitia mageuzi ya jambo hili la kimaada, mambo yote yalitokea, na hivyo hakuna chochote kabisa zaidi ya jambo hili la kimaada. Kwa hiyo, jambo hili la kimaada ni la milele na lilikuwepo kabla, na halikuumbwa na mtu yeyote, yaani ni lazima liwepo (waajibul-wujood), ni la kudumu milele na linajisimamia lenyewe, yaani halikuumbwa na mtu yeyote. Kwa hiyo, Wakomunisti wanakanusha kwamba jambo la kimaada limeumbwa na Muumba. Wanakanusha upande wa kiroho wa jambo la kimaada, na wanaona kukubali kuwepo kwa upande wa kiroho kama tishio kwa maisha. Matokeo yake, wanashikilia kwamba dini ni afyuni ya watu wengi, inayowatuliza na kuwazuia kuchukua hatua. Wanaamini katika jambo la kimaada tu, hata fikra huonekana kama kivuli cha jambo la kimaada katika ubongo. Hivyo, kwao, jambo la kimaada ndilo chanzo cha fikra na chanzo cha kila kitu, na kupitia mageuzi yake ya kimaada mambo yote yanatokea. Kwa hiyo, wanakanusha kuwepo kwa Muumba na wanaona jambo la kimaada kuwa la milele; hivyo wanakanusha yaliyotangulia maisha haya na yatakayofuata, kwa hiyo hawatambui chochote isipokuwa maisha haya.

Socialism, which led to Communism views the universe, man and life as only matter and that matter is the origin of all things. Through the evolution of this matter all things came into existence and thus there is nothing at all beyond this matter. Therefore, this matter is eternal and pre-existent and not created by anyone i.e. it is indispensable (waajibul-wujood), is everlasting and self-existing i.e. not created by anyone. Communists, therefore, deny that matter is created by a Creator. They deny the spiritual aspect of matter and view the recognition of the existence of the spiritual aspect as a threat to the life. Consequently, they maintain that religion is the opium of the masses which sedates and hinders them from action. They believe in nothing but matter, even thought is viewed as reflection of matter on the brain. Hence, matter for them, is the origin of thought and the origin of everything, and through its materialistic evolution all things originate. Accordingly, they deny the existence of the Creator and consider matter to be eternal, thus, they deny what preceded this life and what is to follow it, so they do not acknowledge anything except this life.

Itikadi hizi mbili zinatofautiana katika mtazamo wao kuhusu mtu binafsi na jamii. Ubepari ni itikadi ya kimtu binafsi, inayodhani kwamba jamii imeundwa na watu binafsi. Hautilii sana jamii na badala yake unamchagua mtu binafsi kwa umakini wake. Kwa hiyo, unaona ni lazima kulinda uhuru wa mtu binafsi. Ili kuhakikisha uhuru wake, kila mwanachama hufanya kazi kwa ajili ya jamii. Uhuru wa imani, kwa hiyo, ni mojawapo ya mambo yanayotakaswa na itikadi hii. Uhuru wa umiliki pia unatakaswa, na haudhibitiwi na falsafa yake bali na serikali, ambayo inaingilia kati ili kuhakikisha uhuru huo. Serikali hutekeleza vizuizi hivi kupitia polisi na vyombo vya kutekeleza sheria. Hata hivyo, dola inachukuliwa kuwa chombo na si lengo lenyewe. Mamlaka hatimaye ni ya watu binafsi na si ya dola. Kwa hiyo, ubepari una uongozi wa kifikra, ambao ni kutenganisha dini na maisha; kwa msingi wa uongozi huu ubepari hutekeleza mifumo yake, unaitangaza na kujaribu kuitekeleza kila mahali.

Both ideologies differ in their view of the individual and society. Capitalism is an individualistic ideology, which assumes society to be composed of individuals. It pays secondary attention to society and singles out the individual for its attention. Therefore, it considers it necessary to secure the freedoms of the individual. In order to ensure his freedom, every member works for the sake of society. Freedom of belief is, therefore, one of the things sanctified by this ideology. Freedom of ownership is also sanctified and not restricted by its philosophy but by the government which intervenes to guarantee the liberties. The government implements these restrictions by the police and through law enforcement. The state, however, is considered a means and not an end in itself. Sovereignty ultimately belongs to the individuals and not to the state. Accordingly, capitalism carries an intellectual leadership, which is the separation of religion from the life; on the basis of this leadership capitalism implements its systems, calls for them and attempts to implement them everywhere.

Ujamaa, ikiwa ni pamoja na Ukomunisti, ni itikadi inayoiona jamii kama mkusanyiko mkuu unaojumuisha binadamu na uhusiano wao na maumbile. Kwa hiyo, watu watanyenyekea uhusiano huu bila kuepukika na kiotomatiki. Mkusanyiko huu kwa ujumla wake ni kitengo kimoja, ambacho ni binadamu, maumbile na mahusiano, vyote vinaunda kitu kimoja kizima na si sehemu zilizotengana. Maumbile yanachukuliwa kuwa sehemu ya utu wa binadamu, sehemu anayoibeba ndani yake. Binadamu hakui bila kuunganishwa na sehemu hii ya utu wake, yaani maumbile, kwa sababu uhusiano wa binadamu na maumbile ni kama uhusiano wa kitu na kiini chake chenyewe. Kwa hiyo, jamii inachukuliwa kuwa kitengo kimoja ambacho vipengele vyake vitatu hukua pamoja kama kitu kimoja kizima. Hivyo binadamu lazima azunguke ndani ya mkusanyiko huu kama kishimo katika gurudumu. Kwa sababu hiyo, Makomunisti hawakubali uhuru wa imani wala umiliki wa kiuchumi kwa mtu binafsi; imani na uchumi vinawekewa mipaka na kile dola inachotaka. Kwa hiyo, dola nayo ni mojawapo ya vitu vilivyotakaswa na itikadi hii. Kutokana na falsafa hii ya kimaada, mifumo ya maisha imetokana, na mfumo wa kiuchumi ulichukuliwa kuwa msingi mkuu na sifa kuu ya mifumo yote. Hivyo Ujamaa, ikiwa ni pamoja na Ukomunisti, una uongozi wa kiakili ambao ni umaada na mageuzi ya kimaada; juu ya msingi huu unatawala kwa mifumo yake, unaitolea wito na kujaribu kuitumia kila mahali.

Socialism, including Communism, is an ideology, which views society as a general collection consisting of human beings and their relationship with nature. Thus, people will submit to this relationship inevitably and automatically. This collection as a whole is one single unit, which is man, nature and relationships, all constitute one whole and not parts separated from each other. Nature is considered to be a part of man's personality, the part he carries in himself. Man does not evolve without being connected with this part of his personality i.e. nature, because man's relationship with nature is like the relationship of the thing with its own essence. Accordingly, society is considered to be one unit whose three elements evolve together as a whole. Thus man has to revolve within this collection like a spoke in a wheel. Therefore, Communists hold no freedom of belief or economical ownership for the individual; belief and economy are restricted by what the state wants. Consequently, the state is also one of the things sanctified by this ideology. From this materialistic philosophy, life systems have emanated and the economic system was considered the primary basis and the main feature of all the systems. Hence Socialism, including Communism carries an intellectual leadership, which is materialism and materialistic evolution, on this basis it rules with its systems, calls for them and attempts to apply them everywhere.

Imani kwa Allah (SWT) lazima pia iunganishwe na imani katika Utume wa Muhammad ﷺ, ujumbe wake, na kwamba Qur'ani ni maneno ya Allah (SWT). Kwa hiyo, ni wajibu kuamini kila kitu alichokuja nacho. Kwa msingi huu, 'aqeedah ya Kiislamu inafanya kuwa lazima kuamini yaliyotangulia maisha haya, ambayo ni Allah (SWT); kuamini yanayofuata maisha haya, ambayo ni Siku ya Kiyama; na kwamba mwanadamu amefungwa katika maisha haya na amri na makatazo ya Allah (SWT), ambayo yanaonyesha uhusiano wa maisha haya na yale yaliyoyatangulia. Mwanadamu pia anawajibika kuhesabiwa kwa kufuata amri hizi na kujiepusha na makatazo haya. Uwajibikaji huu unaonyesha uhusiano wa maisha haya na yale yanayoyafuata. Bila shaka, Muislamu lazima atambue uhusiano wake na Allah (SWT) anapofanya kitendo chochote, hivyo basi anaelekeza vitendo vyake kulingana na amri na makatazo ya Allah (SWT). Hii ndiyo maana ya kuchanganya mambo ya kimwili na ya kiroho. Lengo kuu la kuelekeza vitendo kwa amri na makatazo ya Allah (SWT) ni kupata radhi Zake. Wakati lengo la karibu la kufanya vitendo kama hivyo ni thamani ambayo kitendo hicho kinafikia.

The belief in Allah (swt) must also be linked with the belief in the Prophethood of Muhammad (saw) , his Message and that the Qur'an is the speech of Allah (swt). Hence, it is obligatory to believe in everything he brought. Accordingly, the Islamic ‘aqeedah makes it compulsory to believe in what preceded this life, which is Allah(swt), to believe in that which is after this life - which is the Day of Resurrection and that man is restricted in this life by the commands and prohibitions of Allah (swt) which represent the relationship of this life with what preceded it. Man is also restricted with the accounting on following these commands and avoiding these prohibitions. This accountability represents the relationship of this life with what follows it. Inevitably, a Muslim must realise his relationship with Allah (swt) when undertaking any action, thus he directs his actions according to the commands and prohibitions of Allah (swt). This is the meaning of mixing matter with spirit. The ultimate goal of directing the actions by the commands and prohibitions of Allah (swt) is to attain His pleasure. While the immediate aim from undertaking such actions is the value which the action achieves.

Kwa hiyo, malengo bora ya kulinda jamii hayawekwi na binadamu, bali yanawekwa na amri na makatazo ya Allah (swt), ambayo ni ya kudumu, hayabadiliki wala hayaendelei. Hivyo basi, ulinzi wa uhai wa binadamu, akili, utu wa binadamu, mali binafsi, dini, usalama na dola ni malengo ya kudumu yanayolenga kulinda jamii; hayako chini ya mabadiliko wala maendeleo. Uislamu umeweka adhabu kali za kuadhibu ili kulinda malengo haya ya kudumu. Ni wajibu kulinda malengo haya, kwa sababu ni amri na makatazo kutoka kwa Allah (swt), si kwa sababu yanazalisha thamani za kimali (manufaa). Kwa hiyo, Mwislamu na dola hufanya kila tendo kwa mujibu wa amri na makatazo ya Allah (swt), kwa sababu (amri na makatazo pekee) ndiyo yanapaswa kupanga mambo yote ya mwanadamu. Kutenda kwa mujibu wa amri na makatazo ya Allah (swt) ndiyo njia pekee inayompa Mwislamu utulivu. Hivyo basi, furaha si kutosheleza starehe za kimwili, bali ni kupata radhi ya Allah (swt).

Therefore, the ideal aims to protect the society are not laid down by man, but rather by the commands and prohibitions of Allah (swt), which are constant, neither changing nor evolving. Thus the protection of the human life, mind, human dignity, private property, religion, security and the state are all constant ideals that aim to protect society; they are not subject to change or development. Islam has laid down harsh punitive measures to protect these constant aims. It is obligatory to protect these aims, because they are commands and prohibitions from Allah (swt), not because they produce material values (benefits). Accordingly, the Muslim and the state undertake all actions according to the commands and prohibitions of Allah (swt), because they (the commands and prohibitions alone) should organise all of man's affairs. Undertaking actions according to the commands and prohibitions of Allah (swt) is the only way that provides the Muslim with tranquillity. Hence, happiness is not satisfying the sensual pleasures, it is rather attaining the pleasure of Allah (swt).

Mtazamo huu kwa jamii na kwa mtu binafsi unaanzisha dhana ya kipekee kuhusu jamii. Mtu binafsi, kama sehemu ya jamii, lazima awe na mawazo (afkaar) yanayomfunga pamoja na wengine na ambayo anaishi kwayo. Pia lazima washiriki hisia zile zile (mashaa'ir) ambazo wanaathiriwa nazo na kwa kuzifuata ndipo wanapoendelea. Zaidi ya hayo, lazima wawe na mfumo mmoja wa kushughulikia matatizo yote ya maisha yao. Kwa hiyo, jamii inaundwa na watu binafsi, mawazo, hisia na mifumo. Mwanadamu anapaswa kufungwa katika maisha haya kwa mawazo, hisia na mifumo hii. Hivyo basi, mwanadamu amezuiliwa katika maisha haya kwa mawazo, hisia na mifumo hii. Muislamu, kwa hiyo, amezuiliwa katika maisha haya na Uislamu, na hana uhuru wowote kabisa. Kwa hiyo, 'aqeedah ya Muislamu imezuiliwa na mipaka ya Uislamu na haachwi bila mipaka. Kwa sababu hiyo, yeyote anayeukataa Uislamu anachukuliwa kuwa amefanya kosa la adhabu ya kifo, na uasi wake unakabiliwa na adhabu ya kifo ikiwa hatatubu. Vilevile, upande wa kibinafsi unazuiliwa na mfumo wa Uislamu. Hivyo, zinaa ni kosa ambalo mzinzi anaadhibiwa vikali bila huruma na hadharani.

This outlook to the community and the individual establishes a distinct concept about society. The individuals as part of the community must have thoughts (afkaar) that bind them together and by which they live. They must also share the same emotions (mashaa'ir) by which they are influenced and they proceed according to them. Additionally, they must have one system to address all of their life's problems. Hence, society is composed of individuals, thoughts, emotions and systems. Man has to be bonded in this life by these thoughts, emotions and systems. Thus man is restricted in this life by these thoughts, emotions and systems. A Muslim is, therefore, restricted in this life by Islam and he does not have freedoms at all. So the ‘aqeedah for the Muslim is restricted by the limits of Islam and is not left unrestricted. Consequently any one who renounces Islam is considered to have committed a capital offense and his apostasy is met with capital punishment if he does not repent. Similarly, the personal aspect is restricted by the system of Islam. Hence, zina is a crime for which the fornicator is severely punished without compassion and in public.

Kunywa khamr ni kosa la jinai linalobeba pia adhabu. Vilevile, vitendo vya uadui dhidi ya wengine ni kosa la jinai, na hushughulikiwa kesi kwa kesi kulingana na aina ya uadui, kama vile kumzulia mtu tuhuma za zina, mauaji n.k. Upande wa kiuchumi nao umewekewa vikwazo na shari'a, pamoja na njia za umiliki ambazo shari'a imemruhusu mtu kumiliki, na asili ya mali hiyo binafsi kuwa ni ruhusa ya shari'a ya kutumia kitu hicho. Kwa hiyo, kukiuka vikwazo hivi huchukuliwa kuwa kosa la jinai, ambalo hutofautiana kulingana na aina ya ukiukaji huo, kama vile wizi, unyang'anyi n.k. Kwa hiyo dola ni muhimu kwa ajili ya kulinda jamii na mtu binafsi, na kwa ajili ya kutekeleza mfumo katika jamii. Pia ni muhimu kwamba itikadi iwaathiri wafuasi wake ili ulinzi wake uwe unatoka kwa watu wenyewe kwa kawaida. Kwa hiyo, ni itikadi inayozuia na kulinda (jamii yote), huku dola ikiwa ndiyo inayotekeleza (sheria). Mamlaka kuu (siyaadah) basi ni ya shari'a, si ya dola wala ya Ummah, ingawa mamlaka ya utawala (sulTan) ni ya Ummah na yanadhihirika katika dola. Kwa hiyo, dola ndiyo njia ya kutekeleza mfumo, ingawa uchaji wa mtu binafsi wa Allah (swt) ndio unaotegemewa katika kufuata kanuni za Uislamu. Kwa hiyo, ni lazima kuwepo na sheria inayotekelezwa na dola, na mwongozo kwa muumini ili afuate Uislamu, akisukumwa na taqwa yake. Uislamu basi unajumuisha 'aqeedah na mifumo, na itikadi ya Kiislamu ni fikra na pia tareeqah (njia), ambayo ni ya aina moja na fikra. Mfumo wake unatokana na 'aqeedah yake, na haDarah (ustaarabu) wake ni namna ya kipekee ya maisha. Njia ya Uislamu katika kubeba da'wah ni kuitekeleza kupitia Dola, na kuibeba kama uongozi wa kifikra kwa ulimwengu, ambao unapaswa kuwa msingi wa kuelewa na kutekeleza Uislamu. Kutekeleza Uislamu katika jamii, ambayo inaongozwa na mfumo wake, kunachukuliwa kuwa ni kubeba da’wah ya Kiislamu (kwao), kwa kuwa kutekeleza Uislamu kwa wasio Waislamu kunachukuliwa kuwa ni njia ya vitendo ya da’wah. Utekelezaji huu ulikuwa na athari kubwa zaidi katika kuunda ulimwengu mkubwa wa Kiislamu.

Drinking khamr is a crime that also invokes punishment. Likewise, acts of aggression against others constitute a crime that is treated case by case according to the type of aggression, such as false accusation of zina, murder etc. The economic aspect is also restricted by the shar’a, and by the means of ownership with the shar’a permitted the individual to possess with and the nature of this private property as being the shar’a permission of using the object. Consequently, violating these restrictions is considered a crime, which differs according to the type of this violation, such as theft, robbery etc. Therefore the state is necessary to protect both the community and the individual and to apply the system in the society. It is also necessary that the ideology influences its adherents so that its protection becomes naturally coming from the people themselves. Accordingly, it is the ideology, which restricts and protects (the entire society) while it is the state which executes (the legislation). Sovereignty (siyaadah), therefore, belongs to the shar’a and not to the state or the Ummah, though the authority (sulTan) belongs to the Ummah and it is manifested in the state. Hence, the state is the method for implementing the system, although the individual's piety (taqwa) of Allah (swt) is relied upon for his adherence to the rules of Islam. Therefore, it is necessary to have legislation implemented by the state and direction to the believer so as to comply with Islam, motivated by his taqwa. Islam is therefore comprised of an ’aqeedah and systems and the Islamic ideology is both a fikra and a tareeqah (method), which is of the same kind as the fikrah. Its system emanates from its ‘aqeedah and its haDarah (civilisation) is a unique way of life. Islam's method in carrying the da’wah is by implementing it by the State and carrying it as an intellectual leadership to the world which should be the basis for understanding and practising Islam. Implementing Islam on the community, which is governed by its system is considered carrying the Islamic da’wah (to them), because applying Islam on non- Muslims is considered to be the practical method for the da’wah. This implementation had the greatest effect in creating the vast Islamic world.

Ubepari unaona jamii kuwa imeundwa na watu binafsi. Kwa hiyo, ikiwa mambo ya mtu binafsi yatasimamiwa, mambo ya jamii yatasimamiwa. Hivyo, uangalifu unatolewa kwa mtu binafsi peke yake. Basi serikali hutenda kwa manufaa ya mtu binafsi peke yake, na kwa sababu hiyo, itikadi hii ni ya kibinafsi (individualistic). Uislamu unaona kwamba 'aqeedah ndiyo msingi wa jamii, ikijumuisha mawazo yake, hisia zake (mashaa'ir) na mifumo inayotokana nayo. Kwa hiyo, jamii ya Kiislamu inapatikana pale mawazo na hisia za Kiislamu zinapotawala na mfumo wa Kiislamu unapotekelezwa kwa watu. Jamii basi inaundwa na mtu, mawazo, hisia na mifumo. Mtu mmoja pamoja na mtu mwingine huunda kundi tu, wala hawaundi jamii isipokuwa watu wanapokubali mawazo yale yale, wanapogawana hisia zile zile, na wanapoweka juu yao mfumo uleule. Hii ni kwa sababu jambo linaloanzisha uhusiano kati ya watu wawili ni maslaHah (maslahi) pekee. Hata hivyo, uhusiano kati ya watu wawili upo pale mawazo yao kuhusu maslaHah yanapounganishwa pamoja na hisia zao, hivyo kuunganisha kukubali (riDa) na kukataa (ghaDab), na mfumo unaotatua matatizo ukawa ule ule. Ikiwa mawazo au hisia zao kuhusu maslaHah zilitofautiana, hivyo kukubali (riDa) na kukataa (ghaDab) hazikuunganika, au mfumo unaoshughulikia jambo hilo kati ya watu ulitofautiana, basi uhusiano usingekuwepo, na kwa hiyo jamii nayo isingekuwepo.

Capitalism views society as composed of individuals. Hence, if the individual's affairs are managed the society's affairs will be managed. Care is therefore, only given to the individual. Thus the government acts only for the benefit of the individual and consequently, this ideology is individualistic. Islam views the ‘aqeedah as the basis of society, including its thoughts, emotions (mashaa'ir) and the systems emanate from it. Thus, the Islamic society is brought into being when the Islamic thoughts and emotions dominate and the Islamic system is implemented on the people. Society is therefore comprised of man, thoughts, emotions and the systems. For a person together with another person constitutes only a group and they do not make a society except when people adopt the same thoughts, share the same emotions and apply the same system upon them. This is because the matter that originates a relationship between two persons is only the interest (maslaHah). However the relationship between two persons exists when the thoughts over the maslaHah were unified together with their emotions thus unifying the acceptance (riDa) and rejection (ghaDab) and the system that solves the problems is the same. If the thoughts or emotions towards the interest (maslaHah) differed thus the acceptance (riDa) and rejection (ghaDab) were not united, or the system that treats it between people differed then the relationship would not exist and consequently the society would not exist.